T08n0222_光贊經
大正藏第 08 冊 No. 0222 光贊經
No. 222 [Nos. 220(2), 221, 223]
光贊經卷第一
西晉三藏竺法護譯
摩訶般若波羅蜜光贊品第一
聞如是：
一時佛游羅閱祇耆阇崛山中，與摩訶比丘僧五千俱，皆阿羅漢也——諸漏已盡，無有塵垢，而得自在；心安解脫，智慧善度，逮得仁和，為大開導；所作已辦，所設究竟，棄捐重擔，逮得己利，除終始患；平等解脫，濟一切想，得度無極——唯除一人賢者阿難，學須陀洹。復與五百比丘俱，及比丘尼、優婆塞、優婆夷皆悉現在；並諸菩薩摩訶薩——得諸總持逮成三昧，修于空行尊于無想，不念眾愿以得等忍，制覽無數皆得五通；所言聰捷無有懈怠，蠲舍家利所慕之心，所說經法不僥供養，致深妙法度于無極，得無所畏超越魔事，脫於一切陰蓋之礙，講諸因緣心志所趣；從無數劫精進行愿，其意所向，喜悅問訊常先於人，離於結恨；入于無數眾會之中，威勢巍巍無所畏難，憶念無量垓劫之事；若說經法曉練眾義，猶如幻、化、野馬、水月、夢與影、響，若鏡中像，勇猛無侶；以微妙慧，知眾生心所起所行，超度分別，意不懷害，慇勤忍辱具足所行，曉了審諦所當度者，攝取佛土
【現代漢語翻譯】 現代漢語譯本 《光贊經》卷一 西晉三藏竺法護譯 摩訶般若波羅蜜光贊品第一 我聽聞是這樣的： 一時，佛在羅閱祇（王舍城）的耆阇崛山（靈鷲山）中游化，與五千位大比丘僧人在一起，他們都是阿羅漢（斷盡煩惱，不受後有者）——諸漏已盡，沒有塵垢，並且得到自在；心安住于解脫，智慧善巧地度脫，獲得仁慈和睦，成為偉大的開導者；所作已辦，所設已究竟，捨棄了重擔，獲得了自身的利益，除去了生死之患；平等地解脫，救濟一切妄想，得到無極的解脫——唯獨賢者阿難（佛陀的侍者）除外，他還在學習須陀洹（入流果）。還有五百位比丘，以及比丘尼、優婆塞（在家男居士）、優婆夷（在家女居士）都在場；還有諸位菩薩摩訶薩（大菩薩）——他們獲得了諸種總持（記憶和理解能力）成就了三昧（禪定），修習空性之行，尊重無想，不執著于眾愿而得到等忍（平等忍耐），制伏了無數的煩惱，都獲得了五神通（天眼通、天耳通、他心通、宿命通、神足通）；他們言辭敏捷，沒有懈怠，捨棄了對世俗利益的貪求，所說的經法不求供養，致力於深奧微妙的佛法以度脫無極，獲得了無所畏懼，超越了魔事，脫離了一切五陰（色、受、想、行、識）的覆蓋和障礙，講述諸種因緣，心志所向；從無數劫以來精進修行，他們的意願所向，總是喜悅地問候他人，遠離了結恨；進入無數的集會之中，威勢巍巍，無所畏懼，憶念無量劫的事情；如果講說經法，就通曉各種義理，如同幻術、變化、野馬、水月、夢與影、迴響，如同鏡中的影像，勇猛無與倫比；以微妙的智慧，知道眾生心中所生起的念頭和行為，超越了分別，心中不懷害意，慇勤地忍辱，具足所行，明瞭審諦所應當度化的人，攝取佛土。
【English Translation】 English version The Sutra of the Light of Prajna Paramita, Volume 1 Translated by the Tripiṭaka Master Dharmarakṣa of the Western Jin Dynasty Chapter 1: The Praise of the Light of Mahāprajñāpāramitā Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal City), together with five thousand great Bhikṣu (monks) sangha, all of whom were Arhats (those who have attained enlightenment) – their outflows were exhausted, they were without defilement, and they had attained freedom; their minds were at peace in liberation, their wisdom skillfully crossed over, they had attained benevolence and harmony, and were great guides; what they had to do was done, what they had to establish was established, they had cast off their heavy burdens, attained their own benefit, and removed the suffering of beginning and end; they were equally liberated, they had saved all thoughts, and attained boundless liberation – except for the wise Ānanda (Buddha's attendant), who was still learning to be a Śrotāpanna (stream-enterer). There were also five hundred Bhikṣus, as well as Bhikṣuṇīs (nuns), Upāsakas (male lay devotees), and Upāsikās (female lay devotees) all present; and also all the Bodhisattva Mahāsattvas (great Bodhisattvas) – they had attained all the Dhāraṇīs (memory and comprehension abilities), accomplished Samādhi (meditative concentration), cultivated the practice of emptiness, respected non-thought, did not cling to the wishes of the masses, and attained equal forbearance, subdued countless afflictions, and all had attained the five supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, and magical powers); their speech was quick and agile, they were without laziness, they had abandoned the desire for worldly benefits, the Dharma they spoke did not seek offerings, they were devoted to the profound and subtle Dharma to cross over the boundless, they had attained fearlessness, transcended the works of demons, and were free from the hindrances of all the five aggregates (form, feeling, perception, mental formations, and consciousness), they spoke of all the causes and conditions, their minds were directed; from countless kalpas (eons) they had diligently practiced, their intentions were always to greet others with joy, and they were far from hatred; they entered countless assemblies, their majestic power was awe-inspiring, they were without fear, and they remembered the events of countless kalpas; if they spoke the Dharma, they were well-versed in all meanings, like illusions, transformations, mirages, reflections of the moon in water, dreams and shadows, echoes, like images in a mirror, they were courageous and unmatched; with subtle wisdom, they knew the thoughts and actions that arose in the minds of sentient beings, they transcended discrimination, their minds did not harbor harm, they were diligent in forbearance, they were complete in their practice, they clearly understood those who should be saved, and they embraced the Buddha-lands.
無限之愿，常三昧定，目睹無數諸佛世界，暢達宜便，啟請無量諸佛世尊；進退能決若干種見所著之處，定意自娛解百千行，諸菩薩者德皆如是——其名曰颰陀和菩薩、羅鄰那竭菩薩、摩訶須菩和菩薩、那羅達菩薩、嬌日兜菩薩、和輪調菩薩、因坻菩薩、賢守菩薩、妙意菩薩、持意菩薩、增意菩薩、不虛見菩薩、立愿菩薩、周旋菩薩、常精進應菩薩、不置遠菩薩、日盛菩薩、無吾我菩薩、光世音菩薩、漸首菩薩、寶印首菩薩、常舉手菩薩、常下手菩薩、慈氏菩薩。諸菩薩眾如是難限，不可計數億百千垓一切妙德清凈同真。
爾時世尊，坐于自然師子床座而結加趺正身而處，心有所向、制立其意。有三昧名定意王，以時三昧自然正受，則皆普入一切定意，救攝平等，御而趣之。佛適三昧其心安寂，而以道眼觀斯世界，其身湛然而笑，從其足心放六萬億百千光明，十足指放十億百千光明，兩脅放二億百千光明，兩膝放二億百千光明，兩腳放二億百千光明，兩肩放二億百千光明，兩肘放二億百千光明，臍放二億百千光明，頭放億百千光明，兩手指放十億百千光明，兩臂放二億百千光明，兩眉放二億百千光明，項放億百千光明，兩眼放二億百千光明，兩耳放二億百千光明，鼻放億百千光明，四面放四百億百千光明，四十
【現代漢語翻譯】 現代漢語譯本：擁有無限的願力，常處於三昧禪定之中，能夠親眼目睹無數的佛陀世界，通達無礙，能夠請教無量的佛陀世尊；進退之間能夠決斷各種見解的執著之處，以禪定之樂自娛，理解百千種修行，諸位菩薩的德行都像這樣——他們的名字是：颰陀和菩薩（Bhadravati，賢護菩薩），羅鄰那竭菩薩（Rolinakara，寶積菩薩），摩訶須和菩薩（Mahasubha，大善菩薩），那羅達菩薩（Narada，天人樂神），嬌日兜菩薩（Kojitau，光曜菩薩），和輪調菩薩（Varunadeva，水天菩薩），因坻菩薩（Indra，帝釋天），賢守菩薩（Bhadrapala，賢護菩薩），妙意菩薩（Sumati，善意菩薩），持意菩薩（Dhritimati，持意菩薩），增意菩薩（Vardhamati，增意菩薩），不虛見菩薩（Amoghadarshana，不空見菩薩），立愿菩薩（Pranidhana，立愿菩薩），周旋菩薩（Samantachara，普行菩薩），常精進應菩薩（Sadanukta，常精進菩薩），不置遠菩薩（Aduradrishta，不遠見菩薩），日盛菩薩（Suryaprabha，日光菩薩），無吾我菩薩（Niratma，無我菩薩），光世音菩薩（Avalokiteshvara，觀世音菩薩），漸首菩薩（Kramashiras，漸首菩薩），寶印首菩薩（Ratnamudrashiras，寶印首菩薩），常舉手菩薩（Sadautthita，常舉手菩薩），常下手菩薩（Sadavanata，常下手菩薩），慈氏菩薩（Maitreya，彌勒菩薩）。這些菩薩眾的數量如此之多，難以限量，不可計數，他們的功德清凈，真實無偽。 那時，世尊坐在自然的獅子座上，結跏趺坐，端正身姿，心有所向，堅定意念。他進入一種名為『定意王』的三昧禪定，自然而然地進入正定，普遍地進入一切禪定，平等地救護攝受眾生，引導他們走向正道。佛陀進入三昧禪定，內心安寧寂靜，用道眼觀察這個世界，身體散發出光芒，面帶微笑，從他的足心放出六萬億百千光明，十個腳趾放出十億百千光明，兩脅放出二億百千光明，兩膝放出二億百千光明，兩腳放出二億百千光明，兩肩放出二億百千光明，兩肘放出二億百千光明，肚臍放出二億百千光明，頭部放出億百千光明，兩手指放出十億百千光明，兩臂放出二億百千光明，兩眉放出二億百千光明，頸項放出億百千光明，兩眼放出二億百千光明，兩耳放出二億百千光明，鼻子放出億百千光明，四面放出四百億百千光明，四十
【English Translation】 English version: Possessing boundless aspirations, constantly abiding in Samadhi meditation, able to witness countless Buddha worlds, unobstructed and freely able to request teachings from immeasurable Buddha World Honored Ones; able to discern the attachments of various views in their comings and goings, finding joy in the bliss of meditation, understanding hundreds and thousands of practices, the virtues of all Bodhisattvas are like this—their names are: Bhadravati Bodhisattva (Bhadravati, Guardian of Virtue), Rolinakara Bodhisattva (Rolinakara, Accumulation of Treasures), Mahasubha Bodhisattva (Mahasubha, Great Goodness), Narada Bodhisattva (Narada, Celestial Musician), Kojitau Bodhisattva (Kojitau, Radiant Light), Varunadeva Bodhisattva (Varunadeva, Water Deity), Indra Bodhisattva (Indra, King of Gods), Bhadrapala Bodhisattva (Bhadrapala, Guardian of Virtue), Sumati Bodhisattva (Sumati, Good Intention), Dhritimati Bodhisattva (Dhritimati, Steadfast Intention), Vardhamati Bodhisattva (Vardhamati, Increasing Intention), Amoghadarshana Bodhisattva (Amoghadarshana, Infallible Vision), Pranidhana Bodhisattva (Pranidhana, Aspiration), Samantachara Bodhisattva (Samantachara, Universal Practice), Sadanukta Bodhisattva (Sadanukta, Constant Diligence), Aduradrishta Bodhisattva (Aduradrishta, Not Far Seeing), Suryaprabha Bodhisattva (Suryaprabha, Sunlight), Niratma Bodhisattva (Niratma, No Self), Avalokiteshvara Bodhisattva (Avalokiteshvara, The One Who Perceives the Sounds of the World), Kramashiras Bodhisattva (Kramashiras, Gradual Head), Ratnamudrashiras Bodhisattva (Ratnamudrashiras, Jewel Seal Head), Sadautthita Bodhisattva (Sadautthita, Always Raising Hands), Sadavanata Bodhisattva (Sadavanata, Always Lowering Hands), Maitreya Bodhisattva (Maitreya, The Future Buddha). The multitude of these Bodhisattvas is so vast, immeasurable, and countless, their merits are pure, true, and genuine. At that time, the World Honored One sat upon a natural lion throne, with legs crossed in full lotus posture, upright in body, with his mind directed and his intention firm. He entered a Samadhi meditation called 'King of Intentions,' naturally entering into right concentration, universally entering all meditations, equally saving and embracing all beings, guiding them towards the right path. The Buddha entered Samadhi, his mind peaceful and serene, using his wisdom eye to observe this world, his body radiating light, and with a smile, from the soles of his feet he emitted six hundred trillion lights, from his ten toes he emitted one hundred trillion lights, from his two sides he emitted two hundred trillion lights, from his two knees he emitted two hundred trillion lights, from his two legs he emitted two hundred trillion lights, from his two shoulders he emitted two hundred trillion lights, from his two elbows he emitted two hundred trillion lights, from his navel he emitted two hundred trillion lights, from his head he emitted one hundred trillion lights, from his two fingers he emitted one hundred trillion lights, from his two arms he emitted two hundred trillion lights, from his two eyebrows he emitted two hundred trillion lights, from his neck he emitted one hundred trillion lights, from his two eyes he emitted two hundred trillion lights, from his two ears he emitted two hundred trillion lights, from his nose he emitted one hundred trillion lights, from his four sides he emitted four hundred trillion lights, forty
齒放四十億百千光明，眉間相放億百千光明，頂結相放六萬億百千光明，照此三千大千世界無所不周，普曜東方江河沙等諸佛國土，南方西方北方四隅上下皆亦如是。其有眾生蒙值光明，心皆恬怕，悉發無上正真之道。
於是世尊即時欣笑，從諸毛孔放眾光明，照此三千大千世界，普遍十方無不周接。江河沙等諸佛世界，其有群萌，為光所照悉皆寂然，存於無上正真之道。是時世尊則演如來清凈真妙志性光明，照此三千大千世界，普及十方各江河沙等諸佛國土，假令人民逮斯光者，則皆究竟至於無上正真之道。
於是世尊從其舌本悉覆佛土，而出無數億百千光明，照此三千大千世界，周遍十方各江河沙等諸佛國土。其光明中，自然而殖金寶蓮華，其蓮華上各有諸佛，結加趺坐寶蓮華，講說經法，演於六波羅蜜；十方一切亦復如是。若有眾生聞斯法講，一切究竟皆得堅住阿耨多羅三耶三菩。
於是世尊坐師子床，有三昧名師子娛樂，以斯定意自然正受，如其色像，咸演威曜示現神足。三千大千世界六反震動，邊際亦搖，中順至邊，安和柔軟，愍傷一切眾生之類，令獲安隱快樂無患。爾時三千大千世界地獄、餓鬼、畜生，諸不閑者、恐懅厄者，自然為斷三塗，除已悉自致來，得生為人、四天王、忉利天
【現代漢語翻譯】 現代漢語譯本：
佛陀的牙齒放出四十億百千道光明，眉間白毫相放出億百千道光明，頭頂肉髻相放出六萬億百千道光明，這些光明照遍整個三千大千世界，沒有哪個地方沒有照到，普遍照耀東方如恒河沙數般多的諸佛國土，南方、西方、北方、四隅以及上下方也都是如此。凡是眾生蒙受這些光明的照耀，內心都變得平靜安寧，全都發起了無上正真之道（anuttara-samyak-sambodhi，無上正等正覺）。 這時，世尊立即面露喜悅的笑容，從全身的毛孔中放出無數光明，照耀這個三千大千世界，普遍照耀十方，沒有哪個地方沒有照到。如恒河沙數般多的諸佛世界，那裡的所有眾生，被光明照耀后都變得寂靜安寧，安住于無上正真之道。 這時，世尊展現如來清凈真妙的智慧光明，照耀這個三千大千世界，普及十方如恒河沙數般多的諸佛國土，如果人們能夠得到這光明，就都能最終達到無上正真之道。 這時，世尊從舌根處覆蓋整個佛土，放出無數億百千道光明，照耀這個三千大千世界，周遍十方如恒河沙數般多的諸佛國土。在光明中，自然生長出金寶蓮花，每朵蓮花上都有一尊佛，結跏趺坐于寶蓮花上，講說經法，闡述六波羅蜜（ṣaṭ pāramitā，六度）。十方一切也都是如此。如果有眾生聽到這些佛法講說，一切都最終能夠堅定地安住于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。 這時，世尊坐在獅子座上，進入名為『獅子娛樂』的三昧（samādhi，禪定），以這種禪定力自然地接受，如同其色相一般，都展現出威嚴的光芒，示現神通。三千大千世界發生六種震動，邊緣也搖動，從中心到邊緣，安穩柔和，憐憫一切眾生，使他們獲得安穩快樂，沒有憂患。那時，三千大千世界中的地獄、餓鬼、畜生，那些不瞭解佛法的人、恐懼不安的人，自然地脫離了三惡道，消除痛苦，都自己來到這裡，得以轉生為人、四天王天、忉利天（Trāyastriṃśa，三十三天）。
【English Translation】 English version:
The Buddha's teeth emitted forty billion hundred thousand rays of light, the white hair between his eyebrows emitted a billion hundred thousand rays of light, and the protuberance on the top of his head emitted six trillion hundred thousand rays of light. These lights illuminated the entire three thousand great thousand worlds, reaching every place, and universally shone upon the Buddha lands in the east as numerous as the sands of the Ganges River. The south, west, north, four corners, and above and below were all the same. All sentient beings who received these lights felt their hearts become peaceful and calm, and they all awakened to the unsurpassed, true, and right path (anuttara-samyak-sambodhi). At that moment, the World Honored One immediately smiled with joy, and from all the pores of his body, he emitted countless lights, illuminating this three thousand great thousand worlds, universally shining in all ten directions, reaching every place. In the Buddha worlds as numerous as the sands of the Ganges River, all beings, illuminated by the light, became peaceful and calm, and they abided in the unsurpassed, true, and right path. At that time, the World Honored One manifested the pure, true, and wondrous wisdom light of the Tathagata, illuminating this three thousand great thousand worlds, extending to the Buddha lands in the ten directions as numerous as the sands of the Ganges River. If people could receive this light, they would all ultimately reach the unsurpassed, true, and right path. At that time, the World Honored One, from the base of his tongue, covered the entire Buddha land and emitted countless billions of hundred thousands of lights, illuminating this three thousand great thousand worlds, pervading the Buddha lands in the ten directions as numerous as the sands of the Ganges River. In the light, golden jeweled lotuses naturally grew, and on each lotus was a Buddha, sitting in the lotus position, expounding the Dharma, and explaining the six perfections (ṣaṭ pāramitā). Everything in the ten directions was the same. If sentient beings heard these Dharma teachings, they would all ultimately be able to firmly abide in anuttara-samyak-sambodhi. At that time, the World Honored One sat on a lion throne, entered a samadhi (samādhi) called 'Lion's Play,' and with this meditative power, naturally received, as was his form, all manifested majestic radiance, displaying miraculous powers. The three thousand great thousand worlds shook in six ways, the edges also trembled, from the center to the edges, peacefully and gently, with compassion for all sentient beings, enabling them to obtain peace, happiness, and freedom from suffering. At that time, the hells, hungry ghosts, and animals in the three thousand great thousand worlds, those who did not understand the Dharma, and those who were fearful and anxious, naturally escaped the three evil realms, eliminated their suffering, and all came here themselves, able to be reborn as humans, in the Four Heavenly Kings Heaven, and in the Trāyastriṃśa Heaven.
、鹽天、兜術天、尼摩羅天、波羅尼蜜天。於時諸天適生彼間人中天上，即識宿命，歡喜悅豫，往詣佛所，稽首足下叉手歸命，十方一切亦復如是，等無差特。
爾時此三千世界眾生之類，盲者得目而睹色像，聾者徹聽聞諸音聲，志亂意惑還復其心，迷憤者則時得定；其裸形者自然衣服，其饑虛者自然飽滿，其消渴者無所思僥，其疾病者而得除愈，身瑕玼者諸根具足；其疲極者自然得解，久猗身者則無所猗。一切眾生得平等心，展轉相瞻，如父如母、如兄如弟、如姊如妹，各各同心等無偏邪、皆行慈心；一切群萌悉修十善，清凈梵行無有塵埃；一切黎庶悉獲安隱，所得安隱猶如比丘得第三禪。於時眾生而致智慧，而悉具足善快調定，離於卑劣、逮得和雅。
於是世尊在師子床，處於三千大千世界，而最超異威神巍巍，光耀煌煌無有畏懼，聖明輝赫尊顏具足，無不周普照于東方江河沙等諸佛世界，八維上下各江河沙等世尊國土，如須彌山超逾一切諸山之上，明在所通。
於是世尊承如來旨已，自然聖令三千大千世界眾生悉共瞻睹。時此世界，首陀衛凈居諸天，梵天、波羅尼蜜天、尼摩羅天、兜術天、鹽天、忉利天、四天王天及三千大千世界所居人民，自然見身親近如來，皆得自然天華傅飾、天香天雜
【現代漢語翻譯】 現代漢語譯本：鹽天（Yama, 欲界第三天）、兜術天（Tushita, 欲界第四天）、尼摩羅天（Nirmanarati, 欲界第五天）、波羅尼蜜天（Paranirmita Vasavartin, 欲界第六天）。那時，諸天眾生適時地在彼處出生，在人中天上，立即憶起宿命，歡喜愉悅，前往佛陀所在之處，稽首佛足，合掌歸命。十方一切世界也是如此，沒有差別。 那時，這三千大千世界的眾生，盲人得以看見色彩和形象，聾人能夠聽見各種聲音，心志散亂迷惑的人恢復了清明，迷茫憤怒的人立刻獲得安定；裸露身體的人自然有了衣服，飢餓的人自然飽足，口渴的人不再感到渴求，生病的人得到痊癒，身體有缺陷的人諸根完好；疲憊不堪的人自然得到解脫，長期依靠他人的人不再需要依靠。一切眾生都獲得了平等心，互相看待，如同父子、母子、兄弟姐妹一般，彼此同心，沒有偏私邪念，都行慈心；一切眾生都修習十善，清凈梵行，沒有塵埃；一切民眾都獲得安穩，所獲得的安穩如同比丘證得第三禪。那時，眾生獲得了智慧，都具備了善巧、快速、調柔、安定，遠離了卑劣，達到了和諧優雅。 這時，世尊坐在獅子座上，處於三千大千世界之中，顯得最為超凡脫俗，威神巍峨，光芒閃耀，沒有絲毫畏懼，聖明輝煌，尊顏圓滿，無不普遍照耀東方恒河沙數般的諸佛世界，以及八方上下各恒河沙數般的世尊國土，如同須彌山超越一切山峰之上，光明所到之處無不通達。 這時，世尊領受如來旨意后，自然以聖力令三千大千世界眾生都共同瞻仰。此時，這個世界，首陀衛凈居諸天（Suddhavasa, 色界五凈居天）、梵天（Brahma, 色界初禪天）、波羅尼蜜天（Paranirmita Vasavartin, 欲界第六天）、尼摩羅天（Nirmanarati, 欲界第五天）、兜術天（Tushita, 欲界第四天）、鹽天（Yama, 欲界第三天）、忉利天（Trayastrimsa, 欲界第二天）、四天王天（Chaturmaharajika, 欲界第一天）以及三千大千世界所居住的人民，自然見到佛陀的真身，親近如來，都得到自然的天花裝飾，天香繚繞。
【English Translation】 English version: Yama (the third heaven of the desire realm), Tushita (the fourth heaven of the desire realm), Nirmanarati (the fifth heaven of the desire realm), Paranirmita Vasavartin (the sixth heaven of the desire realm). At that time, the heavenly beings, having just been born in those realms, in the human and heavenly realms, immediately remembered their past lives, rejoiced with delight, and went to where the Buddha was, bowed their heads at his feet, and with folded hands, took refuge in him. All the beings in the ten directions were the same, without any difference. At that time, the beings of this three-thousand great thousand world, the blind were able to see colors and forms, the deaf were able to hear all sounds, those whose minds were confused and bewildered regained their clarity, those who were lost in anger immediately attained stability; those who were naked naturally had clothes, those who were hungry were naturally full, those who were thirsty no longer felt thirst, those who were sick were healed, those whose bodies were flawed had all their faculties complete; those who were exhausted naturally found relief, those who had long relied on others no longer needed to rely on them. All beings attained equanimity, looking at each other as if they were fathers and sons, mothers and sons, brothers and sisters, with one heart, without bias or evil thoughts, all practicing loving-kindness; all beings cultivated the ten virtues, pure Brahma conduct, without any defilement; all the people obtained peace and security, the peace and security they obtained was like that of a Bhikkhu who had attained the third Dhyana. At that time, beings attained wisdom, and all were endowed with skill, speed, gentleness, and stability, far from inferiority, and attained harmony and elegance. At this time, the World Honored One was seated on a lion throne, situated in the three-thousand great thousand world, appearing most extraordinary and transcendent, with majestic power, radiant light, without any fear, with sacred brilliance, and a dignified countenance, universally illuminating the Buddha worlds as numerous as the sands of the Ganges River in the east, and the Buddha lands as numerous as the sands of the Ganges River in the eight directions and above and below, like Mount Sumeru surpassing all other mountains, with light reaching everywhere. At this time, the World Honored One, having received the Tathagata's decree, naturally used his sacred power to cause all the beings of the three-thousand great thousand world to gaze upon him together. At this time, in this world, the Suddhavasa (the pure abodes of the form realm) heavens, Brahma (the first dhyana heaven of the form realm), Paranirmita Vasavartin (the sixth heaven of the desire realm), Nirmanarati (the fifth heaven of the desire realm), Tushita (the fourth heaven of the desire realm), Yama (the third heaven of the desire realm), Trayastrimsa (the second heaven of the desire realm), Chaturmaharajika (the first heaven of the desire realm), and the people living in the three-thousand great thousand world, naturally saw the true body of the Buddha, approached the Tathagata, and all received natural heavenly flowers as adornments, and were surrounded by heavenly fragrances.
香天搗香、天青蓮芙蓉鮮華，諸妙天華莖葉具足，各各發行赍詣如來，稽首佛足各散佛上，及於人間水陸諸花，各各手執，往詣世尊而為供養。諸天人民所散供養諸華之具，上在虛空，三千大千世界化為宮殿自然樓觀，從其宮殿垂諸天華繒蓋幢幡，紛葩飄飏顯灼普現，其諸花香莊嚴三千大千佛國，自然巍巍，形像眾色如紫磨金，八維上下芬馥晃昱亦復如是。於是閻浮提城所有人民，瞻睹如來現身威變不可稱計，各心念言：「今日如來坐於我前。」普佛國土亦復如是，各各心念：「今日如來在我前坐而說經法。」
於時世尊在師子床更復欣笑，加復重照三千大千世界，弘光赫弈。此土人民悉共睹見東方江河沙等諸佛國土，現在如來、至真、等正覺與諸菩薩聲聞之眾；又復東方江河沙等諸佛世界所有眾生，悉亦遙見此佛國土釋迦文佛與比丘僧及諸菩薩而坐說經；八維上下亦復如是，悉遙見此，等無差特。
於是過東方江河沙等諸佛世界，最邊國土名寶跡，其佛號寶事如來、至真、等正覺，今現在為諸眾生，亦復講說《摩訶般若波羅蜜經》。彼時其佛世界，而有菩薩號曰普明，睹大光明及地大動，即便往詣寶事如來，稽首問曰：「唯然，世尊！以何因緣，其大光明照此佛土、地大震動？諸如來身自然為見，會當
【現代漢語翻譯】 現代漢語譯本：香天搗磨香料，天上的青蓮花、芙蓉花鮮艷盛開，各種美妙的天花莖葉都完備，他們各自出發，帶著這些花來到如來面前，頂禮佛足，然後將花散在佛的身上，以及人間水陸的各種花朵，他們各自手持，前往世尊那裡進行供養。諸天人民所散的供養花朵，在虛空中，三千大千世界化為宮殿，自然形成樓閣，從這些宮殿垂下天花、絲綢傘蓋、幢幡，繽紛飄揚，光彩奪目，普遍顯現，這些花香莊嚴了三千大千佛國，自然巍峨，形狀和顏色如同紫磨金，八方上下都芬芳閃耀，也是如此。這時，閻浮提城的所有人民，瞻仰如來顯現的身形和威神變化，不可計數，各自心中想道：『今日如來坐在我的面前。』普佛國土也是如此，各自心中想道：『今日如來坐在我的面前說法。』 這時，世尊在獅子座上再次歡笑，更加照耀三千大千世界，光芒赫赫。此土人民都共同看到東方恒河沙數般的諸佛國土，現在有如來、至真、等正覺與諸菩薩聲聞大眾；又東方恒河沙數般的諸佛世界的所有眾生，也都遙見此佛國土的釋迦文佛與比丘僧及諸菩薩坐著說法；八方上下也是如此，都遙見此景，沒有差別。 這時，經過東方恒河沙數般的諸佛世界，最邊遠的國土名為寶跡，那裡的佛號為寶事如來（寶事：珍寶事業），至真、等正覺，現在正在為眾生講說《摩訶般若波羅蜜經》（摩訶般若波羅蜜經：大智慧到彼岸的經典）。那時，那個佛的世界裡，有一位菩薩名為普明，看到大光明和大地震動，就前往寶事如來那裡，頂禮后問道：『世尊，是什麼因緣，這大光明照耀這個佛土，大地震動？諸如來身自然顯現，將會』
【English Translation】 English version: The celestial beings ground fragrant incense, and the heavenly blue lotuses and hibiscus flowers bloomed vibrantly. All kinds of wonderful celestial flowers, with their stems and leaves complete, each set forth, carrying these flowers to the Tathagata, bowed at the Buddha's feet, and then scattered the flowers upon the Buddha, as well as various flowers on land and water in the human realm. Each held them in their hands, going to the World Honored One to make offerings. The offerings of flowers scattered by the celestial beings and people, in the void, the three thousand great thousand worlds transformed into palaces, naturally forming pavilions. From these palaces hung celestial flowers, silk canopies, and banners, fluttering and dazzling, universally appearing. The fragrance of these flowers adorned the three thousand great thousand Buddha lands, naturally majestic, their shapes and colors like purple-gold, and the eight directions above and below were fragrant and radiant, just like this. At this time, all the people of Jambudvipa city, beholding the Tathagata's manifested form and majestic transformations, which were countless, each thought in their hearts: 'Today the Tathagata is sitting before me.' The Buddha lands everywhere were also like this, each thinking in their hearts: 'Today the Tathagata is sitting before me, expounding the Dharma.' At this time, the World Honored One, on the lion throne, smiled again, further illuminating the three thousand great thousand worlds, with brilliant light. The people of this land all together saw the Buddha lands of the east, as numerous as the sands of the Ganges River, where the Tathagatas, the Truly Enlightened Ones, the Perfectly Enlightened Ones, were present with their Bodhisattvas and Shravaka assemblies; and also all the beings of the Buddha worlds of the east, as numerous as the sands of the Ganges River, also remotely saw Shakyamuni Buddha in this Buddha land, with the Bhikshu Sangha and the Bodhisattvas, sitting and expounding the Dharma; the eight directions above and below were also like this, all remotely seeing this scene, without any difference. At this time, passing through the Buddha worlds of the east, as numerous as the sands of the Ganges River, the most distant land was named Treasure Trace (寶跡: Baoji), and the Buddha there was named Treasure Affairs Tathagata (寶事如來: Baoshi Rulai), the Truly Enlightened One, the Perfectly Enlightened One, who was now expounding the 'Mahaprajnaparamita Sutra' (摩訶般若波羅蜜經: Mahaprajnaparamita Sutra) for all beings. At that time, in that Buddha's world, there was a Bodhisattva named Universal Illumination (普明: Puming), who saw the great light and the great earth tremor, and immediately went to Treasure Affairs Tathagata, bowed and asked: 'World Honored One, what is the cause and condition that this great light illuminates this Buddha land, and the earth trembles greatly? The bodies of the Tathagatas naturally appear, and will'
有意。」
彼佛告于普明菩薩曰：「族姓子！欲知西方極遠有忍世界，其佛號曰釋迦文如來，今現在為諸菩薩說般若波羅蜜。是其威神光也。」
普明菩薩白寶事如來：「唯然，世尊！我欲詣彼見釋迦牟尼如來，稽首作禮；及諸菩薩摩訶薩眾童真等，得總持究竟三昧，定意自在，得度無極，釋迦牟多阿竭、阿羅訶、三耶三佛。」寶事如來阿羅呵、三耶三佛告普明菩薩曰：「往，善男子！汝知是時。」寶事如來賜普明菩薩金色蓮華而有千葉：「取，善男子！此寶蓮華以用供散釋迦牟如來。善男子！欲往修寂然行，忍界菩薩生彼土者，甚有患難亦難值遇。」
普明菩薩即受其金色蓮華，與無央數億百千垓諸菩薩眾男女、大小、居家、出家，則以供養東方諸佛天中天，承事歸命，上諸華香雜香搗香。次復詣釋迦牟如來，稽首足下，卻住一面，普明菩薩白世尊曰：「唯然，大聖！寶事如來敬問無量，乞求輕便，力行安乎？又復遣進金色蓮華。」佛受蓮華，尋以遙散東方江河沙諸佛國土。其華即時周遍東方諸佛世界，有佛坐于自然金色蓮華，講說經法，亦復演斯六波羅蜜。其有眾生聞此說者，一切究竟即時堅住于阿耨多羅三耶三菩。男女大小悉禮佛足，各以功德，供養多阿竭、阿羅呵、三耶三菩。
南
【現代漢語翻譯】 現代漢語譯本 『願意。』
那位佛告訴普明菩薩說：『善男子！你想知道在西方極遠的地方有一個忍世界（Saha world），那裡的佛號是釋迦文如來（Sakyamuni Tathagata），他現在正在為諸位菩薩講說般若波羅蜜（Prajnaparamita）。這就是他的威神光明。』
普明菩薩對寶事如來（Ratnakara Tathagata）說：『是的，世尊！我想要去拜見釋迦牟尼如來，向他頂禮；以及諸位菩薩摩訶薩（Bodhisattva-mahasattvas）和童真菩薩們，他們都獲得了總持（dharani）究竟三昧（samadhi），禪定自在，得度無極，是釋迦牟多阿竭（Sakyamuni Tathagata）、阿羅訶（Arhat）、三耶三佛（Samyaksambuddha）。』寶事如來阿羅訶、三耶三佛告訴普明菩薩說：『去吧，善男子！你應當知道時機。』寶事如來賜予普明菩薩一朵金色蓮花，有千片花瓣：『拿去，善男子！用這寶蓮花來供養散佈給釋迦牟如來。善男子！想要去修行寂靜之行，在忍界（Saha world）的菩薩們，生在那裡的，會有很多患難，也很難遇到。』
普明菩薩立即接受了那朵金色蓮花，與無數億百千垓的諸位菩薩眾，包括男女、大小、在家、出家之人，一起用它來供養東方諸佛天中天（Devatideva），承事歸命，獻上各種花香和搗香。然後又去拜見釋迦牟如來，向他頂禮，退到一旁站立。普明菩薩對世尊說：『是的，大聖！寶事如來向您致以無量的敬意，並詢問您是否安康，修行是否順利？他還派我進獻這朵金色蓮花。』佛接受了蓮花，隨即將其遙散到東方恒河沙數諸佛國土。蓮花立刻遍佈東方諸佛世界，有佛坐在自然產生的金色蓮花上，講說經法，也演說六波羅蜜（Six Paramitas）。凡是聽到這些說法的人，一切都立刻堅住于阿耨多羅三耶三菩提（Anuttara-samyak-sambodhi）。男女老少都禮拜佛足，各自以功德供養多阿竭（Tathagata）、阿羅訶（Arhat）、三耶三菩（Samyaksambuddha）。
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【English Translation】 English version 'I am willing.'
That Buddha said to Bodhisattva Universal Light: 'Son of a good family! If you wish to know, far to the west there is a Saha world, and the Buddha there is named Sakyamuni Tathagata. He is now expounding the Prajnaparamita for all the Bodhisattvas. That is the light of his majestic power.'
Bodhisattva Universal Light said to Ratnakara Tathagata: 'Yes, World Honored One! I wish to go and see Sakyamuni Tathagata, to bow my head in reverence to him; and to the Bodhisattva-mahasattvas and the pure Bodhisattvas, who have attained the ultimate samadhi of dharani, are free in their meditation, have attained limitless liberation, and are Sakyamuni Tathagata, Arhat, Samyaksambuddha.' Ratnakara Tathagata, Arhat, Samyaksambuddha said to Bodhisattva Universal Light: 'Go, good son! You should know the time.' Ratnakara Tathagata bestowed upon Bodhisattva Universal Light a golden lotus flower with a thousand petals: 'Take this, good son! Use this precious lotus flower to offer and scatter to Sakyamuni Tathagata. Good son! If you wish to go and cultivate the practice of tranquility, the Bodhisattvas in the Saha world who are born there will encounter many difficulties and will be hard to meet.'
Bodhisattva Universal Light immediately received the golden lotus flower, and together with countless billions of hundreds of thousands of nayutas of Bodhisattvas, including men and women, young and old, lay and monastic, they used it to make offerings to the Buddhas, the Devas of Devas in the east, serving and taking refuge, offering various flowers, incense, and powdered incense. Then they went to see Sakyamuni Tathagata, bowed their heads at his feet, and stood to one side. Bodhisattva Universal Light said to the World Honored One: 'Yes, Great Sage! Ratnakara Tathagata sends you immeasurable respect, and asks if you are well and if your practice is progressing smoothly? He also sends this golden lotus flower as an offering.' The Buddha received the lotus flower and immediately scattered it to the Buddha lands in the east, as numerous as the sands of the Ganges River. The flower immediately spread throughout the Buddha worlds in the east, and there were Buddhas sitting on naturally formed golden lotus flowers, expounding the Dharma, and also expounding the Six Paramitas. All those who heard these teachings immediately became firmly established in Anuttara-samyak-sambodhi. Men and women, young and old, all bowed at the Buddha's feet, each offering their merits to Tathagata, Arhat, Samyaksambuddha.
South
方去此江河沙等最極邊際，有佛世界，名曰離一切憂，其佛號無憂首多阿竭、阿羅呵、三耶三佛。彼有菩薩名離戚，啟辭其佛，佛賜蓮華，與無數菩薩俱，經諸國土供養諸佛，來詣釋迦牟尼如來，稽首供養，卻坐聽經。
西方去此江河沙等，有世界名曰寂然，其佛號寶龍多阿竭、阿羅呵、三耶三佛。彼有菩薩名曰意行，啟辭其佛，佛賜蓮華，與無數菩薩俱，經諸國土供養諸佛，來詣釋迦牟尼如來，稽首供養，卻坐聽經。
北方去此江河沙等，有世界名曰致勝，其佛號勝諸根多阿竭、阿羅訶、三耶三佛。彼有菩薩名曰施勝，啟辭其佛，佛賜蓮華，與無數菩薩俱，經諸國土供養諸佛，詣釋迦牟如來，稽首供養，卻坐聽經。
下方去此江河沙等，有世界名曰仁賢，其佛號賢首多阿竭、阿羅呵、三耶三佛。彼土有菩薩名曰蓮華上，啟辭其佛，佛賜蓮華，與無數菩薩俱，經諸國土供養諸佛，詣釋迦牟如來，稽首供養，卻坐聽經。
上方去此江河沙等，有世界名曰欣樂，其佛號樂首多阿竭、阿羅呵、三耶三佛。彼有菩薩名施樂，啟辭其佛，佛賜蓮華，與無數菩薩俱，經諸國土供養諸佛，詣釋迦牟如來，稽首供養，卻坐聽經。其四維者，亦復如是，等無差特。
爾時於此三千大千世界，尋即而雨諸寶
【現代漢語翻譯】 現代漢語譯本 從這裡向東方，經過像恒河沙一樣多的極遠邊際，有一個佛的世界，名叫『離一切憂』，那裡的佛號是『無憂首多阿竭』（Tathagata，如來）、『阿羅呵』（Arhat，應供）、『三耶三佛』（Samyaksambuddha，正等覺）。那裡有一位菩薩名叫『離戚』，他向佛告辭，佛賜予他蓮花，他與無數菩薩一起，經過各個國土供養諸佛，來到釋迦牟尼如來這裡，頂禮供養，然後退坐一旁聽經。 從這裡向西方，經過像恒河沙一樣多的極遠邊際，有一個世界名叫『寂然』，那裡的佛號是『寶龍多阿竭』、『阿羅呵』、『三耶三佛』。那裡有一位菩薩名叫『意行』，他向佛告辭，佛賜予他蓮花，他與無數菩薩一起，經過各個國土供養諸佛，來到釋迦牟尼如來這裡，頂禮供養，然後退坐一旁聽經。 從這裡向北方，經過像恒河沙一樣多的極遠邊際，有一個世界名叫『致勝』，那裡的佛號是『勝諸根多阿竭』、『阿羅呵』、『三耶三佛』。那裡有一位菩薩名叫『施勝』，他向佛告辭，佛賜予他蓮花，他與無數菩薩一起，經過各個國土供養諸佛，來到釋迦牟尼如來這裡，頂禮供養，然後退坐一旁聽經。 從這裡向下方，經過像恒河沙一樣多的極遠邊際，有一個世界名叫『仁賢』，那裡的佛號是『賢首多阿竭』、『阿羅呵』、『三耶三佛』。那裡有一位菩薩名叫『蓮華上』，他向佛告辭，佛賜予他蓮花，他與無數菩薩一起，經過各個國土供養諸佛，來到釋迦牟尼如來這裡，頂禮供養，然後退坐一旁聽經。 從這裡向上方，經過像恒河沙一樣多的極遠邊際，有一個世界名叫『欣樂』，那裡的佛號是『樂首多阿竭』、『阿羅呵』、『三耶三佛』。那裡有一位菩薩名叫『施樂』，他向佛告辭，佛賜予他蓮花，他與無數菩薩一起，經過各個國土供養諸佛，來到釋迦牟尼如來這裡，頂禮供養，然後退坐一旁聽經。這四個方位的情況，也都是這樣，沒有差別。 這時，在這個三千大千世界，立刻下起了各種寶物。
【English Translation】 English version Going east from here, beyond the furthest reaches equal to the sands of the Ganges River, there is a Buddha world named 'Free from All Worries'. The Buddha there is named 'No Worry Shoudouduo Ajie' (Tathagata), 'Aloh' (Arhat), 'Sanyesanfo' (Samyaksambuddha). There is a Bodhisattva named 'Li Qi', who took leave of his Buddha. The Buddha granted him a lotus flower, and together with countless Bodhisattvas, he traveled through various lands, making offerings to all Buddhas. They came to Shakyamuni Tathagata, bowed in reverence, made offerings, and then sat to the side to listen to the teachings. Going west from here, beyond the furthest reaches equal to the sands of the Ganges River, there is a world named 'Silent'. The Buddha there is named 'Bao Longduo Ajie', 'Aloh', 'Sanyesanfo'. There is a Bodhisattva named 'Yi Xing', who took leave of his Buddha. The Buddha granted him a lotus flower, and together with countless Bodhisattvas, he traveled through various lands, making offerings to all Buddhas. They came to Shakyamuni Tathagata, bowed in reverence, made offerings, and then sat to the side to listen to the teachings. Going north from here, beyond the furthest reaches equal to the sands of the Ganges River, there is a world named 'Achieving Victory'. The Buddha there is named 'Sheng Zhugen Duo Ajie', 'Aloh', 'Sanyesanfo'. There is a Bodhisattva named 'Shi Sheng', who took leave of his Buddha. The Buddha granted him a lotus flower, and together with countless Bodhisattvas, he traveled through various lands, making offerings to all Buddhas. They came to Shakyamuni Tathagata, bowed in reverence, made offerings, and then sat to the side to listen to the teachings. Going below from here, beyond the furthest reaches equal to the sands of the Ganges River, there is a world named 'Benevolent and Wise'. The Buddha there is named 'Xian Shouduo Ajie', 'Aloh', 'Sanyesanfo'. There is a Bodhisattva named 'Lian Hua Shang', who took leave of his Buddha. The Buddha granted him a lotus flower, and together with countless Bodhisattvas, he traveled through various lands, making offerings to all Buddhas. They came to Shakyamuni Tathagata, bowed in reverence, made offerings, and then sat to the side to listen to the teachings. Going above from here, beyond the furthest reaches equal to the sands of the Ganges River, there is a world named 'Joyful'. The Buddha there is named 'Le Shouduo Ajie', 'Aloh', 'Sanyesanfo'. There is a Bodhisattva named 'Shi Le', who took leave of his Buddha. The Buddha granted him a lotus flower, and together with countless Bodhisattvas, he traveled through various lands, making offerings to all Buddhas. They came to Shakyamuni Tathagata, bowed in reverence, made offerings, and then sat to the side to listen to the teachings. The situation in the four intermediate directions is also the same, without any difference. At that time, in this great three-thousand world system, various treasures immediately rained down.
華香幡蓋，自然莊嚴香樹花樹，譬如蓮華跡世界普華多阿竭、阿羅訶、三耶三佛佛土，溥首菩薩所游居處。善住意諸天子及余大神尊勢無極菩薩之眾，世尊所與，及余諸天、世間人民皆來聚會。諸魔、梵天並聲聞眾，揵沓和、阿須倫神人民悉普來會。此諸菩薩摩訶薩為童子時，所服飲食功德自然。
爾時世尊告賢者舍利弗：「於斯若有菩薩摩訶薩，便當精修學般若波羅蜜。」
舍利弗白佛：「唯然，世尊！云何菩薩摩訶薩一切具足、曉解諸法，學般若波羅蜜乎？」
佛告舍利弗：「菩薩摩訶薩住于般若波羅蜜已修無處所，即便具足檀波羅蜜；令不缺減，有所施與、無所愛逆，尸波羅蜜當令具足。從是因緣，未曾住于罪不罪；亦當具足羼波羅蜜，興無瞋恚；當學惟逮波羅蜜，便得受決；從其身意興諸精進，不起諸漏，當具足禪波羅蜜。由是之故，無所求慕。」
佛言：「舍利弗！若菩薩摩訶薩住般若波羅蜜，則自具足於四意止，發無所發；又當具足得四意斷、四神足、五根、五力、七覺、八由行；悉令具足空無三昧、無想三昧、無愿三昧；而決具足四禪、四等、四無色三昧、及八脫門漸漸具足，而以正受，以此為脫，無所思想，無有內想，若供養想、若光明想，無絳赤想，無腐敗想，無有青想
【現代漢語翻譯】 現代漢語譯本 華麗的香幡寶蓋，自然顯現莊嚴的香樹和花樹，如同蓮花跡世界（指佛國凈土）中普華多阿竭（一種香）、阿羅訶（一種香）、三耶三佛（正等覺佛）的佛土一般，是溥首菩薩（菩薩名）所游居之處。善住意諸天子以及其他具有大神力、尊貴無比的菩薩們，世尊所帶領的，以及其他諸天、世間人民都來聚會。諸魔、梵天以及聲聞眾，揵沓和（天樂神）、阿須倫（非天神）等神和人民也都普遍前來集會。這些菩薩摩訶薩在還是童子的時候，所享用的飲食和功德都是自然而然的。 那時，世尊告訴賢者舍利弗：『如果這裡有菩薩摩訶薩，就應當精進修習般若波羅蜜（以智慧到達彼岸）。』 舍利弗對佛說：『是的，世尊！菩薩摩訶薩如何才能一切具足、通曉諸法，修學般若波羅蜜呢？』 佛告訴舍利弗：『菩薩摩訶薩安住于般若波羅蜜，修習無所執著，就能圓滿佈施波羅蜜（檀波羅蜜），使其不缺減，有所施與而不執著，持戒波羅蜜（尸波羅蜜）也應當使其圓滿。從這個因緣出發，不執著于罪與非罪；也應當圓滿忍辱波羅蜜（羼波羅蜜），生起無瞋恚之心；應當修習精進波羅蜜（惟逮波羅蜜），便能得到授記；從身心生起各種精進，不起各種煩惱，應當圓滿禪定波羅蜜（禪波羅蜜）。因為這個緣故，無所求慕。』 佛說：『舍利弗！如果菩薩摩訶薩安住于般若波羅蜜，就能自然圓滿四念住（四意止），發起無所發之念；又應當圓滿得到四正勤（四意斷）、四神足、五根、五力、七覺支、八正道；完全圓滿空三昧、無想三昧、無愿三昧；並且圓滿四禪、四等心、四無色定以及八解脫門，逐漸圓滿，以正受而解脫，無所思想，沒有內在的念頭，無論是供養的念頭、光明的念頭，沒有絳紅色的念頭，沒有腐敗的念頭，沒有青色的念頭。
【English Translation】 English version Magnificent banners and canopies, naturally adorned with fragrant trees and flower trees, were like the Buddha lands of Puhua Duo Aja (a type of fragrance), Aroha (a type of fragrance), and Samyaksambuddha (fully enlightened Buddha) in the Lotus Mark World (referring to a pure Buddha land), the dwelling place of Bodhisattva Pu Shou (a Bodhisattva's name). The Devas of Good Dwelling Intent, along with other Bodhisattvas of great divine power and supreme dignity, those led by the World Honored One, and other Devas, and people of the world all gathered. Demons, Brahma, and the Sravakas (hearers), Gandharvas (celestial musicians), Asuras (demi-gods), and other divine beings and people all came to assemble. The food and merits enjoyed by these Bodhisattva Mahasattvas when they were still children were all natural. At that time, the World Honored One said to the wise Shariputra: 'If there is a Bodhisattva Mahasattva here, they should diligently cultivate Prajna Paramita (perfection of wisdom).' Shariputra said to the Buddha: 'Yes, World Honored One! How can a Bodhisattva Mahasattva be fully equipped, understand all dharmas, and learn Prajna Paramita?' The Buddha told Shariputra: 'A Bodhisattva Mahasattva, dwelling in Prajna Paramita, cultivates non-attachment, and thus perfects Dana Paramita (perfection of giving), making it complete, giving without attachment, and should also perfect Sila Paramita (perfection of morality). From this cause, they do not dwell on sin or non-sin; they should also perfect Ksanti Paramita (perfection of patience), arousing no anger; they should cultivate Virya Paramita (perfection of vigor), and then receive prediction; from body and mind, they should arouse all kinds of vigor, not giving rise to any defilements, and should perfect Dhyana Paramita (perfection of meditation). Because of this, they seek nothing.' The Buddha said: 'Shariputra! If a Bodhisattva Mahasattva dwells in Prajna Paramita, they will naturally perfect the Four Foundations of Mindfulness (Four Intentions), arousing no thought; they should also perfect the Four Right Exertions, the Four Supernatural Powers, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path; completely perfect the Samadhi of Emptiness, the Samadhi of No-Thought, and the Samadhi of No-Wish; and fully perfect the Four Dhyanas, the Four Immeasurables, the Four Formless Samadhis, and the Eight Deliverances, gradually perfecting them, and with right reception, they are liberated, without any thoughts, without inner thoughts, whether it is the thought of offering, the thought of light, no thought of crimson, no thought of decay, no thought of blue.'
，無食嚙創爛想；亦無亂想，無枯骨想，無星散想，無處所想。悉離諸想，常志於佛，念于經典，念于眾僧，念于戒禁。意在惠施，志前諸天，出入之意、死亡之意，無常之想、苦樂之想，無非身之想、終始之想，一切世界無可樂想，諸習之想、滅盡之想，道慧、盡慧、無熱諸慧、無所起慧、法慧，于諸經法亦無所慧、亦無我慧，無有內慧、微妙意慧，曉了諸慧，如所謂慧，悉以思念所行三昧，無想、無念、無行定者而無有異；諸根為異，異根異行。又復有行，難所獲致如來十力、四無所畏、四分別辯、佛十八法不共之事、大慈大悲。欲得曉了此一切緣，菩薩摩訶薩當行般若波羅蜜；若有具足諸道慧者，菩薩摩訶薩當行般若波羅蜜；欲曉了慧具足、充備諸通慧者，當行般若波羅蜜；菩薩摩訶薩若欲明瞭一切，得近蠲除塵勞，菩薩摩訶薩當行般若波羅蜜。如是，舍利弗！菩薩摩訶薩則為修學般若波羅蜜。」
佛復告舍利弗：「若有菩薩摩訶薩欲入寂然，當學般若波羅蜜；菩薩摩訶薩欲度聲聞、辟支佛地，住阿惟越地者，當學般若波羅蜜；菩薩摩訶薩欲處六通，學般若波羅蜜；菩薩摩訶薩欲知一切眾生薩和薩心根所行者，當學般若波羅蜜；菩薩摩訶薩欲過諸聲聞、辟支佛慧者，當學般若波羅蜜；菩薩摩訶薩欲逮總持
【現代漢語翻譯】 現代漢語譯本：沒有因飢餓啃咬瘡口而產生的腐爛想法；也沒有混亂的想法，沒有枯骨的想法，沒有星散的想法，沒有處所的想法。完全脫離各種想法，常常專注于佛，唸誦經典，唸誦眾僧，唸誦戒律。心意在於佈施，志向於前方的諸天，對於出入的意念、死亡的意念，無常的想法、苦樂的想法，沒有非身體的想法、終始的想法，一切世界沒有可貪戀的想法，各種習性的想法、滅盡的想法，道慧、盡慧、無熱的各種智慧、無所起的智慧、法慧，對於各種經法也沒有所執著的智慧、也沒有我執的智慧，沒有內在的智慧、微妙的意念智慧，明瞭各種智慧，如所說的智慧，都以思念所行的三昧，無想、無念、無行定的狀態而沒有差異；只是諸根不同，不同的根有不同的修行。又有一種修行，難以獲得如來的十力（如來所具有的十種力量）、四無所畏（佛陀的四種無所畏懼的自信）、四分別辯（佛陀的四種辯才）、佛的十八不共法（佛陀獨有的十八種功德）、大慈大悲。想要明瞭這一切因緣，菩薩摩訶薩應當修行般若波羅蜜（以智慧到達彼岸）；如果有具足各種道慧的人，菩薩摩訶薩應當修行般若波羅蜜；想要明瞭智慧具足、充備各種神通智慧的人，應當修行般若波羅蜜；菩薩摩訶薩如果想要明瞭一切，得以接近並去除塵世的煩惱，菩薩摩訶薩應當修行般若波羅蜜。如此，舍利弗！菩薩摩訶薩就是修學般若波羅蜜。 佛陀又告訴舍利弗：『如果有菩薩摩訶薩想要進入寂靜，應當學習般若波羅蜜；菩薩摩訶薩想要超越聲聞（聽聞佛法而得道者）、辟支佛（無師自悟者）的境界，安住于阿惟越致（不退轉）的地位，應當學習般若波羅蜜；菩薩摩訶薩想要處於六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），應當學習般若波羅蜜；菩薩摩訶薩想要知道一切眾生的各種心念和根性所行，應當學習般若波羅蜜；菩薩摩訶薩想要超越各種聲聞、辟支佛的智慧，應當學習般若波羅蜜；菩薩摩訶薩想要獲得總持（記憶和理解一切佛法的能力）』
【English Translation】 English version: There is no thought of festering sores caused by hunger; nor is there confused thought, no thought of dry bones, no thought of scattered stars, no thought of location. Completely detached from all thoughts, constantly focus on the Buddha, recite the scriptures, contemplate the Sangha, and contemplate the precepts. The intention is in giving, the aspiration is towards the heavens ahead, the thoughts of coming and going, the thoughts of death, the thoughts of impermanence, the thoughts of suffering and joy, no thoughts of non-self, no thoughts of beginning and end, no thoughts of attachment to any world, thoughts of various habits, thoughts of extinction, the wisdom of the path, the wisdom of exhaustion, the various wisdoms of no heat, the wisdom of no arising, the wisdom of Dharma, regarding all scriptures and Dharma, there is no wisdom of attachment, nor is there wisdom of self-attachment, no inner wisdom, subtle wisdom of intention, understanding all wisdoms, as the so-called wisdom, all are in the samadhi practiced through contemplation, without difference in the state of no thought, no mindfulness, no action; only the faculties are different, different faculties have different practices. Furthermore, there is a practice that is difficult to attain, such as the ten powers of the Tathagata (the ten powers possessed by the Buddha), the four fearlessnesses (the Buddha's four kinds of fearless confidence), the four analytical knowledges (the Buddha's four kinds of eloquence), the eighteen unique qualities of the Buddha (the eighteen unique merits of the Buddha), great compassion and great mercy. If a Bodhisattva Mahasattva wishes to understand all these causes and conditions, they should practice Prajna Paramita (perfection of wisdom); if there are those who possess all the wisdom of the path, the Bodhisattva Mahasattva should practice Prajna Paramita; if one wishes to understand the perfection of wisdom, the fullness of all supernatural wisdoms, one should practice Prajna Paramita; if a Bodhisattva Mahasattva wishes to understand everything, to get close to and remove the defilements of the world, the Bodhisattva Mahasattva should practice Prajna Paramita. Thus, Shariputra! The Bodhisattva Mahasattva is practicing the study of Prajna Paramita. The Buddha further told Shariputra: 'If a Bodhisattva Mahasattva wishes to enter tranquility, they should study Prajna Paramita; if a Bodhisattva Mahasattva wishes to transcend the realms of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), and abide in the stage of Avaivartika (non-retrogression), they should study Prajna Paramita; if a Bodhisattva Mahasattva wishes to dwell in the six supernormal powers (divine eye, divine ear, mind-reading, recollection of past lives, divine travel, and the extinction of outflows), they should study Prajna Paramita; if a Bodhisattva Mahasattva wishes to know the various thoughts and the practices of the roots of all sentient beings, they should study Prajna Paramita; if a Bodhisattva Mahasattva wishes to surpass the wisdom of all Sravakas and Pratyekabuddhas, they should study Prajna Paramita; if a Bodhisattva Mahasattva wishes to attain Dharani (the ability to remember and understand all the Dharma)'
門，若男子勸助佈施聲聞、辟支佛，超越彼等，當學般若波羅蜜；菩薩摩訶薩欲過一切聲聞、辟支佛戒禁，勸助心意，當學般若波羅蜜；若欲具足三昧、智慧、解脫、度知見慧，菩薩摩訶薩當學般若波羅蜜；菩薩摩訶薩欲成顯于禪定、三昧、三摩越，勸助合集，解心之念所，當學般若波羅蜜；菩薩摩訶薩若欲勸助佈施，分別無限無量成就功德，當學般若波羅蜜；菩薩摩訶薩若欲具足成就無限無量持戒、忍辱、精進、一心、智慧，當學般若波羅蜜。」
佛復語舍利弗：「若有菩薩摩訶薩欲具足立檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜行，一切所生得見諸佛自致成佛，當學般若波羅蜜；欲成三十二相、八十種好，具足菩薩性，若為真童，欲立此地不離諸佛世尊，所欲志念諸善德本，供養如來奉持順命，其愿輒成；若欲具足一切眾生心之所僥，飲食衣服車乘、香華雜香涂香、床臥燈火手巾履襪，所當得者充滿諸財，當學般若波羅蜜。
「複次，舍利弗！若菩薩摩訶薩欲具足江河沙等眾生，勸立於檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，當學般若波羅蜜。
「複次，舍利弗！若菩薩摩訶薩以一善本順如來德，無有盡耗亦不缺減，乃至成阿耨多羅三耶三菩者，
【現代漢語翻譯】 現代漢語譯本：佛陀說：『舍利弗，如果菩薩想要勸導他人佈施，使其功德超越聲聞（Sravaka，指聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，指獨自悟道的修行者），就應當學習般若波羅蜜（Prajnaparamita，指通過智慧到達彼岸的修行方法）。菩薩摩訶薩（Bodhisattva-mahasattva，指發大心願的菩薩）如果想要超越一切聲聞、辟支佛的戒律，勸導他人發心，就應當學習般若波羅蜜。如果想要圓滿具足三昧（Samadhi，指禪定）、智慧、解脫、度知見慧，菩薩摩訶薩應當學習般若波羅蜜。菩薩摩訶薩如果想要在禪定、三昧、三摩越（Samapatti，指等至，即禪定的最高境界）上有所成就，勸導他人合集，解脫心念的束縛，就應當學習般若波羅蜜。菩薩摩訶薩如果想要勸導他人佈施，使其功德無限無量，就應當學習般若波羅蜜。菩薩摩訶薩如果想要圓滿具足無限無量的持戒、忍辱、精進、一心、智慧，就應當學習般若波羅蜜。』 佛陀又對舍利弗說：『如果有菩薩摩訶薩想要圓滿修行檀波羅蜜（Danaparamita，指佈施的修行）、尸波羅蜜（Silaparamita，指持戒的修行）、羼波羅蜜（Ksantiparamita，指忍辱的修行）、惟逮波羅蜜（Viryaparamita，指精進的修行）、禪波羅蜜（Dhyanaparamita，指禪定的修行）、般若波羅蜜，一切所生之處都能見到諸佛，最終成就佛果，就應當學習般若波羅蜜。如果想要成就三十二相、八十種好，具足菩薩的特性，成為真正的童子，想要安住此地不離諸佛世尊，所希望的各種善德根本，供養如來，奉持順從佛的教誨，其願望都能實現；如果想要滿足一切眾生心中所希望的，飲食、衣服、車乘、香花、雜香、涂香、床臥、燈火、手巾、襪子，所應當得到的財物都充滿，就應當學習般若波羅蜜。』 『再者，舍利弗！如果菩薩摩訶薩想要勸導如恒河沙數般的眾生，讓他們安住于檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，就應當學習般若波羅蜜。』 『再者，舍利弗！如果菩薩摩訶薩以一個善的根本順應如來的功德，使其無有窮盡，也不減少，乃至成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺，即佛的智慧），就應當學習般若波羅蜜。』
【English Translation】 English version: The Buddha said, 'Sariputra, if a Bodhisattva wishes to encourage others to give alms, so that their merit surpasses that of Sravakas (disciples who learn by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), they should study the Prajnaparamita (the perfection of wisdom). If a Bodhisattva-mahasattva (a great Bodhisattva) wishes to surpass all the precepts of Sravakas and Pratyekabuddhas, and encourage others to generate such aspiration, they should study the Prajnaparamita. If they wish to fully possess Samadhi (meditative concentration), wisdom, liberation, and the wisdom of discerning knowledge, a Bodhisattva-mahasattva should study the Prajnaparamita. If a Bodhisattva-mahasattva wishes to achieve mastery in meditation, Samadhi, and Samapatti (the highest state of meditative absorption), encourage others to gather together, and liberate the mind from its attachments, they should study the Prajnaparamita. If a Bodhisattva-mahasattva wishes to encourage others to give alms, so that their merit becomes infinite and immeasurable, they should study the Prajnaparamita. If a Bodhisattva-mahasattva wishes to fully possess infinite and immeasurable precepts, patience, diligence, one-pointedness, and wisdom, they should study the Prajnaparamita.' The Buddha further said to Sariputra, 'If a Bodhisattva-mahasattva wishes to fully practice the Danaparamita (perfection of giving), Silaparamita (perfection of morality), Ksantiparamita (perfection of patience), Viryaparamita (perfection of vigor), Dhyanaparamita (perfection of meditation), and Prajnaparamita, so that in all their lives they can see all the Buddhas and ultimately attain Buddhahood, they should study the Prajnaparamita. If they wish to attain the thirty-two marks and eighty minor marks of a Buddha, possess the qualities of a Bodhisattva, become a true child, wish to remain in this place without leaving the presence of the Buddhas, and fulfill all their aspirations for good virtues, make offerings to the Tathagata, and follow the Buddha's teachings, their wishes will be fulfilled. If they wish to fulfill all the desires of all sentient beings, providing them with food, clothing, vehicles, fragrant flowers, various perfumes, ointments, beds, lamps, towels, and socks, and all the wealth they should receive, they should study the Prajnaparamita.' 'Furthermore, Sariputra! If a Bodhisattva-mahasattva wishes to encourage as many beings as the sands of the Ganges River to abide in the Danaparamita, Silaparamita, Ksantiparamita, Viryaparamita, and Dhyanaparamita, they should study the Prajnaparamita.' 'Furthermore, Sariputra! If a Bodhisattva-mahasattva uses a single root of goodness to align with the virtues of the Tathagata, so that it is inexhaustible and does not diminish, until they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they should study the Prajnaparamita.'
當學般若波羅蜜。
「複次，舍利弗！若菩薩摩訶薩學般若波羅蜜，八維上下諸佛天中天，皆共歌誦其人功德。發意之頃，東方江河沙等諸佛國土，欲游此界及至十方，當學般若波羅蜜。以一切音聲，欲告江河沙諸佛國土，東西南北四維上下，當學般若波羅蜜。
「複次，舍利弗！若菩薩摩訶薩欲建立諸佛國土令不斷絕，欲住內空，若處外空、若內外空，若於空空，若於大空、究竟之空、所有空、無有空、有為空、無為空，若真空者、無祠祀空、無因緣空、因緣空、自然相空、一切法空、不可得空、無所有空，若自然空、無形自然空、因緣威神空諸行相，欲至此者，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲得親近一切如來，欲得觀解一切諸法，欲了諸法在於本際，當學般若波羅蜜。如是，舍利弗！菩薩摩訶薩欲成般若波羅蜜，當如是住。
「複次，舍利弗！菩薩摩訶薩欲計數知三千大千世界沙石樹花、一切諸塵、眾疑不決，當學般若波羅蜜。三千大千世界有如大海江河、川流泉原，欲知有幾渧多少之數，無所傷害度海蟲類，當學般若波羅蜜。複次，舍利弗！假使三千大千世界所有火者一時普然，猶如劫燒，一面一時悉欲滅者，令無所然，當學般若波羅蜜。
「複次，舍利弗
【現代漢語翻譯】 現代漢語譯本 應當學習般若波羅蜜（智慧到彼岸）。 『再者，舍利弗（佛陀十大弟子之一，以智慧著稱）！如果菩薩摩訶薩（偉大的菩薩）學習般若波羅蜜，八方上下諸佛天中天（諸佛之上的佛），都會共同歌頌他的功德。在發願修行的那一刻，東方如恒河沙數般多的諸佛國土，想要遊歷此界乃至十方世界，都應當學習般若波羅蜜。用一切音聲，想要告知如恒河沙數般多的諸佛國土，東西南北四維上下，都應當學習般若波羅蜜。 『再者，舍利弗！如果菩薩摩訶薩想要建立諸佛國土使其永不衰敗，想要安住于內空（自身內在的空性），或者處於外空（外在事物的空性）、或者內外空（內外皆空的空性），或者于空空（對空性的執著亦空的空性），或者于大空（廣大的空性）、究竟之空（最終的空性）、所有空（一切皆空的空性）、無有空（不存在的空性）、有為空（因緣和合而生的空性）、無為空（不依賴因緣而生的空性），或者真空（真實的空性）、無祠祀空（沒有祭祀的空性）、無因緣空（沒有因緣的空性）、因緣空（因緣和合的空性）、自然相空（事物本性的空性）、一切法空（一切事物皆空的空性）、不可得空（不可執著的空性）、無所有空（一無所有的空性），或者自然空（事物本然的空性）、無形自然空（無形無相的自然空性）、因緣威神空（因緣和合產生的威神力也是空的）諸行相（一切行為的表象），想要達到這些境界，都應當學習般若波羅蜜。 『再者，舍利弗！菩薩摩訶薩想要親近一切如來（佛的稱號），想要觀察理解一切諸法（一切事物和現象），想要明瞭一切諸法都處於其本來的狀態，都應當學習般若波羅蜜。如此，舍利弗！菩薩摩訶薩想要成就般若波羅蜜，應當如此安住。 『再者，舍利弗！菩薩摩訶薩想要計數知道三千大千世界（佛教宇宙觀中的一個大世界）的沙石樹木花朵、一切微塵、眾多的疑惑不決，都應當學習般若波羅蜜。三千大千世界有如大海江河、川流泉源，想要知道有多少滴水，多少數量，不傷害度海的蟲類，都應當學習般若波羅蜜。再者，舍利弗！假設三千大千世界所有的火一時全部燃燒，猶如劫火（世界末日的大火），一面想要一時全部熄滅，使其不再燃燒，都應當學習般若波羅蜜。 『再者，舍利弗！
【English Translation】 English version One should learn Prajna Paramita (Perfection of Wisdom). 『Furthermore, Shariputra (one of Buddha's ten great disciples, known for his wisdom)! If a Bodhisattva Mahasattva (a great Bodhisattva) learns Prajna Paramita, all the Buddhas, the Gods of Gods, in the eight directions, above and below, will together sing praises of his merits. At the moment of making the vow to practice, the Buddha lands in the east, as numerous as the sands of the Ganges River, wishing to travel to this realm and even to the ten directions, one should learn Prajna Paramita. With all sounds, wishing to inform the Buddha lands as numerous as the sands of the Ganges River, in the east, west, south, north, and the four intermediate directions, above and below, one should learn Prajna Paramita.』 『Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to establish the Buddha lands so that they never decline, wishes to abide in inner emptiness (the emptiness of one's own self), or in outer emptiness (the emptiness of external things), or in both inner and outer emptiness (the emptiness of both inner and outer), or in the emptiness of emptiness (the emptiness of attachment to emptiness), or in great emptiness (vast emptiness), ultimate emptiness (final emptiness), all emptiness (the emptiness of everything), non-existence emptiness (the emptiness of non-existence), conditioned emptiness (the emptiness of things arising from conditions), unconditioned emptiness (the emptiness of things not dependent on conditions), or true emptiness (real emptiness), emptiness without sacrifice (emptiness without sacrifice), emptiness without causes (emptiness without causes), emptiness of causes (emptiness of causes), emptiness of natural characteristics (emptiness of the nature of things), emptiness of all dharmas (emptiness of all things), emptiness of the unattainable (emptiness of the unattainable), emptiness of nothingness (emptiness of nothingness), or natural emptiness (the natural emptiness of things), formless natural emptiness (the formless natural emptiness), emptiness of the power of conditions (the emptiness of the power arising from conditions), the appearances of all actions (the appearances of all actions), wishing to reach these states, one should learn Prajna Paramita.』 『Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to be close to all Tathagatas (title of a Buddha), wishes to observe and understand all dharmas (all things and phenomena), wishes to understand that all dharmas are in their original state, one should learn Prajna Paramita. Thus, Shariputra! If a Bodhisattva Mahasattva wishes to achieve Prajna Paramita, one should abide in this way.』 『Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to count and know the sand, stones, trees, and flowers of the three thousand great thousand worlds (a large world in Buddhist cosmology), all the dust, and the many doubts that are unresolved, one should learn Prajna Paramita. The three thousand great thousand worlds have oceans, rivers, streams, and springs, wishing to know how many drops of water there are, how many in number, without harming the sea-crossing insects, one should learn Prajna Paramita. Furthermore, Shariputra! Suppose all the fires in the three thousand great thousand worlds were to ignite at once, like the fire of a kalpa (world-ending fire), and one side wished to extinguish them all at once, so that they would no longer burn, one should learn Prajna Paramita.』 『Furthermore, Shariputra!』
！菩薩摩訶薩，三千大千世界所有諸風，有時國土吹拔，崩碎諸須彌山令無有餘，譬如灰塵凈滅，有如然藎如然蒿草，若以一指——手指、足指——欲令滅盡三界火者，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩，三千大千世界所有虛空，欲以普身一加趺坐周遍虛空者，當學般若波羅蜜；自在變化，無近無遠、無大無小，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲取三千大千世界諸須彌山，以一手舉諸須彌山，置於殊異無量諸佛世界，無往反想，不增不減，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩，東方江河沙等諸佛世界，佛天中天、聲聞、辟支佛，皆欲一時同時合集以供養者，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩，若一衣服、香花搗香涂香、繒蓋幢幡以持供養多阿竭、阿羅呵、三耶三佛及聲聞眾，奉事歸命一時應集，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩，三千大千世界所有眾生，皆欲建立於尸波羅蜜、三昧、智慧、解脫見慧，須陀洹果、斯陀含果、阿那含果，至於無餘住泥洹果而般泥洹，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，若佈施者波羅蜜，當作是學，如此施者獲大果報，如是施者生於君子傲姓
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩），三千大千世界中所有的風，有時會吹動國土，崩碎所有的須彌山（佛教宇宙觀中的中心山）使其完全消失，就像灰塵一樣被徹底清除，又像燃燒的乾草或蒿草一樣。如果想用一根手指——無論是手指還是腳趾——來熄滅三界（欲界、色界、無色界）的火焰，就應當學習般若波羅蜜（通過智慧到達彼岸）。 舍利弗（佛陀的十大弟子之一）！菩薩摩訶薩，如果想用整個身體盤腿坐遍三千大千世界的所有虛空，就應當學習般若波羅蜜；如果想自在變化，沒有遠近、大小的限制，也應當學習般若波羅蜜。 舍利弗！菩薩摩訶薩，如果想用一隻手舉起三千大千世界的所有須彌山，並將它們放置在其他無數的佛世界中，沒有來回的想法，不增加也不減少，就應當學習般若波羅蜜。 舍利弗！菩薩摩訶薩，如果想同時供養東方恒河沙數般多的佛世界中的所有佛陀、天中天（佛陀的尊稱）、聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人），就應當學習般若波羅蜜。 舍利弗！菩薩摩訶薩，如果想用一件衣服、香花、搗碎的香、涂香、絲綢傘蓋、幢幡來供養眾多的阿竭（應供）、阿羅呵（值得尊敬的人）、三耶三佛（正等覺者）以及聲聞眾，並同時奉事歸命，就應當學習般若波羅蜜。 舍利弗！菩薩摩訶薩，如果想讓三千大千世界的所有眾生都建立在尸波羅蜜（持戒的完美）、三昧（禪定）、智慧、解脫見慧（對解脫的洞察力）之上，從須陀洹果（入流果）、斯陀含果（一來果）、阿那含果（不還果），直到最終證得無餘涅槃果（完全的涅槃）而般涅槃（完全的寂滅），就應當學習般若波羅蜜。 舍利弗！菩薩摩訶薩在修行般若波羅蜜時，如果行佈施波羅蜜（佈施的完美），應當這樣學習：如此佈施者會獲得巨大的果報，如此佈施者會出生於高貴的種姓。
【English Translation】 English version: O Bodhisattva Mahasattva (great Bodhisattva), all the winds in the three thousand great thousand worlds, sometimes blow and uproot the lands, shattering all the Sumeru Mountains (central mountains in Buddhist cosmology) so that nothing remains, like dust completely cleared away, or like burning dry grass or artemisia. If one wishes to extinguish the fires of the three realms (desire realm, form realm, formless realm) with one finger—whether a finger or a toe—one should study the Prajna Paramita (perfection of wisdom). Furthermore, Shariputra (one of the Buddha's ten great disciples)! If a Bodhisattva Mahasattva wishes to sit cross-legged with his whole body, pervading all the space of the three thousand great thousand worlds, he should study the Prajna Paramita; if he wishes to transform freely, without near or far, large or small, he should also study the Prajna Paramita. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to take all the Sumeru Mountains of the three thousand great thousand worlds, lift them with one hand, and place them in other countless Buddha worlds, without the thought of going back and forth, neither increasing nor decreasing, he should study the Prajna Paramita. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to simultaneously make offerings to all the Buddhas, the Gods of Gods (an epithet for the Buddha), Sravakas (those who hear and practice the Dharma), and Pratyekabuddhas (those who attain enlightenment on their own) in the Buddha worlds as numerous as the sands of the Ganges River in the east, he should study the Prajna Paramita. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to use one piece of clothing, fragrant flowers, pounded incense, scented ointments, silk canopies, and banners to make offerings to the many Agatas (worthy of offerings), Arahas (worthy of respect), Samyaksambuddhas (perfectly enlightened ones), and the Sravaka assembly, and to serve and take refuge in them all at once, he should study the Prajna Paramita. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to establish all beings in the three thousand great thousand worlds in the Sila Paramita (perfection of morality), Samadhi (meditation), wisdom, and the wisdom of liberation, from the Srotapanna (stream-enterer) fruit, Sakrdagamin (once-returner) fruit, Anagamin (non-returner) fruit, until finally attaining the Anupadisesa Nirvana (complete Nirvana) and Parinirvana (complete extinction), he should study the Prajna Paramita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Prajna Paramita, if he practices the Dana Paramita (perfection of giving), he should learn thus: such a giver will obtain great rewards, and such a giver will be born into a noble lineage.
家、梵志、大族姓長者；如此施者生於四天王上忉利天、兜術天、尼摩天、波羅尼蜜天；如是施者依於斯施，思第一禪第二第三至第四禪，無量虛空定意正受，無量空慧、無量不用慧天、無想有想三昧禪；如此施者興八聖路，得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果。若曉了此，當於是學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，常以權慧有所施與，為具檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜。」
舍利弗白佛言：「云何菩薩摩訶薩具足六波羅蜜？」
答曰：「其佈施主無所著念，所施受者亦不忘恩，是為檀波羅蜜。無所犯負，不以禁戒而自綺飾，是為尸波羅蜜。常懷忍辱，無瞋恚恨心向于眾生，是為羼波羅蜜。精進不怠欲度一切，是為惟逮波羅蜜。一心寂然而無憒亂，是為禪波羅蜜。智慧解空不計吾我，是為般若波羅蜜。取要言之，復重解議，于罪無罪亦無無罪，是尸波羅蜜。無有瞋恨，是羼波羅蜜。身心精進不以疲倦，是惟逮波羅蜜。興于不亂無所想念，是禪波羅蜜。解一切法而無所著，是般若波羅蜜。
「複次，舍利弗菩！薩摩訶薩欲得成就過去當來今現在諸佛世尊功德之誼，當學般若波羅蜜。欲得超度有為、無為諸法
【現代漢語翻譯】 現代漢語譯本：
如果有人，無論是婆羅門（梵志，指古印度祭司階層）、大族姓氏的長老，像這樣佈施，他們會轉生到四天王天、忉利天（忉利天，佛教欲界六天中的第二天）、兜率天（兜率天，佛教欲界六天中的第四天）、尼摩天、波羅尼蜜天。像這樣佈施的人，依靠這種佈施，會思考並進入初禪、第二禪、第三禪，乃至第四禪，以及無量虛空定（無量虛空定，指超越物質世界的禪定狀態）、無量空慧（無量空慧，指對空性有無限理解的智慧）、無量不用慧天（無量不用慧天，指不執著于任何事物的智慧境界）、無想有想三昧禪（無想有想三昧禪，指既有想念又超越想念的禪定狀態）。像這樣佈施的人，會發起八聖道（八聖道，佛教修行達到解脫的八種正確方法），證得須陀洹果（須陀洹果，佛教聲聞乘四果中的初果）、斯陀含果（斯陀含果，佛教聲聞乘四果中的二果）、阿那含果（阿那含果，佛教聲聞乘四果中的三果）、阿羅漢果（阿羅漢果，佛教聲聞乘四果中的四果）、辟支佛果（辟支佛果，指不需佛陀教導，自己開悟的聖者）。如果明白了這些道理，就應當學習般若波羅蜜（般若波羅蜜，指到達智慧彼岸的方法）。
『再者，舍利弗！菩薩摩訶薩（菩薩摩訶薩，指發大乘心，追求成佛的修行者）修行般若波羅蜜時，常常運用方便智慧來佈施，是爲了圓滿檀波羅蜜（檀波羅蜜，指佈施的完美）、尸波羅蜜（尸波羅蜜，指持戒的完美）、羼波羅蜜（羼波羅蜜，指忍辱的完美）、惟逮波羅蜜（惟逮波羅蜜，指精進的完美）、禪波羅蜜（禪波羅蜜，指禪定的完美）、般若波羅蜜。』
舍利弗問佛說：『菩薩摩訶薩如何才能圓滿六波羅蜜呢？』
佛回答說：『佈施的人不執著于佈施的行為，接受佈施的人也不忘記恩情，這就是檀波羅蜜。沒有犯戒的行為，不以持戒來裝飾自己，這就是尸波羅蜜。常常懷有忍辱之心，沒有嗔恨心對待眾生，這就是羼波羅蜜。精進不懈怠，想要度化一切眾生，這就是惟逮波羅蜜。一心寂靜而不散亂，這就是禪波羅蜜。以智慧理解空性，不執著于自我，這就是般若波羅蜜。簡要來說，再次解釋，對於罪和無罪，也不執著于無罪，這就是尸波羅蜜。沒有嗔恨，這就是羼波羅蜜。身心精進而不疲倦，這就是惟逮波羅蜜。生起不散亂的心，沒有妄想，這就是禪波羅蜜。理解一切法而不執著，這就是般若波羅蜜。』
『再者，舍利弗！菩薩摩訶薩想要成就過去、未來、現在諸佛世尊的功德，應當學習般若波羅蜜。想要超越有為法（有為法，指因緣和合而生的現象）和無為法（無為法，指不依賴因緣而存在的現象）。』 English version:
If there are people, whether they are Brahmins (梵志, referring to the priestly class in ancient India), elders of great families, who give alms in this way, they will be reborn in the Heaven of the Four Heavenly Kings, the Trayastrimsa Heaven (忉利天, the second of the six heavens in the Desire Realm of Buddhism), the Tusita Heaven (兜率天, the fourth of the six heavens in the Desire Realm of Buddhism), the Niramana Heaven, and the Paranirmita Heaven. Those who give alms in this way, relying on this giving, will contemplate and enter the first dhyana, the second dhyana, the third dhyana, and even the fourth dhyana, as well as the boundless space samadhi (無量虛空定, referring to a state of meditation that transcends the material world), boundless wisdom of emptiness (無量空慧, referring to the wisdom of having an infinite understanding of emptiness), the heaven of boundless non-use wisdom (無量不用慧天, referring to a state of wisdom that does not cling to anything), and the samadhi of non-thought and thought (無想有想三昧禪, referring to a state of meditation that both has thoughts and transcends thoughts). Those who give alms in this way will initiate the Eightfold Noble Path (八聖道, the eight correct methods of practice in Buddhism to achieve liberation), attain the fruit of Srotapanna (須陀洹果, the first of the four fruits of the Hearer Vehicle in Buddhism), Sakrdagamin (斯陀含果, the second of the four fruits of the Hearer Vehicle in Buddhism), Anagamin (阿那含果, the third of the four fruits of the Hearer Vehicle in Buddhism), Arhat (阿羅漢果, the fourth of the four fruits of the Hearer Vehicle in Buddhism), and Pratyekabuddha (辟支佛果, referring to a sage who attains enlightenment on their own without the need for a Buddha's teaching). If one understands these principles, one should study the Prajnaparamita (般若波羅蜜, referring to the method of reaching the other shore of wisdom).
'Furthermore, Shariputra! When a Bodhisattva Mahasattva (菩薩摩訶薩, referring to a practitioner who has generated the Mahayana mind and seeks to become a Buddha) practices Prajnaparamita, they always use skillful wisdom to give alms, in order to perfect the Dana Paramita (檀波羅蜜, the perfection of giving), Sila Paramita (尸波羅蜜, the perfection of morality), Ksanti Paramita (羼波羅蜜, the perfection of patience), Virya Paramita (惟逮波羅蜜, the perfection of diligence), Dhyana Paramita (禪波羅蜜, the perfection of meditation), and Prajna Paramita.'
Shariputra asked the Buddha, 'How does a Bodhisattva Mahasattva perfect the Six Paramitas?'
The Buddha replied, 'The giver does not cling to the act of giving, and the receiver does not forget the kindness, this is Dana Paramita. There is no violation of precepts, and one does not adorn oneself with precepts, this is Sila Paramita. One always has a heart of patience, and does not have hatred towards sentient beings, this is Ksanti Paramita. One is diligent and not lazy, wanting to liberate all sentient beings, this is Virya Paramita. One's mind is tranquil and not scattered, this is Dhyana Paramita. One understands emptiness with wisdom and does not cling to self, this is Prajna Paramita. To put it briefly, to explain again, regarding sin and non-sin, one does not cling to non-sin either, this is Sila Paramita. There is no hatred, this is Ksanti Paramita. One is diligent in body and mind and not weary, this is Virya Paramita. One generates a non-scattered mind, without delusions, this is Dhyana Paramita. One understands all dharmas without clinging, this is Prajna Paramita.'
'Furthermore, Shariputra! If a Bodhisattva Mahasattva wants to achieve the merits of the Buddhas of the past, future, and present, they should study Prajnaparamita. If they want to transcend conditioned dharmas (有為法, phenomena that arise from causes and conditions) and unconditioned dharmas (無為法, phenomena that do not depend on causes and conditions).'
【English Translation】 If there are people, whether they are Brahmins (梵志, referring to the priestly class in ancient India), elders of great families, who give alms in this way, they will be reborn in the Heaven of the Four Heavenly Kings, the Trayastrimsa Heaven (忉利天, the second of the six heavens in the Desire Realm of Buddhism), the Tusita Heaven (兜率天, the fourth of the six heavens in the Desire Realm of Buddhism), the Niramana Heaven, and the Paranirmita Heaven. Those who give alms in this way, relying on this giving, will contemplate and enter the first dhyana, the second dhyana, the third dhyana, and even the fourth dhyana, as well as the boundless space samadhi (無量虛空定, referring to a state of meditation that transcends the material world), boundless wisdom of emptiness (無量空慧, referring to the wisdom of having an infinite understanding of emptiness), the heaven of boundless non-use wisdom (無量不用慧天, referring to a state of wisdom that does not cling to anything), and the samadhi of non-thought and thought (無想有想三昧禪, referring to a state of meditation that both has thoughts and transcends thoughts). Those who give alms in this way will initiate the Eightfold Noble Path (八聖道, the eight correct methods of practice in Buddhism to achieve liberation), attain the fruit of Srotapanna (須陀洹果, the first of the four fruits of the Hearer Vehicle in Buddhism), Sakrdagamin (斯陀含果, the second of the four fruits of the Hearer Vehicle in Buddhism), Anagamin (阿那含果, the third of the four fruits of the Hearer Vehicle in Buddhism), Arhat (阿羅漢果, the fourth of the four fruits of the Hearer Vehicle in Buddhism), and Pratyekabuddha (辟支佛果, referring to a sage who attains enlightenment on their own without the need for a Buddha's teaching). If one understands these principles, one should study the Prajnaparamita (般若波羅蜜, referring to the method of reaching the other shore of wisdom). 'Furthermore, Shariputra! When a Bodhisattva Mahasattva (菩薩摩訶薩, referring to a practitioner who has generated the Mahayana mind and seeks to become a Buddha) practices Prajnaparamita, they always use skillful wisdom to give alms, in order to perfect the Dana Paramita (檀波羅蜜, the perfection of giving), Sila Paramita (尸波羅蜜, the perfection of morality), Ksanti Paramita (羼波羅蜜, the perfection of patience), Virya Paramita (惟逮波羅蜜, the perfection of diligence), Dhyana Paramita (禪波羅蜜, the perfection of meditation), and Prajna Paramita.' Shariputra asked the Buddha, 'How does a Bodhisattva Mahasattva perfect the Six Paramitas?' The Buddha replied, 'The giver does not cling to the act of giving, and the receiver does not forget the kindness, this is Dana Paramita. There is no violation of precepts, and one does not adorn oneself with precepts, this is Sila Paramita. One always has a heart of patience, and does not have hatred towards sentient beings, this is Ksanti Paramita. One is diligent and not lazy, wanting to liberate all sentient beings, this is Virya Paramita. One's mind is tranquil and not scattered, this is Dhyana Paramita. One understands emptiness with wisdom and does not cling to self, this is Prajna Paramita. To put it briefly, to explain again, regarding sin and non-sin, one does not cling to non-sin either, this is Sila Paramita. There is no hatred, this is Ksanti Paramita. One is diligent in body and mind and not weary, this is Virya Paramita. One generates a non-scattered mind, without delusions, this is Dhyana Paramita. One understands all dharmas without clinging, this is Prajna Paramita.' 'Furthermore, Shariputra! If a Bodhisattva Mahasattva wants to achieve the merits of the Buddhas of the past, future, and present, they should study Prajnaparamita. If they want to transcend conditioned dharmas (有為法, phenomena that arise from causes and conditions) and unconditioned dharmas (無為法, phenomena that do not depend on causes and conditions).'
行者，去來今法至於無本，諸法所興不起本際，欲逮此者，一切聲聞、辟支佛、諸菩薩法，欲行諸佛世尊而供養者，欲得具足諸佛眷屬無量群從，欲得獲致菩薩枝黨，欲得凈畢眾祐之德，欲致佈施心無所受，不起犯戒想，無瞋恚心、無懈怠心，不欲發起于亂心者，又不欲起愚癡心者，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲立眾生於佈施德，持戒、智慧勸令修治，所受福德當所興者，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲興五眼，當學般若波羅蜜。何謂五眼？肉眼、天眼、慧眼、法眼、佛眼。當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲見東方江河沙國土八維上下諸佛世尊，所說經法皆以天耳欲得聞者，又欲得知諸佛世尊心之所念，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩，諸佛世尊普在十方說經法者，欲得聽聞而不斷絕至阿耨多羅三耶三菩者，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩若欲得見過去多阿竭、阿羅訶、三耶三佛，欲得見於諸佛國土者，當來現在十方世界今現在佛欲得追見國土所有，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲得解知如來所說十二部經——聞經、分別經、頌經、詩歌經、初經、此應經、生經
【現代漢語翻譯】 現代漢語譯本：行者啊，過去、現在、未來的法，其根本是無所依的。一切諸法生起，其本源之處也是無所依的。想要達到這種境界，一切聲聞（聽聞佛陀教誨而證悟的修行者）、辟支佛（不需他人教導，自己證悟的修行者）、諸菩薩的修行方法，想要行持諸佛世尊的教導並供養他們，想要具足諸佛的眷屬和無量的追隨者，想要獲得菩薩的助伴，想要圓滿清凈一切福德，想要達到佈施時心中毫無執著，不起犯戒的念頭，沒有嗔恨心、沒有懈怠心，不想要生起散亂的心，也不想要生起愚癡的心，應當修學般若波羅蜜（以智慧到達彼岸的方法）。 舍利弗（佛陀的十大弟子之一）啊，菩薩摩訶薩（發大乘菩提心的修行者）想要使眾生在佈施、持戒、智慧等功德上建立根基，勸導他們修行，所獲得的福德應當增長，應當修學般若波羅蜜。 舍利弗啊，菩薩摩訶薩想要生起五眼，應當修學般若波羅蜜。什麼是五眼呢？肉眼、天眼、慧眼、法眼、佛眼。應當修學般若波羅蜜。 舍利弗啊，菩薩摩訶薩想要見到東方如恒河沙數國土中，八方上下一切諸佛世尊，所說的經法都想用天耳聽到，又想知道諸佛世尊心中所想，應當修學般若波羅蜜。 舍利弗啊，菩薩摩訶薩，十方一切諸佛世尊所說的經法，想要聽聞而不間斷，直到證得阿耨多羅三藐三菩提（無上正等正覺），應當修學般若波羅蜜。 舍利弗啊，菩薩摩訶薩如果想要見到過去無數阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺），想要見到諸佛的國土，想要追溯見到未來、現在十方世界現在諸佛的國土，應當修學般若波羅蜜。 舍利弗啊，菩薩摩訶薩想要了解如來所說的十二部經——聞經、分別經、頌經、詩歌經、初經、此應經、生經
【English Translation】 English version: Disciple, the past, present, and future dharmas have no inherent basis. All dharmas arise, and their origin is also without basis. To attain this state, all Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and the practices of all Bodhisattvas, those who wish to practice the teachings of all Buddhas and offer them veneration, those who wish to be surrounded by the retinues of all Buddhas and countless followers, those who wish to obtain the support of Bodhisattvas, those who wish to perfect all pure merits, those who wish to give without any attachment in their hearts, without arising thoughts of breaking precepts, without anger, without laziness, without wishing to give rise to a scattered mind, and without wishing to give rise to an ignorant mind, should study Prajñāpāramitā (the perfection of wisdom). Furthermore, Śāriputra (one of the Buddha's ten great disciples)! If a Bodhisattva Mahāsattva (a practitioner who has generated the great aspiration for enlightenment) wishes to establish beings in the virtues of giving, morality, and wisdom, and encourage them to cultivate these, and the merits they receive should increase, they should study Prajñāpāramitā. Furthermore, Śāriputra! If a Bodhisattva Mahāsattva wishes to develop the five eyes, they should study Prajñāpāramitā. What are the five eyes? The physical eye, the divine eye, the wisdom eye, the dharma eye, and the Buddha eye. They should study Prajñāpāramitā. Furthermore, Śāriputra! If a Bodhisattva Mahāsattva wishes to see all the Buddhas in the eastern lands as numerous as the sands of the Ganges River, in the eight directions and above and below, and wishes to hear all the sutras they preach with their divine ear, and also wishes to know the thoughts in the minds of all the Buddhas, they should study Prajñāpāramitā. Furthermore, Śāriputra! If a Bodhisattva Mahāsattva wishes to hear the sutras preached by all the Buddhas in the ten directions without interruption, until they attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), they should study Prajñāpāramitā. Furthermore, Śāriputra! If a Bodhisattva Mahāsattva wishes to see the countless past Tathāgatas (Thus Gone Ones), Arhats (Worthy Ones), and Samyaksaṃbuddhas (Perfectly Enlightened Ones), and wishes to see the Buddha lands, and wishes to trace back and see the lands of the present Buddhas in the ten directions, they should study Prajñāpāramitā. Furthermore, Śāriputra! If a Bodhisattva Mahāsattva wishes to understand the twelve categories of scriptures spoken by the Tathāgata—sutras, expositions, verses, poetic verses, initial sutras, sutras that should be answered, sutras about birth
、受經、方等經、未曾有法經、譬喻經、註解章句經——諸聲聞所不聞者，皆欲得玩習誦者，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲得聽聞八維上下如來所說經法皆念不失，欲得執持已得執持而為眾會他人說者，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲得啟問過去當來如所說誼者，已得聞者為他人說，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲得照明東方江河沙等諸佛世界，窈窈冥冥不見日月光明之耀，欲得照斯及十方界，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲得開化東方江河沙等諸佛國土，及十方界愚癡闇冥——不聞佛名、不得聽經、不睹眾僧——欲得開化眾生類立於正見，令得睹佛、逮聞經法及與聖眾，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩欲令東方江河沙等諸佛世界及十方佛土所有眾生，其生盲者得目睹形，聾者逮聽，狂者複意，裸者獲衣，饑者致食，渴得水漿，吾愿得力皆蒙斯恩，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩其有於斯三千大千世界在惡趣者，地獄餓、鬼、畜生群萌之類，吾欲加恩使此𪏭庶逮得其所，八維上下各江河沙亦復如是，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩，江
【現代漢語翻譯】 現代漢語譯本 『受經』（接受佛陀教誨的經典）、『方等經』（廣大的、平等的經典）、『未曾有法經』（講述前所未聞之法的經典）、『譬喻經』（用比喻來說明佛法的經典）、『註解章句經』（解釋經文的經典）——這些是所有聲聞（佛陀的弟子）未曾聽聞的，如果想要學習、玩味、背誦這些經典，就應當學習般若波羅蜜（以智慧到達彼岸的方法）。 『再者，舍利弗（佛陀的弟子）！菩薩摩訶薩（偉大的菩薩）如果想要聽聞八方上下所有如來（佛陀的稱號）所說的經法，都能記住而不遺忘，想要掌握已經掌握的經法，併爲大眾宣說，就應當學習般若波羅蜜。 『再者，舍利弗！菩薩摩訶薩如果想要請問過去和未來所說的義理，並且能夠將已經聽聞的佛法為他人宣說，就應當學習般若波羅蜜。 『再者，舍利弗！菩薩摩訶薩如果想要照亮東方如恒河沙數般多的佛世界，那些幽暗不明、沒有日月光輝照耀的地方，想要照亮這些地方以及十方世界，就應當學習般若波羅蜜。 『再者，舍利弗！菩薩摩訶薩如果想要開化東方如恒河沙數般多的佛國土，以及十方世界中愚癡黑暗的眾生——他們沒有聽聞過佛的名號，沒有機會聽聞佛法，沒有見過僧眾——想要開化這些眾生，使他們建立正見，能夠見到佛陀，聽聞佛法，以及見到聖眾，就應當學習般若波羅蜜。 『再者，舍利弗！菩薩摩訶薩如果想要使東方如恒河沙數般多的佛世界以及十方佛土的所有眾生，那些天生失明的人能夠看見事物，耳聾的人能夠聽見聲音，精神錯亂的人恢復理智，赤身裸體的人獲得衣服，飢餓的人得到食物，口渴的人得到飲水，我希望能夠憑藉我的力量，使他們都蒙受這樣的恩惠，就應當學習般若波羅蜜。 『再者，舍利弗！菩薩摩訶薩如果想要使這三千大千世界中，所有處於惡道（地獄、餓鬼、畜生）的眾生，都能夠得到安樂，並且八方上下如恒河沙數般多的世界也是如此，就應當學習般若波羅蜜。 『再者，舍利弗！菩薩摩訶薩，如恒河沙數般多的世界，
【English Translation】 English version 'Sutra of Acceptance' (sutras that accept the Buddha's teachings), 'Vaipulya Sutra' (vast and equal sutras), 'Adbhuta-dharma Sutra' (sutras that speak of unprecedented teachings), 'Avadana Sutra' (sutras that use parables to explain the Dharma), 'Nirukta Sutra' (sutras that explain the meaning of the scriptures)—these are what all Sravakas (Buddha's disciples) have not heard. If one wishes to learn, contemplate, and recite these sutras, one should study Prajna Paramita (the method of reaching the other shore through wisdom). 'Furthermore, Shariputra (a disciple of the Buddha)! If a Bodhisattva Mahasattva (a great Bodhisattva) wishes to hear all the sutras spoken by the Tathagatas (title of the Buddha) in the eight directions and above and below, and remember them without forgetting, and wishes to grasp what has been grasped and preach it to the assembly, one should study Prajna Paramita.' 'Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to inquire about the meanings of what has been said in the past and future, and be able to preach the Dharma that has been heard to others, one should study Prajna Paramita.' 'Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to illuminate the Buddha worlds in the east, as numerous as the sands of the Ganges River, those places that are dark and obscure, without the light of the sun and moon, and wishes to illuminate these places and the ten directions, one should study Prajna Paramita.' 'Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to enlighten the Buddha lands in the east, as numerous as the sands of the Ganges River, and the foolish and ignorant beings in the ten directions—those who have not heard the name of the Buddha, have not had the opportunity to hear the Dharma, and have not seen the Sangha—wishes to enlighten these beings, enabling them to establish right views, see the Buddha, hear the Dharma, and see the Sangha, one should study Prajna Paramita.' 'Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to enable all beings in the Buddha worlds in the east, as numerous as the sands of the Ganges River, and in the Buddha lands of the ten directions, those who are born blind to see forms, the deaf to hear sounds, the mentally deranged to regain their senses, the naked to obtain clothing, the hungry to obtain food, and the thirsty to obtain drink, and I wish to use my power to bestow such grace upon them, one should study Prajna Paramita.' 'Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to bring peace and happiness to all beings in this three thousand great thousand world who are in the evil realms (hell, hungry ghosts, animals), and also to the beings in the worlds in the eight directions and above and below, as numerous as the sands of the Ganges River, one should study Prajna Paramita.' 'Furthermore, Shariputra! A Bodhisattva Mahasattva, in worlds as numerous as the sands of the Ganges River,'
河沙等諸佛世界所有眾生，欲得建立於禁戒者，三昧、智慧、解脫、度知見慧，須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛證，至成阿耨多羅三耶三菩；又欲修多訶竭威儀禮節，菩薩摩訶薩當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，當作是觀：『假令我身所不得睹而欲察之，當學般若波羅蜜。』設使我身四寸之地，而以足指靡不周遍，從四天王天，欲界、色界阿迦膩吒天，無央數億百千垓眷屬周匝，往詣佛樹處於道場，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩或坐佛樹，四天王天上諸天人上乃至於凈居諸天等無差特，皆來具足佈施，或當成就阿耨多羅三耶三菩阿惟三佛，往來住立坐臥，則于其地自為金剛。欲得獲斯，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，當作斯觀：『吾當何日出去棄國舍家，即日當成阿耨多羅三耶三菩，得至阿惟三佛；以至阿惟三佛即日轉法輪，以轉法輪令無央數不可稱計眾生之類，遠塵離垢，諸法法眼凈，無量無限群萌之黨，得無起餘漏盡意解，無量無限眾生含血得阿惟越致、阿耨多羅三耶三菩。』是菩薩摩訶薩當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩心念欲得：『我成阿耨多羅三耶三菩，得至
【現代漢語翻譯】 現代漢語譯本：如同恒河沙數那樣多的佛世界中的所有眾生，如果想要建立戒律，修習三昧（專注）、智慧、解脫、度脫知見之慧，證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無學果）、辟支佛的果位，乃至成就阿耨多羅三藐三菩提（無上正等正覺）；又想修習如來（多訶竭）的威儀禮節，菩薩摩訶薩應當學習般若波羅蜜（智慧的完美）。 「再者，舍利弗！菩薩摩訶薩修行般若波羅蜜時，應當這樣觀想：『即使我的身體無法親眼見到而想要觀察，也應當學習般若波羅蜜。』假設我的身體只有四寸之地，卻能用腳趾遍及所有地方，從四天王天（四大天王所居之天），欲界、阿迦膩吒天（色界頂天），無數億百千垓的眷屬圍繞，前往菩提樹下的道場，也應當學習般若波羅蜜。 「再者，舍利弗！菩薩摩訶薩或者坐在菩提樹下，從四天王天上的諸天人，乃至凈居天（色界五凈居天）等，沒有差別地都來具足佈施，或者將要成就阿耨多羅三藐三菩提（無上正等正覺），成為阿惟三佛（無上正覺的佛），往來住立坐臥，那麼這塊地方自然成為金剛。想要獲得這些，應當學習般若波羅蜜。 「再者，舍利弗！菩薩摩訶薩修行般若波羅蜜時，應當這樣觀想：『我應當在何時離開國家捨棄家庭，當天就成就阿耨多羅三藐三菩提，證得阿惟三佛（無上正覺的佛）；證得阿惟三佛當天就轉法輪（宣說佛法），通過轉法輪使無數不可稱量的眾生，遠離塵垢，在諸法中獲得法眼清凈，使無量無邊的眾生，得到無餘的漏盡意解（煩惱斷盡的解脫），使無量無邊的含血眾生，得到阿惟越致（不退轉的菩薩果位）、阿耨多羅三藐三菩提（無上正等正覺）。』這樣的菩薩摩訶薩應當學習般若波羅蜜。 「再者，舍利弗！菩薩摩訶薩心中想：『我成就阿耨多羅三藐三菩提，證得
【English Translation】 English version: All sentient beings in Buddha-worlds as numerous as the sands of the Ganges River, if they wish to establish precepts, cultivate samadhi (concentration), wisdom, liberation, the wisdom of understanding and seeing, attain the Srotaapanna (stream-enterer) fruit, the Sakrdagamin (once-returner) fruit, the Anagamin (non-returner) fruit, the Arhat (worthy one) fruit, the Pratyekabuddha (solitary buddha) realization, and even achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment); and also wish to practice the dignified conduct of the Tathagata (Tathagata), the Bodhisattva Mahasattva should study the Prajnaparamita (perfection of wisdom). Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, he should contemplate thus: 『Even if my body cannot see and I wish to observe, I should study Prajnaparamita.』 Suppose my body is only four inches in size, yet I can use my toes to reach everywhere, from the Four Heavenly Kings' Heaven (the heaven where the Four Heavenly Kings reside), the Desire Realm, the Akanistha Heaven (the highest heaven in the Form Realm), with countless billions of my retinue surrounding me, going to the Bodhi tree at the Bodhimanda, I should also study Prajnaparamita. Furthermore, Shariputra! A Bodhisattva Mahasattva may be sitting under the Bodhi tree, and the devas and humans from the Four Heavenly Kings' Heaven, up to the Pure Abodes (the five Pure Abodes in the Form Realm), without any difference, all come to offer alms, or are about to achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), becoming an Avaisambuddha (unexcelled enlightened Buddha), walking, coming, standing, sitting, and lying down, then that place will naturally become diamond. If one wishes to obtain these, one should study Prajnaparamita. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, he should contemplate thus: 『When will I leave my country and abandon my home, and on that very day achieve Anuttara-samyak-sambodhi, attaining Avaisambuddha (unexcelled enlightened Buddha); and on the day of attaining Avaisambuddha, turn the Dharma wheel (preach the Dharma), and through turning the Dharma wheel, cause countless immeasurable sentient beings to be free from dust and defilement, and obtain the pure Dharma eye in all dharmas, and cause countless immeasurable sentient beings to obtain the complete extinction of outflows and the liberation of mind, and cause countless immeasurable sentient beings to obtain Avaivartika (non-retrogressing Bodhisattva stage), and Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』 Such a Bodhisattva Mahasattva should study Prajnaparamita. Furthermore, Shariputra! A Bodhisattva Mahasattva thinks in his heart: 『When I achieve Anuttara-samyak-sambodhi, attaining
阿惟三佛，有無央數比丘聖眾聲聞學者，或以一反演說經法，於一坐上得阿羅漢；諸菩薩摩訶薩皆逮阿惟越致、阿耨多羅三耶三菩；有無央數、不可稱限、不可計量諸菩薩眾，其壽無量，光明照遠無有邊際。』當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩或欲得致阿耨多羅三耶三菩，逮成阿惟三佛，欲令其佛國土無有淫怒癡音響之名，使一切眾生皆獲如是色像，如般若波羅蜜具足成就，所施善哉、調順快哉，妙哉智慧、善修梵行，而順游不居眾生則為快哉，當學般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩，愿我當獲具足聖達，而以正法則富之定無有音聲，當學般若波羅蜜。心自願言：『吾清聲聞，令江河沙等世界眾生之類，逮得阿耨多羅三耶三菩。』當學般若波羅蜜。」
摩訶般若波羅蜜順空品第二
佛告舍利弗：「菩薩摩訶薩行般若波羅蜜時，興斯之德，四天王即時歡喜：『我等當立四枚之缽，四天王前以所奉進過去怛薩阿竭、阿羅訶、三耶三佛，亦當貢上學道法者。』時忉利天亦復踴躍，焰天、兜率天、尼摩羅天、波羅尼蜜天：『吾等悉當奉事供養此善男子，阿須倫身則為減損，長益諸天身。』三千大千世界，上至阿迦膩吒天，莫不踴躍：『吾等請勸使轉法輪。』舍利弗！菩薩摩
【現代漢語翻譯】 現代漢語譯本 『阿惟三佛（無上正等正覺的佛），有無數比丘聖眾聲聞學者，他們有的通過一次演說經法，就在一個座位上證得阿羅漢果位；諸菩薩摩訶薩都證得阿惟越致（不退轉地）、阿耨多羅三耶三菩（無上正等正覺）；有無數、不可稱量、不可計數的菩薩眾，他們的壽命無量，光明照耀遙遠沒有邊際。』應當學習般若波羅蜜。 『再者，舍利弗！菩薩摩訶薩如果想要證得阿耨多羅三耶三菩，成就阿惟三佛，想要使他的佛國土沒有淫慾、嗔怒、愚癡的音聲和名號，使一切眾生都獲得這樣的色相，如同般若波羅蜜圓滿成就，所施予的善行、調伏的順暢、美妙的智慧、善修的梵行，以及順應游化而不執著于眾生，都是美好的，應當學習般若波羅蜜。 『再者，舍利弗！菩薩摩訶薩，愿我能夠獲得圓滿的聖達，並且以正法來充實它，使其堅定不移，沒有聲音，應當學習般若波羅蜜。心中自願說：『我清凈的聲聞，要讓如同恒河沙數的世界眾生，都證得阿耨多羅三耶三菩。』應當學習般若波羅蜜。』 摩訶般若波羅蜜順空品第二 佛告訴舍利弗：『菩薩摩訶薩在修行般若波羅蜜時，興起這樣的功德，四天王立刻歡喜：『我們應當設立四個缽，在四天王面前供奉過去諸佛，如怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺），也應當供奉給學道之人。』這時忉利天也踴躍歡喜，焰天、兜率天、尼摩羅天、波羅尼蜜天也說：『我們都應當奉事供養這位善男子，阿修羅的身形將會減少，而諸天的身形將會增長。』三千大千世界，上至阿迦膩吒天，沒有不歡喜踴躍的：『我們請勸他轉法輪。』舍利弗！菩薩摩訶
【English Translation】 English version 'The Avaisambuddha (the unsurpassed, perfectly enlightened Buddha) has countless Bhikshu (monk) saints, Sravaka (hearer) scholars, some of whom, through one discourse of the Dharma, attain Arhatship (worthy one) in one sitting; all Bodhisattva Mahasattvas (great beings) attain Avaivartika (non-retrogression), Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment); there are countless, immeasurable, and incalculable Bodhisattva beings, whose lifespans are immeasurable, and whose light shines far without limit.' One should study Prajna Paramita. 'Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to attain Anuttara-samyak-sambodhi, to become an Avaisambuddha, and wishes that his Buddha-land has no sound or name of lust, anger, and ignorance, and that all beings attain such forms, as the Prajna Paramita is fully accomplished, the good deeds bestowed, the harmony of taming, the wonderful wisdom, the good practice of pure conduct, and the compliance of wandering without dwelling on beings, are all wonderful, one should study Prajna Paramita. 'Furthermore, Shariputra! A Bodhisattva Mahasattva, wishing that I may attain complete sacred understanding, and enrich it with the true Dharma, making it firm and without sound, one should study Prajna Paramita. The heart wishes: 'May my pure Sravakas (hearers) cause beings in worlds as numerous as the sands of the Ganges River to attain Anuttara-samyak-sambodhi.' One should study Prajna Paramita.' The Second Chapter on the Perfection of Wisdom in Accordance with Emptiness The Buddha said to Shariputra: 'When a Bodhisattva Mahasattva practices Prajna Paramita, such merits arise, and the Four Heavenly Kings immediately rejoice: 'We shall set up four bowls, and before the Four Heavenly Kings, we shall offer to the past Buddhas, such as Tathagata (thus gone), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), and we shall also offer them to those who study the Dharma.' At this time, the Trayastrimsa Heaven also rejoices, and the Yama Heaven, Tusita Heaven, Nirmarati Heaven, and Paranirmita Heaven say: 'We shall all serve and make offerings to this good man, the Asura's (demigod) form will decrease, and the forms of the Devas (gods) will increase.' The three thousand great thousand worlds, up to the Akanistha Heaven, all rejoice: 'We invite and urge him to turn the Dharma wheel.' Shariputra! The Bodhisattva Maha
訶薩行般若波羅蜜時，則為長益，具六波羅蜜。善男子、善女人歡喜悅豫：『吾等當爲父母之慈、妻子親屬朋友親厚之慈，父母兄弟妻子親厚知友愛，敬喜見之。』四天王、忉利天、焰天、兜率天、尼摩羅天、波羅尼蜜天，上至阿迦膩吒天，不令菩薩與塵欲相值，發心往詣承事作禮：『吾等亦當使得清凈梵天行、離穢濁行，無習淫慾，致生於梵天。』無有放逸而績放逸，諸有色者，不能進至阿耨多羅三耶三菩，是故菩薩以凈梵行棄捐家業，乃逮阿耨多羅三耶三菩阿惟三佛，不以穢濁而得佛道。」
賢者舍利弗白世尊曰：「菩薩之法，必當有父母妻子、親厚知友耶？」
佛告舍利弗：「若有菩薩，必當有父母，不應有妻子，或初發意凈修梵行成為童真，至成阿耨多羅三耶三菩阿惟三佛。或有菩薩，以漚和拘舍羅習於五欲，然後舍家逮得阿耨多羅三耶三菩阿惟三佛。譬如巧黠幻師及與弟子，善學幻術化造五欲，以此五樂而用自娛戲笑為行。于舍利弗意云何，其幻師者寧為服習於五欲乎？」
舍利弗白：「不也，天中天！」
佛言：「如是，舍利弗！菩薩摩訶薩以漚和拘舍羅習於五欲勸化眾生，其菩薩摩訶薩不為五欲之所玷汙。菩薩摩訶薩以無央數事嗟嘆愛慾，或有毀呰欲為然熾、愛慾瑕穢、欲為
{ "translations": [ "現代漢語譯本：當菩薩修行般若波羅蜜（智慧到彼岸）時，就會增長功德，圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。善男子、善女人會歡喜愉悅地說：『我們應當以對待父母的慈愛、對待妻子親屬朋友的親厚之情，來敬愛和歡喜地看待他們。』四天王（四大天王）、忉利天（三十三天）、焰天（夜摩天）、兜率天（知足天）、尼摩羅天（化樂天）、波羅尼蜜天（他化自在天），乃至上至阿迦膩吒天（色界頂天），都不讓菩薩與世俗慾望相遇，他們發心前往侍奉和禮拜菩薩，說：『我們也應當能夠修得清凈的梵天之行、遠離污穢的修行，沒有淫慾的習氣，從而往生到梵天。』沒有放縱而繼續放縱的，那些執著於色欲的人，不能達到阿耨多羅三藐三菩提（無上正等正覺），因此菩薩以清凈的梵行捨棄家業，才能夠證得阿耨多羅三藐三菩提阿惟三佛（無上正等正覺的佛果），不是通過污穢的慾望而得到佛道的。」 , "賢者舍利弗問佛說：『菩薩的修行，必定會有父母妻子、親近的朋友嗎？』", "佛告訴舍利弗：『如果菩薩有父母是必然的，但不應該有妻子。有的菩薩最初發心就清凈地修行梵行，保持童真之身，直到成就阿耨多羅三藐三菩提阿惟三佛。也有的菩薩，以善巧方便習於五欲（色、聲、香、味、觸），然後捨棄家庭，證得阿耨多羅三藐三菩提阿惟三佛。譬如一個技藝高超的幻術師和他的弟子，善於學習幻術，能夠幻化出五欲，用這些五欲之樂來娛樂自己。舍利弗，你認為，這個幻術師會沉溺於五欲嗎？』", "舍利弗回答說：『不會的，世尊！』", "佛說：『是的，舍利弗！菩薩摩訶薩以善巧方便習於五欲，是爲了勸化眾生，而菩薩摩訶薩不會被五欲所污染。菩薩摩訶薩用無數的事例來讚歎愛慾，或者譭謗愛慾如同燃燒的火焰、愛慾是污穢的、慾望是……』" ], "english_translations": [ "English version: When a Bodhisattva practices Prajna Paramita (Perfection of Wisdom), they increase their merits and perfect the Six Paramitas (Generosity, Morality, Patience, Diligence, Meditation, and Wisdom). Good men and good women will rejoice and say: 『We should regard them with the same love as we have for our parents, the same affection as we have for our wives, relatives, and friends, and with respect and joy.』 The Four Heavenly Kings, Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, Nirmanarati Heaven, Paranirmita Vasavartin Heaven, up to Akanishta Heaven, do not allow Bodhisattvas to encounter worldly desires. They resolve to go and serve and pay homage to the Bodhisattvas, saying: 『We should also be able to cultivate the pure Brahma conduct, the practice of being free from defilement, without the habit of sexual desire, so that we may be reborn in the Brahma Heaven.』 Those who are not free from indulgence and continue to indulge, those who are attached to sensual desires, cannot attain Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment). Therefore, Bodhisattvas abandon their family life with pure Brahma conduct, and then attain Anuttara Samyak Sambodhi, the Buddha of Awe, not through defiled desires.", "The Venerable Shariputra asked the Buddha: 『Is it necessary for a Bodhisattva to have parents, wives, and close friends?』", "The Buddha told Shariputra: 『If a Bodhisattva has parents, it is inevitable, but they should not have wives. Some Bodhisattvas initially resolve to practice pure Brahma conduct, maintaining their virginity until they attain Anuttara Samyak Sambodhi, the Buddha of Awe. Some Bodhisattvas, through skillful means, engage in the five desires (form, sound, smell, taste, and touch), and then abandon their families and attain Anuttara Samyak Sambodhi, the Buddha of Awe. For example, a skilled illusionist and his disciples are adept at illusion, able to conjure up the five desires, and use these five pleasures to entertain themselves. Shariputra, what do you think, would this illusionist be addicted to the five desires?』", "Shariputra replied: 『No, World Honored One!』", "The Buddha said: 『Yes, Shariputra! Bodhisattva Mahasattvas, through skillful means, engage in the five desires in order to persuade sentient beings, but the Bodhisattva Mahasattvas are not defiled by the five desires. Bodhisattva Mahasattvas use countless examples to praise love and desire, or to criticize love and desire as being like a burning flame, love and desire as being defiled, desire as being...』" ] }
仇怨、欲為怨敵。如是，舍利弗！菩薩摩訶薩度眾生故，而為分別此五欲事。」
舍利弗白佛：「唯，天中天！云何菩薩摩訶薩行般若波羅蜜？」
佛告舍利弗：「菩薩摩訶薩行般若波羅蜜，不見菩薩亦不見菩薩字，亦不見般若波羅蜜，亦不見行般若波羅蜜字，亦不見非行。所以者何？菩薩之字自然空。其為空者，無色、無痛癢思想生死識，不復異色空，不復異痛癢思想生死識空。如色空、痛癢思想生死識亦空。所謂空者，色則為空，痛癢思想生死識亦自然。所以者何？所謂菩薩但假號耳，所謂道者則亦假號，所謂空者則亦假號。其法自然，不起不滅亦無塵勞，無所依倚、無所諍訟。若有菩薩所行如是，不見所起亦不見所滅，不見所猗、不見所訟。所以者何？誑詐立字因遊客想，或想念故而致此法。從何立字？但托虛言。曉瞭如是，菩薩摩訶薩則為行般若波羅蜜，一切不見有名號也，已無所見亦非不見，則無所猗，則為行般若波羅蜜。」◎
◎摩訶般若波羅蜜行空品第三之一
佛復告舍利弗：「菩薩摩訶薩行般若波羅蜜時，當作斯觀：『所號菩薩、所謂佛者，亦假號耳；所謂名色痛癢思想生死識亦假號耳；皆由吾我。所謂我者，適無所有，無我、無人、無命、無壽及含血蠕動，無心、無意。
【現代漢語翻譯】 現代漢語譯本：仇恨和慾望會使人成為怨敵。舍利弗！菩薩摩訶薩爲了度化眾生，才對這五種慾望進行分別。 舍利弗問佛：『世尊，菩薩摩訶薩如何修行般若波羅蜜（智慧到彼岸）？』 佛告訴舍利弗：『菩薩摩訶薩修行般若波羅蜜時，不執著于菩薩的概念，也不執著于「菩薩」這個詞；不執著于般若波羅蜜的概念，也不執著于「修行般若波羅蜜」這個詞；也不執著于非修行。為什麼呢？因為「菩薩」這個詞本身就是空性的。這種空性，是指沒有色（物質）、沒有受（感受）、沒有想（思維）、沒有行（意志）、沒有識（意識），不是說空性與色、受、想、行、識不同。色即是空，受、想、行、識也都是空。所謂的空，是指色本身就是空，受、想、行、識也都是自然而然的。為什麼呢？因為所謂的菩薩只是一個假名，所謂的道也只是一個假名，所謂的空也只是一個假名。其法則是自然而然的，不生不滅，沒有塵勞，沒有依賴，沒有爭訟。如果菩薩的修行是這樣的，不執著于生起，也不執著于滅去，不執著于依賴，也不執著于爭訟。為什麼呢？因為設立這些名稱是虛妄的，是由於遊移不定的想法，或者由於執著于念頭而導致了這些法。從何處設立名稱呢？只是依託于虛妄的言語。如果能夠明白這些道理，菩薩摩訶薩就是修行般若波羅蜜，一切都不執著于名號，已經沒有所見，也不是沒有所見，就沒有所依賴，這就是修行般若波羅蜜。』 佛又告訴舍利弗：『菩薩摩訶薩修行般若波羅蜜時，應當這樣觀察：所謂的菩薩，所謂的佛，也只是假名；所謂的名、色、受、想、行、識也只是假名；這些都是由於執著于「我」而產生的。所謂的「我」，實際上是空無所有的，沒有我，沒有人，沒有生命，沒有壽命，也沒有含血蠕動的生物，沒有心，沒有意。』
【English Translation】 English version: Hatred and desire make one an enemy. Shariputra! Bodhisattva Mahasattvas, in order to liberate sentient beings, make distinctions regarding these five desires. Shariputra asked the Buddha: 'World Honored One, how does a Bodhisattva Mahasattva practice Prajna Paramita (Perfection of Wisdom)?' The Buddha told Shariputra: 'When a Bodhisattva Mahasattva practices Prajna Paramita, they do not cling to the concept of a Bodhisattva, nor to the word 「Bodhisattva」; they do not cling to the concept of Prajna Paramita, nor to the phrase 「practicing Prajna Paramita」; nor do they cling to non-practice. Why is this so? Because the word 「Bodhisattva」 is inherently empty. This emptiness means there is no form (matter), no sensation, no perception, no mental formations, and no consciousness. It is not that emptiness is different from form, sensation, perception, mental formations, and consciousness. Form is emptiness, and sensation, perception, mental formations, and consciousness are also empty. What is meant by emptiness is that form itself is empty, and sensation, perception, mental formations, and consciousness are also natural. Why is this so? Because the so-called Bodhisattva is just a provisional name, the so-called path is also just a provisional name, and the so-called emptiness is also just a provisional name. The Dharma is natural, without arising or ceasing, without defilements, without reliance, and without disputes. If a Bodhisattva practices in this way, they do not cling to arising, nor to ceasing, nor to reliance, nor to disputes. Why is this so? Because establishing these names is illusory, due to wandering thoughts, or due to clinging to thoughts, which leads to these dharmas. From where are names established? They are merely based on illusory words. If one understands these principles, a Bodhisattva Mahasattva is practicing Prajna Paramita, not clinging to any names, having no seeing, nor non-seeing, and thus having no reliance, which is practicing Prajna Paramita.' The Buddha further told Shariputra: 'When a Bodhisattva Mahasattva practices Prajna Paramita, they should observe thus: the so-called Bodhisattva, the so-called Buddha, are also just provisional names; the so-called name, form, sensation, perception, mental formations, and consciousness are also just provisional names; these all arise from clinging to 「self」. The so-called 「self」 is actually empty and without substance, there is no self, no person, no life, no lifespan, nor any blood-containing creatures, no mind, and no intention.'
若作所造，自然所習所更所見知見之事，如此輩類，皆不可得、空無所著。悉由假號，但有虛言。』如是菩薩摩訶薩為行般若波羅蜜，不見眾生，設無所見亦不有見，亦復不見所託言也。菩薩摩訶薩所行如是，為隨怛薩阿竭所教行般若波羅蜜。舍怛薩阿竭已，其智慧過諸聲聞、辟支佛，所興空行而不迷惑。所以者何？其人所修，不見於字所當猗者。菩薩摩訶薩行如是者，為行般若波羅蜜。」
佛言：「譬如舍利弗、摩訶目揵連諸比丘等，使滿閻浮提，猶如竹蘆甘蔗稻麻叢林，智慧具足，終不能及行般若波羅蜜菩薩，百倍千倍萬倍億倍，不任以前。所以者何？菩薩智慧欲度一切眾生之類之所致也。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，一日行智，皆過聲聞、辟支佛所立之上，置是滿閻浮提舍利弗、摩訶目揵連等比丘空。正使三千大千世界滿中舍利弗摩、訶目揵連諸比丘等所有智慧，不及行菩薩摩訶薩。置是三千大千世界舍利弗、摩訶目揵連諸比丘等。譬如東方江河沙等諸佛國土，悉滿其中舍利弗、摩訶目揵連諸比丘等普及十方，斯等不及行般若波羅蜜菩薩智慧一日，過一切聲聞、辟支佛智慧，百倍千倍巨億萬倍不相屬逮。」
於是賢者舍利弗白世尊曰：「唯然，其聲聞智慧，須陀洹、斯陀含
【現代漢語翻譯】 現代漢語譯本：『如果所作所為，都是自然而然的習慣、經歷和見聞所形成的，那麼這些都不可得，空無所執著。一切都只是假名，只有虛妄的言辭。』像這樣，菩薩摩訶薩爲了修行般若波羅蜜（paramita，意為「到彼岸」），不見眾生，即使沒有所見，也不執著于沒有所見，也不執著于所說的言辭。菩薩摩訶薩如此修行，是爲了隨順怛薩阿竭（Tathagata，如來）所教導的般若波羅蜜。捨棄了對怛薩阿竭的執著后，他的智慧超越了所有聲聞（sravaka，意為「聽聞者」）、辟支佛（pratyekabuddha，意為「獨覺者」），所修的空性之行不會迷惑。為什麼呢？因為他所修的，不見於文字所應執著之處。菩薩摩訶薩如此修行，就是修行般若波羅蜜。 佛說：『譬如舍利弗（Sariputra）、摩訶目犍連（Maha Maudgalyayana）等所有比丘，如果充滿整個閻浮提（Jambudvipa，意為「贍部洲」，指我們所居住的世界），像竹子、蘆葦、甘蔗、稻草、麻等叢林一樣密集，即使他們智慧具足，也終究比不上修行般若波羅蜜的菩薩，相差百倍、千倍、萬倍、億倍，無法相比。為什麼呢？因為菩薩的智慧是爲了度脫一切眾生而產生的。』 『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，一天的智慧，就超過了聲聞、辟支佛所能達到的最高境界。即使整個閻浮提都充滿舍利弗、摩訶目犍連等比丘，他們的智慧加起來，也比不上修行般若波羅蜜的菩薩。即使三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）都充滿舍利弗、摩訶目犍連等比丘，他們的所有智慧，也比不上修行般若波羅蜜的菩薩。即使東方恒河沙數（Ganges river sand number）的佛國土，都充滿舍利弗、摩訶目犍連等比丘，乃至十方世界都是如此，他們的智慧加起來，也比不上修行般若波羅蜜的菩薩一天的智慧，超過一切聲聞、辟支佛的智慧，百倍、千倍、巨億萬倍，無法相比。』 於是，賢者舍利弗對世尊說：『是的，聲聞的智慧，須陀洹（srotapanna，意為「入流者」）、斯陀含（sakrdagamin，意為「一來者」）……』
【English Translation】 English version: 'If what is done is naturally formed by habits, experiences, and what is seen and known, then all these are unattainable, empty, and without attachment. Everything is just a false name, only empty words.' Thus, a Bodhisattva Mahasattva, in practicing Prajna Paramita (perfection of wisdom), does not see sentient beings. Even if there is no seeing, there is no attachment to not seeing, nor is there attachment to the words spoken. A Bodhisattva Mahasattva practices in this way to follow the Prajna Paramita taught by the Tathagata (the Thus Come One). Having abandoned attachment to the Tathagata, their wisdom surpasses all Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and their practice of emptiness is not confused. Why? Because what they cultivate is not seen in the letters to which one should cling. A Bodhisattva Mahasattva who practices in this way is practicing Prajna Paramita. The Buddha said, 'For example, if all the Bhikkhus (monks) such as Sariputra and Maha Maudgalyayana filled the entire Jambudvipa (the world we live in), as dense as bamboo, reeds, sugarcane, rice, and hemp forests, even if they were full of wisdom, they would still not be comparable to a Bodhisattva practicing Prajna Paramita, not by a hundredfold, a thousandfold, a millionfold, or a billionfold. Why? Because the wisdom of a Bodhisattva is produced to liberate all sentient beings.' 'Furthermore, Sariputra! A Bodhisattva Mahasattva practicing Prajna Paramita, in one day of wisdom, surpasses the highest level attained by Sravakas and Pratyekabuddhas. Even if the entire Jambudvipa were filled with Bhikkhus such as Sariputra and Maha Maudgalyayana, their combined wisdom would not be comparable to a Bodhisattva practicing Prajna Paramita. Even if the Trisahasra-Mahasahasra-lokadhatu (a great chiliocosm) were filled with Bhikkhus such as Sariputra and Maha Maudgalyayana, all their wisdom would not be comparable to a Bodhisattva Mahasattva practicing Prajna Paramita. Even if the Buddha lands as numerous as the sands of the Ganges River in the East were filled with Bhikkhus such as Sariputra and Maha Maudgalyayana, and even if the ten directions were filled in the same way, their combined wisdom would not be comparable to one day of wisdom of a Bodhisattva practicing Prajna Paramita, surpassing the wisdom of all Sravakas and Pratyekabuddhas by a hundredfold, a thousandfold, a millionfold, and a billionfold, beyond comparison.' Then, the venerable Sariputra said to the World Honored One, 'Indeed, the wisdom of the Sravakas, the Srotapanna (stream-enterer), the Sakrdagamin (once-returner)...'
、阿那含、阿羅漢、辟支佛、菩薩、怛薩阿竭、阿羅訶、三耶三佛智慧，計此一切所有智慧，無所破壞、無所諍訟，而無所起，自然為空。唯，天中天！其無所壞、無所諍訟、無起、自然空者，寧可獲致若干差特不乎？云何菩薩一日行智，而復於此過一切聲聞、辟支佛乎？」
佛告舍利弗：「于舍利弗意云何，菩薩所以行般若波羅蜜者何？一日之中所行智慧、所建立愿，修于幻術而行愍哀，皆為一切眾生之類，悉了諸法以化群萌，欲令滅度。諸聲聞、辟支佛，寧為興立如是之緣智慧不乎？」
答曰：「不也，天中天！」佛言：「于舍利弗意云何，諸聲聞、辟支佛豈有此念：『我等當逮阿耨多羅三耶三菩阿惟三佛，教化眾生至泥洹界，令滅度耶？』」
答曰：「不也。」
佛言：「以是故，當復知此一切聲聞、辟支佛所有智慧，百倍千倍智慧、百千倍巨億萬倍終不相及。于意云何，聲聞、辟支佛寧有此念：『吾等當行六波羅蜜，教化眾生嚴凈佛土，具足怛薩阿竭十種力、四無所畏、四分別辯、十八不共諸佛之法，得成阿耨多羅三耶三菩阿惟三佛，度脫滅度無量無限不可計數眾生之類不乎？』」
答曰：「不也，天中天！」佛言：「菩薩摩訶薩發心念言：『吾當奉行六波羅蜜，具一切法，
【現代漢語翻譯】 現代漢語譯本： 『天中天』（佛的尊稱）啊，如果把所有智慧，包括阿那含（不還果）、阿羅漢（應供）、辟支佛（緣覺）、菩薩（覺有情）、怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺）的智慧都算在一起，這些智慧都是不被破壞、沒有爭論、沒有生起的，自然是空性的。那麼，『天中天』啊！這種不被破壞、沒有爭論、沒有生起、自然空性的智慧，難道會有什麼差別嗎？為什麼菩薩一日所行的智慧，會超越一切聲聞（聽聞佛法而悟道者）和辟支佛呢？』 佛告訴舍利弗：『舍利弗，你認為菩薩修行般若波羅蜜（智慧到彼岸）是爲了什麼？他們一日之中所行的智慧、所立下的誓願，以及修習幻術而行慈悲，都是爲了所有眾生，爲了徹底瞭解一切法，從而教化眾生，使他們得到解脫。那些聲聞和辟支佛，難道會發起這樣的智慧和因緣嗎？』 舍利弗回答說：『不會的，『天中天』！』佛說：『舍利弗，你認為那些聲聞和辟支佛會有這樣的想法嗎：『我們應當證得阿耨多羅三耶三菩（無上正等正覺），教化眾生到達涅槃的境界，使他們得到解脫嗎？』 舍利弗回答說：『不會的。』 佛說：『因此，應當知道，所有聲聞和辟支佛的智慧，即使增加百倍、千倍、百千倍、巨億萬倍，也無法與菩薩的智慧相比。你認為，聲聞和辟支佛會有這樣的想法嗎：『我們應當修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），教化眾生，莊嚴清凈佛土，具足怛薩阿竭的十種力量、四種無所畏懼、四種分別辯才、十八種不共諸佛的功德，最終成就阿耨多羅三耶三菩，度脫無量無邊不可計數的眾生嗎？』 舍利弗回答說：『不會的，『天中天』！』佛說：『菩薩摩訶薩（大菩薩）發心立誓：『我應當奉行六波羅蜜，具足一切功德，』
【English Translation】 English version: 'O Bhagavan (尊稱，世尊)! If all wisdom, including that of Anagamin (不還果), Arhat (應供), Pratyekabuddha (緣覺), Bodhisattva (覺有情), Tathagata (如來), Arhant (應供), and Samyaksambuddha (正等覺), is considered, all these wisdoms are indestructible, without dispute, without arising, and naturally empty. Then, O Bhagavan! Can there be any difference in this indestructible, non-disputing, non-arising, and naturally empty wisdom? Why is it that the wisdom practiced by a Bodhisattva in one day surpasses all Sravakas (聽聞佛法而悟道者) and Pratyekabuddhas?' The Buddha said to Sariputra, 'Sariputra, what do you think is the reason for a Bodhisattva practicing Prajnaparamita (智慧到彼岸)? The wisdom they practice in one day, the vows they make, and the compassion they show while practicing illusion, are all for the sake of all sentient beings, to thoroughly understand all dharmas, and thus teach and transform sentient beings, leading them to liberation. Would those Sravakas and Pratyekabuddhas initiate such wisdom and conditions?' Sariputra replied, 'No, O Bhagavan!' The Buddha said, 'Sariputra, do you think those Sravakas and Pratyekabuddhas would have this thought: 'We should attain Anuttara-samyak-sambodhi (無上正等正覺), teach sentient beings to reach the realm of Nirvana, and lead them to liberation?' Sariputra replied, 'No.' The Buddha said, 'Therefore, it should be known that all the wisdom of Sravakas and Pratyekabuddhas, even if increased a hundredfold, a thousandfold, a hundred thousandfold, or a billionfold, cannot compare to the wisdom of a Bodhisattva. Do you think that Sravakas and Pratyekabuddhas would have this thought: 'We should practice the Six Paramitas (佈施、持戒、忍辱、精進、禪定、智慧), teach sentient beings, adorn and purify the Buddha-lands, possess the ten powers of a Tathagata, the four fearlessnesses, the four analytical knowledges, the eighteen unique qualities of a Buddha, and ultimately attain Anuttara-samyak-sambodhi, liberating countless sentient beings?' Sariputra replied, 'No, O Bhagavan!' The Buddha said, 'A Bodhisattva Mahasattva (大菩薩) makes the vow: 'I shall practice the Six Paramitas, possess all merits,'
成阿耨多羅三耶三菩，度脫不可計數眾生之類。』」
佛言：「譬如日之宮殿奮其光明，一時普照閻浮提地無不周遍。如是，舍利弗！菩薩摩訶薩行六波羅蜜，具十種力、四無所畏、四分別辯、十八不共諸佛之法，逮成阿耨多羅三耶三菩，開化度脫無量無限不可計數眾生之類。」
賢者舍利弗白佛言：「云何菩薩摩訶薩越于聲聞、辟支佛地，而便逮及阿惟越致地凈修佛道？」
佛告舍利弗：「於是菩薩摩訶薩，從初發意行六波羅蜜，過於空法、無想、無愿，則為超越聲聞、辟支佛地，住阿惟越致地。」
賢者舍利弗復白佛言：「云何菩薩摩訶薩，於一切聲聞、辟支佛為最眾祐？」
佛告舍利弗：「菩薩摩訶薩從初發意行六波羅蜜，至坐佛樹，常於一切聲聞、辟支佛為最眾祐。所以者何？菩薩摩訶薩若來現者，則自然興真妙之法，具足十善、又成五戒，立八等事及八關齋，四禪、四等心、四無色三昧、四意止、四意斷、五根、五力、七覺意、八由行現於世間，如來十力、四無所畏、四分別辯、十八不共諸佛之法，如是輩類眾善之德興現於世，則分別君子族姓、梵志長者、傲族大姓及忉利天上至三十三處、想無想天，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、怛薩阿竭、阿羅呵、三耶三
【現代漢語翻譯】 現代漢語譯本：成就阿耨多羅三藐三菩提（無上正等正覺），度脫不可計數的眾生種類。 佛說：『譬如太陽的宮殿發出光明，一時普遍照耀閻浮提（我們所居住的世界）的土地，沒有不周遍的。像這樣，舍利弗！菩薩摩訶薩修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），具足十種力量、四無所畏、四種辯才、十八種不共諸佛的功德，最終成就阿耨多羅三藐三菩提，開化度脫無量無邊不可計數的眾生種類。』 賢者舍利弗問佛說：『為什麼菩薩摩訶薩能夠超越聲聞（聽聞佛法而修行證果的人）、辟支佛（不依師教，獨自悟道的人）的境界，而能夠達到阿惟越致（不退轉）的境界，清凈地修習佛道呢？』 佛告訴舍利弗：『菩薩摩訶薩從最初發心修行六波羅蜜，超越空法、無想、無愿，就能夠超越聲聞、辟支佛的境界，安住于阿惟越致的境界。』 賢者舍利弗又問佛說：『為什麼菩薩摩訶薩對於一切聲聞、辟支佛來說是最受尊敬和擁護的呢？』 佛告訴舍利弗：『菩薩摩訶薩從最初發心修行六波羅蜜，直到坐在菩提樹下成佛，常常對於一切聲聞、辟支佛來說是最受尊敬和擁護的。這是為什麼呢？因為菩薩摩訶薩如果出現於世，就會自然興起真實微妙的佛法，具足十善、成就五戒，建立八等事和八關齋戒，四禪、四等心、四無色三昧、四念處、四正勤、五根、五力、七覺支、八正道顯現於世間，如來的十力、四無所畏、四種辯才、十八種不共諸佛的功德，像這樣種種善德顯現於世，就會分別君子族姓、婆羅門長者、傲慢族姓、以及忉利天（欲界第二天）上至三十三處、有想無想天，須陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿羅漢（四果）、辟支佛、怛薩阿竭（如來）、阿羅呵（應供）、三耶三（正等正覺）'
【English Translation】 English version: 'Achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment), liberating countless kinds of sentient beings.' The Buddha said, 'It is like the palace of the sun emitting its light, universally illuminating the land of Jambudvipa (the world we inhabit) at once, without any place not being reached. Likewise, Shariputra! A Bodhisattva Mahasattva, practicing the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), possessing the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddhas, ultimately achieves Anuttara-samyak-sambodhi, enlightening and liberating immeasurable, limitless, and countless kinds of sentient beings.' The venerable Shariputra asked the Buddha, 'Why is it that a Bodhisattva Mahasattva can surpass the realms of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently), and reach the stage of Avaivartika (non-retrogression), purely cultivating the path of the Buddha?' The Buddha told Shariputra, 'A Bodhisattva Mahasattva, from the initial arising of the aspiration to practice the Six Paramitas, surpassing emptiness, non-perception, and non-desire, is able to transcend the realms of Sravakas and Pratyekabuddhas, and abide in the stage of Avaivartika.' The venerable Shariputra again asked the Buddha, 'Why is it that a Bodhisattva Mahasattva is the most respected and supported among all Sravakas and Pratyekabuddhas?' The Buddha told Shariputra, 'A Bodhisattva Mahasattva, from the initial arising of the aspiration to practice the Six Paramitas, until sitting under the Bodhi tree and becoming a Buddha, is always the most respected and supported among all Sravakas and Pratyekabuddhas. Why is this so? Because if a Bodhisattva Mahasattva appears in the world, they will naturally bring forth the true and wondrous Dharma, possessing the ten virtues, accomplishing the five precepts, establishing the eight equal practices and the eight precepts of fasting, the four Dhyanas, the four immeasurables, the four formless Samadhis, the four foundations of mindfulness, the four right exertions, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, manifesting in the world. The ten powers of the Tathagata, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddhas, such kinds of virtuous qualities manifest in the world, and will distinguish noble families, Brahmin elders, arrogant families, and the Trayastrimsa Heaven (the second heaven of the desire realm) up to the thirty-three places, the heavens of perception and non-perception, Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas, Tathagatas (thus-gone ones), Arhats (worthy of offerings), Samyak-sambuddhas (perfectly enlightened ones).'
菩，緣此別知有此事耳。」
舍利弗白佛言：「云何菩薩摩訶薩凈畢眾祐？」
世尊告曰：「菩薩摩訶薩于眾祐中無所凈畢。所以者何？究竟於空則為菩薩摩訶薩成眾祐也。所以者何？舍利弗！菩薩摩訶薩為佈施士。何所施者？以善法施，開化眾生。何謂善法？十善之事，五戒、六波羅蜜，十力、四無所畏、四分別辯、十八不共諸佛之法，開化須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，怛薩阿竭、阿羅呵、三耶三佛佈施之士。」
舍利弗復白佛言：「唯然，世尊！菩薩摩訶薩遵修何行，為行般若波羅蜜？」
佛告舍利弗：「於是菩薩設行色空者，則為行般若波羅蜜，設行痛癢思想生死識空者，是則為行。
「複次，舍利弗！菩薩摩訶薩解知眼空、耳鼻舌身意空者，此則為行。解色空、聲香味觸法空者，此則為行。解眼界空者，此則為行。解色界、眼識界，解耳鼻舌身意界空者，此則為行。解耳聲耳識、鼻香鼻識、舌味舌識、身細滑身識、意所欲意識空者，此則為行。解苦空者，習亦復空，盡亦復空，八由亦空，此則為行。解無黠亦空、行亦空、識亦空、名色亦空、六入亦空、所更亦空、痛癢亦空、思愛亦空、所受亦空、所有亦空、生老死亦空，此則為行。解一切法空，此則為行。諸
【現代漢語翻譯】 現代漢語譯本：菩薩（菩薩，梵語bodhisattva的音譯，指發願要成就佛果的修行者），因為這個緣故才特別知道有這件事罷了。 舍利弗（舍利弗，佛陀十大弟子之一，以智慧著稱）問佛說：『菩薩摩訶薩（菩薩摩訶薩，指大菩薩）如何才能圓滿清凈一切功德？』 世尊（世尊，佛陀的尊稱）告訴他說：『菩薩摩訶薩在一切功德中並沒有什麼需要圓滿清凈的。為什麼呢？因為究竟證悟空性，就等於菩薩摩訶薩成就了一切功德。為什麼呢？舍利弗！菩薩摩訶薩是佈施之人。他佈施什麼呢？以善法佈施，開導化育眾生。什麼是善法呢？就是十善業（十善業，指不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），五戒（五戒，指不殺生、不偷盜、不邪淫、不妄語、不飲酒），六波羅蜜（六波羅蜜，指佈施、持戒、忍辱、精進、禪定、智慧），十力（十力，指如來所具有的十種力量），四無所畏（四無所畏，指如來所具有的四種無所畏懼的自信），四無礙辯（四無礙辯，指如來所具有的四種無礙的辯才），十八不共法（十八不共法，指佛陀獨有的十八種功德），用這些來開導化育須陀洹（須陀洹，小乘初果，預流果）、斯陀含（斯陀含，小乘二果，一來果）、阿那含（阿那含，小乘三果，不還果）、阿羅漢（阿羅漢，小乘四果，無學果）、辟支佛（辟支佛，又稱獨覺或緣覺），以及怛薩阿竭（怛薩阿竭，如來的另一種稱呼）、阿羅呵（阿羅呵，應供，如來的另一種稱呼）、三耶三佛（三耶三佛，正等覺，如來的另一種稱呼）這些佈施之人。』 舍利弗又問佛說：『是的，世尊！菩薩摩訶薩遵循修習什麼行為，才算是修行般若波羅蜜（般若波羅蜜，指以智慧到達彼岸）呢？』 佛告訴舍利弗說：『如果菩薩修行時觀察色（色，指物質現象）是空性的，那就是在修行般若波羅蜜；如果修行時觀察受（受，指感受）、想（想，指表象）、行（行，指意志）、識（識，指分別）也是空性的，那就是在修行。 『再者，舍利弗！菩薩摩訶薩如果理解到眼（眼，指視覺器官）是空的、耳（耳，指聽覺器官）、鼻（鼻，指嗅覺器官）、舌（舌，指味覺器官）、身（身，指觸覺器官）、意（意，指思維器官）是空的，這就是在修行。如果理解到色（色，指視覺對像）、聲（聲，指聽覺對像）、香（香，指嗅覺對像）、味（味，指味覺對像）、觸（觸，指觸覺對像）、法（法，指思維對像）是空的，這就是在修行。如果理解到眼界（眼界，指眼根及其所緣的色境）是空的，這就是在修行。如果理解到**（原文如此，應為眼識界，指眼根、色境和眼識三者和合而成的界）、眼識界（眼識界，指眼根、色境和眼識三者和合而成的界），理解到耳鼻舌身意界（耳鼻舌身意界，指耳根、鼻根、舌根、身根、意根及其所緣的境）是空的，這就是在修行。如果理解到耳聲耳識（耳聲耳識，指耳根、聲境和耳識三者和合而成的識）、鼻香鼻識（鼻香鼻識，指鼻根、香境和鼻識三者和合而成的識）、舌味舌識（舌味舌識，指舌根、味境和舌識三者和合而成的識）、身細滑身識（身細滑身識，指身根、觸境和身識三者和合而成的識）、意所欲意識（意所欲意識，指意根、法境和意識三者和合而成的識）是空的，這就是在修行。如果理解到苦（苦，指痛苦）是空的，那麼集（集，指苦的根源）也是空的，滅（滅，指苦的止息）也是空的，道（道，指滅苦的方法）也是空的，這就是在修行。如果理解到無明（無明，指對真理的無知）也是空的、行（行，指意志）也是空的、識（識，指分別）也是空的、名色（名色，指精神和物質）也是空的、六入（六入，指六根）也是空的、觸（觸，指根境識三者和合）也是空的、受（受，指感受）也是空的、愛（愛，指渴愛）也是空的、取（取，指執取）也是空的、有（有，指存在）也是空的、生老死（生老死，指生命過程）也是空的，這就是在修行。如果理解到一切法（一切法，指宇宙萬有）都是空的，這就是在修行。』 諸
【English Translation】 English version: 'Bodhisattva (Bodhisattva, a being who seeks enlightenment), knows this matter specifically because of this cause.' Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'How does a Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva) purify and complete all merits?' The World Honored One (World Honored One, an epithet for the Buddha) replied, 'A Bodhisattva Mahasattva does not purify or complete anything within all merits. Why is that? Because ultimately realizing emptiness is how a Bodhisattva Mahasattva completes all merits. Why is that? Sariputra! A Bodhisattva Mahasattva is a giver of gifts. What does he give? He gives the gift of good Dharma (Dharma, the teachings of the Buddha), enlightening and transforming sentient beings. What is good Dharma? It is the ten good deeds (ten good deeds, not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, not being ignorant), the five precepts (five precepts, not killing, not stealing, not committing sexual misconduct, not lying, not drinking intoxicants), the six paramitas (six paramitas, giving, morality, patience, diligence, meditation, wisdom), the ten powers (ten powers, the ten powers of a Buddha), the four fearlessnesses (four fearlessnesses, the four kinds of fearlessness of a Buddha), the four analytical knowledges (four analytical knowledges, the four kinds of analytical knowledge of a Buddha), the eighteen unique qualities of a Buddha (eighteen unique qualities of a Buddha, the eighteen unique qualities of a Buddha), using these to enlighten and transform Srotapannas (Srotapanna, the first stage of enlightenment in Theravada Buddhism), Sakrdagamins (Sakrdagamin, the second stage of enlightenment in Theravada Buddhism), Anagamins (Anagamin, the third stage of enlightenment in Theravada Buddhism), Arhats (Arhat, the fourth and final stage of enlightenment in Theravada Buddhism), Pratyekabuddhas (Pratyekabuddha, a solitary enlightened being), as well as Tathagatas (Tathagata, another name for the Buddha), Arhats (Arhat, another name for the Buddha), and Samyaksambuddhas (Samyaksambuddha, another name for the Buddha), these givers of gifts.' Sariputra again asked the Buddha, 'Yes, World Honored One! What practices does a Bodhisattva Mahasattva follow to practice Prajnaparamita (Prajnaparamita, the perfection of wisdom)?' The Buddha told Sariputra, 'If a Bodhisattva practices by observing that form (form, material phenomena) is empty, then he is practicing Prajnaparamita. If he practices by observing that feeling (feeling, sensation), perception (perception, mental image), volition (volition, mental formations), and consciousness (consciousness, awareness) are also empty, then he is practicing.' 'Furthermore, Sariputra! If a Bodhisattva Mahasattva understands that the eye (eye, the organ of sight) is empty, the ear (ear, the organ of hearing), nose (nose, the organ of smell), tongue (tongue, the organ of taste), body (body, the organ of touch), and mind (mind, the organ of thought) are empty, then he is practicing. If he understands that form (form, visual object), sound (sound, auditory object), smell (smell, olfactory object), taste (taste, gustatory object), touch (touch, tactile object), and dharma (dharma, mental object) are empty, then he is practicing. If he understands that the eye realm (eye realm, the realm of the eye and its objects) is empty, then he is practicing. If he understands that the ** (as in the original text, should be eye-consciousness realm, the realm of the eye, its objects, and eye-consciousness), eye-consciousness realm (eye-consciousness realm, the realm of the eye, its objects, and eye-consciousness), and the ear, nose, tongue, body, and mind realms (ear, nose, tongue, body, and mind realms, the realms of the respective sense organs and their objects) are empty, then he is practicing. If he understands that ear-sound-ear-consciousness (ear-sound-ear-consciousness, the consciousness arising from the ear, sound, and ear-consciousness), nose-smell-nose-consciousness (nose-smell-nose-consciousness, the consciousness arising from the nose, smell, and nose-consciousness), tongue-taste-tongue-consciousness (tongue-taste-tongue-consciousness, the consciousness arising from the tongue, taste, and tongue-consciousness), body-touch-body-consciousness (body-touch-body-consciousness, the consciousness arising from the body, touch, and body-consciousness), and mind-desire-mind-consciousness (mind-desire-mind-consciousness, the consciousness arising from the mind, mental objects, and mind-consciousness) are empty, then he is practicing. If he understands that suffering (suffering, pain) is empty, then the origin (origin, the cause of suffering) is also empty, cessation (cessation, the end of suffering) is also empty, and the path (path, the way to end suffering) is also empty, then he is practicing. If he understands that ignorance (ignorance, lack of knowledge of the truth) is also empty, volition (volition, mental formations) is also empty, consciousness (consciousness, awareness) is also empty, name and form (name and form, mind and matter) are also empty, the six entrances (six entrances, the six sense organs) are also empty, contact (contact, the coming together of sense organ, object, and consciousness) is also empty, feeling (feeling, sensation) is also empty, craving (craving, thirst) is also empty, grasping (grasping, clinging) is also empty, becoming (becoming, existence) is also empty, and birth, old age, and death (birth, old age, and death, the life cycle) are also empty, then he is practicing. If he understands that all dharmas (all dharmas, all phenomena) are empty, then he is practicing.' All
所自然有為無為悉能解空，此則為行。菩薩摩訶薩行般若波羅蜜，解本凈空志性亦然，此則為行。舍利弗！是為菩薩摩訶薩行般若波羅蜜，當解是七空，此乃為行。以此七空行般若波羅蜜，色無應不應、無行不行，不作此觀，不見痛癢思想生死識應不應、行不行，不見色法有所起有所滅、不見痛癢思想生死識法有所起法有所滅，不見色法有所依著法有所諍訟、不見痛癢思想生死識法有所著法有所諍，不見與色而俱游居、不見與痛癢思想生死識而俱游居，不見與生死而俱游，亦不見不與生死而游居也。所以者何？永無有法而與俱，緣起諸事本凈為空。舍利弗！色則為空則無有色，痛癢思想生死識空則無有識。」
佛語舍利弗：「其為空者，無有起者、無有滅者。假使色空則無有色，假使痛癢思想生死識空則無有識。設使色空則不有見，設痛癢空則無所患，設思想空則無所念，設使行空則無所造，設識空者無所分別。所以者何？舍利弗！色者則異，不與空同；空不為異，色不為分別。色自然空，色則為空，痛癢思想生死識不為別異，空亦不異。設空不異，識亦不異，識自然空，識則為空。」
佛語舍利弗：「其為空者，不起不滅、無所依著、無所諍訟，無所增、無所損，無過去無當來無現在。彼亦無色痛癢思
【現代漢語翻譯】 現代漢語譯本：凡是自然存在的有為法和無為法，都能理解其空性，這就是修行。菩薩摩訶薩修行般若波羅蜜（paramita，意為到達彼岸的智慧），理解其本性清凈空寂，也是如此，這就是修行。舍利弗（Sariputra，佛陀十大弟子之一）！這就是菩薩摩訶薩修行般若波羅蜜，應當理解這七種空性，這才是修行。以這七種空性修行般若波羅蜜，色（rupa，物質現象）無所謂應與不應、無所謂行與不行，不作這樣的觀想，不見受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）有所謂應與不應、行與不行，不見色法有所生起有所滅亡，不見受想行識法有所生起有所滅亡，不見色法有所依著有所諍訟，不見受想行識法有所依著有所諍訟，不見與色法同遊同居，不見與受想行識同遊同居，不見與生死同遊，也不見不與生死同遊。為什麼呢？因為永遠沒有一種法是與什麼同在的，緣起諸法本來就是清凈空寂的。舍利弗！色即是空，空即是無色；受想行識空，即是無識。 佛對舍利弗說：『所謂的空，是沒有生起，沒有滅亡的。假設色是空，就沒有色；假設受想行識是空，就沒有識。假設色是空，就沒有見；假設受是空，就沒有患；假設想是空，就沒有念；假設行是空，就沒有造；假設識是空，就沒有分別。為什麼呢？舍利弗！色是不同的，不與空相同；空不為不同，色不為分別。色自然是空，色就是空；受想行識不為不同，空也不為不同。假設空不為不同，識也不為不同，識自然是空，識就是空。』 佛對舍利弗說：『所謂的空，是不生不滅，沒有依著，沒有諍訟，沒有增加，沒有減少，沒有過去，沒有未來，沒有現在。它也沒有色受想
【English Translation】 English version: Whatever is naturally existent, whether conditioned or unconditioned, can understand emptiness; this is practice. Bodhisattva Mahasattvas (great beings on the path to enlightenment) practice Prajnaparamita (perfection of wisdom), understanding its inherently pure emptiness, and this is also practice. Sariputra! This is how Bodhisattva Mahasattvas practice Prajnaparamita, they should understand these seven kinds of emptiness, and this is practice. By practicing Prajnaparamita with these seven kinds of emptiness, form (rupa) has no should or should not, no action or inaction, not making such contemplation, not seeing feeling (vedana), perception (samjna), volition (samskara), consciousness (vijnana) as having should or should not, action or inaction, not seeing form arising or ceasing, not seeing feeling, perception, volition, consciousness arising or ceasing, not seeing form having attachment or contention, not seeing feeling, perception, volition, consciousness having attachment or contention, not seeing dwelling with form, not seeing dwelling with feeling, perception, volition, consciousness, not seeing dwelling with birth and death, nor not dwelling with birth and death. Why? Because there is never a dharma (phenomenon) that is with anything, all things arising from conditions are originally pure and empty. Sariputra! Form is emptiness, emptiness is without form; feeling, perception, volition, consciousness are empty, then there is no consciousness. The Buddha said to Sariputra: 'That which is emptiness, has no arising, no ceasing. If form is empty, then there is no form; if feeling, perception, volition, consciousness are empty, then there is no consciousness. If form is empty, then there is no seeing; if feeling is empty, then there is no suffering; if perception is empty, then there is no thought; if volition is empty, then there is no creation; if consciousness is empty, then there is no discrimination. Why? Sariputra! Form is different, not the same as emptiness; emptiness is not different, form is not discrimination. Form is naturally empty, form is emptiness; feeling, perception, volition, consciousness are not different, emptiness is not different. If emptiness is not different, consciousness is not different, consciousness is naturally empty, consciousness is emptiness.' The Buddha said to Sariputra: 'That which is emptiness, does not arise, does not cease, has no attachment, no contention, no increase, no decrease, no past, no future, no present. It also has no form, feeling, perception
想生死識，亦無眼耳鼻舌身心，亦無色聲香味細滑，所欲法彼則無。無黠不滅、無黠不行，不識、不名色、不六入、不細滑、不痛、不愛、不受、不有、不生、不老不病不死，亦不滅除生老病死。彼亦不苦，亦無習，亦無所盡，亦無所由。彼亦無得，亦無有時。彼無須陀洹果，無斯陀含果，無阿那含果，無阿羅漢果，無辟支佛覺，亦無得道，亦無佛道。菩薩摩訶薩行般若波羅蜜如是者，則為菩薩摩訶薩行般若波羅蜜，不見般若波羅蜜應不應、行不行，不見施，不戒、不忍、不進、不禪、不智，不見是六波羅蜜。不見色痛癢思想生死識應不應、行不行；不見眼應不應、行不行，不見耳鼻舌身心應不應、行不行；不見色聲香味細滑所欲法應不應、行不行；不見四意止應不應、行不行；不見四意斷、四神足、五根、五力、七覺、八由應不應、行不行；不見十種力、四無所畏、四分別辯、十八不共諸佛之法應不應、行不行；不見怛薩阿竭薩云然慧應不應、行不行。是為，舍利弗！菩薩摩訶薩行般若波羅蜜，此乃應行。」
佛語舍利弗：「菩薩摩訶薩行般若波羅蜜，空不與空鬥，空不與空行；無相不與無相鬥，無想不與無想行；無愿不與無愿鬥，無愿不與無願行。空不與空相應，無相不與無相相應，無愿不與無愿相應。所
【現代漢語翻譯】 現代漢語譯本：想要了解生死之識，（就會發現）既沒有眼、耳、鼻、舌、身、心，也沒有色、聲、香、味、細滑（觸感），以及所欲求的法，這些都是不存在的。沒有所謂的『黠』（智慧）的滅除，也沒有『黠』的執行，不認識、不稱之為色，不（經歷）六入（眼、耳、鼻、舌、身、意六種感覺器官），不（經歷）細滑（觸感），不（感受）痛，不（產生）愛，不（接受），不（存在），不（出生），不老、不病、不死，也不滅除生老病死。那裡也沒有苦，也沒有苦的根源，也沒有苦的止息，也沒有達到止息的道路。那裡也沒有獲得，也沒有時間。那裡沒有須陀洹果（預流果），沒有斯陀含果（一來果），沒有阿那含果（不還果），沒有阿羅漢果（無生果），沒有辟支佛的覺悟，也沒有得道，也沒有佛道。菩薩摩訶薩如果這樣行般若波羅蜜（智慧的完美），就是菩薩摩訶薩在行般若波羅蜜，（他們）不執著于般若波羅蜜的應與不應、行與不行，不執著于佈施，不執著于持戒、忍辱、精進、禪定、智慧，不執著于這六波羅蜜。不執著於色、痛癢、思想、生死識的應與不應、行與不行；不執著于眼的應與不應、行與不行，不執著于耳、鼻、舌、身、心的應與不應、行與不行；不執著於色、聲、香、味、細滑（觸感）以及所欲求的法的應與不應、行與不行；不執著於四意止（四念處）的應與不應、行與不行；不執著於四意斷（四正勤）、四神足、五根、五力、七覺支、八正道的應與不應、行與不行；不執著於十種力、四無所畏、四無礙辯、十八不共佛法的應與不應、行與不行；不執著于如來（怛薩阿竭）的智慧（薩云然慧）的應與不應、行與不行。舍利弗！這就是菩薩摩訶薩行般若波羅蜜，這才是應該修行的。」 佛對舍利弗說：『菩薩摩訶薩行般若波羅蜜，空不與空相鬥，空不與空同行；無相不與無相相鬥，無想不與無想同行；無愿不與無愿相鬥，無愿不與無愿同行。空不與空相應，無相不與無相相應，無愿不與無愿相應。』
【English Translation】 English version: If one seeks to understand the consciousness of birth and death, there is neither eye, ear, nose, tongue, body, nor mind; neither form, sound, smell, taste, fine touch, nor the desired dharmas, for these do not exist. There is no cessation of 'wisdom' (黠), nor is there the operation of 'wisdom'; one does not recognize, nor name form, nor experience the six entrances (the six sense organs: eye, ear, nose, tongue, body, and mind), nor fine touch, nor pain, nor love, nor acceptance, nor existence, nor birth, nor old age, sickness, or death, nor the cessation of birth, old age, sickness, and death. There is also no suffering, no origin of suffering, no cessation of suffering, and no path to the cessation of suffering. There is also no attainment, and no time. There is no Srotapanna fruit (stream-enterer), no Sakrdagamin fruit (once-returner), no Anagamin fruit (non-returner), no Arhat fruit (worthy one), no Pratyekabuddha enlightenment, no attainment of the path, and no Buddha path. If a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom) in this way, then that is a Bodhisattva Mahasattva practicing Prajnaparamita. They do not cling to whether Prajnaparamita should or should not be, whether it is practiced or not; they do not cling to giving, nor to morality, patience, diligence, meditation, or wisdom; they do not cling to these six paramitas. They do not cling to whether form, feeling, perception, mental formations, and consciousness of birth and death should or should not be, whether they are practiced or not; they do not cling to whether the eye should or should not be, whether it is practiced or not; they do not cling to whether the ear, nose, tongue, body, and mind should or should not be, whether they are practiced or not; they do not cling to whether form, sound, smell, taste, fine touch, and the desired dharmas should or should not be, whether they are practiced or not; they do not cling to whether the four foundations of mindfulness (four mindfulnesses) should or should not be, whether they are practiced or not; they do not cling to whether the four right exertions, four bases of power, five roots, five powers, seven factors of enlightenment, and eightfold path should or should not be, whether they are practiced or not; they do not cling to whether the ten powers, four confidences, four analytical knowledges, and eighteen unique qualities of a Buddha should or should not be, whether they are practiced or not; they do not cling to whether the Tathagata's (怛薩阿竭) wisdom (薩云然慧) should or should not be, whether it is practiced or not. Shariputra, this is how a Bodhisattva Mahasattva practices Prajnaparamita, and this is what should be practiced.' The Buddha said to Shariputra, 'When a Bodhisattva Mahasattva practices Prajnaparamita, emptiness does not contend with emptiness, emptiness does not walk with emptiness; signlessness does not contend with signlessness, thoughtlessness does not walk with thoughtlessness; wishlessness does not contend with wishlessness, wishlessness does not walk with wishlessness. Emptiness does not correspond with emptiness, signlessness does not correspond with signlessness, wishlessness does not correspond with wishlessness.'
以者何？空者無行不行，無相者亦無行不行，無愿者亦無行不行，菩薩摩訶薩行般若波羅蜜能如斯者，此乃為行。」
佛復語舍利弗：「菩薩摩訶薩行般若波羅蜜，諸法自然相則得度空。已得度空，不與色諍亦無所行；不與痛癢思想生死識諍亦無所行；不與過去色諍，亦不見過去色；不與過去色諍，亦不見當來色；不與當來色諍，亦不見現在色；不與現在色諍，亦不與過去痛癢思想生死識諍，亦不與當來現在痛癢思想生死識諍，亦不見過去當來現在痛癢思想生死識。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不與過去當來諍，不與當來過去諍，不與現在過去當來諍，不與過去當來現在諍，不見三世與于空行般若波羅蜜，如是行者此乃為行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，所行如是，如所應行，不與過去薩蕓若訟行，亦不見過去何所薩蕓若，過去安有薩蕓若及行訟行？不與當來薩蕓若訟行，亦無所行，亦不見當來安有薩蕓若與行訟行乎？亦不與現在薩蕓若訟行，亦不見現在薩蕓若，安有薩蕓若訟行乎？行般若波羅蜜如是者，此乃為行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不行薩蕓若色，亦不見薩蕓若色，亦不見行薩蕓若色痛癢思想生死識，亦不見薩蕓若痛癢思想
【現代漢語翻譯】 現代漢語譯本： 「什麼是『以』？『空』是沒有行為嗎？『無相』是沒有行為嗎？『無愿』是沒有行為嗎？菩薩摩訶薩（偉大的菩薩）行般若波羅蜜（以智慧到達彼岸）能做到這樣，這才是真正的『行』。」
佛陀又對舍利弗（佛陀的十大弟子之一，以智慧著稱）說：「菩薩摩訶薩行般若波羅蜜，明白諸法（一切事物）的自然本性，就能度脫『空』的束縛。已經度脫『空』的束縛，就不會與『色』（物質現象）爭執，也沒有任何行為；不會與『痛癢』（感受）、『思想』（思維）、『生死』（生命過程）、『識』（意識）爭執，也沒有任何行為；不會與過去的『色』爭執，也看不到過去的『色』；不會與未來的『色』爭執，也看不到未來的『色』；不會與現在的『色』爭執，也看不到現在的『色』；不會與過去的『痛癢』、『思想』、『生死』、『識』爭執，也不會與未來、現在的『痛癢』、『思想』、『生死』、『識』爭執，也看不到過去、未來、現在的『痛癢』、『思想』、『生死』、『識』。
「再者，舍利弗！菩薩摩訶薩行般若波羅蜜，不與過去、未來爭執，不與未來、過去爭執，不與現在、過去、未來爭執，不與過去、未來、現在爭執，不執著於三世（過去、現在、未來）而行般若波羅蜜，這樣修行才是真正的『行』。
「再者，舍利弗！菩薩摩訶薩行般若波羅蜜，所行如是，如所應行，不與過去的薩蕓若（一切智）爭執，也看不到過去的薩蕓若，過去哪裡有薩蕓若以及與它爭執的行為？不與未來的薩蕓若爭執，也沒有任何行為，也看不到未來哪裡有薩蕓若以及與它爭執的行為？也不與現在的薩蕓若爭執，也看不到現在的薩蕓若，哪裡有薩蕓若以及與它爭執的行為？行般若波羅蜜能做到這樣，這才是真正的『行』。
「再者，舍利弗！菩薩摩訶薩行般若波羅蜜，不執著于薩蕓若的『色』，也看不到薩蕓若的『色』，也看不到行薩蕓若的『色』、『痛癢』、『思想』、『生死』、『識』，也看不到薩蕓若的『痛癢』、『思想』、
【English Translation】 English version: 『What is 『by』?』 Is 『emptiness』 without action? Is 『signlessness』 without action? Is 『wishlessness』 without action? When a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (perfection of wisdom), and can do so, this is considered 『practice.』
The Buddha further said to Sariputra (one of the Buddha's ten great disciples, known for his wisdom), 『When a Bodhisattva Mahasattva practices Prajna Paramita, understanding the natural characteristics of all dharmas (all phenomena), they are liberated from the bondage of 『emptiness.』 Having been liberated from the bondage of 『emptiness,』 they do not contend with 『form』 (material phenomena), nor do they engage in any action; they do not contend with 『feeling』 (sensation), 『thought』 (thinking), 『birth and death』 (the life process), or 『consciousness,』 nor do they engage in any action; they do not contend with past 『form,』 nor do they see past 『form』; they do not contend with future 『form,』 nor do they see future 『form』; they do not contend with present 『form,』 nor do they see present 『form』; they do not contend with past 『feeling,』 『thought,』 『birth and death,』 or 『consciousness,』 nor do they contend with future or present 『feeling,』 『thought,』 『birth and death,』 or 『consciousness,』 nor do they see past, future, or present 『feeling,』 『thought,』 『birth and death,』 or 『consciousness.』
『Furthermore, Sariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they do not contend with the past or future, they do not contend with the future or past, they do not contend with the present, past, or future, they do not contend with the past, future, or present, they do not cling to the three times (past, present, future) while practicing Prajna Paramita. Such practice is considered true 『practice.』
『Furthermore, Sariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, their practice is as it should be, they do not contend with the past Sarvajna (omniscience), nor do they see the past Sarvajna, where is the past Sarvajna and the act of contending with it? They do not contend with the future Sarvajna, nor do they engage in any action, nor do they see where the future Sarvajna and the act of contending with it are? They also do not contend with the present Sarvajna, nor do they see the present Sarvajna, where is the Sarvajna and the act of contending with it? When one practices Prajna Paramita in this way, this is considered true 『practice.』
『Furthermore, Sariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they do not cling to the 『form』 of Sarvajna, nor do they see the 『form』 of Sarvajna, nor do they see the 『form,』 『feeling,』 『thought,』 『birth and death,』 or 『consciousness』 of practicing Sarvajna, nor do they see the 『feeling,』 『thought,』
生死識。不行薩蕓若眼，亦不見眼，亦不行薩蕓若耳鼻舌身心，亦不見耳鼻舌身心。不行薩蕓若色，亦不見色。不見色，不行薩蕓若聲香味細滑所欲法，亦無所現。」
佛語舍利弗：「行般若波羅蜜能如是者，此乃應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，亦不遵薩蕓若檀波羅蜜，亦不見檀波羅蜜，尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，亦復如是，亦不行薩蕓若般若波羅蜜，亦不見薩蕓若般若波羅蜜；亦不遵薩蕓若四意止，亦不見薩蕓若四意止，亦不遵薩蕓若四意斷、四神足、五根、五力、七覺意、八由行，亦不見薩蕓若意止、意斷、神足、根、力、覺意、由行；亦不遵薩蕓若十種力、四無所畏、四分別辯、十八不共諸佛之法，亦無所見，亦不見薩蕓若怛薩阿竭諸力法。行般若波羅蜜如是，此乃為行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不行薩蕓若、佛，佛亦不行薩蕓若，不行薩蕓若、道，道亦不行薩蕓若。所以者何？佛則薩蕓若，薩蕓若則佛；道則薩蕓若，薩蕓若則道。十種力、四無所畏、四分別辯、十八不共諸佛之法，亦復如是。」
佛語舍利弗：「行般若波羅蜜能如是者，此乃為行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不
【現代漢語翻譯】 現代漢語譯本： 對於生死之識，不執著於一切智（薩蕓若，Sarvajna，指佛陀的智慧）的眼，也不見有眼；不執著於一切智的耳鼻舌身心，也不見有耳鼻舌身心。不執著於一切智的色（rupa，物質現象），也不見有色。不見色，就不執著於一切智的聲香味細滑所欲法（指六塵），也無所顯現。 佛對舍利弗說：『如果修行般若波羅蜜（Prajnaparamita，智慧的完美）能做到這樣，這才是應該修行的。』 『再者，舍利弗！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜時，也不執著於一切智的檀波羅蜜（danaparamita，佈施的完美），也不見有檀波羅蜜；尸波羅蜜（silaparamita，持戒的完美）、羼波羅蜜（ksantiparamita，忍辱的完美）、惟逮波羅蜜（viryaparamita，精進的完美）、禪波羅蜜（dhyanaparamita，禪定的完美）、般若波羅蜜，也是如此。也不執著於一切智的般若波羅蜜，也不見一切智的般若波羅蜜；也不執著於一切智的四意止（catvari smrtyupasthanani，四念住），也不見一切智的四意止；也不執著於一切智的四意斷（catvari samyakpradhanani，四正勤）、四神足（catvarah rddhipadah，四神足）、五根（panca indriyani，五根）、五力（panca balani，五力）、七覺意（sapta bodhyangani，七覺支）、八由行（arya astangika marga，八正道），也不見一切智的意止、意斷、神足、根、力、覺意、由行；也不執著於一切智的十種力（dasa tathagatabalani，如來的十力）、四無所畏（catvari vaisaradyani，四無畏）、四分別辯（catas pratisamvidah，四無礙解）、十八不共諸佛之法（asta dasa avenika buddha dharma，十八不共法），也無所見，也不見一切智的如來（怛薩阿竭，Tathagata）諸力法。修行般若波羅蜜如果能這樣，這才是修行。』 『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，不執著於一切智、佛，佛也不執著於一切智；不執著於一切智、道，道也不執著於一切智。為什麼呢？佛就是一切智，一切智就是佛；道就是一切智，一切智就是道。十種力、四無所畏、四分別辯、十八不共諸佛之法，也是如此。』 佛對舍利弗說：『如果修行般若波羅蜜能做到這樣，這才是修行。』 『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，不執著于
【English Translation】 English version: Regarding the consciousness of birth and death, one does not adhere to the eye of Sarvajna (all-knowing, referring to the wisdom of the Buddha), nor does one see an eye; one does not adhere to the ear, nose, tongue, body, and mind of Sarvajna, nor does one see the ear, nose, tongue, body, and mind. One does not adhere to the rupa (form, material phenomena) of Sarvajna, nor does one see rupa. Not seeing rupa, one does not adhere to the sound, smell, taste, touch, and dharma (objects of mind) of Sarvajna, nor does anything appear. The Buddha said to Sariputra, 'If one can practice Prajnaparamita (perfection of wisdom) in this way, this is the proper practice.' 'Furthermore, Sariputra! When a Bodhisattva-mahasattva (great Bodhisattva) practices Prajnaparamita, he does not adhere to the danaparamita (perfection of giving) of Sarvajna, nor does he see danaparamita; the silaparamita (perfection of morality), ksantiparamita (perfection of patience), viryaparamita (perfection of vigor), dhyanaparamita (perfection of meditation), and Prajnaparamita are also the same. He does not adhere to the Prajnaparamita of Sarvajna, nor does he see the Prajnaparamita of Sarvajna; he does not adhere to the four smrtyupasthanani (four foundations of mindfulness) of Sarvajna, nor does he see the four smrtyupasthanani of Sarvajna; he does not adhere to the four samyakpradhanani (four right exertions), catvarah rddhipadah (four bases of power), panca indriyani (five faculties), panca balani (five powers), sapta bodhyangani (seven factors of enlightenment), and arya astangika marga (noble eightfold path) of Sarvajna, nor does he see the mindfulness, right exertions, bases of power, faculties, powers, factors of enlightenment, and the path of Sarvajna; he does not adhere to the dasa tathagatabalani (ten powers of the Tathagata), catvari vaisaradyani (four fearlessnesses), catas pratisamvidah (four analytical knowledges), and asta dasa avenika buddha dharma (eighteen unique qualities of a Buddha) of Sarvajna, nor does he see them, nor does he see the powers and dharmas of the Tathagata (Tathagata) of Sarvajna. If one practices Prajnaparamita in this way, this is the practice.' 'Furthermore, Sariputra! When a Bodhisattva-mahasattva practices Prajnaparamita, he does not adhere to Sarvajna, Buddha, nor does Buddha adhere to Sarvajna; he does not adhere to Sarvajna, the path, nor does the path adhere to Sarvajna. Why is that? Buddha is Sarvajna, and Sarvajna is Buddha; the path is Sarvajna, and Sarvajna is the path. The ten powers, four fearlessnesses, four analytical knowledges, and eighteen unique qualities of a Buddha are also the same.' The Buddha said to Sariputra, 'If one can practice Prajnaparamita in this way, this is the practice.' 'Furthermore, Sariputra! When a Bodhisattva-mahasattva practices Prajnaparamita, he does not adhere to
行色有、不行色無有，不行痛癢思想生死識有、不行痛癢思想生死識無有，不計色有常、亦不計色無常，不計色苦、不計色樂，不計色有我、不計色無我，五陰六衰亦復如是。不計五陰空、無空，不計五陰有相、無相，不計五陰有愿、無愿，行般若波羅蜜。今我所行亦無所受，亦無所行亦無所取，不有所行亦不不行，不有所受亦不不受，不有所取亦不不取。」
佛語舍利弗：「菩薩摩訶薩行般若波羅蜜能如是者，此乃為行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不用檀波羅蜜、尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜故，行般若波羅蜜。不用阿惟越致地，教化眾生故，行般若波羅蜜。不用凈佛國土故，行般若波羅蜜。不用怛薩阿竭十力故，行般若波羅蜜。不用四無所畏、四分別辯、十八不共諸佛之法，行般若波羅蜜。不究竟空、不用內空、不用外空、不用內外空、不用空空故，不用大空故，不用真空故，不用有為空故，不用無為空故，不用究竟空故，不用無品空故，不用本凈空故，不用自然相空故，不以一切法空故，不以無起空故，不以無滅空故，不以無形空故，不以自然空故，不以有形無形空故，不無本故，不以法界故，不以本際故，行般若波羅蜜。所以者何？菩薩摩訶薩行般若波羅蜜
【現代漢語翻譯】 現代漢語譯本：當色（rupa，物質現象）存在時，其行為表現爲存在；當色不存在時，其行為表現爲不存在。當感受（vedana）、知覺（samjna）、意志（samskara）、意識（vijnana）存在時，其行為表現爲存在；當感受、知覺、意志、意識不存在時，其行為表現爲不存在。不認為色是常住的，也不認為色是無常的；不認為色是苦的，也不認為色是樂的；不認為色是有我的，也不認為色是無我的。五蘊（panca skandha，構成個體的五種要素）的六種衰敗（六種感官功能衰退）也是如此。不認為五蘊是空性的，也不認為五蘊不是空性的；不認為五蘊是有相的，也不認為五蘊是無相的；不認為五蘊是有愿的，也不認為五蘊是無愿的。行般若波羅蜜（prajnaparamita，智慧的完美）。現在我所行持的，既沒有接受，也沒有行持，也沒有執取。不認為有所行持，也不認為沒有行持；不認為有所接受，也不認為沒有接受；不認為有所執取，也不認為沒有執取。 佛陀告訴舍利弗（Sariputra，佛陀的十大弟子之一）說：『菩薩摩訶薩（bodhisattva mahasattva，偉大的菩薩）如果能這樣行持般若波羅蜜，這才是真正的行持。』 『再者，舍利弗！菩薩摩訶薩行般若波羅蜜，不是爲了行持佈施波羅蜜（dana paramita，佈施的完美）、持戒波羅蜜（sila paramita，持戒的完美）、忍辱波羅蜜（ksanti paramita，忍辱的完美）、精進波羅蜜（virya paramita，精進的完美）、禪定波羅蜜（dhyana paramita，禪定的完美）而行般若波羅蜜。不是爲了阿惟越致地（avaivartika bhumi，不退轉的境界），教化眾生而行般若波羅蜜。不是爲了清凈佛國土而行般若波羅蜜。不是爲了如來（tathagata）的十力（dasabala，佛陀的十種力量）而行般若波羅蜜。不是爲了四無所畏（catvari vaisaradyani，佛陀的四種無畏）、四無礙辯（catas pratisamvidah，四種無礙的辯才）、十八不共佛法（astadasa avenika buddha dharma，佛陀獨有的十八種功德）而行般若波羅蜜。不究竟空，不用內空（adhyatma sunyata，內空的空性）、不用外空（bahirdha sunyata，外空的空性）、不用內外空（adhyatma-bahirdha sunyata，內外空的空性）、不用空空（sunyata sunyata，空性的空性），不用大空（maha sunyata，大空的空性），不用真空（paramartha sunyata，真理的空性），不用有為空（samskrta sunyata，有為法的空性），不用無為空（asamskrta sunyata，無為法的空性），不用究竟空（atyanta sunyata，究竟的空性），不用無品空（anavaragra sunyata，無始無終的空性），不用本凈空（prakrti sunyata，自性清凈的空性），不用自然相空（svabhava sunyata，自性的空性），不以一切法空（sarva dharma sunyata，一切法的空性），不以無起空（anutpada sunyata，無生起的空性），不以無滅空（anirodha sunyata，無滅的空性），不以無形空（aprakrti sunyata，無形的空性），不以自然空（prakrti sunyata，自然的空性），不以有形無形空（prakrti aprakrti sunyata，有形無形的空性），不無本故，不以法界（dharmadhatu，法界）故，不以本際（bhutakoti，實相的邊際）故，行般若波羅蜜。這是為什麼呢？菩薩摩訶薩行般若波羅蜜
【English Translation】 English version: When form (rupa, material phenomena) exists, its behavior is to exist; when form does not exist, its behavior is not to exist. When feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) exist, their behavior is to exist; when feeling, perception, volition, and consciousness do not exist, their behavior is not to exist. One does not consider form to be permanent, nor does one consider form to be impermanent; one does not consider form to be suffering, nor does one consider form to be pleasure; one does not consider form to be self, nor does one consider form to be non-self. The six decays (decline of the six senses) of the five aggregates (panca skandha, the five components of an individual) are also like this. One does not consider the five aggregates to be empty, nor does one consider the five aggregates not to be empty; one does not consider the five aggregates to have characteristics, nor does one consider the five aggregates to be without characteristics; one does not consider the five aggregates to have wishes, nor does one consider the five aggregates to be without wishes. Practice the perfection of wisdom (prajnaparamita). Now, what I practice, there is neither receiving, nor practicing, nor grasping. One does not consider there to be practice, nor does one consider there to be no practice; one does not consider there to be receiving, nor does one consider there to be no receiving; one does not consider there to be grasping, nor does one consider there to be no grasping. The Buddha said to Sariputra (one of the Buddha's ten great disciples): 'If a Bodhisattva Mahasattva (a great Bodhisattva) can practice the perfection of wisdom in this way, this is true practice.' 'Furthermore, Sariputra! A Bodhisattva Mahasattva practices the perfection of wisdom, not for the sake of practicing the perfection of giving (dana paramita), the perfection of morality (sila paramita), the perfection of patience (ksanti paramita), the perfection of vigor (virya paramita), or the perfection of meditation (dhyana paramita). Not for the sake of the stage of non-retrogression (avaivartika bhumi), to teach sentient beings, does one practice the perfection of wisdom. Not for the sake of purifying the Buddha-land does one practice the perfection of wisdom. Not for the sake of the ten powers (dasabala) of the Tathagata (the Buddha) does one practice the perfection of wisdom. Not for the sake of the four fearlessnesses (catvari vaisaradyani), the four analytical knowledges (catas pratisamvidah), or the eighteen unique qualities of the Buddhas (astadasa avenika buddha dharma) does one practice the perfection of wisdom. Not ultimate emptiness, not inner emptiness (adhyatma sunyata), not outer emptiness (bahirdha sunyata), not inner and outer emptiness (adhyatma-bahirdha sunyata), not emptiness of emptiness (sunyata sunyata), not great emptiness (maha sunyata), not true emptiness (paramartha sunyata), not conditioned emptiness (samskrta sunyata), not unconditioned emptiness (asamskrta sunyata), not ultimate emptiness (atyanta sunyata), not emptiness without beginning or end (anavaragra sunyata), not emptiness of original purity (prakrti sunyata), not emptiness of self-nature (svabhava sunyata), not emptiness of all dharmas (sarva dharma sunyata), not emptiness of non-arising (anutpada sunyata), not emptiness of non-cessation (anirodha sunyata), not emptiness of formlessness (aprakrti sunyata), not emptiness of nature (prakrti sunyata), not emptiness of form and formlessness (prakrti aprakrti sunyata), not without origin, not because of the dharma realm (dharmadhatu), not because of the limit of reality (bhutakoti), does one practice the perfection of wisdom. Why is this so? A Bodhisattva Mahasattva practices the perfection of wisdom.'
時，于諸法無所破壞亦無所見。」
複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不用神足故，行般若波羅蜜；不用天眼故，不用天耳故，不用觀他人心故，不用念過去事故。所以者何？行般若波羅蜜時，亦不見般若波羅蜜，何況當睹菩薩諸神通乎？行般若波羅蜜能如是者，此乃應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜時，心不念言：『我當以神足往詣東方江河沙等見諸如來稽首禮。』亦不自念：『到八方上下。』亦復如是，等無有異。行般若波羅蜜能如是者，此乃應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不自念言：『諸佛世尊所可暢說，吾則當以天耳皆聽，吾當察見眾生之心所可念者，當念過去所游居處，我以天眼見諸群萌在所之處。』」
佛言：「行般若波羅蜜能如是者，此乃應行。如是，舍利弗！行如是者，則為度脫無央數不可計會眾生之類。菩薩摩訶薩能如是者，魔及官屬不能得便。又復見及他方世界，諸人民遙聞其德皆為作禮。複次，東方江河沙等諸佛世界，八方上下諸佛世尊，皆共擁護於是菩薩，終不墮墜于聲聞、辟支佛地。四天王上至阿迦膩吒天，悉共擁護是菩薩摩訶薩，將無伺求得其便者，所可興發、所當作者，得現在福。所以者何？而以慈心向諸眾
【現代漢語翻譯】 現代漢語譯本：那時，對於一切法既不破壞也不執著所見。 再者，舍利弗！菩薩摩訶薩修行般若波羅蜜（paramita，意為「到彼岸」），不運用神通足，所以修行般若波羅蜜；不運用天眼，所以修行般若波羅蜜；不運用天耳，所以修行般若波羅蜜；不觀察他人心念，所以修行般若波羅蜜；不憶念過去的事情，所以修行般若波羅蜜。為什麼呢？因為修行般若波羅蜜時，連般若波羅蜜本身都不可見，何況能見到菩薩的各種神通呢？修行般若波羅蜜能做到這樣，才是應該修行的。 再者，舍利弗！菩薩摩訶薩修行般若波羅蜜時，心中不念想：『我應當運用神通足前往東方，去見如恒河沙數般多的諸佛，並向他們稽首禮拜。』也不自念：『到達八方上下。』其他方向也同樣如此，沒有差別。修行般若波羅蜜能做到這樣，才是應該修行的。 再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，不自念想：『諸佛世尊所宣說的法，我應當用天耳全部聽聞；我應當觀察到眾生心中所想的念頭；應當憶念過去所居住的地方；我應當用天眼看到一切眾生所處的地方。』 佛說：『修行般若波羅蜜能做到這樣，才是應該修行的。』舍利弗！像這樣修行，就能度脫無數不可計數眾生。菩薩摩訶薩能做到這樣，魔及其眷屬就不能得逞。而且，其他世界的眾生，遙遠地聽到他的德行，都會向他作禮。再者，東方恒河沙數般多的諸佛世界，八方上下的諸佛世尊，都會共同擁護這位菩薩，使他最終不會墮落到聲聞（sravaka，意為「聽聞者」）、辟支佛（pratyekabuddha，意為「獨覺者」）的境界。從四天王天（catuharajika，意為「四大天王所居之天」）到阿迦膩吒天（akanistha，意為「色界頂天」），都會共同擁護這位菩薩摩訶薩，不讓任何伺機尋求機會的人得逞，他所發起的事業、所應當做的事情，都能得到現世的福報。為什麼呢？因為他以慈悲心對待一切眾生。
【English Translation】 English version: At that time, there is no destruction of any dharmas, nor is there any clinging to what is seen. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices the Prajnaparamita (perfection of wisdom), he does not use supernatural powers of the feet, therefore he practices Prajnaparamita; he does not use the divine eye, therefore he practices Prajnaparamita; he does not use the divine ear, therefore he practices Prajnaparamita; he does not observe the minds of others, therefore he practices Prajnaparamita; he does not recall past events, therefore he practices Prajnaparamita. Why is that? Because when practicing Prajnaparamita, even Prajnaparamita itself is not seen, how much less can one see the various supernatural powers of a Bodhisattva? One who can practice Prajnaparamita in this way, this is the proper practice. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, he does not think in his mind: 『I should use supernatural powers of the feet to go to the East, to see the Buddhas as numerous as the sands of the Ganges River, and bow down to them.』 Nor does he think to himself: 『To reach the eight directions, above and below.』 The other directions are the same, without any difference. One who can practice Prajnaparamita in this way, this is the proper practice. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajnaparamita, he does not think to himself: 『The teachings spoken by the Buddhas, the World Honored Ones, I should hear all of them with the divine ear; I should observe the thoughts in the minds of sentient beings; I should recall the places where I lived in the past; I should see with the divine eye the places where all beings are.』 The Buddha said: 『One who can practice Prajnaparamita in this way, this is the proper practice.』 Shariputra! One who practices in this way will liberate countless, immeasurable beings. If a Bodhisattva Mahasattva can do this, Mara and his retinue will not be able to take advantage. Moreover, beings in other worlds, hearing of his virtues from afar, will all bow down to him. Furthermore, the Buddhas in the Eastern worlds as numerous as the sands of the Ganges River, and the Buddhas in the eight directions, above and below, will all protect this Bodhisattva, so that he will never fall into the realms of Sravakas (hearers) or Pratyekabuddhas (solitary realizers). From the Four Heavenly Kings (catuharajika) up to the Akanistha Heaven (the highest heaven in the realm of form), they will all protect this Bodhisattva Mahasattva, not allowing anyone seeking an opportunity to take advantage, and whatever he initiates, whatever he should do, he will receive present blessings. Why is that? Because he treats all beings with a compassionate heart.
生。如是，舍利弗！菩薩摩訶薩行般若波羅蜜能如是者，乃為應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，而以微勞得總持門、三昧門，速疾近此怛薩阿竭、阿羅呵、三耶三菩，一切所生常值見佛、不離諸佛，至逮成阿耨多羅三耶三佛。」
佛言：「行般若波羅蜜能如是者，乃為應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不自念言：『寧有諸法？所謂法者一切為應、若不應乎？為平等、不平等乎？』所以者何？於時行者，不見諸法應若不應、行若不行、等與不等。」
佛言：「行般若波羅蜜能如是者，乃為應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不自念言：『我當速解諸法之界至阿惟三佛，亦無阿惟三佛。』所以者何？逮法界者亦無所覺。行般若波羅蜜能如是者，乃為應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不見諸法及與法界有諸疾病及與空寂。行般若波羅蜜能如是者，乃為應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不自念言：『諸法法界有若干種不計別異。』行般若波羅蜜能如是者，此能應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不自念言：『於是諸法及與法界，觀與不觀、見與不見。』所以
【現代漢語翻譯】 現代漢語譯本：是的，舍利弗！菩薩摩訶薩如果能這樣修行般若波羅蜜，才是真正應該修行的。 再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，能以極少的努力獲得總持門（dhāraṇī-mukha，記憶和保持教義的能力）、三昧門（samādhi-mukha，禪定之門），迅速接近如來（tathāgata）、阿羅漢（arhat）、三藐三菩提（samyak-saṃbuddha，正等覺），一切所生之處常能見到佛，不離諸佛，直至證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。 佛說：『修行般若波羅蜜能做到這樣，才是真正應該修行的。』 再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，不應自己想：『諸法（dharma）是否存在？所謂法，一切是應該的還是不應該的？是平等的還是不平等的？』為什麼呢？因為修行者此時，不見諸法有應該或不應該、有行或不行、有平等或不平等。 佛說：『修行般若波羅蜜能做到這樣，才是真正應該修行的。』 再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，不應自己想：『我應當快速瞭解諸法的界限，直至阿惟三佛（avaivartika-buddha，不退轉的佛），也沒有阿惟三佛。』為什麼呢？因為證得法界（dharma-dhātu）的人，也沒有任何覺知。修行般若波羅蜜能做到這樣，才是真正應該修行的。 再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，不見諸法以及法界有任何疾病或空寂。修行般若波羅蜜能做到這樣，才是真正應該修行的。 再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，不應自己想：『諸法和法界有若干種，不應加以分別。』修行般若波羅蜜能做到這樣，才是真正應該修行的。 再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，不應自己想：『對於這些諸法和法界，有觀或不觀、見或不見。』為什麼呢？
【English Translation】 English version: Yes, Shariputra! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom in this way, then it is considered proper practice. Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, they obtain the gateways of dharani (dhāraṇī-mukha, the ability to memorize and retain teachings) and samadhi (samādhi-mukha, the gateway of meditative concentration) with minimal effort, quickly approaching the Tathagata (tathāgata), Arhat (arhat), and Samyak-Sambuddha (samyak-saṃbuddha, the perfectly enlightened one). In all their births, they constantly encounter Buddhas, never being separated from them, until they attain Anuttara-Samyak-Sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). The Buddha said: 'When one practices the Perfection of Wisdom in this way, then it is considered proper practice.' Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, they do not think to themselves: 'Do dharmas (dharma) exist? Are all dharmas proper or improper? Are they equal or unequal?' Why is this? Because at that time, the practitioner does not see dharmas as proper or improper, as acting or not acting, as equal or unequal. The Buddha said: 'When one practices the Perfection of Wisdom in this way, then it is considered proper practice.' Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, they do not think to themselves: 'I should quickly understand the boundaries of all dharmas until I reach the Avaivartika-Buddha (avaivartika-buddha, the non-retrogressing Buddha), and there is no Avaivartika-Buddha.' Why is this? Because one who attains the dharma-dhātu (dharma-dhātu, the realm of dharma) has no perception. When one practices the Perfection of Wisdom in this way, then it is considered proper practice. Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, they do not see any sickness or emptiness in dharmas and the dharma-dhātu. When one practices the Perfection of Wisdom in this way, then it is considered proper practice. Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, they do not think to themselves: 'Dharmas and the dharma-dhātu are of various kinds and should not be differentiated.' When one practices the Perfection of Wisdom in this way, then it is considered proper practice. Furthermore, Shariputra! When a Bodhisattva-Mahasattva practices the Perfection of Wisdom, they do not think to themselves: 'Regarding these dharmas and the dharma-dhātu, there is observation or non-observation, seeing or not seeing.' Why is this?
者何？彼則不見諸法所有、可持諸法分別觀也。行般若波羅蜜能如是，乃為應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不念法界憂行空事，其空事者不憂法界。行般若波羅蜜能如是者，乃為應行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不念眼界為空空乎，亦不憂眼界；色不憂空，空不憂色；色界不憂空，空界不憂色；眼識界不憂空，識界不憂眼識空；耳鼻舌身心聲香味細滑所欲法亦如是。心界不憂空，空界不憂心；法界不憂空，空界不憂法；識界不憂空，空界不憂識。」
佛言：「舍利弗！是為第一行，所謂空行。菩薩摩訶薩能行空者，則不墮落聲聞、辟支佛地，能凈佛國、開化眾生，疾逮阿耨多羅三耶三菩，成阿惟三佛。計諸所行般若波羅蜜行，般若波羅蜜行為最極尊、為長為上、無底無比。所以者何？般若波羅蜜行為無上行，空、無相、無願行。菩薩摩訶薩應行如是，當作斯持，速得近於受莂之地。菩薩摩訶薩應此行者，為無數不可計眾生開度利誼。若不念言：『我行般若波羅蜜，諸佛世尊當受決也。』亦不念言：『我得親近也；于受決也；我當清凈于佛國土，得至阿耨多羅三耶三菩阿惟三佛，當轉法輪。』所以者何？彼其行者，不著法界，亦不虛寂、不見異法，當行般若
【現代漢語翻譯】 現代漢語譯本：這是什麼？他們看不到諸法的所有，也看不到可以執持的諸法分別觀。如果行般若波羅蜜能做到這樣，才是應該修行的。 現代漢語譯本：'再者，舍利弗（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）修行般若波羅蜜（prajñāpāramitā，以智慧到達彼岸），不執著於法界（dharmadhātu，一切法的總稱）而憂慮空性（śūnyatā），也不因空性而憂慮法界。如果修行般若波羅蜜能做到這樣，才是應該修行的。' 現代漢語譯本：'再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，不執著于眼界（cakṣurdhātu，視覺的領域）是空性的，也不因此而憂慮眼界；不因色（rūpa，物質現象）而憂慮空性，也不因空性而憂慮色；不因界（此處原文缺失，應為「耳界」）而憂慮空性，也不因空性而憂慮界；不因眼識界（cakṣurvijñānadhātu，視覺意識的領域）而憂慮空性，也不因空性而憂慮眼識界；耳、鼻、舌、身、心、聲、香、味、細滑、所欲之法也是如此。不因心界（manodhātu，意識的領域）而憂慮空性，也不因空性而憂慮心界；不因法界而憂慮空性，也不因空性而憂慮法界；不因識界（vijñānadhātu，意識的領域）而憂慮空性，也不因空性而憂慮識界。' 現代漢語譯本：佛說：'舍利弗！這就是第一修行，所謂的空行。菩薩摩訶薩如果能修行空性，就不會墮落到聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的境界，能夠清凈佛國、開化眾生，迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），成就阿惟三佛（avaivartika buddha，不退轉的佛）。計算所有修行的般若波羅蜜行，般若波羅蜜行是最極尊貴的，是長久的、是至上的、是無底的、是無比的。為什麼呢？因為般若波羅蜜行是無上的修行，是空、無相（animitta，沒有特徵）、無愿（apraṇihita，沒有願望）的修行。菩薩摩訶薩應該這樣修行，應當這樣堅持，迅速接近受記（vyākaraṇa，佛陀對未來成佛的預言）之地。菩薩摩訶薩如果這樣修行，就能為無數不可計量的眾生開示解脫之道，帶來利益。不要想：『我修行般若波羅蜜，諸佛世尊會給我授記。』也不要想：『我能親近佛陀；我能得到授記；我能清凈佛國土，證得阿耨多羅三藐三菩提，成就阿惟三佛，轉法輪（dharma-cakra-pravartana，宣講佛法）。』為什麼呢？因為修行者不執著於法界，也不執著于虛無寂靜，不認為有不同的法，應當修行般若。'
【English Translation】 English version: What is that? They do not see all the dharmas (phenomena), nor do they see the differentiated views of dharmas that can be held. If one practices Prajñāpāramitā (Perfection of Wisdom) in this way, then it is the proper practice. English version: 'Furthermore, Śāriputra! When a Bodhisattva Mahāsattva (great bodhisattva) practices Prajñāpāramitā, they do not dwell on the dharmadhātu (realm of all phenomena) and worry about emptiness (śūnyatā), nor do they worry about the dharmadhātu because of emptiness. If one practices Prajñāpāramitā in this way, then it is the proper practice.' English version: 'Furthermore, Śāriputra! When a Bodhisattva Mahāsattva practices Prajñāpāramitā, they do not dwell on the eye-dhātu (sphere of vision) as being empty, nor do they worry about the eye-dhātu; they do not worry about emptiness because of rūpa (form), nor do they worry about rūpa because of emptiness; they do not worry about emptiness because of the dhātu (missing in original text, should be 'ear-dhātu'), nor do they worry about the dhātu because of emptiness; they do not worry about emptiness because of the eye-vijñānadhātu (sphere of visual consciousness), nor do they worry about the eye-vijñānadhātu because of emptiness; the same is true for ear, nose, tongue, body, mind, sound, smell, taste, touch, and all desired dharmas. They do not worry about emptiness because of the mano-dhātu (sphere of mind), nor do they worry about the mano-dhātu because of emptiness; they do not worry about emptiness because of the dharma-dhātu, nor do they worry about the dharma-dhātu because of emptiness; they do not worry about emptiness because of the vijñāna-dhātu (sphere of consciousness), nor do they worry about the vijñāna-dhātu because of emptiness.' English version: The Buddha said, 'Śāriputra! This is the first practice, the so-called practice of emptiness. If a Bodhisattva Mahāsattva can practice emptiness, they will not fall into the level of a Śrāvaka (hearer) or Pratyekabuddha (solitary buddha), they will be able to purify the Buddha-land, enlighten sentient beings, quickly attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), and become an Avaivartika Buddha (non-retrogressing Buddha). Considering all the practices of Prajñāpāramitā, the practice of Prajñāpāramitā is the most supreme, the longest, the highest, the bottomless, and the incomparable. Why is that? Because the practice of Prajñāpāramitā is the supreme practice, the practice of emptiness, animitta (signlessness), and apraṇihita (wishlessness). A Bodhisattva Mahāsattva should practice in this way, should hold on to this, and quickly approach the place of vyākaraṇa (prediction of Buddhahood). If a Bodhisattva Mahāsattva practices in this way, they will open the path of liberation and bring benefit to countless immeasurable beings. Do not think: 『I practice Prajñāpāramitā, and the Buddhas, the World Honored Ones, will give me a prediction.』 Nor think: 『I can be close to the Buddha; I can receive a prediction; I can purify the Buddha-land, attain Anuttarā-samyak-saṃbodhi, become an Avaivartika Buddha, and turn the Dharma wheel (dharma-cakra-pravartana, teaching the Dharma).』 Why is that? Because the practitioner does not cling to the dharmadhātu, nor to emptiness and stillness, and does not see different dharmas, they should practice Prajñā.'
波羅蜜，諸佛天中天受我決及逮阿耨多羅三耶三菩阿惟三佛。所以者何？菩薩摩訶薩行般若波羅蜜者，不起人想，不起我想，不起壽想，不起命想，不起眾諸想，不起見知想。所以者何？計于吾我眾生不起不滅，又計人本不起不滅。其不起不滅者，何所行般若波羅蜜？菩薩摩訶薩行能如是，人無所起屬行般若波羅蜜，眾生為空、眾生不得、眾生寂寞，為行般若波羅蜜。如是，舍利弗！菩薩摩訶薩遵修于空為第一行。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜能如是者，則皆超逾一切諸行。置是所可遵行，為大慈行、為大悲行。菩薩摩訶薩行於此者，終不起貪嫉之心，無毀戒心、無瞋恚心、無懈怠心、無亂意心、無邪智心。」◎
光贊經卷第一 大正藏第 08 冊 No. 0222 光贊經
◎光贊經卷第二
西晉三藏竺法護譯
摩訶般若波羅蜜行空品第三之二
賢者舍利弗白佛言：「菩薩摩訶薩行是般若波羅蜜，從何所退沒而生於是？」
佛語舍利弗：「是菩薩摩訶薩行般若波羅蜜者，從他方佛國終而生於此。若兜術天上遷移生此人間，或於人中來生，疾逮是般若波羅蜜行。其行般若波羅蜜者，此于現世而得成就，其人速近深妙法門。然後究竟般若波羅蜜；常值
【現代漢語翻譯】 現代漢語譯本 波羅蜜（Paramita，意為到達彼岸），諸佛天中之天接受我的決斷，並證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），成為阿惟三佛（Aviveka-buddha，意為無分別佛）。這是為什麼呢？菩薩摩訶薩（Bodhisattva-mahasattva，意為大菩薩）修行般若波羅蜜（Prajna-paramita，意為智慧的到達彼岸）時，不生起人相，不生起我相，不生起壽者相，不生起命者相，不生起眾生諸相，不生起見知相。這是為什麼呢？因為執著於我、眾生，認為它們是不生不滅的，又認為人本性也是不生不滅的。既然不生不滅，又如何修行般若波羅蜜呢？菩薩摩訶薩如果能這樣修行，就不會執著于任何事物，這就是修行般若波羅蜜。眾生是空性的，不可得，是寂靜的，這就是修行般若波羅蜜。舍利弗（Sariputra，佛陀十大弟子之一）啊！菩薩摩訶薩遵循空性是第一修行。 「再者，舍利弗！菩薩摩訶薩如果能這樣修行般若波羅蜜，就能超越一切諸行。放下這些所應遵循的修行，而行大慈、大悲。菩薩摩訶薩修行這些時，最終不會生起貪嫉之心，不會有毀犯戒律的心，不會有嗔恚之心，不會有懈怠之心，不會有散亂之心，不會有邪見之心。」 光贊經卷第一 大正藏第 08 冊 No. 0222 光贊經 光贊經卷第二 西晉三藏竺法護譯 摩訶般若波羅蜜行空品第三之二 賢者舍利弗問佛說：『菩薩摩訶薩修行這般若波羅蜜，是從哪裡退沒而生到這裡的呢？』 佛告訴舍利弗：『這位菩薩摩訶薩修行般若波羅蜜，是從其他佛國結束生命而生到這裡的。如果從兜率天（Tusita，欲界六天之一）遷移而生到人間，或者從人間來生，很快就能達到這般若波羅蜜的修行。修行般若波羅蜜的人，在現世就能獲得成就，這個人很快就能接近深奧的法門。然後究竟般若波羅蜜；常常遇到
【English Translation】 English version Paramita (Perfection), the supreme among all Buddhas, accepts my decision and attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), becoming an Aviveka-buddha (Non-discriminating Buddha). Why is this so? When a Bodhisattva-mahasattva (Great Bodhisattva) practices Prajna-paramita (Perfection of Wisdom), they do not give rise to the notion of a person, the notion of a self, the notion of a lifespan, the notion of a life, the notion of various beings, or the notion of perception and knowledge. Why is this so? Because clinging to the idea of self and beings, they believe them to be neither arising nor ceasing, and they also believe that the nature of a person is neither arising nor ceasing. Since they are neither arising nor ceasing, how can one practice Prajna-paramita? If a Bodhisattva-mahasattva can practice in this way, they will not cling to anything, and this is the practice of Prajna-paramita. Beings are empty, unattainable, and tranquil; this is the practice of Prajna-paramita. Sariputra (One of the ten great disciples of the Buddha)! A Bodhisattva-mahasattva follows emptiness as the foremost practice. Furthermore, Sariputra! If a Bodhisattva-mahasattva can practice Prajna-paramita in this way, they will transcend all actions. Setting aside these practices that should be followed, they will practice great compassion and great mercy. When a Bodhisattva-mahasattva practices these, they will ultimately not give rise to greed or jealousy, will not have the mind to violate precepts, will not have anger, will not have laziness, will not have a distracted mind, and will not have wrong views. Guang Zan Jing, Volume 1 Taisho Tripitaka Volume 08, No. 0222, Guang Zan Jing Guang Zan Jing, Volume 2 Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty Chapter 3.2 on the Practice of Emptiness in the Maha Prajna Paramita The venerable Sariputra asked the Buddha, 'When a Bodhisattva-mahasattva practices this Prajna-paramita, from where do they fall away and come to be born here?' The Buddha told Sariputra, 'This Bodhisattva-mahasattva who practices Prajna-paramita, ends their life in another Buddha-land and is born here. If they transfer from the Tusita Heaven (One of the six heavens of the desire realm) and are born in the human realm, or come from the human realm, they will quickly attain this practice of Prajna-paramita. Those who practice Prajna-paramita will achieve it in this present life, and they will quickly approach the profound Dharma. Then they will ultimately achieve Prajna-paramita; they will often encounter'
見怛薩阿竭、阿羅呵、三耶三佛，所在國土不離諸佛。或有菩薩摩訶薩，從兜術天化沒其身，一生補處，則不失六波羅蜜，所至到處諸總持門一切悉具，疾近三昧門。」佛言：「舍利弗！菩薩從人中終還生人間，此菩薩者則為阿惟越致。其人睹彼諸根寂定，不能速逮般若波羅蜜之行定也，亦不得近諸總持門，無三昧門。」
又舍利弗問言：「菩薩摩訶薩行是般若波羅蜜者，於此壽終，當生何所？」
佛言：「於此壽終，從一佛國游一佛國，諸佛世尊所現在處，未曾離諸天中天。或有菩薩摩訶薩，無漚和拘舍羅，修第一禪至於四禪，行六波羅蜜，由此禪故生長壽天上。假使從彼壽終之後逮得人身，值見諸佛世尊，諸根寂定而不聰明。」
佛告舍利弗：「或有菩薩摩訶薩，行第一禪至於四禪，行般若波羅蜜而無漚和拘舍羅，然後舍禪生於欲界，是菩薩摩訶薩諸根寂定而不聰明。」
佛告舍利弗：「或有菩薩摩訶薩，行第一禪至於四禪，不離般若波羅蜜；觀于空慧而入于定，至於識意慧而入于定，至於無用慧而入于定，至於有想無想而入于定。過是四天；修四意止、四意斷、四神足、五根、五力、七覺意、八由行，行於大哀、有漚和拘舍羅，所生之處不隨禪教、不從慈悲喜護、不順無色之禪，自在
【現代漢語翻譯】 現代漢語譯本：見到如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），他們所在的國土都與諸佛同在。有些菩薩摩訶薩（Bodhisattva-Mahasattva），從兜率天（Tusita Heaven）捨身，作為一生補處菩薩，就不會失去六波羅蜜（Six Paramitas），所到之處都具備一切總持門（Dharani），迅速接近三昧門（Samadhi）。佛說：『舍利弗（Sariputra）！菩薩從人道終結后又回到人間，這樣的菩薩就是阿惟越致（Avaivartika，不退轉）。他們看到自己的諸根寂靜安定，不能迅速達到般若波羅蜜（Prajnaparamita）的修行，也不能接近諸總持門，沒有三昧門。』 舍利弗又問：『菩薩摩訶薩修行般若波羅蜜，在此世壽終后，會往生何處？』 佛說：『在此世壽終后，他們會從一個佛國遊歷到另一個佛國，在諸佛世尊所在之處，從未離開諸天中天。有些菩薩摩訶薩，沒有方便善巧（Upaya-kausalya），修習初禪乃至四禪，修行六波羅蜜，因為禪定的緣故而生到長壽天。即使從那裡壽終之後得到人身，見到諸佛世尊，諸根寂靜安定卻不聰明。』 佛告訴舍利弗：『有些菩薩摩訶薩，修行初禪乃至四禪，修行般若波羅蜜卻沒有方便善巧，然後捨棄禪定而生到欲界，這樣的菩薩摩訶薩諸根寂靜安定卻不聰明。』 佛告訴舍利弗：『有些菩薩摩訶薩，修行初禪乃至四禪，不離般若波羅蜜；觀察空慧而入定，觀察識意慧而入定，觀察無用慧而入定，觀察有想無想而入定。超越這四禪天；修習四念住（Four Smrtyupasthana）、四正勤（Four Samyakprahana）、四神足（Four Rddhipada）、五根（Five Indriyas）、五力（Five Balas）、七覺支（Seven Bodhyangas）、八正道（Eight Aryamarga），修行大悲心，具有方便善巧，所生之處不隨禪定教導、不從慈悲喜捨、不順無色界禪定，自在。』
【English Translation】 English version: Seeing the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), the lands where they are located are not separate from all Buddhas. Some Bodhisattva-Mahasattvas, after passing away from the Tusita Heaven, as a 'one-life-away' Bodhisattva, will not lose the Six Paramitas, and wherever they go, they will possess all Dharani (mantras), and quickly approach the Samadhi (meditative absorption) gate. The Buddha said, 'Sariputra! Bodhisattvas who pass away from the human realm and are reborn in the human realm are Avaivartika (non-regressing). These people, seeing their senses are tranquil and settled, cannot quickly attain the practice of Prajnaparamita (Perfection of Wisdom), nor can they approach the Dharani gates, and they do not have the Samadhi gate.' Furthermore, Sariputra asked, 'Bodhisattva-Mahasattvas who practice Prajnaparamita, where will they be reborn after this life ends?' The Buddha said, 'After this life ends, they will travel from one Buddha-land to another Buddha-land, in the places where the Buddhas, the World Honored Ones, are present, they have never left the Devas of Devas. Some Bodhisattva-Mahasattvas, without Upaya-kausalya (skillful means), cultivate the first Dhyana (meditative absorption) up to the fourth Dhyana, practice the Six Paramitas, and because of this Dhyana, they are born in the long-life heavens. Even if they obtain a human body after their life ends there, and see the Buddhas, the World Honored Ones, their senses are tranquil and settled but they are not intelligent.' The Buddha told Sariputra, 'Some Bodhisattva-Mahasattvas, who practice the first Dhyana up to the fourth Dhyana, practice Prajnaparamita but without Upaya-kausalya, then abandon Dhyana and are born in the desire realm, such Bodhisattva-Mahasattvas have tranquil and settled senses but are not intelligent.' The Buddha told Sariputra, 'Some Bodhisattva-Mahasattvas, who practice the first Dhyana up to the fourth Dhyana, do not depart from Prajnaparamita; they contemplate the wisdom of emptiness and enter into Samadhi, contemplate the wisdom of consciousness and enter into Samadhi, contemplate the wisdom of non-usefulness and enter into Samadhi, contemplate the state of having thought and no thought and enter into Samadhi. They transcend these four heavens; they cultivate the Four Smrtyupasthana (Four Foundations of Mindfulness), Four Samyakprahana (Four Right Exertions), Four Rddhipada (Four Bases of Power), Five Indriyas (Five Spiritual Faculties), Five Balas (Five Powers), Seven Bodhyangas (Seven Factors of Enlightenment), Eight Aryamarga (Eightfold Noble Path), practice great compassion, possess Upaya-kausalya, and where they are born, they do not follow the teachings of Dhyana, do not follow loving-kindness, compassion, joy, and equanimity, do not follow the formless Dhyana, and are free.'
所生，所生之處常見現在怛薩阿竭、阿羅呵、三耶三佛，不離般若波羅蜜，是拔地劫中，當得阿耨多羅三耶三佛、得成阿惟三佛。」
佛告舍利弗：「或有菩薩摩訶薩，行第一禪至於四禪，行四等心過是四天，修四意止、四意斷、四神足、五根、五力、七覺意、八由行，行於大哀，有漚和拘舍羅而不禪定，所生之處不得自在。其人而生於此欲界君子、貴人姓、梵志、長者，欲教化眾生有所利益。」
佛告舍利弗：「或有菩薩摩訶薩，行第一禪至於四禪，行四等心，觀于空慧、識慧、無用慧、有想無想，過是四天，修三十七品，行大哀漚和拘舍羅，不隨禪教而有所生，其人即生四大天王天上、忉利天上、焰天上、兜術天上、尼摩羅天上、波羅尼蜜天上。生於彼間，教化眾生、凈于佛土，見諸佛世尊、不離道教。」◎
◎佛告舍利弗：「或有菩薩摩訶薩行般若波羅蜜，有漚和拘舍羅，修第一禪行四等心。於是壽終，生梵身天上、梵具天上、梵度著天上、大梵天上。在彼梵天及大梵天，從一佛國游一佛國，諸佛所現之土，成阿耨多羅三耶三菩，至阿惟三佛，轉法輪者，其菩薩摩訶薩勸助諸佛令轉法輪。」
佛告舍利弗：「一生補處開士大士，行智度無極，以善權方便，現行第一禪至四禪、慈悲喜護
【現代漢語翻譯】 現代漢語譯本：'他們所生之處，常常能見到現在的怛薩阿竭（如來）、阿羅呵（應供）、三耶三佛（正等覺者），不離般若波羅蜜（智慧到彼岸），在拔地劫（賢劫）中，應當證得阿耨多羅三耶三佛（無上正等正覺）、成就阿惟三佛（無上佛果）。' 現代漢語譯本：'佛陀告訴舍利弗：『有些菩薩摩訶薩，修行初禪乃至四禪，修行四等心（慈、悲、喜、舍），超越這四禪天，修習四意止（四念處）、四意斷（四正勤）、四神足、五根、五力、七覺意、八由行（八正道），行於大悲，雖有漚和拘舍羅（善巧方便）而不入禪定，他們所生之處不得自在。這樣的人會出生在欲界，成為君子、貴族、婆羅門、長者，爲了教化眾生，利益他們。』 現代漢語譯本：'佛陀告訴舍利弗：『有些菩薩摩訶薩，修行初禪乃至四禪，修行四等心，觀察空慧、識慧、無用慧、有想無想，超越這四禪天，修習三十七品道品，行大悲漚和拘舍羅，不隨禪定教化而有所生，這樣的人會出生在四大天王天、忉利天、焰天、兜率天、尼摩羅天、波羅尼蜜天。他們出生在那裡，教化眾生、凈化佛土，見到諸佛世尊，不離佛法教導。』 現代漢語譯本：'佛陀告訴舍利弗：『有些菩薩摩訶薩修行般若波羅蜜，有漚和拘舍羅，修習初禪，行四等心。他們壽命終結后，會出生在梵身天、梵具天、梵度著天、大梵天。在這些梵天和大梵天中，他們從一個佛國遊歷到另一個佛國，在諸佛所顯現的國土中，成就阿耨多羅三耶三菩（無上正等正覺），達到阿惟三佛（無上佛果），轉法輪者，這些菩薩摩訶薩會勸請諸佛轉法輪。』 現代漢語譯本：'佛陀告訴舍利弗：『一生補處開士大士（候補佛），修行智度無極（般若波羅蜜），以善巧方便，示現修行初禪乃至四禪、慈悲喜捨。'
【English Translation】 English version: 'Where they are born, they often see the present Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), not separated from Prajnaparamita (Perfection of Wisdom), and in the Bhadrakalpa (Auspicious Aeon), they shall attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and achieve Avaisambuddha (Unsurpassed Buddhahood).' English version: 'The Buddha told Sariputra: 『Some Bodhisattva Mahasattvas, practice the first Dhyana up to the fourth Dhyana, practice the four Brahmaviharas (immeasurables of loving-kindness, compassion, joy, and equanimity), surpassing these four Dhyana heavens, cultivate the four Smrtyupasthana (Four Foundations of Mindfulness), four Samyakpradhana (Four Right Exertions), four Rddhipada (Four Bases of Supernatural Power), five Indriyas (Five Spiritual Faculties), five Balas (Five Powers), seven Bodhyangas (Seven Factors of Enlightenment), eight Aryamarga (Eightfold Path), practice great compassion, having Upaya-kausalya (skillful means) but not entering into Samadhi (meditative absorption), where they are born they are not free. Such people will be born in the desire realm, becoming gentlemen, nobles, Brahmins, elders, in order to teach and benefit sentient beings.』 English version: 'The Buddha told Sariputra: 『Some Bodhisattva Mahasattvas, practice the first Dhyana up to the fourth Dhyana, practice the four Brahmaviharas, contemplate the wisdom of emptiness, the wisdom of consciousness, the wisdom of uselessness, the wisdom of with-thought and without-thought, surpassing these four Dhyana heavens, cultivate the thirty-seven Bodhipaksika-dharmas (thirty-seven factors of enlightenment), practice great compassion and Upaya-kausalya, not following the teachings of Dhyana but being born, such people will be born in the heaven of the Four Great Kings, Trayastrimsa heaven, Yama heaven, Tusita heaven, Nirmanarati heaven, Paranirmita-vasavartin heaven. Born there, they teach sentient beings, purify Buddha lands, see all the Buddhas, World Honored Ones, not separated from the teachings of the Dharma.』 English version: 'The Buddha told Sariputra: 『Some Bodhisattva Mahasattvas practice Prajnaparamita, have Upaya-kausalya, cultivate the first Dhyana, practice the four Brahmaviharas. When their lifespan ends, they will be born in the Brahma-kaya heaven, Brahma-purohita heaven, Brahma-parisadya heaven, Maha-brahma heaven. In these Brahma heavens and Maha-brahma heavens, they travel from one Buddha land to another Buddha land, in the lands manifested by the Buddhas, they achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), reach Avaisambuddha (Unsurpassed Buddhahood), those who turn the Dharma wheel, these Bodhisattva Mahasattvas will encourage the Buddhas to turn the Dharma wheel.』 English version: 'The Buddha told Sariputra: 『The Ekajati-pratibaddha Bodhisattva Mahasattvas (Bodhisattvas who are one birth away from Buddhahood), practice the perfection of wisdom, with skillful means, manifest the practice of the first Dhyana up to the fourth Dhyana, loving-kindness, compassion, joy, and equanimity.'
三昧，至於空慧、識慧、無用慧、有想無想，過是四天，修三十七品、行大哀，行空三昧、無想三昧、無愿三昧，開士交遊自在所生也。其人面自見諸佛世尊，在其佛所凈修梵行生兜術天上，在於其上為開導師，所度如船，諸根無瑕常安寂定，為無央數億百千垓諸天眷屬圍繞，俱下於此，得成無上正真之道，成最正覺。」
佛告舍利弗：「開士大士得六神通，不生欲天、色天、無色天，從一佛國游一佛國，稽首奉事諸如來、至真、等正覺。」
佛告舍利弗：「開士大士得六神通而自娛樂，從一佛國游一佛國，所在佛國，不聞聲聞、緣覺聲，亦不聞名。」
佛告舍利弗：「開士大士得六神通而自娛樂，普游十方，從一佛國到一佛國，所至佛土，壽命極長，不可稱限劫數之底。」
佛告舍利弗：「開士大士得六神通而自娛樂，從一佛界到一佛界，所至佛土無有佛法及與聖眾，便為歌頌分別解說佛、法、聖眾功德之事。眾生應時聞佛、法、聖眾音聲，心懷欣豫，壽終之後皆生有佛世尊現在國土。」
佛告舍利弗：「開士大士從始發意，不得第一禪至於四禪，四等梵行、四無色定，四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法者，
【現代漢語翻譯】 現代漢語譯本：
進入三昧（Samadhi，禪定），達到空慧（emptiness wisdom）、識慧（consciousness wisdom）、無用慧（useless wisdom）、有想無想（with thought and without thought）的境界，超越這四種天界，修習三十七道品（thirty-seven factors of enlightenment）、行大悲（great compassion），修習空三昧（emptiness samadhi）、無想三昧（non-perception samadhi）、無愿三昧（wishlessness samadhi），菩薩（Bodhisattva）們自在地往來於所生之處。他們親自見到諸佛世尊，在佛陀的凈土中修行清凈的梵行（Brahma conduct），往生到兜率天（Tushita Heaven），在那裡成為導師，所度化的眾生如同渡船一般。他們的諸根（sense organs）沒有瑕疵，常處於安穩寂靜的禪定之中，被無數億百千垓的天人眷屬圍繞，一同降臨到這個世界，最終成就無上正真之道，成就最正覺（Anuttara-samyak-sambodhi，無上正等正覺）。 佛陀告訴舍利弗（Sariputra）說：『菩薩大士獲得六神通（six supernormal powers），不生於欲界天（desire realm heaven）、色界天（form realm heaven）、無色界天（formless realm heaven），從一個佛國遊歷到另一個佛國，頂禮奉事諸如來（Tathagata）、至真（Satya）、等正覺（Samyak-sambuddha）。』 佛陀告訴舍利弗說：『菩薩大士獲得六神通而自我娛樂，從一個佛國遊歷到另一個佛國，在所到的佛國中，聽不到聲聞（Sravaka，聲聞乘）和緣覺（Pratyekabuddha，緣覺乘）的聲音，甚至連他們的名字也聽不到。』 佛陀告訴舍利弗說：『菩薩大士獲得六神通而自我娛樂，普遍遊歷十方，從一個佛國到達另一個佛國，所到達的佛土，壽命極其長久，無法用劫數來衡量。』 佛陀告訴舍利弗說：『菩薩大士獲得六神通而自我娛樂，從一個佛界到達另一個佛界，所到達的佛土沒有佛法（Buddha Dharma）以及聖眾（Sangha），便為他們歌頌、分別解說佛、法、聖眾的功德。眾生當時聽到佛、法、聖眾的聲音，心中充滿喜悅，壽命終結之後都往生到有佛世尊存在的國土。』 佛陀告訴舍利弗說：『菩薩大士從最初發菩提心（Bodhicitta），如果不能獲得初禪（first Dhyana）乃至四禪（fourth Dhyana），四梵行（four Brahma Viharas）、四無色定（four formless concentrations），四念住（four foundations of mindfulness）、四正勤（four right exertions）、四神足（four bases of power）、五根（five faculties）、五力（five powers）、七覺支（seven factors of enlightenment）、八正道（eightfold path），十力（ten powers）、四無畏（four fearlessnesses）、四無礙解（four analytical knowledges）、十八不共佛法（eighteen unique qualities of a Buddha），
【English Translation】 English version:
Entering Samadhi (meditative absorption), reaching the realms of emptiness wisdom, consciousness wisdom, useless wisdom, and with thought and without thought, surpassing these four heavens, cultivating the thirty-seven factors of enlightenment, practicing great compassion, cultivating emptiness samadhi, non-perception samadhi, and wishlessness samadhi, Bodhisattvas freely travel to where they are born. They personally see all the Buddhas, practice pure Brahma conduct in the Buddha's pure land, and are reborn in Tushita Heaven, where they become teachers, guiding beings like a ferry. Their sense organs are without flaw, they are always in peaceful and tranquil samadhi, surrounded by countless billions of heavenly beings, and together they descend to this world, ultimately achieving the unsurpassed, true and right path, achieving Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Buddha told Sariputra: 'Great Bodhisattvas who have attained the six supernormal powers are not born in the desire realm heavens, form realm heavens, or formless realm heavens. They travel from one Buddha-land to another, bowing and serving all the Tathagatas, the Satya (Truth), and the Samyak-sambuddhas (perfectly enlightened ones).' The Buddha told Sariputra: 'Great Bodhisattvas who have attained the six supernormal powers enjoy themselves, traveling from one Buddha-land to another. In the Buddha-lands they visit, they do not hear the voices of Sravakas (hearers) or Pratyekabuddhas (solitary realizers), nor even their names.' The Buddha told Sariputra: 'Great Bodhisattvas who have attained the six supernormal powers enjoy themselves, traveling throughout the ten directions, from one Buddha-land to another. The Buddha-lands they reach have extremely long lifespans, immeasurable by kalpas (eons).' The Buddha told Sariputra: 'Great Bodhisattvas who have attained the six supernormal powers enjoy themselves, traveling from one Buddha-realm to another. In the Buddha-lands they reach where there is no Buddha Dharma or Sangha (community), they sing praises and explain the virtues of the Buddha, Dharma, and Sangha. When beings hear the voices of the Buddha, Dharma, and Sangha, they are filled with joy, and after their lives end, they are all reborn in lands where a Buddha is present.' The Buddha told Sariputra: 'Great Bodhisattvas, from the moment they first generate Bodhicitta (the aspiration for enlightenment), if they do not attain the first Dhyana up to the fourth Dhyana, the four Brahma Viharas (divine abidings), the four formless concentrations, the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold path, the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha,
終不曾生欲界、色界、無色界；所生之處在於眾生求名譽之士。」
佛告舍利弗：「開士大士行六度無極，從初發意度于滅寂，得不退轉、住不動轉地，當至無上正真之道，成最正覺。」
佛告舍利弗：「開士大士從初發意，得無上正真之道，成最正覺，便轉法輪，為無央數不可稱計眾生之類，開導利誼有所加益，然後至於無餘于泥洹界而般泥曰。般泥曰后，其法則住一劫若復過劫。
「複次，舍利弗！開士大士從初發意行智慧度無極，與無央數億百千垓諸開士俱，從一佛國游一佛國，所生佛土嚴凈境界。」
佛告舍利弗：「開士大士行智慧度無極，逮得四禪及四等心、無色定而自娛樂，得第一禪。從一禪起入寂然定，而以正受。從滅定禪起至於四禪，而以思惟。從四禪起滅寂禪定，從滅寂禪起至無量空禪，從無量空禪起以滅定禪，從滅定禪起至有想無想而入禪定，從有想無想禪定起，以滅寂禪定。是為，舍利弗！開士大士行智慧度無極，以善權方便而現所行三昧正受。」
佛告舍利弗：「開士大士得四意止、四意斷、四神足、根、力、覺、意，至於八由，十種力、四無所畏、四分別辯、十八不共諸佛之法，不得流佈果、往來果、不還果、無著果、緣覺果。行智慧度無極，以善權方便
【現代漢語翻譯】 現代漢語譯本：'終不曾生欲界（指眾生對感官享樂的慾望世界）、色界（指有形物質的世界）、無色界（指沒有物質只有精神的世界）；所生之處在於眾生求名譽之士。' 現代漢語譯本：佛告訴舍利弗（佛陀的十大弟子之一，以智慧著稱）：『菩薩大士修行六度（佈施、持戒、忍辱、精進、禪定、智慧）到達彼岸，從最初發心修行直至滅寂（涅槃），獲得不退轉的境界，安住于不動轉的地位，最終將達到無上正真之道，成就最正覺（無上正等正覺）。』 現代漢語譯本：佛告訴舍利弗：『菩薩大士從最初發心，獲得無上正真之道，成就最正覺，便開始轉法輪（宣講佛法），為無數不可計數眾生開導，使他們獲得利益，然後進入無餘涅槃界而般涅槃（完全的涅槃）。般涅槃后，其教法將住世一劫（佛教時間單位）甚至更久。』 現代漢語譯本：『再次，舍利弗！菩薩大士從最初發心修行智慧度到達彼岸，與無數億百千垓（極大的數量單位）的菩薩一起，從一個佛國遊歷到另一個佛國，所出生的佛土都非常莊嚴清凈。』 現代漢語譯本：佛告訴舍利弗：『菩薩大士修行智慧度到達彼岸，獲得四禪（色界四種禪定）以及四等心（慈、悲、喜、舍四種心境）、無色定（無色界四種禪定）而自我娛樂，獲得第一禪。從第一禪起進入寂然定（一種禪定狀態），以正受（正確的感受）體驗。從滅定禪（一種禪定狀態）起進入四禪，以思惟（思考）體驗。從四禪起進入滅寂禪定，從滅寂禪定起進入無量空禪（一種禪定狀態），從無量空禪起進入滅定禪，從滅定禪起進入有想無想（一種禪定狀態）而入禪定，從有想無想禪定起，進入滅寂禪定。這就是，舍利弗！菩薩大士修行智慧度到達彼岸，以善巧方便展現所修行的三昧正受（禪定中的正確感受）。』 現代漢語譯本：佛告訴舍利弗：『菩薩大士獲得四意止（身、受、心、法四種觀照）、四意斷（斷除惡念、生起善念）、四神足（欲、勤、心、觀四種禪定力量）、五根（信、進、念、定、慧五種修行力量）、五力（信、進、念、定、慧五種力量的增長）、七覺支（擇法、精進、喜、輕安、舍、定、念七種覺悟的因素）、八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定八種正確的修行方法），達到八由（八種解脫），十種力（如來十種智慧力量）、四無所畏（佛陀的四種無畏懼的宣說）、四分別辯（佛陀的四種辯才）、十八不共諸佛之法（佛陀獨有的十八種功德），不證得須陀洹果（預流果）、斯陀含果（一來果）、阿那含果（不還果）、阿羅漢果（無著果）、辟支佛果（緣覺果）。修行智慧度到達彼岸，以善巧方便。』 English version: 'They are never born in the desire realm (the world of desires for sensual pleasures), the form realm (the world of material forms), or the formless realm (the world without material forms, only mental states); their birth is among those beings who seek fame and reputation.' English version: The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom), 'Bodhisattvas Mahasattvas (great beings) practice the six perfections (generosity, morality, patience, diligence, meditation, and wisdom) to reach the other shore, from their initial aspiration to practice until they attain extinction (Nirvana), achieving a state of non-retrogression, abiding in an unmoving position, and will ultimately reach the unsurpassed true path, attaining the most perfect enlightenment (Anuttara-samyak-sambodhi).' English version: The Buddha told Shariputra, 'Bodhisattvas Mahasattvas, from their initial aspiration, attain the unsurpassed true path, achieve the most perfect enlightenment, and then turn the wheel of Dharma (teach the Buddhist doctrine), guiding countless immeasurable beings, benefiting them, and then entering the realm of Nirvana without remainder and attaining Parinirvana (complete Nirvana). After Parinirvana, their teachings will remain for a kalpa (a Buddhist unit of time) or even longer.' English version: 'Furthermore, Shariputra! Bodhisattvas Mahasattvas, from their initial aspiration, practice the perfection of wisdom to reach the other shore, together with countless billions of Bodhisattvas, travel from one Buddha-land to another, and the Buddha-lands where they are born are all extremely adorned and pure.' English version: The Buddha told Shariputra, 'Bodhisattvas Mahasattvas practice the perfection of wisdom to reach the other shore, attain the four Dhyanas (four meditative states in the form realm) as well as the four immeasurables (loving-kindness, compassion, joy, and equanimity), and the formless attainments (four meditative states in the formless realm) for their own enjoyment, attaining the first Dhyana. From the first Dhyana, they enter the state of tranquil concentration, experiencing it with right perception. From the cessation of perception and feeling (a meditative state), they enter the four Dhyanas, experiencing them with contemplation. From the four Dhyanas, they enter the cessation of perception and feeling, from the cessation of perception and feeling, they enter the boundless space, from the boundless space, they enter the cessation of perception and feeling, from the cessation of perception and feeling, they enter the state of neither perception nor non-perception and enter meditation, from the state of neither perception nor non-perception, they enter the cessation of perception and feeling. This is, Shariputra! How Bodhisattvas Mahasattvas practice the perfection of wisdom to reach the other shore, skillfully manifesting the right perception of Samadhi (meditative absorption) they practice.' English version: The Buddha told Shariputra, 'Bodhisattvas Mahasattvas attain the four foundations of mindfulness (contemplation of body, feelings, mind, and phenomena), the four right exertions (preventing evil, generating good), the four bases of power (desire, effort, mind, and investigation), the five faculties (faith, effort, mindfulness, concentration, and wisdom), the five powers (strengthened faculties), the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity), the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), reaching the eight liberations, the ten powers of a Tathagata (Buddha's ten wisdom powers), the four fearlessnesses (Buddha's four fearless declarations), the four analytical knowledges (Buddha's four analytical skills), and the eighteen unique qualities of a Buddha, without attaining the fruit of Stream-enterer (Sotapanna), Once-returner (Sakadagami), Non-returner (Anagami), Arhat (Arahant), or Pratyekabuddha (Paccekabuddha). They practice the perfection of wisdom to reach the other shore, with skillful means.'
【English Translation】 They are never born in the desire realm (the world of desires for sensual pleasures), the form realm (the world of material forms), or the formless realm (the world without material forms, only mental states); their birth is among those beings who seek fame and reputation. The Buddha told Shariputra (one of the Buddha's ten great disciples, known for his wisdom), 'Bodhisattvas Mahasattvas (great beings) practice the six perfections (generosity, morality, patience, diligence, meditation, and wisdom) to reach the other shore, from their initial aspiration to practice until they attain extinction (Nirvana), achieving a state of non-retrogression, abiding in an unmoving position, and will ultimately reach the unsurpassed true path, attaining the most perfect enlightenment (Anuttara-samyak-sambodhi).' The Buddha told Shariputra, 'Bodhisattvas Mahasattvas, from their initial aspiration, attain the unsurpassed true path, achieve the most perfect enlightenment, and then turn the wheel of Dharma (teach the Buddhist doctrine), guiding countless immeasurable beings, benefiting them, and then entering the realm of Nirvana without remainder and attaining Parinirvana (complete Nirvana). After Parinirvana, their teachings will remain for a kalpa (a Buddhist unit of time) or even longer.' 'Furthermore, Shariputra! Bodhisattvas Mahasattvas, from their initial aspiration, practice the perfection of wisdom to reach the other shore, together with countless billions of Bodhisattvas, travel from one Buddha-land to another, and the Buddha-lands where they are born are all extremely adorned and pure.' The Buddha told Shariputra, 'Bodhisattvas Mahasattvas practice the perfection of wisdom to reach the other shore, attain the four Dhyanas (four meditative states in the form realm) as well as the four immeasurables (loving-kindness, compassion, joy, and equanimity), and the formless attainments (four meditative states in the formless realm) for their own enjoyment, attaining the first Dhyana. From the first Dhyana, they enter the state of tranquil concentration, experiencing it with right perception. From the cessation of perception and feeling (a meditative state), they enter the four Dhyanas, experiencing them with contemplation. From the four Dhyanas, they enter the cessation of perception and feeling, from the cessation of perception and feeling, they enter the boundless space, from the boundless space, they enter the cessation of perception and feeling, from the cessation of perception and feeling, they enter the state of neither perception nor non-perception and enter meditation, from the state of neither perception nor non-perception, they enter the cessation of perception and feeling. This is, Shariputra! How Bodhisattvas Mahasattvas practice the perfection of wisdom to reach the other shore, skillfully manifesting the right perception of Samadhi (meditative absorption) they practice.' The Buddha told Shariputra, 'Bodhisattvas Mahasattvas attain the four foundations of mindfulness (contemplation of body, feelings, mind, and phenomena), the four right exertions (preventing evil, generating good), the four bases of power (desire, effort, mind, and investigation), the five faculties (faith, effort, mindfulness, concentration, and wisdom), the five powers (strengthened faculties), the seven factors of enlightenment (mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity), the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), reaching the eight liberations, the ten powers of a Tathagata (Buddha's ten wisdom powers), the four fearlessnesses (Buddha's four fearless declarations), the four analytical knowledges (Buddha's four analytical skills), and the eighteen unique qualities of a Buddha, without attaining the fruit of Stream-enterer (Sotapanna), Once-returner (Sakadagami), Non-returner (Anagami), Arhat (Arahant), or Pratyekabuddha (Paccekabuddha). They practice the perfection of wisdom to reach the other shore, with skillful means.'
與八聖路開化眾生，令得流佈果、往來果、不還果、無著果、緣覺果。」
佛告舍利弗：「其聲聞、緣覺果慧，則比開士逮得法忍；則知開士為不退轉行是智慧度無極。」
佛告舍利弗：「開士大士行六度無極、住六度無極，在兜術天而具足眾空便畢，其開士大士則當知之，在賢劫開士數中當成佛。」
佛告舍利弗：「開士大士逮得四禪及四等心、四無色定，四意止、四意斷、四神足、根、力、覺、意，至於八由，十種力、四無所畏、四分別辯、十八不共諸佛之法，其有眾人行佛道者，終不建立於四聖諦，其開士大士則為應在一生補處。」
佛告舍利弗：「開士大士行六度無極，從一佛界度一佛界，普游諸國，所至之處教化眾生使立佛道。其開士大士，無央數不可稱計劫，逮得無上正真之道，成最正覺。」
佛告舍利弗：「開士大士住度無極，常為眾生遵修精進，未曾發意、口說無益之事。」
佛告舍利弗：「開士大士行六度無極，常精進欲救眾生，從一佛國游一佛國，開化群萌使度勤苦，斷於三惡考治之趣。」
佛告舍利弗：「開士大士住六度無極，行佈施度無極，眷屬圍繞，導御眾生令趣永安，饑者與食、渴者與漿、無衣與衣、無香與香雜香搗香，床臥之具、奴婢車
【現代漢語翻譯】 現代漢語譯本：通過八聖道開化眾生，使他們獲得預流果（Srota-apanna-phala，入流果，初果）、一來果（Sakrdagamin-phala，一還果，二果）、不還果（Anagamin-phala，不來果，三果）、阿羅漢果（Arhat-phala，無著果，四果）、辟支佛果（Pratyekabuddha-phala，緣覺果）。 佛陀告訴舍利弗：『聲聞和緣覺的智慧，與菩薩所獲得的法忍相比，就顯得不足了。由此可知，菩薩的不退轉行是智慧的最高境界。』 佛陀告訴舍利弗：『菩薩大士修行六度波羅蜜（Paramita，到彼岸），安住於六度波羅蜜，在兜率天（Tusita）圓滿一切空性，這些菩薩大士應當知道，他們將在賢劫（Bhadrakalpa）的菩薩行列中成佛。』 佛陀告訴舍利弗：『菩薩大士獲得四禪（Dhyana，禪定）和四無量心（Apramana，四種廣大的心境）、四無色定（Arupa-samapatti，四種無色界的禪定），四念處（Smrtyupasthana，四種觀想的修行）、四正勤（Samyakpradhana，四種精進的修行）、四神足（Rddhipada，四種神通的基礎）、五根（Indriya，五種產生力量的修行）、五力（Bala，五種力量）、七覺支（Bojjhanga，七種覺悟的因素）、八正道（Aryastangika-marga，八種正確的修行道路），十力（Dasabala，佛陀的十種力量）、四無所畏（Vaisaradya，佛陀的四種無畏）、四無礙辯（Pratisamvid，四種無礙的辯才）、十八不共法（Avenikadharma，佛陀獨有的十八種功德），那些修行佛道的人，最終不會停留在四聖諦（Aryasatya，四種真理）的境界，這些菩薩大士將成為一生補處菩薩（Ekajati-pratibaddha-bodhisattva，即將成佛的菩薩）。』 佛陀告訴舍利弗：『菩薩大士修行六度波羅蜜，從一個佛國度化到另一個佛國，普遍遊歷各個國土，所到之處教化眾生，使他們立於佛道。這些菩薩大士，經過無數不可計數的大劫，最終獲得無上正等正覺（Anuttara-samyak-sambodhi），成就最正覺。』 佛陀告訴舍利弗：『菩薩大士安住于度波羅蜜，常常爲了眾生而精進修行，從未生起或說出無益的事情。』 佛陀告訴舍利弗：『菩薩大士修行六度波羅蜜，常常精進地想要救度眾生，從一個佛國遊歷到另一個佛國，開化眾生，使他們脫離勤苦，斷除三惡道（Durgati，地獄、餓鬼、畜生）的苦難。』 佛陀告訴舍利弗：『菩薩大士安住於六度波羅蜜，修行佈施波羅蜜，眷屬圍繞，引導眾生走向永恒的安樂，飢餓的人給予食物，口渴的人給予飲料，沒有衣服的人給予衣服，沒有香的人給予香，各種香料，床鋪臥具，奴婢車乘。』
【English Translation】 English version: 'Enlightening beings with the Eightfold Noble Path, causing them to attain the fruit of Stream-enterer (Srota-apanna-phala), the fruit of Once-returner (Sakrdagamin-phala), the fruit of Non-returner (Anagamin-phala), the fruit of Arhat (Arhat-phala), and the fruit of Pratyekabuddha (Pratyekabuddha-phala).' The Buddha said to Sariputra, 'The wisdom of Sravakas and Pratyekabuddhas, when compared to the Dharma-kshanti (acceptance of the truth) attained by Bodhisattvas, is insufficient. Thus, it is known that the non-retrogressive practice of Bodhisattvas is the ultimate of wisdom.' The Buddha said to Sariputra, 'Bodhisattva Mahasattvas practice the Six Paramitas (perfections), abide in the Six Paramitas, and in the Tusita Heaven, they complete all emptiness. These Bodhisattva Mahasattvas should know that they will become Buddhas among the Bodhisattvas of the Bhadrakalpa (fortunate aeon).' The Buddha said to Sariputra, 'Bodhisattva Mahasattvas attain the Four Dhyanas (meditations) and the Four Immeasurables (Apramana), the Four Formless Absorptions (Arupa-samapatti), the Four Foundations of Mindfulness (Smrtyupasthana), the Four Right Exertions (Samyakpradhana), the Four Bases of Psychic Power (Rddhipada), the Five Faculties (Indriya), the Five Powers (Bala), the Seven Factors of Enlightenment (Bojjhanga), the Eightfold Path (Aryastangika-marga), the Ten Powers (Dasabala), the Four Confidences (Vaisaradya), the Four Analytical Knowledges (Pratisamvid), and the Eighteen Unique Qualities of a Buddha (Avenikadharma). Those who practice the Buddha's path will not ultimately establish themselves in the Four Noble Truths (Aryasatya). These Bodhisattva Mahasattvas will be in the position of a Bodhisattva destined to become a Buddha in their next life (Ekajati-pratibaddha-bodhisattva).' The Buddha said to Sariputra, 'Bodhisattva Mahasattvas practice the Six Paramitas, traveling from one Buddha-field to another, universally visiting all lands, and wherever they go, they teach beings, causing them to establish themselves on the Buddha's path. These Bodhisattva Mahasattvas, after countless immeasurable kalpas, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), becoming the Most Perfect Buddha.' The Buddha said to Sariputra, 'Bodhisattva Mahasattvas abide in the Paramitas, constantly practicing diligently for the sake of beings, never generating or speaking useless things.' The Buddha said to Sariputra, 'Bodhisattva Mahasattvas practice the Six Paramitas, constantly striving to save beings, traveling from one Buddha-field to another, enlightening beings, causing them to be liberated from suffering, and cutting off the paths of the three evil realms (Durgati).' The Buddha said to Sariputra, 'Bodhisattva Mahasattvas abide in the Six Paramitas, practicing the Paramita of Giving, surrounded by their retinue, guiding beings towards eternal peace, giving food to the hungry, drink to the thirsty, clothes to the naked, incense to those without, various fragrances, beds and bedding, servants and carriages.'
乘、金銀七寶，所求索生活之業，終不逆人隨其所僥。」
佛告舍利弗：「開士大士行智慧度無極，自化其身如如來，入于地獄，為地獄中人而說經法；及畜生、餓鬼分別演誼。」
佛告舍利弗：「開士大士行六度無極，自化身心猶如佛像，度于東方江河沙等佛土，為諸眾生為說經法，稽首如來、凈其佛土，其聞經者悉發道意。如是之比，普至十方諸佛世界，觀諸佛國，擇取上士自凈國土，令其微妙五事有勝於其佛。開士大士，具足成就一生補處。」
佛告舍利弗：「開士大士行六度無極，應時具足三十二大人之相，諸根上妙而悉通達，則以此精進諸根，無數人所見敬愛，令不可計眾生之類發悅豫心，稍稍使入三塗者令得滅度。」
佛言：「舍利弗！開士大士行智慧度無極，當清凈其身口意。」
佛告舍利弗：「開士大士行六度無極，諸根上妙形類端正，不自咨嗟、不說他人瑕，常省己過、不訟他闕。」
佛告舍利弗：「開士大士從初發意行佈施度無極、戒度無極，已得住立此二度無極，攝取無數轉輪聖王極尊之位，不可計限。轉輪聖王彼所在處，見無央數百千諸佛，便稽首禮，承事供養諸佛世尊。」
佛告舍利弗：「開士大士住六度無極，為諸眾生演法光明，自照已，
【現代漢語翻譯】 現代漢語譯本：乘坐金銀七寶，所追求的生活事業，最終不會違揹他人，而是順應他們的期望。 佛陀告訴舍利弗（Śāriputra）：『菩薩大士修行智慧波羅蜜（prajñāpāramitā，智慧的完美），能將自身化現如如來（tathāgata，佛的稱號），進入地獄，為地獄中的眾生宣說佛法；也為畜生、餓鬼分別闡述佛理。』 佛陀告訴舍利弗：『菩薩大士修行六波羅蜜（ṣaṭpāramitā，六種到達彼岸的方法），能將身心化現如佛像，度化東方恒河沙數般的佛土，為那裡的眾生宣說佛法，讓他們頂禮如來，凈化佛土，聽聞佛法者都發起道心。如此這般，普遍到達十方諸佛世界，觀察諸佛國土，選擇上等之人來凈化自己的國土，使其微妙之處勝過其他佛土。菩薩大士，具足成就一生補處（ekajāti-pratibaddha，指下一世將成佛的菩薩）。』 佛陀告訴舍利弗：『菩薩大士修行六波羅蜜，應時具足三十二大人相（dvātriṃśadvara-mahāpuruṣa-lakṣaṇa，佛陀所具有的三十二種殊勝的相貌），諸根（indriya，指眼、耳、鼻、舌、身、意六種感覺器官）上妙且通達一切，以此精進的諸根，無數人見之敬愛，令不可計數的眾生心生歡喜，逐漸使墮入三惡道（durgati，指地獄、餓鬼、畜生）的眾生得以解脫。』 佛陀說：『舍利弗！菩薩大士修行智慧波羅蜜，應當清凈自己的身口意。』 佛陀告訴舍利弗：『菩薩大士修行六波羅蜜，諸根上妙，形貌端正，不自我讚歎，不說他人過失，常反省自己的過錯，不指責他人的缺點。』 佛陀告訴舍利弗：『菩薩大士從初發心修行佈施波羅蜜（dāna-pāramitā，佈施的完美）和持戒波羅蜜（śīla-pāramitā，持戒的完美），已經安住于這兩種波羅蜜，攝取無數轉輪聖王（cakravartin，擁有統治世界的理想君主）極其尊貴的地位，不可計數。轉輪聖王所到之處，見到無數百千諸佛，便頂禮膜拜，承事供養諸佛世尊。』 佛陀告訴舍利弗：『菩薩大士安住於六波羅蜜，為諸眾生演說佛法光明，自己照亮自己，
【English Translation】 English version: Riding on gold, silver, and the seven treasures, their pursuit of livelihood will ultimately not go against others but will follow their expectations. The Buddha told Śāriputra: 『Bodhisattva-mahāsattvas (great beings of enlightenment) practicing the perfection of wisdom (prajñāpāramitā), can transform their bodies like the Tathāgata (the thus-gone one, an epithet of the Buddha), enter into hell, and preach the Dharma (Buddhist teachings) to the beings in hell; and also explain the meaning of the Dharma to animals and hungry ghosts respectively.』 The Buddha told Śāriputra: 『Bodhisattva-mahāsattvas practicing the six perfections (ṣaṭpāramitā), can transform their bodies and minds like the image of the Buddha, and cross over Buddha-lands as numerous as the sands of the Ganges River in the east, preaching the Dharma to the beings there, causing them to bow to the Tathāgata, purify their Buddha-lands, and those who hear the Dharma all generate the aspiration for enlightenment. In this way, they universally reach the Buddha-worlds in the ten directions, observe the Buddha-lands, select the superior beings to purify their own lands, making their subtle aspects surpass those of other Buddha-lands. Bodhisattva-mahāsattvas, fully accomplish the state of being bound to one more birth (ekajāti-pratibaddha, referring to a bodhisattva who will become a Buddha in the next life).』 The Buddha told Śāriputra: 『Bodhisattva-mahāsattvas practicing the six perfections, will timely possess the thirty-two marks of a great man (dvātriṃśadvara-mahāpuruṣa-lakṣaṇa, the thirty-two auspicious marks of a Buddha), their senses (indriya, referring to the six sense organs: eyes, ears, nose, tongue, body, and mind) are superior and all-pervading, and with these diligent senses, they are revered and loved by countless people, causing immeasurable beings to feel joy, and gradually leading those who have fallen into the three evil realms (durgati, referring to hell, hungry ghosts, and animals) to liberation.』 The Buddha said: 『Śāriputra! Bodhisattva-mahāsattvas practicing the perfection of wisdom, should purify their body, speech, and mind.』 The Buddha told Śāriputra: 『Bodhisattva-mahāsattvas practicing the six perfections, have superior senses and upright forms, do not praise themselves, do not speak of others' faults, constantly reflect on their own mistakes, and do not criticize others' shortcomings.』 The Buddha told Śāriputra: 『Bodhisattva-mahāsattvas, from the initial aspiration to practice the perfection of giving (dāna-pāramitā) and the perfection of morality (śīla-pāramitā), having already established themselves in these two perfections, they attain the extremely honorable position of countless wheel-turning kings (cakravartin, ideal monarchs who rule the world), which is immeasurable. Wherever the wheel-turning kings go, they see countless hundreds of thousands of Buddhas, and they bow down and pay homage, serving and making offerings to the Buddhas, the World Honored Ones.』 The Buddha told Śāriputra: 『Bodhisattva-mahāsattvas abiding in the six perfections, expound the light of the Dharma for all beings, illuminating themselves,
以此法曜未曾亡失，至於無上正真之道，成最正覺。如是，舍利弗！開士大士多所照明于諸佛法。是故，舍利弗！開士大士行智慧度無極，常當精修護身、口、意，令身、口、意無所犯負也。」
賢者舍利弗言：「唯然，世尊！何所開士大士精修眾行，護身、口、意，無所犯負？」
佛告舍利弗：「開士大士心自念言：『是為彼身所作、身所興造，有所成立，是則為言、是六為心。其心所為有所成立。』是為開士大士護身、口、意。開士大士行智慧無極，亦無得身，亦不得言，亦不得心。設使開士大士行智慧度無極，得身、口、意，所固身、口、意，則有貪嫉之心，則亦復起犯戒之心、瞋恚之心、懈怠之心、亂意之心、邪智之心。」
佛言舍利弗：「如是行者，不當名之為開士。是開士大士行六度無極，凈身瑕穢、凈口瑕穢、凈心瑕穢，令無缺減，是言開士。」
賢者舍利弗白佛言：「云何開士大士凈身口意之瑕穢？」
世尊答曰：「假使開士大士不自得身，亦復不得口言心念。」
佛言：「如是，舍利弗！開士大士凈身、口、意。設使身、口、意瑕惡，則為利養。假令開士大士從初發意，奉行十善報應之向，不發聲聞、緣覺意，如是開士大士凈除身、口、意瑕穢。」
佛告舍利弗：「開士大士行智慧度無極，欲求佛道，行佈施度無極，戒、忍度無極，精進度無極，一心度無極。」
舍利弗白佛言：「云何開士大士欲求佛道？」
佛告舍利弗：「開士大士假使不得身口行言心念，不得佈施度無極、戒度無極、忍度無極、精進度無極、一心度無極、智慧度無極，不得聲聞、緣覺，不得開士，不得佛道。是故開士求于佛道，於一切法無所得故。」
佛告舍利弗：「開士大士行六度無極已，有所至到亦無所到，無能得便。」
舍利弗白佛言：「云何開士大士行六度無極，有至到亦無所到，無能得便？」
佛告舍利弗：「開士大士行六度無極時，不念色、不念痛癢思想生死識，不念眼耳鼻舌身意，不念色聲香味細滑法，不念眼不念色不念眼色識、不念耳不念聲不念耳聲識、不念鼻不念香不念鼻香識、不念舌不念味不念舌味識、不念身不念細滑不念身細滑識、不念意不念法不念意法識，不念四意止、四意斷、四神足、五根、五力、七覺意、八由行，不念佈施度無極、戒忍精進一心智慧度無極，不念如來十力、四無所畏、四分別辯、十八不共諸佛之法，不念流佈、往來、不還、無著、緣覺、無上正真之道、成最正覺。」
佛言舍利弗：「開士大士如是行者
【現代漢語翻譯】 現代漢語譯本：佛陀告訴舍利弗：『菩薩摩訶薩（開士大士，指發大乘心，行菩薩道的大修行者）修行般若波羅蜜（智慧度無極，指以智慧到達彼岸）時，想要成就佛道，就要修行佈施波羅蜜（佈施度無極，指以佈施到達彼岸）、持戒波羅蜜（戒度無極，指以持戒到達彼岸）、忍辱波羅蜜（忍度無極，指以忍辱到達彼岸）、精進波羅蜜（精進度無極，指以精進到達彼岸）、禪定波羅蜜（一心度無極，指以禪定到達彼岸）。』 舍利弗問佛：『菩薩摩訶薩如何才能成就佛道呢？』 佛陀告訴舍利弗：『菩薩摩訶薩如果不能通過身口意（身口行言心念）的修行，不能通過佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜的修行，就不能成就聲聞、緣覺，不能成為菩薩，也不能成就佛道。因此，菩薩爲了成就佛道，對於一切法都應無所得。』 佛陀告訴舍利弗：『菩薩摩訶薩修行六波羅蜜（六度無極）后，有所到達也無所到達，沒有什麼是可以執取的。』 舍利弗問佛：『菩薩摩訶薩修行六波羅蜜，如何才能做到有所到達也無所到達，沒有什麼是可以執取的呢？』 佛陀告訴舍利弗：『菩薩摩訶薩修行六波羅蜜時，不執著於色、受、想、行、識（色、不念痛癢思想生死識），不執著于眼、耳、鼻、舌、身、意（眼耳鼻舌身意），不執著於色、聲、香、味、觸、法（色聲香味細滑法），不執著于眼、色、眼識（眼不念色不念眼色識），不執著于耳、聲、耳識（耳不念聲不念耳聲識），不執著于鼻、香、鼻識（鼻不念香不念鼻香識），不執著于舌、味、舌識（舌不念味不念舌味識），不執著于身、觸、身識（身不念細滑不念身細滑識），不執著于意、法、意識（意不念法不念意法識），不執著於四念處（四意止）、四正勤（四意斷）、四神足、五根、五力、七覺支（七覺意）、八正道（八由行），不執著于佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜，不執著于如來十力、四無所畏、四無礙辯（四分別辯）、十八不共法（十八不共諸佛之法），不執著于須陀洹（流佈）、斯陀含（往來）、阿那含（不還）、阿羅漢（無著）、辟支佛（緣覺）、無上正等正覺（無上正真之道）、成就無上正等正覺（成最正覺）。』 佛陀告訴舍利弗：『菩薩摩訶薩這樣修行』
【English Translation】 English version: The Buddha said to Sariputra, 'When a Bodhisattva Mahasattva (開士大士, a great practitioner who has generated the Bodhi mind and practices the Bodhisattva path) practices Prajna Paramita (智慧度無極, the perfection of wisdom), seeking to attain Buddhahood, they must practice Dana Paramita (佈施度無極, the perfection of giving), Sila Paramita (戒度無極, the perfection of morality), Ksanti Paramita (忍度無極, the perfection of patience), Virya Paramita (精進度無極, the perfection of diligence), and Dhyana Paramita (一心度無極, the perfection of meditation).' Sariputra asked the Buddha, 'How does a Bodhisattva Mahasattva seek to attain Buddhahood?' The Buddha said to Sariputra, 'If a Bodhisattva Mahasattva does not practice through their body, speech, and mind (身口行言心念), and does not practice Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, and Prajna Paramita, they cannot attain the state of a Sravaka, Pratyekabuddha, Bodhisattva, or Buddhahood. Therefore, a Bodhisattva, in seeking Buddhahood, should have no attachment to any dharma.' The Buddha said to Sariputra, 'After a Bodhisattva Mahasattva practices the Six Paramitas (六度無極), they have reached a destination yet have not reached any destination, and there is nothing to grasp.' Sariputra asked the Buddha, 'How can a Bodhisattva Mahasattva, in practicing the Six Paramitas, reach a destination yet not reach any destination, and have nothing to grasp?' The Buddha said to Sariputra, 'When a Bodhisattva Mahasattva practices the Six Paramitas, they do not dwell on form, feeling, perception, mental formations, or consciousness (色、不念痛癢思想生死識), they do not dwell on the eye, ear, nose, tongue, body, or mind (眼耳鼻舌身意), they do not dwell on form, sound, smell, taste, touch, or dharma (色聲香味細滑法), they do not dwell on the eye, form, or eye consciousness (眼不念色不念眼色識), they do not dwell on the ear, sound, or ear consciousness (耳不念聲不念耳聲識), they do not dwell on the nose, smell, or nose consciousness (鼻不念香不念鼻香識), they do not dwell on the tongue, taste, or tongue consciousness (舌不念味不念舌味識), they do not dwell on the body, touch, or body consciousness (身不念細滑不念身細滑識), they do not dwell on the mind, dharma, or mind consciousness (意不念法不念意法識), they do not dwell on the Four Foundations of Mindfulness (四意止), the Four Right Exertions (四意斷), the Four Paths to Magical Power (四神足), the Five Faculties, the Five Powers, the Seven Factors of Enlightenment (七覺意), or the Eightfold Path (八由行), they do not dwell on Dana Paramita, Sila Paramita, Ksanti Paramita, Virya Paramita, Dhyana Paramita, or Prajna Paramita, they do not dwell on the Ten Powers of the Tathagata, the Four Fearlessnesses, the Four Analytical Knowledges (四分別辯), or the Eighteen Unique Qualities of a Buddha (十八不共諸佛之法), they do not dwell on the state of a Stream-enterer (流佈), a Once-returner (往來), a Non-returner (不還), an Arhat (無著), a Pratyekabuddha (緣覺), or the Unsurpassed Perfect Enlightenment (無上正真之道), or the attainment of Unsurpassed Perfect Enlightenment (成最正覺).' The Buddha said to Sariputra, 'A Bodhisattva Mahasattva who practices in this way'
，則能具足、長益六度無極，所至到處亦無所到，無能得便。」
佛告舍利弗：「或有開士大士住智慧度無極具足諸通慧，則以其慧所行之誼，終不墮落至於無餘，不為眾人所見憎惡，亦不貧匱，亦不身故而受於色。所以身故而自破壞諸天、世人、阿須倫。」
舍利弗白佛言：「何所開士大士慧？」
佛告舍利弗：「開士大士所用承慧，見東方江河沙等如來、至真、等正覺，聞所說法睹于聖眾，見諸佛國清凈清凈之法。所以開士大士從所順慧，無有佛想、無開士想、無聲聞想、無緣覺想，不為己慧有佛土想。所以者何？開士大士行佈施度無極、不得佈施度無極，行戒、忍、精進、一心、智慧度無極、不得戒、忍、精進、一心、智慧度無極，所以慧致四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，是為開士大士慧。以用斯慧，具足一切諸法之本，於一切法亦無所念。」
佛告舍利弗：「開士大士智慧度無極凈於五眼。何等五眼？肉眼、天眼、慧眼、法眼、佛眼。」
舍利弗白佛言：「唯然，世尊！云何開士凈肉眼？」佛告舍利弗：「開士大士或以肉眼見四千里；或有開士大士自以肉眼見八千里；有開士大士或以肉眼見閻浮提
【現代漢語翻譯】 現代漢語譯本：那麼就能圓滿具足、增長六度波羅蜜（六種到達彼岸的修行方法），所到之處也無所執著，沒有誰能從中得利。 佛陀告訴舍利弗：『有些菩薩摩訶薩（偉大的菩薩）安住于智慧波羅蜜，圓滿具足各種神通智慧，那麼他們憑藉智慧所行的意義，最終不會墮落到無餘的境地，不會被眾人所憎恨厭惡，也不會貧窮匱乏，也不會因為身體死亡而受限於色身。之所以身體死亡，是因為他們自己破壞了諸天、世人、阿修羅（一種神道）。』 舍利弗問佛：『什麼是菩薩摩訶薩的智慧？』 佛陀告訴舍利弗：『菩薩摩訶薩所運用的智慧，能見到東方如恒河沙數般的如來（佛的稱號）、至真（真理的化身）、等正覺（完全覺悟者），聽聞他們所說的法，見到聖眾，見到諸佛國土清凈莊嚴的景象。所以菩薩摩訶薩從順應智慧的角度出發，沒有佛的念頭、沒有菩薩的念頭、沒有聲聞（聽聞佛法而修行的人）的念頭、沒有緣覺（不依佛陀教導而自行覺悟的人）的念頭，不因為自己的智慧而執著于佛土的念頭。為什麼呢？菩薩摩訶薩修行佈施波羅蜜，不執著于佈施波羅蜜；修行持戒、忍辱、精進、禪定、智慧波羅蜜，不執著于持戒、忍辱、精進、禪定、智慧波羅蜜。因此，智慧能使他們達到四念處（觀察身、受、心、法）、四正勤（斷惡、修善）、四神足（如意、精進、心、觀）、五根（信、進、念、定、慧）、五力（信力、精進力、念力、定力、慧力）、七覺支（擇法、精進、喜、輕安、念、定、舍）、八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）、十力（如來十種智慧力）、四無所畏（佛的四種無畏懼的宣說真理的能力）、四無礙辯（佛的四種辯才）、十八不共法（佛獨有的十八種功德），這就是菩薩摩訶薩的智慧。運用這種智慧，就能圓滿一切諸法的根本，對於一切法也沒有任何執念。』 佛陀告訴舍利弗：『菩薩摩訶薩的智慧波羅蜜能清凈五眼。是哪五眼呢？肉眼、天眼、慧眼、法眼、佛眼。』 舍利弗問佛：『是的，世尊！菩薩如何清凈肉眼呢？』佛陀告訴舍利弗：『菩薩摩訶薩有的用肉眼能看到四千里；有的菩薩摩訶薩用肉眼能看到八千里；有的菩薩摩訶薩用肉眼能看到閻浮提（我們所居住的世界）。』
【English Translation】 English version: Then one can fully accomplish and increase the Six Perfections (six ways to reach the other shore), and wherever one goes, there is no attachment, and no one can take advantage of it. The Buddha told Shariputra, 'Some Bodhisattva Mahasattvas (great Bodhisattvas) abide in the Perfection of Wisdom, fully possessing all kinds of supernatural powers and wisdom. Then, by the meaning of what they do with their wisdom, they will ultimately not fall into a state of nothingness, will not be hated or disliked by the masses, will not be poor or destitute, and will not be limited by the physical body after death. The reason for physical death is that they themselves destroy the gods, humans, and Asuras (a type of deity).' Shariputra asked the Buddha, 'What is the wisdom of a Bodhisattva Mahasattva?' The Buddha told Shariputra, 'The wisdom that Bodhisattva Mahasattvas use allows them to see Tathagatas (title of a Buddha), the Truly Real (embodiment of truth), and Samyaksambuddhas (fully enlightened ones), as numerous as the sands of the Ganges River in the east. They hear the Dharma they preach, see the holy assembly, and see the pure and adorned lands of the Buddhas. Therefore, Bodhisattva Mahasattvas, from the perspective of following wisdom, have no thought of a Buddha, no thought of a Bodhisattva, no thought of a Sravaka (one who practices by hearing the Buddha's teachings), no thought of a Pratyekabuddha (one who attains enlightenment on their own), and do not cling to the thought of a Buddha land because of their own wisdom. Why is this? Bodhisattva Mahasattvas practice the Perfection of Giving, without clinging to the Perfection of Giving; they practice the Perfections of Morality, Patience, Diligence, Concentration, and Wisdom, without clinging to the Perfections of Morality, Patience, Diligence, Concentration, and Wisdom. Therefore, wisdom enables them to attain the Four Foundations of Mindfulness (observing body, feelings, mind, and dharmas), the Four Right Exertions (abandoning evil, cultivating good), the Four Bases of Supernatural Power (will, effort, mind, and contemplation), 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 (discrimination, effort, joy, tranquility, mindfulness, concentration, and equanimity), the Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the Ten Powers (ten wisdom powers of a Tathagata), the Four Fearlessnesses (four abilities of a Buddha to fearlessly proclaim the truth), the Four Analytical Knowledges (four kinds of eloquence of a Buddha), and the Eighteen Unique Qualities of a Buddha. This is the wisdom of a Bodhisattva Mahasattva. By using this wisdom, they can fully realize the root of all dharmas, and have no attachment to any dharma.' The Buddha told Shariputra, 'The Perfection of Wisdom of Bodhisattva Mahasattvas purifies the Five Eyes. What are the Five Eyes? The Physical Eye, the Heavenly Eye, the Wisdom Eye, the Dharma Eye, and the Buddha Eye.' Shariputra asked the Buddha, 'Yes, World Honored One! How does a Bodhisattva purify the Physical Eye?' The Buddha told Shariputra, 'Some Bodhisattva Mahasattvas can see four thousand miles with their physical eye; some Bodhisattva Mahasattvas can see eight thousand miles with their physical eye; some Bodhisattva Mahasattvas can see Jambudvipa (the world we live in) with their physical eye.'
；有開士大士或以肉眼見二閻浮提；或有開士大士以肉眼見四天下；有開士大士以肉眼見千世界；有開士大士以肉眼見二千世界；有開士大士以肉眼見三千大千世界。」
佛語舍利弗：「是為開士大士得肉眼凈。」
舍利弗又問：「何謂開士大士得天眼凈？」
佛告舍利弗：「其四大天王天上諸天眼，開士大士皆知之；忉利天、焰天、兜術天、尼摩羅天、波羅尼蜜天，上至阿迦膩吒天諸天之眼，開士大士皆知之。其開士天眼，及四大天王上至阿迦膩吒天，開士皆知之。其開士大士天眼，以此天眼睹見東方江河沙等佛世界，眾生終始皆悉知，乃至十方諸佛世界，悉睹見眾生生死。」
佛言：「舍利弗！是開士大士天眼凈。」
舍利弗又問：「唯然，世尊！云何開士大士慧眼凈？」
佛告舍利弗：「其開士大士智慧眼者，不作是念：『法有所有，有為無為、有形無形、世間法度世法、有漏無漏。』其開士慧眼者，睹于諸法，無不見聞無量無數。是為開士大士慧眼凈。」
舍利弗又問：「唯然，世尊！云何開士大士法眼凈？」
佛告舍利弗：「於是開士大士，則以法眼作是分別：某行信、某行法、某行空、某行無想、某行無愿。以是脫門也，得五根、得無見三昧。已得無
【現代漢語翻譯】 現代漢語譯本：『有菩薩摩訶薩（開士大士，指大菩薩）以肉眼能見二閻浮提（Jambudvipa，指我們所居住的南贍部洲）；有的菩薩摩訶薩以肉眼能見四天下（四大洲）；有的菩薩摩訶薩以肉眼能見千世界；有的菩薩摩訶薩以肉眼能見二千世界；有的菩薩摩訶薩以肉眼能見三千大千世界。』 佛陀告訴舍利弗：『這就是菩薩摩訶薩所獲得的肉眼清凈。』 舍利弗又問：『什麼是菩薩摩訶薩所獲得的天眼清凈？』 佛陀告訴舍利弗：『四大天王天上的諸天之眼，菩薩摩訶薩都能知曉；忉利天（Trayastrimsa，欲界第二天）、焰天（Yama，欲界第三天）、兜術天（Tusita，欲界第四天）、尼摩羅天（Nirmanarati，欲界第五天）、波羅尼蜜天（Paranirmita-vasavartin，欲界第六天），上至阿迦膩吒天（Akanistha，色界頂天）諸天之眼，菩薩摩訶薩都能知曉。菩薩的天眼，以及四大天王天至阿迦膩吒天，菩薩都能知曉。菩薩摩訶薩的天眼，以此天眼能見到東方如恒河沙數般的佛世界，眾生的生死始終都能知曉，乃至十方諸佛世界，都能見到眾生的生死。』 佛陀說：『舍利弗！這就是菩薩摩訶薩的天眼清凈。』 舍利弗又問：『是的，世尊！什麼是菩薩摩訶薩的慧眼清凈？』 佛陀告訴舍利弗：『菩薩摩訶薩的智慧之眼，不會這樣想：『法有所有，有為無為、有形無形、世間法出世間法、有漏無漏。』菩薩的慧眼，能見到諸法，無所不見聞，無量無數。這就是菩薩摩訶薩的慧眼清凈。』 舍利弗又問：『是的，世尊！什麼是菩薩摩訶薩的法眼清凈？』 佛陀告訴舍利弗：『於是菩薩摩訶薩，就以法眼作這樣的分別：某人修行信、某人修行法、某人修行空、某人修行無想、某人修行無愿。以這些解脫之門，能獲得五根、獲得無見三昧。已經獲得無
【English Translation】 English version: 『There are Bodhisattva-Mahasattvas (great beings, referring to great Bodhisattvas) who can see two Jambudvipas (the southern continent where we live) with their physical eyes; some Bodhisattva-Mahasattvas can see four continents with their physical eyes; some Bodhisattva-Mahasattvas can see a thousand worlds with their physical eyes; some Bodhisattva-Mahasattvas can see two thousand worlds with their physical eyes; some Bodhisattva-Mahasattvas can see three thousand great thousand worlds with their physical eyes.』 The Buddha told Sariputra: 『This is the purity of the physical eye that Bodhisattva-Mahasattvas attain.』 Sariputra then asked: 『What is the purity of the heavenly eye that Bodhisattva-Mahasattvas attain?』 The Buddha told Sariputra: 『The eyes of all the devas (gods) in the heaven of the Four Great Kings, the Bodhisattva-Mahasattvas all know; the devas of Trayastrimsa (the second heaven of the desire realm), Yama (the third heaven of the desire realm), Tusita (the fourth heaven of the desire realm), Nirmanarati (the fifth heaven of the desire realm), Paranirmita-vasavartin (the sixth heaven of the desire realm), up to the devas of Akanistha (the highest heaven of the form realm), the Bodhisattva-Mahasattvas all know. The heavenly eye of the Bodhisattvas, and from the heaven of the Four Great Kings up to Akanistha, the Bodhisattvas all know. The heavenly eye of the Bodhisattva-Mahasattvas, with this heavenly eye, can see the Buddha worlds in the east as numerous as the sands of the Ganges River, and know the beginning and end of the lives of all beings, and even in the Buddha worlds of the ten directions, they can see the birth and death of all beings.』 The Buddha said: 『Sariputra! This is the purity of the heavenly eye of the Bodhisattva-Mahasattvas.』 Sariputra then asked: 『Yes, World Honored One! What is the purity of the wisdom eye of the Bodhisattva-Mahasattvas?』 The Buddha told Sariputra: 『The wisdom eye of the Bodhisattva-Mahasattvas does not think like this: 『Dharmas have possessions, are conditioned or unconditioned, have form or are formless, are worldly or transcendental, are defiled or undefiled.』 The wisdom eye of the Bodhisattvas can see all dharmas, without anything unseen or unheard, immeasurable and countless. This is the purity of the wisdom eye of the Bodhisattva-Mahasattvas.』 Sariputra then asked: 『Yes, World Honored One! What is the purity of the Dharma eye of the Bodhisattva-Mahasattvas?』 The Buddha told Sariputra: 『Then the Bodhisattva-Mahasattvas, with their Dharma eye, make these distinctions: someone practices faith, someone practices Dharma, someone practices emptiness, someone practices non-perception, someone practices non-desire. With these doors of liberation, one can attain the five roots, attain the Samadhi of non-seeing. Having already attained non-
見三昧則興發度智之慧，已得度智之慧則斷三結。何等為三？一者貪身，二者狐疑，三者毀戒，是為三結。能除貪身無有狐疑，不毀禁戒則無有結，無有結者則流佈人也。彼得行由路，除淫慾瞋恚怒癡薄，是謂往還人也。以此所由路，加以慇勤，淫慾瞋恚淫怒癡斷，是謂不還人也。彼于由路，益加勤行，少於色慾、無色慾，無明、憍慢斷除，是謂無著人也，是謂行空人也。空于脫門而獲五根，致無見三昧，以無見三昧，興發度慧至得緣覺。又此人者，已無想脫門得於五根，取要言之至得無著，是為開士法眼之凈。假使開士能分別解，其有合會法皆歸盡宗，見諸法盡得於五根，是為開士法眼凈。
「複次，舍利弗！開士大士分別如是，此初發意開士，行佈施度無極、戒度無極、忍度無極、精進度無極、一心度無極、智慧度無極及信根、精進根，而根所行具足善權方便，己身常立於善德根本。其開士生於君子、貴姓、梵志、長者，四王天上、忉利天、焰天、兜術天、尼摩羅天、波羅尼蜜天上。生於彼天，所住之表，開化眾生，皆令群萌入于安行，凈于佛土，值見如來、至真、等正覺，供養奉事，不墮聲聞、緣覺地。某開士大士退轉，某不退轉，至於無上正真之道，成最正覺。是開士大士法眼凈。
「複次，舍
【現代漢語翻譯】 現代漢語譯本 見到三昧（專注的狀態）就生起能引導解脫的智慧，已經獲得能引導解脫的智慧就能斷除三種束縛。哪三種呢？第一是貪戀身體，第二是猶豫不決，第三是毀壞戒律，這就是三種束縛。能夠去除對身體的貪戀，沒有猶豫不決，不毀壞戒律，就沒有束縛，沒有束縛的人就是順流而行的人。他得到修行的道路，減少淫慾、嗔恚、憤怒和愚癡，這就是往還的人。通過這條道路，更加精進，淫慾、嗔恚、憤怒和愚癡都斷除了，這就是不還的人。他在這條道路上，更加勤奮修行，減少了（原文如此，可能指某種煩惱）和無（原文如此，可能指某種煩惱），斷除了無明和驕慢，這就是無著的人，也就是行空的人。從空性的解脫之門獲得五根（信、精進、念、定、慧），達到無見三昧（一種禪定狀態），通過無見三昧，生起引導解脫的智慧，最終證得緣覺（獨自覺悟的人）。這個人，已經從無想的解脫之門獲得五根，簡而言之，最終達到無著的境界，這就是菩薩法眼的清凈。如果菩薩能夠分別理解，所有聚合的法最終都會歸於消亡，見到諸法消亡就能獲得五根，這就是菩薩法眼的清凈。 再說，舍利弗！菩薩大士這樣分別，這位初發心的菩薩，修行佈施波羅蜜（佈施的最高境界）、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜，以及信根、精進根，這些根所行的都具備善巧方便，自身常常立於善德的根本。這位菩薩會出生在君子、貴族、婆羅門、長者之家，或者四王天、忉利天、焰天、兜率天、尼摩羅天、波羅尼蜜天。出生在這些天界，所居住的地方，開化眾生，都讓眾生進入安穩的修行，凈化佛土，值遇如來、至真、等正覺，供養奉事，不墮入聲聞、緣覺的境界。有的菩薩大士會退轉，有的不會退轉，最終達到無上正真之道，成就最正覺。這就是菩薩大士法眼的清凈。 再說，舍
【English Translation】 English version Seeing samadhi (a state of concentration), one generates wisdom that leads to liberation, and having attained wisdom that leads to liberation, one cuts off the three fetters. What are the three? The first is attachment to the body, the second is doubt, and the third is breaking precepts. These are the three fetters. Being able to remove attachment to the body, having no doubt, and not breaking precepts, one has no fetters. One without fetters is a person who flows with the stream. He obtains the path of practice, reduces lust, hatred, anger, and delusion; this is a person who returns. Through this path, with more diligence, lust, hatred, anger, and delusion are cut off; this is a person who does not return. On this path, he practices even more diligently, reducing ** (as in the original text, possibly referring to a type of affliction) and no ** (as in the original text, possibly referring to a type of affliction), cutting off ignorance and arrogance; this is a person without attachment, also known as a person who practices emptiness. From the gate of emptiness liberation, he obtains the five roots (faith, diligence, mindfulness, concentration, and wisdom), reaching the samadhi of no-seeing (a state of meditation). Through the samadhi of no-seeing, he generates wisdom that leads to liberation, ultimately attaining the state of a Pratyekabuddha (one who achieves enlightenment on their own). This person, having already obtained the five roots from the gate of liberation without thought, in short, ultimately reaches the state of no-attachment. This is the purity of the Bodhisattva's Dharma eye. If a Bodhisattva can understand and distinguish that all compounded dharmas will eventually cease, and seeing the cessation of all dharmas, he obtains the five roots, this is the purity of the Bodhisattva's Dharma eye. Furthermore, Shariputra! Bodhisattva Mahasattvas distinguish in this way. This Bodhisattva who has just generated the aspiration, practices giving paramita (the highest state of giving), morality paramita, patience paramita, diligence paramita, concentration paramita, wisdom paramita, as well as the roots of faith and diligence. The practices of these roots are all equipped with skillful means, and they themselves are always established on the foundation of virtuous merit. This Bodhisattva will be born into the families of gentlemen, nobles, Brahmins, or elders, or in the heavens of the Four Heavenly Kings, Trayastrimsha Heaven, Yama Heaven, Tushita Heaven, Nirmarata Heaven, or Paranirmita Heaven. Born in these heavens, in the places where they reside, they enlighten sentient beings, leading all beings to enter into peaceful practice, purify the Buddha lands, encounter the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One, make offerings and serve them, and not fall into the realms of Sravakas or Pratyekabuddhas. Some Bodhisattva Mahasattvas will regress, and some will not regress, ultimately reaching the unsurpassed, true, and correct path, and attaining the most perfect enlightenment. This is the purity of the Bodhisattva Mahasattva's Dharma eye. Furthermore, Sha
利弗！開士大士，分別如是。開士已受決者，得無上之道成最正覺；某開士未受決于無上正真之道；某開士無所造立；某開士是不退轉、某開士非不退轉；某開士神通具足、某開士神通不具足；某開士神通具足，往詣東方江河沙等諸佛國土，稽首禮于如來、至真、等正覺，供養奉事；某開士未得神通、某開士當得神通；某開士佛土所有則當清凈、某開士國土所有不能清凈；某開士當教化眾生、某開士不教化；某開士為諸佛世尊所嘆；某開士諸佛世尊當近立在前、某開士諸佛世尊不現立前；某開士壽命當有限、某開士壽命無有量；某開士比丘眾當有限、某開士比丘眾當無限；某開士得無上正真之道成最正覺，以眾開士為僧；某開士得為佛時無開士眾；某開士當以勤苦行成、某開士當以安隱行成；某開士當究竟終始窮盡、某開士不究竟終始窮盡；某開士當坐道場樹下、某開士不坐道場樹下；某開士當有魔試、某開士無魔試。某開士如是，舍利弗！是為開士大士法眼凈。」
舍利弗白佛言：「云何開士大士佛眼凈？」
佛告舍利弗：「開士大士所用因與無上道意，金剛之喻三昧正受，具足一切諸通慧，如來十力、四無所畏、四分別辯、十八不共諸佛之法，大慈大悲，至於開士大士眼普達一切佛法，於一切佛法無
【現代漢語翻譯】 現代漢語譯本： 舍利弗！菩薩摩訶薩（開士大士，指發大乘心，行菩薩道的大修行者），他們的差別是這樣的：有的菩薩已經得到（諸佛）授記，將來會證得無上正等正覺（anuttara-samyak-sambodhi，佛教的最高智慧和覺悟）；有的菩薩還沒有得到無上正等正覺的授記；有的菩薩無所作為（不執著于任何行為）；有的菩薩是不退轉的（不會退失菩提心），有的菩薩不是不退轉的；有的菩薩神通具足，有的菩薩神通不具足；有的菩薩神通具足，能夠前往東方恒河沙數那樣多的佛國，頂禮如來、至真、等正覺（tathagata，arhat，samyaksambuddha，佛的三種尊號），供養侍奉；有的菩薩還沒有得到神通，有的菩薩將來會得到神通；有的菩薩的佛土將會清凈，有的菩薩的佛土不能清凈；有的菩薩將會教化眾生，有的菩薩不教化；有的菩薩被諸佛世尊所讚歎；有的菩薩諸佛世尊會親自站在他們面前，有的菩薩諸佛世尊不會顯現在他們面前；有的菩薩壽命有限，有的菩薩壽命無限；有的菩薩的比丘僧團有限，有的菩薩的比丘僧團無限；有的菩薩證得無上正等正覺，以眾菩薩為僧團；有的菩薩成佛時沒有菩薩僧團；有的菩薩將通過勤苦修行成佛，有的菩薩將通過安穩修行成佛；有的菩薩將究竟終始，窮盡一切，有的菩薩不究竟終始，不窮盡一切；有的菩薩將坐在菩提樹下成佛，有的菩薩不坐在菩提樹下成佛；有的菩薩會有魔的考驗，有的菩薩沒有魔的考驗。舍利弗！菩薩摩訶薩就是這樣，這就是菩薩摩訶薩的法眼清凈。
舍利弗問佛說：『什麼是菩薩摩訶薩的佛眼清凈？』
佛告訴舍利弗：『菩薩摩訶薩所用的因，與無上道的心意，如同金剛之喻的三昧正受（samadhi，禪定），具足一切神通智慧，如來的十力（dasabala，佛的十種力量）、四無所畏（catu-vaisaradyani，佛的四種無畏）、四無礙辯（catura-pratisamvidah，佛的四種辯才）、十八不共法（avenika-buddhadharma，佛獨有的十八種功德），大慈大悲，以至於菩薩摩訶薩的眼睛能夠普遍通達一切佛法，對於一切佛法沒有障礙，這就是菩薩摩訶薩的佛眼清凈。』
【English Translation】 English version: Shariputra! The differences among Bodhisattva-Mahasattvas (great beings who have generated the Bodhi mind and practice the Bodhisattva path) are as follows: Some Bodhisattvas have received predictions (from the Buddhas) that they will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); some Bodhisattvas have not received predictions of Anuttara-samyak-sambodhi; some Bodhisattvas are without actions (not attached to any actions); some Bodhisattvas are irreversible (will not regress from the Bodhi mind), and some are not irreversible; some Bodhisattvas are endowed with supernatural powers, and some are not; some Bodhisattvas, endowed with supernatural powers, can go to Buddha lands as numerous as the sands of the Ganges River in the east, bow their heads to the Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha), and make offerings and serve them; some Bodhisattvas have not yet attained supernatural powers, and some will attain them in the future; some Bodhisattvas' Buddha lands will be pure, and some will not be pure; some Bodhisattvas will teach sentient beings, and some will not; some Bodhisattvas are praised by the Buddhas, the World Honored Ones; some Bodhisattvas will have the Buddhas, the World Honored Ones, stand before them, and some will not have the Buddhas, the World Honored Ones, appear before them; some Bodhisattvas will have a limited lifespan, and some will have an unlimited lifespan; some Bodhisattvas will have a limited Bhikkhu (monk) Sangha (community), and some will have an unlimited Bhikkhu Sangha; some Bodhisattvas will attain Anuttara-samyak-sambodhi, with a Sangha of Bodhisattvas; some Bodhisattvas will not have a Bodhisattva Sangha when they become Buddhas; some Bodhisattvas will attain Buddhahood through diligent practice, and some will attain Buddhahood through peaceful practice; some Bodhisattvas will ultimately complete the beginning and the end, exhausting everything, and some will not ultimately complete the beginning and the end, not exhausting everything; some Bodhisattvas will sit under the Bodhi tree to attain Buddhahood, and some will not sit under the Bodhi tree to attain Buddhahood; some Bodhisattvas will have demonic tests, and some will not have demonic tests. Shariputra! This is how Bodhisattva-Mahasattvas are, and this is the purity of the Dharma Eye of Bodhisattva-Mahasattvas.
Shariputra asked the Buddha, 'What is the purity of the Buddha Eye of Bodhisattva-Mahasattvas?'
The Buddha told Shariputra, 'The causes used by Bodhisattva-Mahasattvas, along with the intention of the supreme path, are like the diamond-like Samadhi (meditative absorption), fully endowed with all supernatural powers and wisdom, the ten powers of the Tathagata (dasabala), the four fearlessnesses (catu-vaisaradyani), the four analytical knowledges (catura-pratisamvidah), the eighteen unique qualities of the Buddhas (avenika-buddhadharma), great loving-kindness and great compassion, to the extent that the eyes of Bodhisattva-Mahasattvas can universally penetrate all Buddha Dharmas, and there is no obstruction to any Buddha Dharma. This is the purity of the Buddha Eye of Bodhisattva-Mahasattvas.'
所不見、無所不聞，無有限量、無所不通。是，舍利弗！開士大士逮得無上正真之道，成最正覺時，乃能具足得佛眼凈。」
佛告舍利弗：「如是開士大士欲得五眼，當奉行六度無極。所以者何？是故六度無極，皆入一切諸善德法，皆悉解了聲聞法、緣覺法、開士法。是故，舍利弗！得平等心至斯行者，則便救攝一切諸法。當觀智慧度無極，智慧度無極是五眼之親母也。開士大士學是五眼，以逮得無上正真之道成最正覺。」◎
◎佛告舍利弗：「或有開士大士修于神通至度無極，無央數神通因緣之事，住於斯地，以一身之化若干形，還復為一身；於是墻壁隔礙山陵嵩高，越之無礙，如虛空中水品流行處為雲氣，譬如飛鳥遊行空中。出入于地，出無間、入無孔，譬如入水。履行水上其由如地，身出焰光猶如大火，此諸日月光明威神巍巍難及，則以手掌捫其日月而捉光明，猶得自在。身至梵天，不以神足而自貢高，意不慢恣亦無所念，其神足亦無所得，亦無憍逸。起亦無所想亦無念者，興自然空，自然空者則為寂寞，其自然者亦無所起。又如斯者，不發神足及神足行，唯以專思諸通慧事，是開士智度無極神足證慧神足所由。」
佛告舍利弗：「其開士大士凈于天耳越天人耳，得聞一一音、諸天人聲，亦
【現代漢語翻譯】 現代漢語譯本：『沒有什麼是看不見的，沒有什麼是聽不到的，沒有什麼是沒有的，沒有什麼是不能通達的。』舍利弗！菩薩摩訶薩證得無上正真之道，成就最正覺時，才能完全獲得清凈的佛眼。 佛告訴舍利弗：『像這樣的菩薩摩訶薩想要獲得五眼，應當奉行六度波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧，波羅蜜：到達彼岸）。為什麼呢？因為這六度波羅蜜，都包含一切善德之法，都能完全理解聲聞法、緣覺法、菩薩法。所以，舍利弗！以平等心行持這些法的人，就能救護和攝受一切諸法。應當觀察智慧波羅蜜，智慧波羅蜜是五眼的親生母親。菩薩摩訶薩學習這五眼，才能證得無上正真之道，成就最正覺。』 佛告訴舍利弗：『有的菩薩摩訶薩修習神通波羅蜜，有無數神通因緣之事，安住於此境界，能以一身化現若干形體，然後又恢復爲一身；能穿過墻壁、隔閡、高山，毫無障礙，就像在虛空中水流雲散一樣，又像飛鳥在空中飛行。能出入于地，出入無間隙、無孔洞，就像進入水中一樣。能在水面上行走，就像在地上行走一樣。身上發出火焰，就像大火一樣。日月的光明威神，都難以企及，能用手掌觸控日月，抓住光明，也能自在。身體能到達梵天，但不因神足而自高自大，心中不傲慢放縱，也沒有任何念頭，他的神足也沒有任何所得，也沒有驕傲放逸。起心動念時，也沒有任何想法和念頭，自然而然地空寂，自然空寂就是寂寞，其自然之性也沒有任何生起。又像這樣，不發動神足和神足的行動，只是專心思考各種通慧之事，這是菩薩的智度波羅蜜和神足證慧所由。』 佛告訴舍利弗：『菩薩摩訶薩清凈天耳，超越天人的耳朵，能聽到一切聲音、諸天人的聲音，也能聽到人、非人、畜生、餓鬼、地獄的聲音，以及一切諸佛菩薩的聲音，都能聽得清清楚楚，沒有絲毫遺漏。』
【English Translation】 English version: 'There is nothing unseen, nothing unheard, nothing non-existent, nothing not understood.' Shariputra! When a Bodhisattva Mahasattva attains the unsurpassed, true, and correct path, and achieves the most perfect enlightenment, then they are able to fully obtain the pure Buddha eye. The Buddha told Shariputra: 'Such a Bodhisattva Mahasattva, wishing to obtain the five eyes, should practice the Six Paramitas (Six Paramitas: generosity, discipline, patience, diligence, meditation, wisdom; Paramita: reaching the other shore). Why? Because these Six Paramitas all encompass all virtuous dharmas, and are able to fully understand the Sravaka Dharma, Pratyekabuddha Dharma, and Bodhisattva Dharma. Therefore, Shariputra! Those who practice these dharmas with an equal mind will be able to save and gather all dharmas. One should observe the Wisdom Paramita, for the Wisdom Paramita is the birth mother of the five eyes. A Bodhisattva Mahasattva learns these five eyes in order to attain the unsurpassed, true, and correct path and achieve the most perfect enlightenment.' The Buddha told Shariputra: 'Some Bodhisattva Mahasattvas cultivate the Paramita of Supernatural Powers, and have countless causes and conditions of supernatural powers. Abiding in this state, they can transform one body into many forms, and then return to one body; they can pass through walls, barriers, and high mountains without obstruction, just like water flowing and clouds dispersing in the empty sky, or like birds flying in the air. They can enter and exit the earth, entering without gaps or holes, just like entering water. They can walk on water as if walking on land. Their bodies emit flames like a great fire. The light and majestic power of the sun and moon are difficult to match, and they can touch the sun and moon with their palms, grasping their light, and they are free to do so. Their bodies can reach the Brahma heaven, but they do not become arrogant because of their supernatural powers. Their minds are not arrogant or indulgent, and they have no thoughts. Their supernatural powers have no attainment, and there is no pride or indulgence. When thoughts arise, there are no ideas or thoughts, and they are naturally empty and still. Natural emptiness is stillness, and their natural nature has no arising. Furthermore, they do not activate their supernatural powers or the actions of their supernatural powers, but only focus on contemplating the matters of wisdom and understanding. This is the source of the Bodhisattva's Wisdom Paramita and the supernatural power of wisdom.' The Buddha told Shariputra: 'The Bodhisattva Mahasattva purifies their heavenly ear, surpassing the ears of gods and humans. They can hear all sounds, the voices of gods and humans, as well as the voices of humans, non-humans, animals, hungry ghosts, and hell beings, and all the voices of Buddhas and Bodhisattvas. They can hear them clearly without any omission.'
不想念天耳之種，不作是念：『我聞其聲。』亦無所得。自然之空自然寂寞，其自然者，則無所起亦無所得亦無所念，亦不自念：『我得天耳。』唯以志於諸通事。開士大士是為行智慧度無極天耳證慧神通之行。」
佛告舍利弗：「其開士大士則知他人眾生心念虛實所趣，有欲心無慾心、有欲想無慾想、瞋恚心瞋恚想、離瞋恚心離瞋恚想、愚癡心愚癡想、離愚癡心離愚癡想、有思愛心離思愛心、有所受無所受、若舉若下、卒暴心安祥心、若大心若小心、若定心若不定心、若脫心若不脫心、其彼心污染甫當污染、其心染想甫當染想。如審曉了分別虛實，有無上心念于無上，亦無所念亦無所想。所以者何？諸心無心，所由起諸心無想念，則憂憶念往古遊居慧所證明，所以神通游于居慧所證明，所以神通以此御之。一心念識百日事百月事百歲事，一劫百劫無央數劫、無數百劫無數千劫、無央數億百千垓，悉識念之。本所在處，其字為某，種姓為某，所生如斯，食飲亦然，久住如此，壽命長短、苦樂善惡，從彼終沒、生於某處，此眾此生，彼所說如是。能識念無央數過去游居，亦不想念所獲神通。」
佛語舍利弗：「開士大士智慧度無極能如是者，則為識念往古遊居神通明證之慧，是為神通慧行。」
佛告
【現代漢語翻譯】 現代漢語譯本：不執著于天耳（能聽到遠處聲音的能力）的獲得，不產生『我聽到了聲音』這樣的念頭，也沒有任何所得。自然而然地空寂，這種自然的狀態，既沒有生起，也沒有所得，也沒有任何念頭，甚至不會想『我獲得了天耳』。只是專注于各種神通之事。菩薩摩訶薩（偉大的菩薩）這就是在修行般若波羅蜜（智慧的完美）時，以天耳通（天耳的神通）來證悟智慧的修行。 佛陀告訴舍利弗：『菩薩摩訶薩能知曉他人眾生的心念是真實還是虛妄，他們的意向，是有慾望還是沒有慾望，有慾望的想法還是沒有慾望的想法，有嗔恨心還是嗔恨的想法，沒有嗔恨心還是沒有嗔恨的想法，有愚癡心還是愚癡的想法，沒有愚癡心還是沒有愚癡的想法，有愛慾心還是沒有愛慾心，有所感受還是沒有感受，是向上還是向下，是急躁的心還是安詳的心，是廣大的心還是狹小的心，是禪定的心還是不禪定的心，是解脫的心還是不解脫的心，他們的心是正在被污染還是即將被污染，他們的染污想法是正在產生還是即將產生。』就像審視一樣清楚地分別真實和虛妄，有無上心念于無上，也沒有任何念頭和想法。為什麼呢？因為諸心本無自性，由諸心所產生的念頭也無自性，所以能回憶起過去世的經歷，以智慧來證明，所以神通才能在智慧的證明下運用，所以神通才能被這樣駕馭。一心能憶識百日、百月、百年的事情，一劫、百劫、無央數劫、無數百劫、無數千劫、無央數億百千垓的事情，都能憶識。知道他們過去所在的地方，名字是什麼，種姓是什麼，出生是什麼樣子，飲食是什麼，住了多久，壽命長短，苦樂善惡，從哪裡去世，又出生在哪裡，這個眾生，這個生命，他們所說的話是怎樣的。能憶識無央數過去世的經歷，也不執著于所獲得的神通。 佛陀告訴舍利弗：『菩薩摩訶薩以般若波羅蜜能做到這樣，就是以神通智慧來明證過去世的經歷，這就是神通智慧的修行。』 佛陀告訴舍利弗：
【English Translation】 English version: Not dwelling on the attainment of the divine ear (the ability to hear distant sounds), not generating the thought, 『I have heard a sound,』 and having no attainment. Naturally empty and still, this natural state has neither arising nor attainment, nor any thought, not even thinking, 『I have attained the divine ear.』 One simply focuses on all matters of supernormal powers. Bodhisattva-Mahasattvas (great Bodhisattvas), this is the practice of the perfection of wisdom (prajnaparamita), using the divine ear to realize wisdom through supernormal powers. The Buddha told Shariputra: 『Bodhisattva-Mahasattvas know the thoughts of other beings, whether they are real or false, their intentions, whether they have desires or not, whether they have thoughts of desire or not, whether they have anger or thoughts of anger, whether they are free from anger or thoughts of anger, whether they have ignorance or thoughts of ignorance, whether they are free from ignorance or thoughts of ignorance, whether they have thoughts of love or are free from thoughts of love, whether they have feelings or not, whether they are going up or down, whether they have an agitated mind or a peaceful mind, whether they have a great mind or a small mind, whether they have a concentrated mind or an unconcentrated mind, whether they have a liberated mind or an unliberated mind, whether their mind is being defiled or is about to be defiled, whether their defiled thoughts are arising or are about to arise.』 Just like examining something clearly, they distinguish between the real and the false, having the supreme mind focused on the supreme, without any thoughts or ideas. Why is this? Because all minds are without inherent nature, and the thoughts that arise from these minds are also without inherent nature. Therefore, they can recall past lives, proving it with wisdom. Thus, supernormal powers can be used under the proof of wisdom, and thus, supernormal powers can be controlled. With one mind, they can remember the events of a hundred days, a hundred months, a hundred years, one kalpa, a hundred kalpas, countless kalpas, countless hundreds of kalpas, countless thousands of kalpas, countless billions of hundreds of thousands of nayutas. They can remember all of these. They know where they were in the past, what their names were, what their lineage was, what their birth was like, what their food was, how long they lived, the length of their lives, their suffering and happiness, their good and bad deeds, where they passed away from, and where they were born. This being, this life, what they said was like this. They can remember countless past lives, and they do not cling to the supernormal powers they have attained. The Buddha told Shariputra: 『Bodhisattva-Mahasattvas who can do this through the perfection of wisdom are using the wisdom of supernormal powers to clearly prove past lives. This is the practice of wisdom through supernormal powers.』 The Buddha told Shariputra:
舍利弗：「其開士大士則以天眼睹于眾生生死終始、善根惡根、禍福善惡、趣安趣苦、微妙瑕穢，由其所作悉了知之。某可愍之，了身行惡、口言惡、心念惡，具足惡行，誹謗賢聖奉于邪見，以此緣故碎身壽命，趣於勤苦、墮于地獄。此仁賢等眾生之類，其身行善、口言善、心念善，眾行具足，不謗賢聖、奉遵正見，緣此行故，碎身壽終，趣于安隱升生天上。睹見八方上下可愍之，了身行惡、口言惡、心念惡，具足惡行，誹謗賢聖、奉于邪見。以此緣故，碎身壽命，趣於勤苦、墮地獄。此仁聖等眾生之類，其身行善、口言善、心念善，眾善具足，不謗聖賢、奉遵正見。緣此行故，碎身壽終，趣于安隱、升生天上。睹見八方上下，神通已達皆然，睹見十方無有蔽礙。」
佛告舍利弗：「其開士大士逮得知人心念，一日百日一歲百歲、一劫百劫千劫萬劫、億劫無央數劫無央數億億百千劫，至於無限。十方世界諸佛國土，所念無量，不可稱限、心無蔽礙，是謂開士大士知他人心所念往古遊居神通明證之慧神通慧行。」
佛告舍利弗：「開士大士自知身所從來，一生百生千生萬、億生無央數億生、一劫百劫千劫萬劫億劫無數億劫，善惡禍福、善惡所趣、父母兄弟宗室妻子、勢貴富樂、貧賤困苦、愚智窮達、名字種
【現代漢語翻譯】 現代漢語譯本 舍利弗問：『那些菩薩大士以天眼觀察眾生的生死輪迴，善根惡根，禍福善惡，趨向安樂還是痛苦，細微的瑕疵和污垢，都因為他們所作所為而完全瞭解。他們會憐憫那些身行惡事、口出惡言、心懷惡念，具足惡行，誹謗賢聖，信奉邪見的眾生，因為這些原因，他們身死命終后，會遭受苦難，墮入地獄。而那些仁賢的眾生，他們身行善事、口出善言、心懷善念，具足善行，不誹謗賢聖，信奉正見，因為這些善行，他們身死命終后，會趨向安穩，升入天界。菩薩大士以天眼觀察八方上下，憐憫那些身行惡事、口出惡言、心懷惡念，具足惡行，誹謗賢聖，信奉邪見的眾生，因為這些原因，他們身死命終后，會遭受苦難，墮入地獄。而那些仁聖的眾生，他們身行善事、口出善言、心懷善念，具足善行，不誹謗聖賢，信奉正見，因為這些善行，他們身死命終后，會趨向安穩，升入天界。菩薩大士以天眼觀察八方上下，神通已經通達，都是如此，觀察十方世界，沒有任何障礙。』 佛告訴舍利弗：『那些菩薩大士能夠知曉他人心中的念頭，無論是過去一日、百日、一年、百年、一劫、百劫、千劫、萬劫，乃至億劫、無數劫，乃至無限的時間。他們對於十方世界諸佛國土的念頭，都能知曉，其數量無量無邊，不可稱量，心中沒有任何障礙。這就是菩薩大士知曉他人心中所想，以及過去世的遊歷和居住，所擁有的神通明證之慧和神通慧行。』 佛告訴舍利弗：『菩薩大士能夠知道自己從何而來，無論是過去一生、百生、千生、萬生、億生、無數億生，一劫、百劫、千劫、萬劫、億劫、無數億劫，所經歷的善惡禍福，所趨向的善惡，父母兄弟宗室妻子，權勢富貴安樂，貧賤困苦，愚笨或聰慧，窮困或顯達，名字種姓，都能夠知曉。』
【English Translation】 English version Sariputra asked: 'Those Bodhisattva-Mahasattvas, with their heavenly eyes, observe the cycle of birth and death of all beings, their roots of good and evil, their fortunes and misfortunes, their paths to happiness or suffering, their subtle flaws and impurities, all of which they fully understand because of their actions. They pity those who commit evil deeds with their bodies, speak evil words with their mouths, and harbor evil thoughts in their minds, who are full of evil actions, who slander the virtuous and holy, and who adhere to wrong views. Because of these reasons, after their bodies break and their lives end, they will suffer hardships and fall into hell. On the other hand, those virtuous beings who perform good deeds with their bodies, speak good words with their mouths, and harbor good thoughts in their minds, who are full of good actions, who do not slander the virtuous and holy, and who adhere to right views, because of these good actions, after their bodies break and their lives end, they will go to peace and ascend to the heavens. The Bodhisattva-Mahasattvas, with their heavenly eyes, observe the eight directions, up and down, and pity those who commit evil deeds with their bodies, speak evil words with their mouths, and harbor evil thoughts in their minds, who are full of evil actions, who slander the virtuous and holy, and who adhere to wrong views. Because of these reasons, after their bodies break and their lives end, they will suffer hardships and fall into hell. On the other hand, those virtuous and holy beings who perform good deeds with their bodies, speak good words with their mouths, and harbor good thoughts in their minds, who are full of good actions, who do not slander the virtuous and holy, and who adhere to right views, because of these good actions, after their bodies break and their lives end, they will go to peace and ascend to the heavens. The Bodhisattva-Mahasattvas, with their heavenly eyes, observe the eight directions, up and down, and their supernatural powers have reached everywhere, and they observe the ten directions without any obstruction.' The Buddha told Sariputra: 'Those Bodhisattva-Mahasattvas can know the thoughts in the minds of others, whether it is one day, one hundred days, one year, one hundred years, one kalpa, one hundred kalpas, one thousand kalpas, ten thousand kalpas, or even billions of kalpas, countless kalpas, or even infinite time. They can know the thoughts in the Buddha lands of the ten directions, which are immeasurable and countless, and there is no obstruction in their minds. This is what is called the Bodhisattva-Mahasattvas' ability to know the thoughts of others, as well as their past travels and residences, and the wisdom and supernatural powers they possess.' The Buddha told Sariputra: 'The Bodhisattva-Mahasattvas can know where they came from, whether it is one past life, one hundred lives, one thousand lives, ten thousand lives, billions of lives, countless billions of lives, one kalpa, one hundred kalpas, one thousand kalpas, ten thousand kalpas, billions of kalpas, or countless billions of kalpas, the good and evil fortunes they experienced, the good and evil paths they took, their parents, siblings, relatives, wives, their power, wealth, and happiness, their poverty and suffering, their foolishness or wisdom, their poverty or success, their names and lineages, all of which they can know.'
姓，是為開士大士知身所從來往古遊居神明證之慧。神通慧行，五道自然睹見，十方無有蔽礙。」
佛告舍利弗：「開士大士有漏盡慧證神通為達，不墮聲聞、緣覺地，亦不想念他異之法，亦不想念：『我逮得無上正真之道，成最正覺。』亦不以漏盡之慧、神通之慧為慢逸念。設如來十力、四無所畏、四分別辯、十八不共諸佛之法，解十二因緣無根本、三十七品無端緒，教化一切。如是，舍利弗！開士大士智慧度無極為具足神通，已能具足則有長益，逮得無上正真之道，為最正覺。」
佛告舍利弗：「或有開士大士行智慧度無極住佈施度無極，見能嚴凈諸通道究竟真空，從其興受而行恩德。」
佛告舍利弗：「或有開士大士行智慧度無極住戒度無極，具足嚴凈諸通道究竟空，無信不信、無起不起，興立於誼永無所生。」
佛告舍利弗：「或有開士行智慧度無極住忍度無極，具足嚴凈諸通道究竟真空，興于忍辱，無有瞋恨，解知無本，一切悉空。」
佛告舍利弗：「或有開士大士行智慧度無極住精進度無極，具足嚴凈諸通道究竟真空，身意精進專於一誼，所行精進無有諸漏，興立此進。」
佛告舍利弗：「或有開士大士行智慧度無極住一心度無極，具足嚴凈諸通道究竟真空，其心
【現代漢語翻譯】 現代漢語譯本：'姓'，是指開士大士（菩薩）知道自身從何而來，往昔的遊歷居所，以及神明所證悟的智慧。他們以神通智慧行事，自然能洞見五道（地獄、餓鬼、畜生、人、天），十方世界沒有任何遮蔽阻礙。 佛陀告訴舍利弗：『開士大士以漏盡的智慧證得神通，是爲了通達真理，不墮入聲聞、緣覺的境界，也不執著于其他不同的法門，更不會想念：『我已證得無上正真之道，成就最正覺。』他們也不會因為擁有漏盡的智慧和神通的智慧而產生驕慢放逸的念頭。即使擁有如來的十力、四無所畏、四無礙辯才、十八不共佛法，通達十二因緣的無根本性、三十七道品的無端緒性，他們也會以此教化一切眾生。』舍利弗啊！開士大士的智慧度無極是圓滿具足神通的，已經能夠具足神通，就會有增長，最終證得無上正真之道，成就最正覺。 佛陀告訴舍利弗：『有的開士大士修行智慧度無極，安住于佈施度無極，他們看到能莊嚴清凈一切通道，達到究竟的空性，從而發起並實踐恩德。』 佛陀告訴舍利弗：『有的開士大士修行智慧度無極，安住于戒度無極，他們圓滿莊嚴清凈一切通道，達到究竟的空性，既不執著于有信，也不執著于無信，既不執著于生起，也不執著于不生起，在道義上堅定不移，永不退轉。』 佛陀告訴舍利弗：『有的開士大士修行智慧度無極，安住于忍度無極，他們圓滿莊嚴清凈一切通道，達到究竟的空性，發起忍辱之心，沒有瞋恨，了知一切法無自性，皆是空性。』 佛陀告訴舍利弗：『有的開士大士修行智慧度無極，安住于精進度無極，他們圓滿莊嚴清凈一切通道，達到究竟的空性，身心精進，專注于道義，所行的精進沒有煩惱，以此建立精進。』 佛陀告訴舍利弗：『有的開士大士修行智慧度無極，安住於一心度無極，他們圓滿莊嚴清凈一切通道，達到究竟的空性，他們的心
【English Translation】 English version: 'Lineage' refers to the Bodhisattva Mahasattvas knowing where their bodies come from, their past travels and abodes, and the wisdom that the enlightened beings have realized. They act with the wisdom of spiritual powers, naturally seeing the five paths (hell, hungry ghosts, animals, humans, and gods), and there is no obstruction in the ten directions. The Buddha told Shariputra, 'Bodhisattva Mahasattvas attain spiritual powers through the wisdom of the exhaustion of outflows, in order to reach the truth, not falling into the realms of Sravakas and Pratyekabuddhas, nor clinging to other different dharmas, nor thinking, 'I have attained the unsurpassed true path and achieved the most perfect enlightenment.' They also do not have arrogant or indulgent thoughts because of their wisdom of the exhaustion of outflows and the wisdom of spiritual powers. Even if they possess the ten powers of the Tathagata, the four fearlessnesses, the four analytical eloquences, the eighteen unique qualities of the Buddhas, and understand the rootlessness of the twelve links of dependent origination and the lack of beginning and end of the thirty-seven factors of enlightenment, they will use these to teach all sentient beings.' Shariputra! The wisdom perfection of Bodhisattva Mahasattvas is complete with spiritual powers, and having already attained spiritual powers, they will grow, and ultimately attain the unsurpassed true path and achieve the most perfect enlightenment. The Buddha told Shariputra, 'Some Bodhisattva Mahasattvas practice the perfection of wisdom and abide in the perfection of giving. They see that they can adorn and purify all paths, reaching ultimate emptiness, and from this they arise and practice kindness.' The Buddha told Shariputra, 'Some Bodhisattva Mahasattvas practice the perfection of wisdom and abide in the perfection of morality. They completely adorn and purify all paths, reaching ultimate emptiness, neither clinging to belief nor disbelief, neither clinging to arising nor non-arising, and they stand firm in righteousness, never retreating.' The Buddha told Shariputra, 'Some Bodhisattva Mahasattvas practice the perfection of wisdom and abide in the perfection of patience. They completely adorn and purify all paths, reaching ultimate emptiness, arising with patience, without hatred, understanding that all dharmas are without self-nature, and are all empty.' The Buddha told Shariputra, 'Some Bodhisattva Mahasattvas practice the perfection of wisdom and abide in the perfection of diligence. They completely adorn and purify all paths, reaching ultimate emptiness, with body and mind diligent, focused on righteousness, and their diligence is without outflows, establishing this diligence.' The Buddha told Shariputra, 'Some Bodhisattva Mahasattvas practice the perfection of wisdom and abide in the perfection of concentration. They completely adorn and purify all paths, reaching ultimate emptiness, their minds
不亂，不舉不下、不起不滅，興立斯禪。」
佛告舍利弗：「或有開士大士行智慧度無極住智慧度無極，具足嚴凈諸通道究竟真空，除邪見心，勸發無智，興無所與。」
佛告舍利弗：「如是開士大士行智慧度無極住六度無極，具足嚴凈諸通道究竟真空，來不來者若無去來，與無所受、不施不慳，不戒不犯、不忍不怒、不進不怠、不禪不亂、不智不愚，其所施者亦無所念亦無想念，佈施慳貪、持戒犯禁、忍辱瞋恚、精進懈怠、一心亂意、智慧愚癡；不念罵詈、不念歌嘆，有為亦不想念，無起者、無所瞋者、無所罵者，亦不想念有所言談，亦不念有亦不念無。」
佛言：「舍利弗！是開士大士行智慧度無極名德之稱，聲聞、緣覺所不能及。備斯德已，教化眾生、嚴凈土，行於大慈得諸通道慧。」
佛告舍利弗：「開士大士智慧度無極，常發等心向于眾生。已能等心向于眾生，則便獲致等於諸法。已能獲致等諸法者，則能得立等諸眾生，一切諸法應時現在，則為佛世尊所見愛敬，及諸開士、一切聲聞、緣覺所見欽奉。然覆在在所生處，目未曾見不可之事，耳不聞惡聲、鼻不聞臭、口無惡味、身無粗堅、心無邪法。開士大士行智慧度無極能如是者，終不亡失無上正真之道。」
佛說是智慧度
【現代漢語翻譯】 現代漢語譯本：不散亂，不向上舉也不向下放，不生起也不滅亡，興起這樣的禪定。 佛陀告訴舍利弗：『有些開悟的菩薩大士修行般若波羅蜜（智慧度，到達彼岸的智慧）時，安住于般若波羅蜜，圓滿清凈各種神通，達到究竟的空性，去除邪見之心，勸導啓發那些沒有智慧的人，興起無所執著的行為。』 佛陀告訴舍利弗：『這樣的開悟菩薩大士修行般若波羅蜜，安住於六度波羅蜜（六種到達彼岸的修行方法），圓滿清凈各種神通，達到究竟的空性，對於來與不來，如同沒有來去；對於接受與不接受，如同沒有接受；不佈施也不慳吝，不持戒也不犯戒，不忍辱也不發怒，不精進也不懈怠，不禪定也不散亂，不智慧也不愚癡。他們所施捨的，也沒有任何念頭或想法。佈施與慳貪，持戒與犯禁，忍辱與瞋恚，精進與懈怠，一心與亂意，智慧與愚癡，他們都不執著。不記掛辱罵，不記掛讚歎，對於有為法也不執著，沒有生起者，沒有瞋恨者，沒有辱罵者，也不執著于任何言談，不執著于有，也不執著于無。』 佛陀說：『舍利弗！這是開悟菩薩大士修行般若波羅蜜的德行和稱讚，是聲聞（聽聞佛法而修行的人）、緣覺（獨自覺悟的人）所不能達到的。具備這樣的德行后，他們教化眾生，莊嚴清凈佛土，行持大慈悲心，獲得各種神通智慧。』 佛陀告訴舍利弗：『開悟菩薩大士修行般若波羅蜜，常常以平等心對待眾生。已經能夠以平等心對待眾生，就能獲得與諸法平等的境界。已經能夠獲得與諸法平等的境界，就能使一切眾生平等。一切諸法應時顯現，就會被佛世尊所見、所愛、所敬，以及被諸菩薩、一切聲聞、緣覺所見、所欽佩。而且，無論在何處出生，眼睛從未見過不可思議的事情，耳朵不聽惡聲，鼻子不聞臭味，口中沒有惡味，身體沒有粗糙堅硬的感覺，心中沒有邪法。開悟菩薩大士修行般若波羅蜜能夠做到這樣，最終不會失去無上正真之道。』 佛陀說完般若波羅蜜的教義。
【English Translation】 English version: 'Not being scattered, not lifting up nor putting down, not arising nor ceasing, establishing such a dhyana (meditation).' The Buddha told Sariputra: 'There are Bodhisattva Mahasattvas (great beings seeking enlightenment) who practice Prajna Paramita (perfection of wisdom, wisdom that reaches the other shore), abide in Prajna Paramita, fully purify all spiritual powers, attain ultimate emptiness, remove the mind of wrong views, encourage and inspire those without wisdom, and engage in actions without attachment.' The Buddha told Sariputra: 'Such Bodhisattva Mahasattvas, practicing Prajna Paramita, abide in the Six Paramitas (six perfections of practice), fully purify all spiritual powers, attain ultimate emptiness. Regarding coming and not coming, it is as if there is no coming or going; regarding receiving and not receiving, it is as if there is no receiving; neither giving nor being stingy, neither keeping precepts nor breaking them, neither being patient nor being angry, neither being diligent nor being lazy, neither being in dhyana nor being scattered, neither being wise nor being foolish. What they give, they have no thought or idea of. Giving and stinginess, keeping precepts and breaking them, patience and anger, diligence and laziness, one-pointedness and distraction, wisdom and foolishness, they do not cling to any of these. They do not dwell on insults, nor on praise, nor on conditioned phenomena. There is no one who arises, no one who is angry, no one who insults, nor do they cling to any speech. They do not cling to existence, nor do they cling to non-existence.' The Buddha said: 'Sariputra! This is the virtue and praise of Bodhisattva Mahasattvas practicing Prajna Paramita, which Sravakas (those who hear the teachings and practice), and Pratyekabuddhas (those who attain enlightenment on their own) cannot reach. Having attained such virtue, they teach sentient beings, purify Buddha lands, practice great compassion, and attain all spiritual powers and wisdom.' The Buddha told Sariputra: 'Bodhisattva Mahasattvas practicing Prajna Paramita always treat all beings with an equal mind. Having been able to treat all beings with an equal mind, they then attain equality with all dharmas (phenomena). Having been able to attain equality with all dharmas, they then establish all beings equally. When all dharmas manifest at the right time, they will be seen, loved, and respected by the Buddha World Honored One, as well as by all Bodhisattvas, Sravakas, and Pratyekabuddhas. Moreover, wherever they are born, their eyes have never seen anything unbelievable, their ears do not hear evil sounds, their noses do not smell foul odors, their mouths have no bad taste, their bodies have no rough or hard sensations, and their minds have no wrong views. Bodhisattva Mahasattvas practicing Prajna Paramita who can do this will ultimately not lose the unsurpassed, true, and correct path.' The Buddha finished speaking about the teachings of Prajna Paramita.
無極品時，三百比丘悉修行者，皆以瓔珞奉散佛上，發無上正真之道心。佛爾時笑。賢者阿難即從坐起，更整衣服，右膝著地，叉手白佛：「何因緣笑？既笑當有意。」
佛告阿難：「此三百比丘，六十一劫當得作佛，號曰大英如來、至真、等正覺、明行成為、善逝、無上士、道御、天人師，號佛眾祐。於是終沒，當生阿閦如來、至真、等正覺國土。六萬欲行天當在彌勒佛世時，出家為沙門，承佛聖旨，于彼世時尋見千佛，所行在於眾生，八方上下亦復如是，各見千佛及諸國土。又復睹見此忍世界嚴凈無瑕，如彼諸佛如來、至真等正覺世界，于彼萬人各自發愿：『吾等各興行意，欲現在現在佛國。』時佛即知善男子心之所念，即復笑。」
阿難長跪重問佛言：「何因緣笑？笑必有意。」
佛告阿難：「見是萬人建立愿不？」
對曰：「唯然，世尊！」
告曰：「此萬人於此壽終所生佛國，未曾遠離諸佛如來，然後得佛，號嚴凈如來、至真、等正覺也。」◎
◎摩訶般若波羅蜜嘆等品第四
於是賢者舍利弗、摩訶目揵連、大迦葉此等，及余無數聖通明達比丘，及菩薩摩訶薩，清信士、清信女，悉白佛言：「唯然，世尊！如是行者，為是菩薩摩訶薩大度無極微妙波羅蜜，無能
【現代漢語翻譯】 現代漢語譯本：當沒有極品（指珍貴的供品）時，三百位比丘修行者，都用瓔珞（一種用珠玉穿成的裝飾品）供奉散在佛的身上，發起了無上正真之道的決心。佛當時笑了。賢者阿難立刻從座位上站起來，整理好衣服，右膝跪地，合掌向佛請示：『是什麼因緣讓您發笑？既然笑了，一定有其含義。』 佛告訴阿難：『這三百位比丘，在六十一劫后將成佛，佛號為大英如來（Tathagata，如來）、至真（Arhat，應供）、等正覺（Samyaksambuddha，正等覺）、明行成為（Vidyacharana-sampanna，明行足）、善逝（Sugata，善逝）、無上士（Anuttara，無上）、道御（Purushadamyasarathi，調御丈夫）、天人師（Shasta devamanushyanam，天人師），號為佛眾祐。他們在此結束后，將往生到阿閦如來（Akshobhya，不動如來）的國土。六萬欲行天（指欲界天人）將在彌勒佛（Maitreya，未來佛）的時代，出家為沙門（Shramana，沙門），秉承佛的聖旨，在那時尋見千佛，他們所行在於利益眾生，八方上下也都是如此，各自見到千佛和諸佛國土。他們又看到這個堪忍世界（Saha，娑婆世界）莊嚴清凈，沒有瑕疵，如同那些諸佛如來、至真等正覺的世界，在那時，一萬人各自發愿：『我們各自興起修行的意願，想要現在就往生到佛國。』這時，佛知道這些善男子心中所想，就又笑了。』 阿難長跪再次問佛：『是什麼因緣讓您發笑？笑一定有其含義。』 佛告訴阿難：『你看到這一萬人建立的願望了嗎？』 阿難回答說：『是的，世尊！』 佛告訴阿難：『這一萬人在此壽終后所往生的佛國，將不會遠離諸佛如來，然後他們將成佛，佛號為嚴凈如來（Vimala Tathagata，凈光如來）、至真、等正覺。』 於是，賢者舍利弗（Sariputra，舍利子）、摩訶目犍連（Maha Maudgalyayana，大目犍連）、大迦葉（Mahakasyapa，摩訶迦葉）這些人，以及其餘無數神通明達的比丘，和菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），清信士（Upasaka，優婆塞）、清信女（Upasika，優婆夷），都向佛稟告說：『是的，世尊！像這樣的修行者，是菩薩摩訶薩的大度無極微妙波羅蜜（Paramita，波羅蜜），沒有誰能……』
【English Translation】 English version: When there were no exquisite offerings, three hundred Bhikshus (monks) who were practitioners, all offered and scattered necklaces (ornamental chains of beads or jewels) upon the Buddha, and generated the aspiration for the unsurpassed, true, and righteous path. The Buddha then smiled. The venerable Ananda immediately rose from his seat, adjusted his robes, knelt on his right knee, and with palms joined, asked the Buddha: 'What is the cause and condition for your smile? Since you have smiled, there must be a reason.' The Buddha told Ananda: 'These three hundred Bhikshus, after sixty-one kalpas (eons), will attain Buddhahood, and their Buddha name will be Great Hero Tathagata (Tathagata, Thus Gone One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyaksambuddha, Perfectly Enlightened One), Vidyacharana-sampanna (Vidyacharana-sampanna, Perfect in Knowledge and Conduct), Sugata (Sugata, Well Gone One), Anuttara (Anuttara, Unsurpassed One), Purushadamyasarathi (Purushadamyasarathi, Tamer of Men), Shasta devamanushyanam (Shasta devamanushyanam, Teacher of Gods and Humans), known as the Buddha, the protector of all. After their passing, they will be reborn in the Buddha-land of Akshobhya Tathagata (Akshobhya, Immovable One). Sixty thousand Devas (gods) of the desire realm will, in the time of Maitreya Buddha (Maitreya, Future Buddha), leave home to become Shramanas (Shramana, Ascetics), receiving the Buddha's holy decree, and at that time, they will find a thousand Buddhas. Their practice will be for the benefit of all beings, and in all eight directions, they will each see a thousand Buddhas and their Buddha-lands. They will also see this Saha world (Saha, World of Endurance) adorned and pure, without blemish, like the worlds of those Buddhas, Tathagatas, Arhats, and Samyaksambuddhas. At that time, ten thousand people will each make the vow: 'We each wish to generate the intention to practice, desiring to be reborn in a Buddha-land now.' Then, the Buddha, knowing the thoughts of these good men, smiled again.' Ananda knelt again and asked the Buddha: 'What is the cause and condition for your smile? There must be a reason for your smile.' The Buddha told Ananda: 'Do you see the vows established by these ten thousand people?' Ananda replied: 'Yes, World Honored One!' The Buddha said: 'These ten thousand people, after their lives end here, will be reborn in a Buddha-land, and will never be separated from the Buddhas, Tathagatas, and then they will attain Buddhahood, and their Buddha name will be Vimala Tathagata (Vimala Tathagata, Pure Light Tathagata), Arhat, and Samyaksambuddha.' Then, the venerable Sariputra (Sariputra, Shariputra), Maha Maudgalyayana (Maha Maudgalyayana, Great Maudgalyayana), Mahakasyapa (Mahakasyapa, Great Kasyapa), and others, as well as countless other Bhikshus with spiritual powers and clear understanding, and Bodhisattva-mahasattvas (Bodhisattva-mahasattva, Great Bodhisattvas), Upasakas (Upasaka, Laymen), and Upasikas (Upasika, Laywomen), all said to the Buddha: 'Yes, World Honored One! Such practitioners, are they the Bodhisattva-mahasattvas' great, boundless, subtle Paramita (Paramita, Perfection), that no one can...'
勝者；最超波羅蜜，無能越者；甚尊波羅蜜，則而有持勢名波羅蜜，無能及者；無上波羅蜜，無能過者；無量波羅蜜，無能過者；是諸菩薩摩訶薩無倫波羅蜜，所度無極；無雙波羅蜜、空度無限。唯然，世尊！是菩薩摩訶薩已相為空而度無極，無想波羅蜜所度無念，無愿波羅蜜所度無著。一切諸法空，悉自然無所有故。空波羅蜜自然空故，一切德具足波羅蜜所度無極。唯然，世尊！諸菩薩摩訶薩一切德備般若波羅蜜，無能當者；無所行波羅蜜，謂菩薩摩訶薩波羅蜜也。於是菩薩摩訶薩能等無等，其所施與假能具足等無等波羅蜜，則能到已還等，已能獲到等無等，至於阿耨多羅三耶三菩；尸波羅蜜能還致等無等羼、惟逮、禪、般若波羅蜜，譬如菩薩行檀波羅蜜應所當爲。天中天！不但有般若波羅蜜，便能獲致等於無等，則于真法，色痛癢思想生死識，若轉法輪，等無所等。過去佛天中天，當來現在諸佛，悉行是般若波羅蜜，轉等於無等之法輪者。是故，世尊！菩薩摩訶薩欲度一切諸法之表，當行般若波羅蜜。菩薩摩訶薩當爲作禮，諸天、人民、阿須倫，悉為行般若波羅蜜者稽首作禮。」
佛即告是于無央數諸聲聞菩薩摩訶薩：「如是，如是！善男子！當爲菩薩摩訶薩作禮；諸天、人民、阿須倫，若有行般若波羅蜜
{ "translations": [ "現代漢語譯本：勝者（指佛陀）；最超勝的波羅蜜（paramita，意為「到彼岸」），沒有能超越的；極其尊貴的波羅蜜，具有持勢之名的波羅蜜，沒有能比得上的；無上的波羅蜜，沒有能超過的；無量的波羅蜜，沒有能超過的；這些菩薩摩訶薩的無倫波羅蜜，所度化的眾生是無邊無際的；無雙的波羅蜜，空性所度化的眾生是無限的。是的，世尊！這些菩薩摩訶薩已經以空性的認知來度化無邊的眾生，以無想的波羅蜜來度化無念的狀態，以無愿的波羅蜜來度化無執著的狀態。一切諸法皆是空性，自然而然地沒有任何實體。空性的波羅蜜自然是空性的，一切功德具足的波羅蜜所度化的眾生是無邊無際的。是的，世尊！諸位菩薩摩訶薩一切功德都具備般若波羅蜜（prajnaparamita，意為「智慧到彼岸」），沒有能與之匹敵的；無所行的波羅蜜，指的是菩薩摩訶薩的波羅蜜。因此，菩薩摩訶薩能夠等同於無等，他們所施與的假象能夠圓滿等同於無等的波羅蜜，就能達到並返回等同的狀態，已經能夠獲得等同於無等的狀態，直至阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）；尸波羅蜜（sila-paramita，意為「持戒到彼岸」）能夠返回並達到等同於無等的狀態，羼提波羅蜜（ksanti-paramita，意為「忍辱到彼岸」）、惟逮波羅蜜（virya-paramita，意為「精進到彼岸」）、禪波羅蜜（dhyana-paramita，意為「禪定到彼岸」）、般若波羅蜜，譬如菩薩行佈施波羅蜜應當做的那樣。天中之天（指佛陀）！不僅僅有般若波羅蜜，就能獲得等同於無等的狀態，那麼對於真理，色、受、想、行、識，如果轉動法輪，就等同於無所等同。過去的佛陀、天中之天，未來的和現在的諸佛，都修行這般若波羅蜜，轉動等同於無等的法輪。因此，世尊！菩薩摩訶薩想要度化一切諸法的表象，應當修行般若波羅蜜。菩薩摩訶薩應當向他們作禮，諸天、人民、阿修羅，都應當向修行般若波羅蜜的人稽首作禮。」, "佛陀即告訴無數的聲聞和菩薩摩訶薩：「是的，是的！善男子！應當向菩薩摩訶薩作禮；諸天、人民、阿修羅，如果有修行般若波羅蜜的" ], "english_translations": [ "English version: The Victorious One (referring to the Buddha); the most transcendent Paramita (paramita, meaning 'perfection' or 'to the other shore'), which none can surpass; the most venerable Paramita, which has the name of holding power, which none can equal; the unsurpassed Paramita, which none can exceed; the immeasurable Paramita, which none can exceed; these Bodhisattva Mahasattvas' incomparable Paramita, the beings they liberate are boundless; the unparalleled Paramita, the beings liberated by emptiness are infinite. Yes, World Honored One! These Bodhisattva Mahasattvas have already liberated boundless beings with the realization of emptiness, liberated the state of non-thought with the Paramita of non-perception, and liberated the state of non-attachment with the Paramita of non-desire. All dharmas are empty, naturally without any substance. The Paramita of emptiness is naturally empty, and the beings liberated by the Paramita of all virtues are boundless. Yes, World Honored One! All the virtues of the Bodhisattva Mahasattvas are equipped with Prajnaparamita (prajnaparamita, meaning 'wisdom to the other shore'), which none can match; the Paramita of non-action, which refers to the Paramita of the Bodhisattva Mahasattva. Therefore, the Bodhisattva Mahasattvas are able to be equal to the unequal, and the illusions they give can fulfill the Paramita of being equal to the unequal, then they can reach and return to the state of equality, and they have already been able to obtain the state of being equal to the unequal, until Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, meaning 'unexcelled perfect enlightenment'); Sila-paramita (sila-paramita, meaning 'morality to the other shore') can return and reach the state of being equal to the unequal, Ksanti-paramita (ksanti-paramita, meaning 'patience to the other shore'), Virya-paramita (virya-paramita, meaning 'effort to the other shore'), Dhyana-paramita (dhyana-paramita, meaning 'meditation to the other shore'), and Prajnaparamita, just as the Bodhisattva should do when practicing the Paramita of giving. The God of Gods (referring to the Buddha)! It is not only with Prajnaparamita that one can obtain the state of being equal to the unequal, then with regard to the truth, form, feeling, perception, volition, and consciousness, if one turns the Dharma wheel, it is equal to being unequal to anything. The Buddhas of the past, the God of Gods, and the Buddhas of the future and present, all practice this Prajnaparamita, turning the Dharma wheel that is equal to the unequal. Therefore, World Honored One! Bodhisattva Mahasattvas who wish to liberate the appearance of all dharmas should practice Prajnaparamita. Bodhisattva Mahasattvas should pay homage to them, and all gods, people, and asuras should bow their heads and pay homage to those who practice Prajnaparamita.", "The Buddha then told the countless Shravakas and Bodhisattva Mahasattvas: 'Yes, yes! Good men! You should pay homage to the Bodhisattva Mahasattvas; all gods, people, and asuras, if there are those who practice Prajnaparamita'" ] }
者，皆來歸命。」
佛語舍利弗：「若菩薩摩訶薩來現於世化現人間，若在天上，現君子、族姓、梵志、長者，若現在轉輪聖王，四王天上、忉利天、焰天、兜率天、尼摩羅天、波羅尼蜜天上、阿迦膩吒天，須陀洹、斯陀含、阿那含、阿羅漢現出世間，辟支佛、怛薩阿竭、阿羅呵、三耶三佛現在世間。」
佛言：「以是故，舍利弗！菩薩摩訶薩而來現耳，若能致獲飲食、衣服、床臥具、屋宅燈火、明月珠寶、水精琉璃、璧玉金銀、珊瑚琥珀、硨磲碼瑙，以給眾生。」
佛語舍利弗：「不以是故出現世間，以持斯語救護世間使得安隱。諸天人民所會伎樂，皆是菩薩摩訶薩懷來致現。所以者何？菩薩摩訶薩設有所行修六波羅蜜者，住六波羅蜜，欲勸眾生布施之故，便自施與，持戒、忍辱、精進、一心、智慧，亦復如是，以勸群萌修般若波羅蜜。是故，舍利弗！菩薩摩訶薩安一切眾生之類。」◎
◎摩訶般若波羅蜜授決品第五
於是世尊即出舌本，覆三千大千世界。從其舌本出無央數光明之耀，照于東方諸佛世界。應時東方江河沙等諸佛國土，而無央數不可計會諸菩薩摩訶薩睹光明，各各在其佛土自往咨啟諸佛世尊，而問斯誼：「唯，天中天！是何威神而令此土光明普照？」於時其國諸如來
【現代漢語翻譯】 現代漢語譯本：這些人，都來歸順依附。
佛告訴舍利弗：『如果菩薩摩訶薩來到世間，化現於人間，或者在天上，顯現為君子、貴族、婆羅門、長者，或者顯現為轉輪聖王，在四王天、忉利天、焰天、兜率天、尼摩羅天、波羅尼蜜天、阿迦膩吒天，須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）顯現於世間，辟支佛（緣覺）、怛薩阿竭（如來）、阿羅呵（應供）、三耶三佛（正等覺）顯現於世間。』
佛說：『因此，舍利弗！菩薩摩訶薩才來到世間顯現，如果能獲得飲食、衣服、床鋪臥具、房屋宅院、燈火照明、明月珠寶、水晶琉璃、璧玉金銀、珊瑚琥珀、硨磲瑪瑙，用來供給眾生。』
佛告訴舍利弗：『菩薩摩訶薩不是因為這些才出現於世間，而是爲了持守這些教誨來救護世間，使眾生得到安穩。諸天人民所聚集的伎樂，都是菩薩摩訶薩懷著慈悲心而顯現的。這是為什麼呢？菩薩摩訶薩如果有所修行，修持六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），安住於六波羅蜜，爲了勸導眾生行佈施，就自己先佈施；持戒、忍辱、精進、一心、智慧也是如此，以此來勸導眾生修習般若波羅蜜（智慧到彼岸）。所以，舍利弗！菩薩摩訶薩安頓一切眾生。』
◎摩訶般若波羅蜜授決品第五
這時，世尊伸出舌頭，覆蓋三千大千世界。從他的舌頭發出無數的光芒，照耀東方諸佛世界。當時，東方恒河沙數般的諸佛國土，無數不可計量的菩薩摩訶薩看到光明，各自在自己的佛土向諸佛世尊請教，詢問其中的含義：『世尊！是什麼樣的威神力，使得此土光明普照？』這時，那些國土的如來
【English Translation】 English version: These all come to take refuge and submit themselves.
The Buddha said to Sariputra, 'If a Bodhisattva Mahasattva appears in the world, manifesting in the human realm, or in the heavens, appearing as a gentleman, a noble, a Brahmin, an elder, or manifesting as a Wheel-Turning Sage King, in the Heaven of the Four Kings, the Trayastrimsha Heaven, the Yama Heaven, the Tushita Heaven, the Nirmarati Heaven, the Paranirmita Vasavartin Heaven, the Akanishta Heaven, a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one) appears in the world, a Pratyekabuddha (solitary buddha), a Tathagata (thus-gone), an Arhat (worthy of offerings), a Samyaksambuddha (perfectly enlightened one) appears in the world.'
The Buddha said, 'Therefore, Sariputra! A Bodhisattva Mahasattva appears in the world, if they can obtain food, clothing, bedding, dwellings, lighting, bright moon jewels, crystal, lapis lazuli, jade, gold, silver, coral, amber, tridacna, and agate, to provide for sentient beings.'
The Buddha said to Sariputra, 'A Bodhisattva Mahasattva does not appear in the world for these reasons, but to uphold these teachings to protect the world and bring peace to sentient beings. The music and entertainment that the gods and people gather for are all manifested by the Bodhisattva Mahasattva with compassion. Why is this? If a Bodhisattva Mahasattva practices the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom), dwells in the Six Paramitas, in order to encourage sentient beings to practice generosity, they first give themselves; the same is true for morality, patience, diligence, concentration, and wisdom, in order to encourage sentient beings to cultivate Prajnaparamita (perfection of wisdom). Therefore, Sariputra! The Bodhisattva Mahasattva settles all kinds of sentient beings.'
◎Chapter Five on the Prediction of Mahaprajnaparamita
Then, the World Honored One extended his tongue, covering the three thousand great thousand worlds. From his tongue emanated countless rays of light, illuminating the Buddha worlds of the East. At that time, in the Buddha lands of the East, as numerous as the sands of the Ganges River, countless immeasurable Bodhisattva Mahasattvas saw the light, and each in their own Buddha land inquired of their respective Buddhas, asking the meaning: 'World Honored One! What kind of divine power is it that causes this land to be illuminated by such light?' At that time, the Tathagatas of those lands
眾，各各告菩薩摩訶薩：「善男子！欲知此變，西方去此江河沙等諸佛世界，有佛土名曰忍界，其佛號釋迦文怛薩阿竭、阿羅訶、三耶三佛，出舌本光明，照于東方江河沙等世尊世界，普令照曜周及十方。所以然者，為諸菩薩摩訶薩講般若波羅蜜。」於時彼土菩薩摩訶薩各自啟佛：「唯然，大聖！我等欲往稽首歸命釋迦文如來及諸菩薩摩訶薩，並欲聽省般若波羅蜜。」其佛告曰：「往，善男子！從仁擇時，如爾所欲。」時諸菩薩啟佛見聽，各各自取眾蓋幢幡、香華敷飾、雜香搗香、金花銀花，往詣釋迦文怛薩阿竭、阿羅呵、三耶三佛，稽首佛足，各以所赍眾蓋幢幡、香華敷飾、雜香搗香、金華銀華，用散佛上及諸菩薩諸聲聞上。
八方上下亦無央數不可計會諸菩薩摩訶薩，各各自於其國啟白世尊：「此之威曜，何所從來？」諸佛告曰：「有佛號名釋迦文尼怛薩阿竭、阿羅呵、三耶三佛，出舌本光明之德，各照十方江河沙等諸佛國土，是其威曜。」時諸菩薩各啟其佛：「欲往稽首釋迦文見諸菩薩。」諸佛告曰：「往，族姓子！從仁擇時，如志所欲。」諸菩薩眾各赍供養，往詣釋迦文怛薩阿竭、阿羅訶、三耶三佛，稽首作禮。進上所赍，卻坐一面，聽佛所說。
於時四大王天上諸天人，忉利天、焰天、兜率天
【現代漢語翻譯】 現代漢語譯本 大眾各自對菩薩摩訶薩說：『善男子！想要知道這種變化的原因，在西方，經過像恒河沙數一樣多的佛世界，有一個佛土名叫忍界（Saha world），那裡的佛號是釋迦文怛薩阿竭（Sakyamuni Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺），他伸出舌根的光明，照耀東方像恒河沙數一樣多的世尊世界，普遍照耀周遍十方。之所以這樣，是爲了給諸菩薩摩訶薩講說般若波羅蜜（Prajnaparamita，智慧到彼岸）。』當時，那個佛土的菩薩摩訶薩各自請示佛說：『是的，大聖！我們想要前往頂禮歸命釋迦文如來以及諸菩薩摩訶薩，並且想要聽聞般若波羅蜜。』他們的佛告訴他們說：『去吧，善男子！你們自己選擇時間，按照你們所希望的去做。』當時，諸菩薩請示佛允許后，各自拿著眾多的寶蓋、寶幢、幡旗、香花裝飾、各種香料、搗碎的香、金花銀花，前往釋迦文怛薩阿竭、阿羅訶、三耶三佛那裡，頂禮佛足，各自用所攜帶的寶蓋、寶幢、幡旗、香花裝飾、各種香料、搗碎的香、金花銀花，散在佛的身上以及諸菩薩、諸聲聞的身上。 八方上下也有無數不可計數的大菩薩摩訶薩，各自在自己的國土請示世尊：『這種威光，是從哪裡來的？』諸佛告訴他們說：『有一位佛，名號是釋迦文尼怛薩阿竭（Sakyamuni Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺），他伸出舌根的光明，照耀十方像恒河沙數一樣多的佛國土，這就是這種威光。』當時，諸菩薩各自請示他們的佛：『想要前往頂禮釋迦文，拜見諸菩薩。』諸佛告訴他們說：『去吧，族姓子！你們自己選擇時間，按照你們所希望的去做。』諸菩薩眾各自帶著供養品，前往釋迦文怛薩阿竭、阿羅訶、三耶三佛那裡，頂禮作禮。獻上所攜帶的供養品，退坐在一旁，聽佛所說。 當時，四大王天上的諸天人，忉利天（Trayastrimsa heaven）、焰天（Yama heaven）、兜率天（Tusita heaven）
【English Translation】 English version The multitude each addressed the Bodhisattva Mahasattvas, saying: 'Good men! If you wish to know the cause of this transformation, to the west, passing through Buddha worlds as numerous as the sands of the Ganges River, there is a Buddha land named the Saha world, where the Buddha is called Sakyamuni Tathagata (如來), Arhat (應供), Samyaksambuddha (正等覺). He emits light from the root of his tongue, illuminating the Lord's worlds as numerous as the sands of the Ganges River in the east, universally shining throughout the ten directions. The reason for this is that he is expounding the Prajnaparamita (智慧到彼岸) for the Bodhisattva Mahasattvas.' At that time, the Bodhisattva Mahasattvas of that land each asked their Buddha: 'Yes, Great Sage! We wish to go and pay homage to Sakyamuni Tathagata and the Bodhisattva Mahasattvas, and we also wish to hear the Prajnaparamita.' Their Buddha told them: 'Go, good men! Choose your own time, as you wish.' Then, the Bodhisattvas, having asked for the Buddha's permission, each took various canopies, banners, flags, fragrant flowers, various perfumes, pounded incense, gold flowers, and silver flowers, and went to Sakyamuni Tathagata, Arhat, Samyaksambuddha, bowed at the Buddha's feet, and each scattered the canopies, banners, flags, fragrant flowers, various perfumes, pounded incense, gold flowers, and silver flowers they had brought, upon the Buddha, the Bodhisattvas, and the Sravakas. In the eight directions, above and below, there were also countless, immeasurable Bodhisattva Mahasattvas, each in their own land, asking their Lord: 'From where does this majestic light come?' The Buddhas told them: 'There is a Buddha named Sakyamuni Tathagata, Arhat, Samyaksambuddha, who emits light from the root of his tongue, illuminating the Buddha lands as numerous as the sands of the Ganges River in the ten directions. This is the source of this majestic light.' At that time, the Bodhisattvas each asked their Buddha: 'We wish to go and pay homage to Sakyamuni and see the Bodhisattvas.' The Buddhas told them: 'Go, sons of good families! Choose your own time, as you wish.' The Bodhisattva multitudes each brought offerings and went to Sakyamuni Tathagata, Arhat, Samyaksambuddha, bowed and paid their respects. They presented the offerings they had brought, retreated to one side, and listened to the Buddha's teachings. At that time, the Devas of the Four Heavenly Kings, the Trayastrimsa heaven, the Yama heaven, and the Tusita heaven
、尼摩羅天、波羅尼蜜天，上至阿迦膩吒天，各赍天花、天香天搗香天雜香、青蓮華紅蓮花黃蓮華白蓮華，皆以天上微妙香華，各各執持往詣佛所。於時諸天上及諸菩薩，各各赍持香花雜香搗香，各各供養奉散如來、至真、等正覺上。於時所散華香，上在虛空化為宮殿在於四方，而於虛空中向於四面，微妙分明，皆以眾寶人所悅樂。于眾會億百千垓，皆共叉手自歸命佛，而問世尊：「唯，天中天！我等之身當來之世，愿得法利亦復如是，如怛薩阿竭、阿羅呵、三耶三佛，諸聲聞眾亦當如是，為諸會者講說經法，如今所演。」
爾時世尊知善男子心之所念，睹一切法永無所起亦無所行，一切諸法無所逮得，見心所忍，佛應時笑。賢者阿難前白佛言：「佛何因笑？笑當有意。」
佛告阿難：「今此眾會億百千垓人，皆悉逮得不起法忍，過於當來六十八億劫，當得作佛，號曰覺華怛薩阿竭、阿羅訶、三耶三佛，明行成為、善逝、世間解、無上士、道法御、天人師，號佛、世尊，劫名華事，世界曰嚴華。」
摩訶般若波羅蜜分別空品第六
爾時佛告賢者須菩提：「豈非堪任，為諸菩薩摩訶薩緣發般若波羅蜜，菩薩摩訶薩因此得生。」
於是諸菩薩摩訶薩眾、聲聞及天、人各心念言：「今須菩提
【現代漢語翻譯】 現代漢語譯本：從尼摩羅天（Nimarati，欲界六天之一，又稱樂變化天）、波羅尼蜜天（Paranirmita-vasavartin，欲界六天之一，又稱他化自在天），上至阿迦膩吒天（Akanistha，色界頂天，又稱色究竟天），諸天各自拿著天花、天香、天搗香、天雜香，以及青蓮花、紅蓮花、黃蓮花、白蓮花，都用天上微妙的香花，各自執持前往佛陀所在之處。當時，諸天以及諸菩薩，各自拿著香花、雜香、搗香，各自供養並散佈在如來、至真、等正覺之上。當時所散佈的香花，在虛空中化為宮殿，位於四方，在虛空中面向四面，微妙而分明，都用各種珍寶裝飾，令人喜悅。在場的億百千垓大眾，都雙手合十，歸命于佛，並問世尊：『唯，天中天！我們這些人的身體，在未來世，愿能獲得法益也像這樣，像怛薩阿竭（Tathagata，如來）、阿羅呵（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺）一樣，諸聲聞眾也應當像這樣，為在場的大眾講說經法，就像現在所演說的一樣。』 當時，世尊知道善男子心中所想，看到一切法永無所起也無所行，一切諸法無所能得，見到他們心中所能忍受的程度，佛陀應時而笑。賢者阿難上前稟告佛陀說：『佛陀為何發笑？發笑必有其意。』 佛陀告訴阿難：『現在在場的億百千垓人，都已證得不起法忍，在未來超過六十八億劫之後，將得成佛，號為覺華怛薩阿竭、阿羅訶、三耶三佛，明行成為（Vidya-carana-sampanna，明行足）、善逝（Sugata，善逝）、世間解（Lokavid，世間解）、無上士（Anuttara，無上士）、道法御（Purusa-damya-sarathi，調御丈夫）、天人師（Sasta deva-manusyanam，天人師），號佛、世尊，劫名為華事，世界名為嚴華。』 《摩訶般若波羅蜜經》分別空品第六 當時，佛陀告訴賢者須菩提：『難道不是堪能，為諸菩薩摩訶薩闡發般若波羅蜜，菩薩摩訶薩因此而得生嗎？』 於是，諸菩薩摩訶薩眾、聲聞以及天、人各自心中想：『現在須菩提
【English Translation】 English version: From the Nimarati heaven (one of the six heavens of the desire realm, also known as the heaven of delight in transformation), the Paranirmita-vasavartin heaven (one of the six heavens of the desire realm, also known as the heaven of control over others' creations), up to the Akanistha heaven (the highest heaven of the form realm, also known as the heaven of the ultimate form), each of the gods brought heavenly flowers, heavenly incense, heavenly pounded incense, heavenly mixed incense, as well as blue lotuses, red lotuses, yellow lotuses, and white lotuses. They all used the subtle fragrant flowers of the heavens, each holding them and going to where the Buddha was. At that time, the gods and bodhisattvas each brought fragrant flowers, mixed incense, and pounded incense, and each offered and scattered them upon the Tathagata, the Truly Enlightened One, the Perfectly Enlightened One. At that time, the scattered fragrant flowers transformed into palaces in the void, located in the four directions, facing all sides in the void, subtle and clear, all adorned with various treasures, pleasing to people. The hundreds of thousands of billions of beings present all joined their palms, took refuge in the Buddha, and asked the World Honored One: 'O, Lord of the Heavens! May our bodies in the future world obtain the benefits of the Dharma in the same way, like the Tathagata, Arhat, Samyaksambuddha, and may the assembly of Sravakas also be like this, expounding the Dharma for the assembly, just as it is being expounded now.' At that time, the World Honored One knew what the good men were thinking in their hearts, saw that all dharmas have no arising and no going, that all dharmas are unattainable, and seeing the extent of what they could endure in their hearts, the Buddha smiled at that moment. The venerable Ananda stepped forward and said to the Buddha: 'Why does the Buddha smile? There must be a reason for the smile.' The Buddha told Ananda: 'Now, the hundreds of thousands of billions of people in this assembly have all attained the forbearance of non-arising dharmas. In the future, after more than sixty-eight billion kalpas, they will attain Buddhahood, and will be named the Awakened Flower Tathagata, Arhat, Samyaksambuddha, accomplished in knowledge and conduct (Vidya-carana-sampanna), Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, called Buddha, World Honored One, the kalpa will be named Flower Event, and the world will be named Adorned Flower.' The Sixth Chapter on the Discrimination of Emptiness in the Maha Prajna Paramita Sutra At that time, the Buddha said to the venerable Subhuti: 'Is it not fitting to expound the Prajna Paramita for the Bodhisattva Mahasattvas, through which the Bodhisattva Mahasattvas are born?' Then, the assembly of Bodhisattva Mahasattvas, Sravakas, gods, and humans each thought in their hearts: 'Now Subhuti'
自以辯才，為諸菩薩摩訶薩說般若波羅蜜乎？乘佛聖旨說耶！」
又須菩提知諸菩薩摩訶薩眾、大聲聞、諸天、人心之所念，謂賢者舍利弗：「敢佛弟子有所說者，分別光曜，一切皆乘如來威德。怛薩阿竭所可說法，彼一切法于本無諍。諸善男子當學斯法，則證其法學者，皆順如來慧證境界。諸菩薩摩訶薩說般若波羅蜜，非聲聞、辟支佛之境界。所以者何？說法得時莫不喜悅。」
舍利弗謂須菩提：「斯謂菩薩。」
時須菩提白世尊曰：「所謂菩薩者，天中天！何謂菩薩？於此法中，何因有菩薩之言？我亦不見菩薩之法，何謂菩薩？唯，天中天！我永不見般若波羅蜜及於菩薩，當云何說菩薩摩訶薩般若波羅蜜？當以何誼為諸菩薩講般若波羅蜜而開導乎？」
佛告賢者須菩提：「所謂般若波羅蜜及菩薩者，但假號耳，其名無名，其名不在於內、不在於外、不處兩間。譬如，須菩提！所見人者，但假託號，彼亦無名。其法不起不滅，因緣和合隨俗所名。但音聲言及我、人、壽命。蚑行喘息、蜎飛蠕動眾生之類，所作所造、所興勸助、所見所睹、所知所觀，一切皆為假號之法，一切不起不滅；諸天人民所可言誨亦復如是。如此，須菩提！計般若波羅蜜及菩薩名，悉為假號，皆不起不滅。至於天中天
【現代漢語翻譯】 現代漢語譯本： 「您是憑藉自己的辯才，為諸位菩薩摩訶薩（菩薩中的大菩薩）宣說般若波羅蜜（以智慧到達彼岸）呢？還是依仗佛的聖旨宣說呢？」
須菩提又知道諸位菩薩摩訶薩、大聲聞（佛陀的弟子）、諸天以及人們心中所想，於是對賢者舍利弗說：『凡是佛的弟子所說的，其分別的光輝，一切都是依仗如來的威德。怛薩阿竭（如來的另一種稱謂）所說的法，一切法在本性上都是沒有爭論的。諸位善男子應當學習這些法，那麼證得這些法的人，都會順應如來的智慧證悟境界。諸位菩薩摩訶薩所說的般若波羅蜜，不是聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的境界。這是為什麼呢？因為說法得當的時候，沒有不歡喜的。』
舍利弗對須菩提說：『這說的就是菩薩。』
這時，須菩提對世尊說：『所謂菩薩，天中天（佛的尊稱）！什麼是菩薩？在這個法中，為什麼會有菩薩的說法？我也看不到菩薩的法，什麼是菩薩？唯有，天中天！我永遠看不到般若波羅蜜以及菩薩，應當如何宣說菩薩摩訶薩的般若波羅蜜？應當用什麼道理為諸位菩薩講解般若波羅蜜而開導他們呢？』
佛告訴賢者須菩提：『所謂般若波羅蜜和菩薩，都只是假名而已，其名無名，其名不在於內、不在於外、不在兩者之間。譬如，須菩提！所見的人，也只是假託的名稱，他們也沒有真實的名稱。其法不生不滅，因緣和合，隨順世俗而有名稱。只是音聲言說以及我、人、壽命。爬行的、喘息的、飛行的、蠕動的眾生之類，所作所為、所興起勸助、所見所聞、所知所觀，一切都是假名的法，一切都不生不滅；諸天人民所說的教誨也是如此。如此，須菩提！計較般若波羅蜜和菩薩的名，都是假名，都不生不滅。至於天中天（佛的尊稱）』
【English Translation】 English version: 『Do you, relying on your own eloquence, explain the Prajna Paramita (Perfection of Wisdom) to the Bodhisattva Mahasattvas (great Bodhisattvas)? Or do you explain it relying on the Buddha's holy decree?』
Furthermore, Subhuti, knowing the thoughts of the Bodhisattva Mahasattvas, the great Sravakas (disciples of the Buddha), the Devas (gods), and the people, said to the venerable Sariputra: 『Whatever the Buddha's disciples say, the radiance of their distinctions, all rely on the majestic power of the Tathagata (another name for the Buddha). The Dharma that the Tathagata speaks, all Dharmas are inherently without dispute. All good men should learn these Dharmas, and those who realize these Dharmas will all accord with the Buddha's wisdom and realization. The Prajna Paramita spoken by the Bodhisattva Mahasattvas is not the realm of the Sravakas (those who hear the Dharma and practice) or Pratyekabuddhas (those who attain enlightenment on their own). Why is this? Because when the Dharma is spoken at the right time, there is no one who is not delighted.』
Sariputra said to Subhuti: 『This is what is meant by a Bodhisattva.』
Then Subhuti said to the World Honored One: 『What is meant by a Bodhisattva, O Lord of Gods (an epithet for the Buddha)? What is a Bodhisattva? In this Dharma, why is there the term Bodhisattva? I also do not see the Dharma of a Bodhisattva, what is a Bodhisattva? O Lord of Gods! I never see Prajna Paramita or a Bodhisattva, how should one speak of the Prajna Paramita of a Bodhisattva Mahasattva? With what reasoning should one explain the Prajna Paramita to the Bodhisattvas and guide them?』
The Buddha said to the venerable Subhuti: 『What is called Prajna Paramita and Bodhisattva are merely provisional names, their names are without names, their names are neither within, nor without, nor in between. For example, Subhuti! Those who are seen as people are also just provisional names, they also have no real names. Their Dharma neither arises nor ceases, they are named according to worldly customs due to the coming together of conditions. It is just sounds and words such as I, person, and lifespan. The crawling, breathing, flying, and wriggling beings, what they do, what they create, what they encourage, what they see, what they know, what they observe, all are provisional Dharmas, all neither arise nor cease; the teachings of the Devas and people are also like this. Thus, Subhuti! The names of Prajna Paramita and Bodhisattva are all provisional names, all neither arise nor cease. As for the Lord of Gods (an epithet for the Buddha)』
所可言名，等無有異。譬如，須菩提！于內所有所與我色，斯亦假名法，為假託作斯字也。其假號法不起不滅，欲得了此因緣之合，有言聲耳；痛癢思想生死識法為假號，其法所名不起不滅，若以因緣假託之現而有言聲。如是，須菩提！所謂般若波羅蜜，有言菩薩及菩薩名，但所託者，其法不起不滅。所謂菩薩般若波羅蜜及菩薩名，悉無他倚，因緣猗號而有斯言。眼則恍惚虛寂，至於假名，法為托字，亦皆不起不滅，因緣假號而有言聲。所謂眼空，其眼無內、無外、不處兩間；耳鼻舌身意亦復如是，法為假託，其法不起不滅，因緣合名而有言聲。其號心者，心不在內亦不在外、不處兩間。所謂色者，須菩提！法所假號不起不滅，亦不內外、不處兩間。其眼界者亦為假號，因法託名，其曰眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、細滑界、身識界，意界、法界、意識界，法為借號而有言聲，其法無內無外、不處兩間。如是，須菩提！所謂菩薩及般若波羅蜜，因法假號，其號不起不滅，猗托為名而有言聲。般若波羅蜜、菩薩字，其名無內無外、不處兩間。譬如，須菩提！所謂其內是我身，因字頭首，其名但言聲，又複名頸項。五陰、兩臂、背臍脅、兩臏、兩腳，但假號
耳。托首聲言，因緣法為號，計其法者不起不滅，計此所有悉為假託而立言聲，計其名者不起不滅，無內無外、不處兩間。如是，須菩提！般若波羅蜜、菩薩名者，皆為假號，其法不起不滅，盡為假託而有言聲，其名亦不起不滅，無內無外、不處兩間。譬如，須菩提！於此外有草木枝葉華實，計此一切，悉為假號而有言聲，其名無名，其名不起不滅，假託為名而有言聲，計其名者，無內無外、不處兩間。如是，須菩提！般若波羅蜜及菩薩字，一切皆因法假號，其法不起不滅，其名無內無外、不處兩間。譬如，須菩提！過去諸佛世尊，皆共假傳其號，當來現在亦復如是。譬如，須菩提！呼聲之響，又如映象、幻、化、野馬。如來解說一切諸法，皆猶如化，但假有號，其號不起不滅，倚托為名而有言聲，其名無內無外、不處兩間。如是，須菩提！所謂菩薩、般若波羅蜜，但假號耳，其號不起不滅，無內無外、不處兩間。如是，須菩提！所謂菩薩摩訶薩、般若波羅蜜，因緣合會而假虛號，所號善權、所號法，皆假託耳。當作是學行般若波羅蜜，不住名色亦無所見、不住痛癢思想生死識、不住于名、不睹名色不常、不見名色安樂、不見名色苦惱，不見名色而有內者、不見名色而有外者、不見名色而有空者、不見名色無想之變、
【現代漢語翻譯】 現代漢語譯本：佛陀以頭示意，開始宣說，因緣法是其名號，考察其法，不生不滅；考察這一切，都是假借名號而立言發聲；考察其名，不生不滅，無內無外，不處於兩者之間。須菩提，就像這樣，般若波羅蜜（智慧的彼岸）和菩薩（覺悟的有情）的名號，都是假名，其法不生不滅，都只是假借名號而有言語聲，其名也不生不滅，無內無外，不處於兩者之間。譬如，須菩提，在外面有草木枝葉花果，考察這一切，都是假借名號而有言語聲，其名無名，其名不生不滅，假借為名而有言語聲，考察其名，無內無外，不處於兩者之間。須菩提，就像這樣，般若波羅蜜和菩薩的字號，一切都是因法而假借的名號，其法不生不滅，其名無內無外，不處於兩者之間。譬如，須菩提，過去的諸佛世尊，都是共同假借傳達其名號，未來的和現在的也是這樣。譬如，須菩提，呼喊的聲音，又如鏡中的影像、幻術、變化、野馬。如來所解釋的一切諸法，都猶如幻化，只是假借名號，其名號不生不滅，依靠名號而有言語聲，其名無內無外，不處於兩者之間。須菩提，就像這樣，所謂的菩薩和般若波羅蜜，都只是假借的名號，其名號不生不滅，無內無外，不處於兩者之間。須菩提，就像這樣，所謂的菩薩摩訶薩（偉大的菩薩）和般若波羅蜜，是因緣聚合而假立的虛名，所稱的名號、所稱的法，都是假借的。應當這樣學習修行般若波羅蜜，不住于名色，也沒有所見；不住于痛癢、思想、生死、識；不住于名；不觀察名色是常，不觀察名色是安樂，不觀察名色是苦惱，不觀察名色有內在，不觀察名色有外在，不觀察名色是空，不觀察名色無想的變化。
【English Translation】 English version: The Buddha, nodding his head, began to speak, stating that the Dharma of Dependent Origination is its name. Examining this Dharma, it neither arises nor ceases; examining all of this, it is all provisionally established with a name and spoken of; examining its name, it neither arises nor ceases, is neither internal nor external, and is not situated between the two. Thus, Subhuti, the names of Prajna Paramita (the perfection of wisdom) and Bodhisattva (an enlightened being) are all provisional names. Their Dharma neither arises nor ceases, and they are all merely provisionally named and spoken of. Their names also neither arise nor cease, are neither internal nor external, and are not situated between the two. For example, Subhuti, outside there are grasses, trees, branches, leaves, flowers, and fruits. Examining all of this, it is all provisionally named and spoken of. Its name is nameless, its name neither arises nor ceases, and it is provisionally named and spoken of. Examining its name, it is neither internal nor external, and is not situated between the two. Thus, Subhuti, the terms Prajna Paramita and Bodhisattva, all are provisional names based on the Dharma. Their Dharma neither arises nor ceases, and their names are neither internal nor external, and are not situated between the two. For example, Subhuti, the past Buddhas, World Honored Ones, all provisionally transmitted their names together, and the future and present are also like this. For example, Subhuti, the sound of a call is like a reflection in a mirror, an illusion, a transformation, or a mirage. The Tathagata explains all Dharmas as being like transformations, merely provisionally named. Their names neither arise nor cease, and they are spoken of based on these names. Their names are neither internal nor external, and are not situated between the two. Thus, Subhuti, what is called Bodhisattva and Prajna Paramita are merely provisional names. Their names neither arise nor cease, are neither internal nor external, and are not situated between the two. Thus, Subhuti, what is called Bodhisattva Mahasattva (a great Bodhisattva) and Prajna Paramita are provisional and empty names arising from the aggregation of conditions. The names and Dharmas that are spoken of are all provisional. One should learn and practice Prajna Paramita in this way, not dwelling on form, nor having any perception; not dwelling on feeling, thought, birth and death, or consciousness; not dwelling on name; not observing form as permanent, not observing form as pleasurable, not observing form as suffering, not observing form as having an internal aspect, not observing form as having an external aspect, not observing form as empty, and not observing form as a transformation of non-thought.
不見名色無愿之事、不見名色而寂寞、不見名色而慌忽者、不見名色而有欲塵、不見名色而諍訟者、不見名色而有起者、不見名色而有滅者，痛癢思想生死識亦復如是。眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、細滑界、身識界，意界、法界、意識界，一切皆爾，因緣合成而為假號，有是五陰。所以者何？菩薩摩訶薩行般若波羅蜜及菩薩行，並於名號不有不無，不處有為界、不處無為界，亦無所見。所以者何？須菩提！菩薩摩訶薩行般若波羅蜜，於一切法無所想念，無應不應，亦不想念行般若波羅蜜，處無想法行諸意止。修般若波羅蜜，亦不見般若波羅蜜、不見般若波羅蜜名、亦不見菩薩號，亦不見十種力、四無所畏、四分別辯、十八不共諸佛之法。行般若波羅蜜時，不見般若波羅蜜、亦不見般若波羅蜜名、亦不見菩薩、亦不見菩薩名。誰見菩薩行般若波羅蜜？菩薩摩訶薩曉了分別諸法之本、諸法相者，計諸法本、諸法相者，亦無所著亦無諍訟。如是，須菩提！菩薩摩訶薩行般若波羅蜜，不因猗名，為法造號。其于佛道，亦緣號不為假託，悉曉了之。不猗於色，不猗痛癢思想生死識；不猗于眼耳鼻舌身意，亦不猗眼色識、不猗耳聲識、不猗鼻香識、不猗舌味識。不
【現代漢語翻譯】 現代漢語譯本：不執著于名色（名指精神現象，色指物質現象），不希望它們存在，不因不見名色而感到寂寞，不因不見名色而感到慌亂，不因不見名色而產生慾望和塵垢，不因不見名色而爭論，不因不見名色而生起，不因不見名色而滅亡。感受（痛癢）、思想、生死、意識也是如此。眼界、色界、眼識界，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，一切都是這樣，因緣和合而成為假名，有這五蘊（色、受、想、行、識）。這是為什麼呢？須菩提！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（以智慧到達彼岸的方法）以及菩薩的修行，對於名號既不執著于有，也不執著于無，不處於有為界（因緣和合的現象界），也不處於無為界（超越因緣的境界），也沒有任何所見。這是為什麼呢？須菩提！菩薩摩訶薩修行般若波羅蜜，對於一切法不產生任何念頭，不執著于應該或不應該，也不執著于修行般若波羅蜜，處於無念的狀態修行各種禪定。修習般若波羅蜜，也看不到般若波羅蜜，看不到般若波羅蜜這個名稱，也看不到菩薩這個稱號，也看不到十種力量、四種無所畏懼、四種分別辯才、十八種不共諸佛的功德。修行般若波羅蜜時，看不到般若波羅蜜，也看不到般若波羅蜜這個名稱，也看不到菩薩，也看不到菩薩這個名稱。誰能看到菩薩在修行般若波羅蜜呢？菩薩摩訶薩通曉並分別諸法的根本和諸法的相狀，對於諸法的根本和諸法的相狀，既不執著也沒有爭論。須菩提！菩薩摩訶薩修行般若波羅蜜，不因為執著于名而為法創造名稱。對於佛道，也不因為名稱而虛假託付，完全明瞭這些道理。不執著於色，不執著于感受、思想、生死、意識；不執著于眼、耳、鼻、舌、身、意，也不執著于眼、色、識，不執著于耳、聲、識，不執著于鼻、香、識，不執著于舌、味、識。 不執著于身、觸、識，不執著于意、法、識。
【English Translation】 English version: Not seeing name and form (name refers to mental phenomena, form refers to material phenomena), not desiring their existence, not feeling lonely for not seeing name and form, not feeling flustered for not seeing name and form, not generating desire and defilement for not seeing name and form, not arguing for not seeing name and form, not arising for not seeing name and form, not ceasing for not seeing name and form. Sensation (pain and itching), thought, birth and death, and consciousness are also like this. The eye realm, the form realm, the eye consciousness realm; the ear realm, the sound realm, the ear consciousness realm; the nose realm, the smell realm, the nose consciousness realm; the tongue realm, the taste realm, the tongue consciousness realm; the body realm, the touch realm, the body consciousness realm; the mind realm, the dharma realm, the mind consciousness realm, all are like this, arising from the combination of conditions and becoming a false name, having these five aggregates (form, sensation, thought, volition, consciousness). Why is this so? Subhuti! A Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita (the method of reaching the other shore with wisdom) and the practice of a Bodhisattva, and regarding names, neither clings to existence nor clings to non-existence, neither dwells in the realm of conditioned phenomena (the realm of phenomena arising from conditions) nor dwells in the realm of unconditioned phenomena (the realm beyond conditions), and has no seeing at all. Why is this so? Subhuti! A Bodhisattva Mahasattva, practicing Prajna Paramita, does not generate any thoughts about all dharmas, does not cling to what should or should not be, and does not cling to practicing Prajna Paramita, dwelling in a state of no-thought while practicing various samadhis. Practicing Prajna Paramita, one also does not see Prajna Paramita, does not see the name of Prajna Paramita, does not see the title of Bodhisattva, and does not see the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddhas. When practicing Prajna Paramita, one does not see Prajna Paramita, does not see the name of Prajna Paramita, does not see a Bodhisattva, and does not see the name of a Bodhisattva. Who can see a Bodhisattva practicing Prajna Paramita? A Bodhisattva Mahasattva understands and distinguishes the root of all dharmas and the characteristics of all dharmas, and regarding the root of all dharmas and the characteristics of all dharmas, neither clings nor argues. Thus, Subhuti! A Bodhisattva Mahasattva, practicing Prajna Paramita, does not create names for dharmas because of clinging to names. Regarding the path of Buddhahood, one does not falsely entrust oneself to names, and fully understands these principles. One does not cling to form, does not cling to sensation, thought, birth and death, and consciousness; one does not cling to the eye, ear, nose, tongue, body, and mind, and also does not cling to the eye, form, and consciousness, does not cling to the ear, sound, and consciousness, does not cling to the nose, smell, and consciousness, does not cling to the tongue, taste, and consciousness. One does not cling to the body, touch, and consciousness, and does not cling to the mind, dharma, and consciousness.
猗身細滑識、不猗意法識，不猗眼習五陰之事而無所猗。不起痛癢，無苦、無樂、無不苦樂，乃至意識所習因緣，則有痛癢及與苦、樂、不苦不樂行者，于彼都無所猗；亦不猗著于有為界、亦不猗著于無為界，亦不猗著檀波羅蜜、亦不猗著尸波羅蜜、亦不猗著羼提波羅蜜、亦不猗著惟逮波羅蜜、亦不猗著禪波羅蜜、亦不猗著般若波羅蜜，亦不猗著相，亦不猗著菩薩之身；亦不猗著于肉眼，亦不猗著天眼、慧眼、法眼、佛眼；亦不猗著慧度無極、亦不猗著神通之意所度無極；亦不猗著內外、亦不猗著處於兩間；亦不猗著于內之空、亦不猗著于外之空、亦不猗著無形之緣、亦不猗著自然之空、亦不猗著開化眾生、亦不猗著佛土嚴凈、亦不猗著漚和拘舍羅。所以者何？用一切法悉無所有故。當所著者亦無所著，亦無所有當可持者。如是，須菩提！菩薩摩訶薩於一切法而無所著，為行般若波羅蜜；檀波羅蜜、尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜便得長益，入于寂然得菩薩道。入于阿惟越致，神通具足；神通以具則游佛國，教化眾生；已化眾生，則便供養諸佛世尊，則能嚴凈諸佛國土；已能嚴凈諸佛國土，諸佛世尊皆睹見。於時菩薩亦復遙見諸佛大聖，亦欲逮得功德善本，便當供養諸佛世尊稽首歸命，則
【現代漢語翻譯】 現代漢語譯本：不執著于身體的細微感受，不執著于意識對法的認知，不執著于眼睛所見的五蘊（色、受、想、行、識）現象，從而沒有任何執著。不產生痛苦、快樂或不苦不樂的感覺，乃至意識所產生的因緣，導致痛苦、快樂和不苦不樂的感受，修行者對這些都不執著；也不執著于有為的境界，也不執著于無為的境界，不執著于佈施波羅蜜（檀波羅蜜，Dāna pāramitā，佈施的完美），不執著于持戒波羅蜜（尸波羅蜜，Śīla pāramitā，持戒的完美），不執著于忍辱波羅蜜（羼提波羅蜜，Kṣānti pāramitā，忍辱的完美），不執著于精進波羅蜜（惟逮波羅蜜，Vīrya pāramitā，精進的完美），不執著于禪定波羅蜜（禪波羅蜜，Dhyāna pāramitā，禪定的完美），不執著于智慧波羅蜜（般若波羅蜜，Prajñā pāramitā，智慧的完美），不執著于任何表象，也不執著于菩薩的身份；不執著于肉眼，也不執著于天眼、慧眼、法眼、佛眼；不執著于智慧的無限，也不執著于神通的無限；不執著于內外，也不執著于兩者之間；不執著于內在的空性，也不執著于外在的空性，不執著于無形的因緣，也不執著于自然的空性，不執著于開化眾生，也不執著于佛土的莊嚴清凈，也不執著于方便善巧（漚和拘舍羅，Upāya-kauśalya，方便善巧）。為什麼呢？因為一切法都沒有實體。當執著時，也沒有什麼可執著的，也沒有什麼可以被持有。須菩提！菩薩摩訶薩對於一切法都不執著，這樣才是修行般若波羅蜜。佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜就會增長，進入寂靜，獲得菩薩道。進入不退轉地（阿惟越致，Avaivartika，不退轉），神通具足；神通具足后，就能遊歷佛國，教化眾生；教化眾生后，就能供養諸佛世尊，就能莊嚴清凈諸佛國土；能夠莊嚴清凈諸佛國土后，諸佛世尊都能看見。那時，菩薩也能遙見諸佛大聖，也想獲得功德善本，就應當供養諸佛世尊，稽首歸命，則 現代漢語譯本：能...
【English Translation】 English version: Not clinging to the subtle sensations of the body, not clinging to the mind's perception of dharmas, not clinging to the five aggregates (form, feeling, perception, mental formations, and consciousness) as perceived by the eyes, thus having no clinging whatsoever. Not arising from pain, pleasure, or neither pain nor pleasure, even the conditions arising from consciousness, which lead to feelings of pain, pleasure, and neither pain nor pleasure, the practitioner does not cling to these; nor does one cling to the realm of conditioned phenomena, nor to the realm of unconditioned phenomena, nor to the perfection of giving (Dāna pāramitā), nor to the perfection of morality (Śīla pāramitā), nor to the perfection of patience (Kṣānti pāramitā), nor to the perfection of vigor (Vīrya pāramitā), nor to the perfection of meditation (Dhyāna pāramitā), nor to the perfection of wisdom (Prajñā pāramitā), nor to any appearances, nor to the identity of a Bodhisattva; not clinging to the physical eye, nor to the divine eye, the wisdom eye, the dharma eye, or the Buddha eye; not clinging to the limitlessness of wisdom, nor to the limitlessness of the power of spiritual abilities; not clinging to the internal or the external, nor to the space between the two; not clinging to the emptiness within, nor to the emptiness without, not clinging to formless conditions, nor to the emptiness of nature, not clinging to the conversion of sentient beings, nor to the adornment and purity of Buddha lands, nor to skillful means (Upāya-kauśalya). Why is this so? Because all dharmas are without substance. When clinging occurs, there is nothing to cling to, and nothing that can be held. Subhuti! A Bodhisattva Mahasattva does not cling to any dharma, and this is the practice of the perfection of wisdom. The perfections of giving, morality, patience, vigor, meditation, and wisdom will then grow, entering into stillness, and attaining the Bodhisattva path. Entering the stage of non-retrogression (Avaivartika), spiritual powers are perfected; with perfected spiritual powers, one can travel through Buddha lands, teaching sentient beings; having taught sentient beings, one can then make offerings to all Buddhas, and purify and adorn the Buddha lands; having purified and adorned the Buddha lands, all Buddhas will see. At that time, the Bodhisattva will also see the great sages, the Buddhas, and desiring to attain the roots of merit and virtue, should make offerings to all Buddhas, bowing down and taking refuge, then English version: can...
逮自然無量之德，親近諸佛，便得從聞所說經典，已逮聞法未曾斷絕，逮得阿耨多羅三藐三菩阿惟三佛，諸總持門、諸三昧門。如是，須菩提！菩薩摩訶薩行般若波羅蜜行，分別曉了一切諸法因緣假號。于須菩提意云何，色為菩薩乎？痛癢思想生死識為菩薩乎？」
須菩提答曰：「不也，天中天！」
「云何，須菩提！眼為菩薩乎？耳鼻舌身意為菩薩乎？」
答曰：「不也，天中天！」
「色聲香味細滑法為菩薩乎？」
答曰：「不也，天中天！」
又問：「于須菩提意云何，眼色識為菩薩乎？耳聲識、鼻香識、舌味識、身細滑識、意法識為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，地種為菩薩乎？」
答曰：「不也，天中天！水種、火種、風種、空種、識種為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，無明為菩薩乎？」
答曰：「不也，天中天！」
「識、名色、六入、所習、愛、痛、受、有、生、老病死為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，寧有異色為菩薩乎？」
答曰：「不也，天中天！」
「寧有異痛癢思想生死識為菩薩乎？」
答曰：「不也，天中天！」
「寧有異眼耳鼻舌身意為菩薩乎？」
答曰：「不也，天中天！」
「寧有異色聲香味細滑法為菩薩乎？」
答曰：「不也，天中天！」
「寧有異眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識為菩薩乎？」
答曰：「不也，天中天！」
「寧有異十二因緣從無明至病老死為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，色無本為菩薩乎？」
答曰：「不也，天中天！」
「五陰、六衰、十八種、四大、十二因緣無本為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，寧有異無本為菩薩乎？」
答曰：「不也，天中天！」
佛告須菩提：「于須菩提意，解何等誼，以何等觀察而答？」
佛言：「色非菩薩、痛癢思想生死識非菩薩；六衰、十八種、四大、十二因緣從無明至生老病死非菩薩，其無本者謂非菩薩、若異無本亦非菩薩。」
須菩提白佛言：「唯，天中天！吾我、人、壽亦不可得，云何當名為菩薩者？云何名五陰、六衰、十八種、四大、十二因緣終始之患為菩薩耶？云何名異色、異痛癢思想生死識為菩薩耶？云何名異六衰
【現代漢語翻譯】 現代漢語譯本 回答說：『不是的，世尊！』 『難道有不同於眼、耳、鼻、舌、身、意的存在是菩薩嗎？』 回答說：『不是的，世尊！』 『難道有不同於色、聲、香、味、觸、法的存在是菩薩嗎？』 回答說：『不是的，世尊！』 『難道有不同於眼色識、耳聲識、鼻香識、舌味識、身觸識、意法識的存在是菩薩嗎？』 回答說：『不是的，世尊！』 『難道有不同於十二因緣，從無明到老病死的存在是菩薩嗎？』 回答說：『不是的，世尊！』 『須菩提，你認為如何，色（rupa）的無自性是菩薩嗎？』 回答說：『不是的，世尊！』 『五蘊（skandha）、六衰（sadayatana）、十八界（dhatus）、四大（mahabhuta）、十二因緣（dvadasanga-pratityasamutpada）的無自性是菩薩嗎？』 回答說：『不是的，世尊！』 『須菩提，你認為如何，難道有不同於無自性的存在是菩薩嗎？』 回答說：『不是的，世尊！』 佛告訴須菩提：『須菩提，你理解什麼含義，以什麼觀察而回答？』 佛說：『色（rupa）不是菩薩，受（vedana）、想（samjna）、行（samskara）、識（vijnana）也不是菩薩；六衰（sadayatana）、十八界（dhatus）、四大（mahabhuta）、十二因緣（dvadasanga-pratityasamutpada）從無明到生老病死不是菩薩，其無自性者謂非菩薩，若異於無自性亦非菩薩。』 須菩提對佛說：『是的，世尊！我、人、壽者（jiva）也不可得，如何能稱之為菩薩呢？如何稱五蘊（skandha）、六衰（sadayatana）、十八界（dhatus）、四大（mahabhuta）、十二因緣（dvadasanga-pratityasamutpada）的始終之患為菩薩呢？如何稱不同於色（rupa）、受（vedana）、想（samjna）、行（samskara）、識（vijnana）的存在為菩薩呢？如何稱不同於六衰（sadayatana）
【English Translation】 English version The answer was: 'No, Blessed One!' 'Is there anything different from the eye, ear, nose, tongue, body, and mind that is a Bodhisattva?' The answer was: 'No, Blessed One!' 'Is there anything different from form, sound, smell, taste, touch, and dharma that is a Bodhisattva?' The answer was: 'No, Blessed One!' 'Is there anything different from eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness that is a Bodhisattva?' The answer was: 'No, Blessed One!' 'Is there anything different from the twelve links of dependent origination, from ignorance to old age and death, that is a Bodhisattva?' The answer was: 'No, Blessed One!' 'What do you think, Subhuti, is the non-inherent existence of form (rupa) a Bodhisattva?' The answer was: 'No, Blessed One!' 'Is the non-inherent existence of the five aggregates (skandha), the six sense bases (sadayatana), the eighteen elements (dhatus), the four great elements (mahabhuta), and the twelve links of dependent origination (dvadasanga-pratityasamutpada) a Bodhisattva?' The answer was: 'No, Blessed One!' 'What do you think, Subhuti, is there anything different from non-inherent existence that is a Bodhisattva?' The answer was: 'No, Blessed One!' The Buddha said to Subhuti: 'Subhuti, what meaning do you understand, and with what observation do you answer?' The Buddha said: 'Form (rupa) is not a Bodhisattva, nor are feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) Bodhisattvas; the six sense bases (sadayatana), the eighteen elements (dhatus), the four great elements (mahabhuta), and the twelve links of dependent origination (dvadasanga-pratityasamutpada) from ignorance to birth, old age, sickness, and death are not Bodhisattvas. That which is without inherent existence is said not to be a Bodhisattva, and that which is different from non-inherent existence is also not a Bodhisattva.' Subhuti said to the Buddha: 'Yes, Blessed One! The self, person, and life span (jiva) are also unattainable, how can one be called a Bodhisattva? How can the suffering of the beginning and end of the five aggregates (skandha), the six sense bases (sadayatana), the eighteen elements (dhatus), the four great elements (mahabhuta), and the twelve links of dependent origination (dvadasanga-pratityasamutpada) be called a Bodhisattva? How can that which is different from form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) be called a Bodhisattva? How can that which is different from the six sense bases (sadayatana)
、十八種、四大、十二因緣為菩薩耶？云何名無本之事為菩薩耶？云何名異無本為菩薩耶？斯無處所。」
佛言：「善哉，善哉！須菩提！菩薩摩訶薩學般若波羅蜜，當觀眾生人物無所有、不可得，般若波羅蜜亦無所有、不可得，菩薩當作是學。于須菩提意云何，口言色者，為菩薩乎？」
答曰：「不也，天中天！」
「口言痛癢思想生死識，為菩薩乎？」
答曰：「不也，天中天！」
「計色常、計痛癢思想生死識常，為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，計色無常、計痛癢思想生死識無常，為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，口言色樂、痛癢思想生死識樂，為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，口言色苦、痛癢思想生死識苦，為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，口言色是我所、痛癢思想生死識是我所，為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，口言色非我所、痛癢思想生死識非我所，為菩薩耶？」
答曰：「不也，天中天！」
「于須菩提意云何，口言色空、痛癢思
【現代漢語翻譯】 現代漢語譯本：'十八種'（指十八界）、'四大'（指地、水、火、風四大元素）、'十二因緣'（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）是菩薩的修行嗎？為什麼說沒有本性的事物是菩薩的修行呢？為什麼說與沒有本性的事物不同是菩薩的修行呢？這些都沒有確定的處所。 佛說：'很好，很好！須菩提！菩薩摩訶薩（大菩薩）修學般若波羅蜜（以智慧到達彼岸），應當觀察眾生、事物都是沒有實體、不可得的，般若波羅蜜也是沒有實體、不可得的，菩薩應當這樣學習。須菩提，你認為怎麼樣，口中說「色」（指物質現象）是菩薩的修行嗎？' 須菩提回答說：'不是的，世尊！' 佛問：'口中說「痛癢」（感受）、「思想」（思維）、「生死」（生命過程）、「識」（意識）是菩薩的修行嗎？' 須菩提回答說：'不是的，世尊！' 佛問：'認為「色」是常住的，「痛癢」、「思想」、「生死」、「識」是常住的，是菩薩的修行嗎？' 須菩提回答說：'不是的，世尊！' 佛問：'須菩提，你認為怎麼樣，認為「色」是無常的，「痛癢」、「思想」、「生死」、「識」是無常的，是菩薩的修行嗎？' 須菩提回答說：'不是的，世尊！' 佛問：'須菩提，你認為怎麼樣，口中說「色」是快樂的，「痛癢」、「思想」、「生死」、「識」是快樂的，是菩薩的修行嗎？' 須菩提回答說：'不是的，世尊！' 佛問：'須菩提，你認為怎麼樣，口中說「色」是痛苦的，「痛癢」、「思想」、「生死」、「識」是痛苦的，是菩薩的修行嗎？' 須菩提回答說：'不是的，世尊！' 佛問：'須菩提，你認為怎麼樣，口中說「色」是「我所擁有」的，「痛癢」、「思想」、「生死」、「識」是「我所擁有」的，是菩薩的修行嗎？' 須菩提回答說：'不是的，世尊！' 佛問：'須菩提，你認為怎麼樣，口中說「色」不是「我所擁有」的，「痛癢」、「思想」、「生死」、「識」不是「我所擁有」的，是菩薩的修行嗎？' 須菩提回答說：'不是的，世尊！' 佛問：'須菩提，你認為怎麼樣，口中說「色」是空的，「痛癢」、「思想」
【English Translation】 English version: Are the 'eighteen kinds' (referring to the eighteen realms), the 'four great elements' (earth, water, fire, and wind), and the 'twelve links of dependent origination' (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) the practices of a Bodhisattva? Why is it said that things without inherent nature are the practices of a Bodhisattva? Why is it said that being different from things without inherent nature is the practice of a Bodhisattva? These have no fixed location. The Buddha said: 'Excellent, excellent! Subhuti! When a Bodhisattva Mahasattva (a great Bodhisattva) studies Prajna Paramita (the perfection of wisdom), they should observe that all beings and things are without substance and unattainable, and that Prajna Paramita is also without substance and unattainable. A Bodhisattva should learn in this way. What do you think, Subhuti, is it the practice of a Bodhisattva to say that 「form」 (referring to material phenomena) is form?' Subhuti replied: 'No, World Honored One!' The Buddha asked: 'Is it the practice of a Bodhisattva to say that 「feeling」 (sensations), 「thought」 (thinking), 「birth and death」 (the life process), and 「consciousness」 are the practices of a Bodhisattva?' Subhuti replied: 'No, World Honored One!' The Buddha asked: 'Is it the practice of a Bodhisattva to consider 「form」 as permanent, and 「feeling,」 「thought,」 「birth and death,」 and 「consciousness」 as permanent?' Subhuti replied: 'No, World Honored One!' The Buddha asked: 'What do you think, Subhuti, is it the practice of a Bodhisattva to consider 「form」 as impermanent, and 「feeling,」 「thought,」 「birth and death,」 and 「consciousness」 as impermanent?' Subhuti replied: 'No, World Honored One!' The Buddha asked: 'What do you think, Subhuti, is it the practice of a Bodhisattva to say that 「form」 is pleasurable, and 「feeling,」 「thought,」 「birth and death,」 and 「consciousness」 are pleasurable?' Subhuti replied: 'No, World Honored One!' The Buddha asked: 'What do you think, Subhuti, is it the practice of a Bodhisattva to say that 「form」 is suffering, and 「feeling,」 「thought,」 「birth and death,」 and 「consciousness」 are suffering?' Subhuti replied: 'No, World Honored One!' The Buddha asked: 'What do you think, Subhuti, is it the practice of a Bodhisattva to say that 「form」 is 「mine,」 and 「feeling,」 「thought,」 「birth and death,」 and 「consciousness」 are 「mine」?' Subhuti replied: 'No, World Honored One!' The Buddha asked: 'What do you think, Subhuti, is it the practice of a Bodhisattva to say that 「form」 is not 「mine,」 and 「feeling,」 「thought,」 「birth and death,」 and 「consciousness」 are not 「mine」?' Subhuti replied: 'No, World Honored One!' The Buddha asked: 'What do you think, Subhuti, is it the practice of a Bodhisattva to say that 「form」 is empty, and 「feeling,」 「thought」
想生死識空，為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，口言色無想、痛癢思想生死識無想，為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，口言色無愿、痛癢思想生死識無愿，為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，口言色不空、不無想、不無愿，痛癢思想生死識不空、不無想、不無愿，為菩薩乎？」
答曰：「不也，天中天！」
「于須菩提意云何，五陰、六衰、十八種、四大、十二因緣無所有，為菩薩乎？」
答曰：「不也，天中天！」
佛告須菩提：「仁見何誼而反云，口所說言五陰、六衰、十八種、四大、十二因緣，終始之患、苦樂善惡，空、無想、無愿，有與無，悉非菩薩？」
須菩提白佛言：「唯，天中天！究竟求色了不可得，何況甫復口言色者為菩薩乎！痛癢思想生死識亦爾，究竟求常而不可得，何況無常而可得當為菩薩乎！究竟苦樂而不可得，何況口言苦樂為菩薩乎！究竟索是我所不可得，何況口言我非我為菩薩乎！色痛癢思想生死識亦復然。究竟所有色不可得，何況口言色空為菩薩乎！痛癢思想生死識亦復然。究竟求想不可得，何況口言色無想為菩薩乎！痛
【現代漢語翻譯】 現代漢語譯本： 『如果有人想要對生死和意識的空性有所認識，這樣的人是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 『須菩提，你認為怎麼樣？如果有人口頭上說色（物質現象）沒有想，受（感受）、想（概念）、行（意志）、識（意識）沒有想，這樣的人是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 『須菩提，你認為怎麼樣？如果有人口頭上說色沒有愿，受、想、行、識沒有愿，這樣的人是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 『須菩提，你認為怎麼樣？如果有人口頭上說色不空、不無想、不無愿，受、想、行、識不空、不無想、不無愿，這樣的人是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 『須菩提，你認為怎麼樣？如果有人說五陰（色、受、想、行、識）、六衰（眼、耳、鼻、舌、身、意六根的衰敗）、十八種（六根、六塵、六識）、四大（地、水、火、風）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）都是無所有的，這樣的人是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 佛告訴須菩提：『你認為是什麼道理，反而說口中所說的五陰、六衰、十八種、四大、十二因緣，以及終始的憂患、苦樂善惡，空、無想、無愿，有與無，都不是菩薩呢？』 須菩提對佛說：『是的，世尊！如果究竟去尋求色，是不可得的，何況只是口頭上說色的人是菩薩呢！受、想、行、識也是這樣，如果究竟去尋求常，是不可得的，何況無常而可以得到，能成為菩薩呢！如果究竟去尋求苦樂，是不可得的，何況口頭上說苦樂的人是菩薩呢！如果究竟去尋求我所，是不可得的，何況口頭上說我非我的人是菩薩呢！色、受、想、行、識也是這樣。如果究竟所有色是不可得的，何況口頭上說色空的人是菩薩呢！受、想、行、識也是這樣。如果究竟去尋求想是不可得的，何況口頭上說色無想的人是菩薩呢！』
【English Translation】 English version: 'Is someone who seeks to understand the emptiness of birth, death, and consciousness a Bodhisattva?' Subhuti replied, 'No, World Honored One!' 'Subhuti, what do you think? Is someone who verbally says that form (rupa) has no perception, and that feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) have no perception, a Bodhisattva?' Subhuti replied, 'No, World Honored One!' 'Subhuti, what do you think? Is someone who verbally says that form has no aspiration, and that feeling, perception, mental formations, and consciousness have no aspiration, a Bodhisattva?' Subhuti replied, 'No, World Honored One!' 'Subhuti, what do you think? Is someone who verbally says that form is not empty, not without perception, and not without aspiration, and that feeling, perception, mental formations, and consciousness are not empty, not without perception, and not without aspiration, a Bodhisattva?' Subhuti replied, 'No, World Honored One!' 'Subhuti, what do you think? Is someone who says that the five aggregates (skandhas) (form, feeling, perception, mental formations, consciousness), the six senses (ayatanas) (eye, ear, nose, tongue, body, mind), the eighteen elements (dhatus) (six senses, six sense objects, six consciousnesses), the four great elements (mahabhutas) (earth, water, fire, wind), and the twelve links of dependent origination (nidanas) (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) are all without substance, a Bodhisattva?' Subhuti replied, 'No, World Honored One!' The Buddha said to Subhuti, 'What is your understanding that you say that the five aggregates, the six senses, the eighteen elements, the four great elements, the twelve links of dependent origination, the suffering of beginning and end, pleasure and pain, good and evil, emptiness, no perception, no aspiration, existence and non-existence, are all not Bodhisattvas?' Subhuti said to the Buddha, 'Yes, World Honored One! If one seeks the ultimate nature of form, it is unattainable, how much more so is someone who merely speaks of form a Bodhisattva! The same is true for feeling, perception, mental formations, and consciousness. If one seeks the ultimate nature of permanence, it is unattainable, how much more so is someone who speaks of impermanence a Bodhisattva! If one seeks the ultimate nature of suffering and pleasure, it is unattainable, how much more so is someone who speaks of suffering and pleasure a Bodhisattva! If one seeks the ultimate nature of self, it is unattainable, how much more so is someone who speaks of self and non-self a Bodhisattva! The same is true for form, feeling, perception, mental formations, and consciousness. If the ultimate nature of form is unattainable, how much more so is someone who speaks of the emptiness of form a Bodhisattva! The same is true for feeling, perception, mental formations, and consciousness. If one seeks the ultimate nature of perception, it is unattainable, how much more so is someone who speaks of form without perception a Bodhisattva!'
癢思想生死識亦復如是。究竟求愿不可得，何況口言色無愿為菩薩乎！痛癢思想生死識亦復如是。」
佛言：「善哉，善哉！須菩提！菩薩摩訶薩欲學般若波羅蜜，當作是學。口所言色不可得者，痛癢思想生死識者，空、無想、無愿不得者，則為學般若波羅蜜。曏者須菩提所言，我於法中永不睹見為菩薩者。須菩提！欲知法不可見法、法不可見法界、法界不見法。色界痛癢思想生死識亦然，色界不見法界、法界不見色界、眼界不見法界、法界不見眼界。耳鼻舌身意亦復如是。意界不見法界、法界不見意界、十八種界不見法界、法界不見十八種界、有為界不見無為界、無為界不見有為界、有為界者亦不可兩。無為界者亦不可名，無為者不可兩，有為者亦不可名。如是，須菩提！行般若波羅蜜能如此者，於一切法永無所見。已無所見，不恐不畏、不難不懼，心不怯弱亦無所恨。所以者何？須菩提！已不見色痛癢思想生死識，不見眼耳鼻舌身意，不見色聲香味細滑法，不見色慾，至於法欲亦無所見。不見貪怒癡，不見無明，至於行、識、名色、六入、所更、痛、愛、受、有、生、老病死亦無所見。不見吾我，不見人、壽命。不見欲界、不見色界、不見無色界，不見聲聞、辟支佛、不見菩薩法、亦不見佛、亦不見法、不
【現代漢語翻譯】 現代漢語譯本：感受、思想、生死、意識也是如此。如果究竟去尋求願望，是不可得的，更何況口頭上說『色』沒有願望，就成為菩薩呢！感受、思想、生死、意識也是如此。 佛說：『好啊，好啊！須菩提！菩薩摩訶薩想要學習般若波羅蜜，應當這樣學習。口頭上說『色』不可得，感受、思想、生死、意識不可得，空、無想、無愿不可得，這就是學習般若波羅蜜。剛才須菩提所說，我於法中永遠不見到有菩薩。須菩提！想要知道法不可見法、法不可見法界、法界不見法。感受、思想、生死、意識也是這樣，不見法界、法界不見、眼界不見法界、法界不見眼界。耳、鼻、舌、身、意也是如此。意界不見法界、法界不見意界、十八種界不見法界、法界不見十八種界、有為界不見無為界、無為界不見有為界、有為界也不可兩立。無為界也不可名狀，無為不可兩立，有為也不可名狀。像這樣，須菩提！修行般若波羅蜜能夠做到這樣，對於一切法就永遠沒有所見。已經沒有所見，就不會恐懼害怕、不會困難畏懼，內心不會怯懦也不會怨恨。為什麼呢？須菩提！因為已經不見色、感受、思想、生死、意識，不見眼、耳、鼻、舌、身、意，不見色、聲、香、味、細滑、法，不見，乃至對於法欲也沒有所見。不見貪、怒、癡，不見無明，乃至行、識、名色、六入、所更、痛、愛、受、有、生、老病死也沒有所見。不見我、我所，不見人、壽命。不見欲界、不見、不見無，不見聲聞、辟支佛，不見菩薩法，也不見佛，也不見法，不
【English Translation】 English version: Sensation, thought, birth-and-death, and consciousness are also like this. If one seeks for wishes ultimately, it is unattainable, let alone saying verbally that 'form' has no wish, and thus becoming a Bodhisattva! Sensation, thought, birth-and-death, and consciousness are also like this. The Buddha said: 'Excellent, excellent! Subhuti! A Bodhisattva Mahasattva who wishes to learn Prajnaparamita should learn in this way. To say verbally that 'form' is unattainable, sensation, thought, birth-and-death, and consciousness are unattainable, emptiness, non-thought, and non-wish are unattainable, this is learning Prajnaparamita. Just now, what Subhuti said, that I never see a Bodhisattva in the Dharma. Subhuti! If you want to know that the Dharma cannot see the Dharma, the Dharma cannot see the Dharmadhatu, and the Dharmadhatu cannot see the Dharma. Sensation, thought, birth-and-death, and consciousness are also like this, not seeing the Dharmadhatu, the Dharmadhatu not seeing, the eye realm not seeing the Dharmadhatu, the Dharmadhatu not seeing the eye realm. The ear, nose, tongue, body, and mind are also like this. The mind realm not seeing the Dharmadhatu, the Dharmadhatu not seeing the mind realm, the eighteen realms not seeing the Dharmadhatu, the Dharmadhatu not seeing the eighteen realms, the conditioned realm not seeing the unconditioned realm, the unconditioned realm not seeing the conditioned realm, and the conditioned realm cannot be dual. The unconditioned realm cannot be named, the unconditioned cannot be dual, and the conditioned cannot be named. Like this, Subhuti! If one practices Prajnaparamita and can do this, then one will never have any seeing of all dharmas. Having no seeing, one will not be afraid or fearful, will not be difficult or apprehensive, the mind will not be timid, and there will be no resentment. Why is this so? Subhuti! Because one no longer sees form, sensation, thought, birth-and-death, and consciousness, does not see the eye, ear, nose, tongue, body, and mind, does not see form, sound, smell, taste, touch, and dharma, does not see, and even has no seeing of the desire for dharma. Does not see greed, anger, and delusion, does not see ignorance, and even does not see action, consciousness, name and form, the six entrances, contact, pain, love, feeling, existence, birth, old age, sickness, and death. Does not see self, does not see person, lifespan. Does not see the desire realm, does not see, does not see the formless realm, does not see Sravakas, Pratyekabuddhas, does not see Bodhisattva dharmas, does not see the Buddha, and does not see the Dharma, does not
見菩薩眾。已不見一切法，不恐不畏、不難不懼，心不怯弱。」
須菩提白佛言：「唯然，世尊！何因菩薩摩訶薩心不怯弱而無所著？」
佛告須菩提：「菩薩摩訶薩不得心所念法，亦無所見，是故菩薩摩訶薩心不怯弱亦無所著。」
須菩提白佛言：「云何菩薩摩訶薩而不恐怖？」
佛告須菩提：「菩薩不得心畏，亦無所見，是故菩薩摩訶薩而不恐怖。」
須菩提白佛言：「云何菩薩摩訶薩於一切法而無所得？行般若波羅蜜乎？」
佛告須菩提：「菩薩摩訶薩一切所行般若波羅蜜，彼亦不得般若波羅蜜，亦復不得菩薩之心。其是為今設菩薩之為敕命。」◎
光贊經卷第二 大正藏第 08 冊 No. 0222 光贊經
光贊經卷第三
西晉三藏竺法護譯
◎摩訶般若波羅蜜了空品第七
於是須菩提白佛言：「菩薩摩訶薩欲具足檀波羅蜜，當學般若波羅蜜。欲具足尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，當學般若波羅蜜。菩薩摩訶薩欲蠲除色者，當學般若波羅蜜；欲除痛癢思想生死識者，當學般若波羅蜜。欲除眼耳鼻舌身意者，當學般若波羅蜜；欲除色聲香味細滑法，當學般若波羅蜜；欲除眼色識、耳聲識、鼻香識、舌味識、身細滑
【現代漢語翻譯】 現代漢語譯本：『看見菩薩大眾。已經不執著於一切法，不恐懼不害怕，不畏難不畏懼，內心不怯懦。』 須菩提對佛說：『是的，世尊！是什麼原因讓菩薩摩訶薩內心不怯懦而且沒有執著呢？』 佛告訴須菩提：『菩薩摩訶薩不執著於心中所想的法，也沒有任何所見，因此菩薩摩訶薩內心不怯懦也沒有執著。』 須菩提對佛說：『為什麼菩薩摩訶薩不會感到恐怖呢？』 佛告訴須菩提：『菩薩不執著于內心的恐懼，也沒有任何所見，因此菩薩摩訶薩不會感到恐怖。』 須菩提對佛說：『為什麼菩薩摩訶薩對於一切法都沒有所得？是修行般若波羅蜜（智慧到彼岸）嗎？』 佛告訴須菩提：『菩薩摩訶薩所修行的一切般若波羅蜜，他們也不執著于般若波羅蜜，也不執著于菩薩的心。這是爲了現在設立菩薩的教令。』
於是須菩提對佛說：『菩薩摩訶薩想要圓滿檀波羅蜜（佈施到彼岸），應當學習般若波羅蜜。想要圓滿尸波羅蜜（持戒到彼岸）、羼波羅蜜（忍辱到彼岸）、惟逮波羅蜜（精進到彼岸）、禪波羅蜜（禪定到彼岸），應當學習般若波羅蜜。菩薩摩訶薩想要去除色（物質）的執著，應當學習般若波羅蜜；想要去除痛癢（感受）、思想、生死、識（意識）的執著，應當學習般若波羅蜜。想要去除眼、耳、鼻、舌、身、意（六根）的執著，應當學習般若波羅蜜；想要去除色、聲、香、味、細滑、法（六塵）的執著，應當學習般若波羅蜜；想要去除眼色識、耳聲識、鼻香識、舌味識、身細滑識（六識）的執著，
【English Translation】 English version: 'Seeing the multitude of Bodhisattvas. They no longer cling to any dharma, are not afraid or fearful, not daunted or intimidated, and their minds are not timid.' Subhuti said to the Buddha, 'Yes, World Honored One! What is the reason that a Bodhisattva Mahasattva's mind is not timid and has no attachments?' The Buddha told Subhuti, 'A Bodhisattva Mahasattva does not cling to the dharmas that arise in their mind, nor do they have any perceptions, therefore a Bodhisattva Mahasattva's mind is not timid and has no attachments.' Subhuti said to the Buddha, 'Why is it that a Bodhisattva Mahasattva is not terrified?' The Buddha told Subhuti, 'A Bodhisattva does not cling to fear in their mind, nor do they have any perceptions, therefore a Bodhisattva Mahasattva is not terrified.' Subhuti said to the Buddha, 'Why is it that a Bodhisattva Mahasattva has no attainment in regard to all dharmas? Is it by practicing Prajna Paramita (Perfection of Wisdom)?' The Buddha told Subhuti, 'All the Prajna Paramita that a Bodhisattva Mahasattva practices, they do not cling to Prajna Paramita, nor do they cling to the mind of a Bodhisattva. This is to establish the precepts for Bodhisattvas now.'
Then Subhuti said to the Buddha, 'A Bodhisattva Mahasattva who wishes to perfect Dana Paramita (Perfection of Giving) should study Prajna Paramita. One who wishes to perfect Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), Dhyana Paramita (Perfection of Meditation), should study Prajna Paramita. A Bodhisattva Mahasattva who wishes to eliminate attachment to rupa (form) should study Prajna Paramita; one who wishes to eliminate attachment to vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) should study Prajna Paramita. One who wishes to eliminate attachment to the eye, ear, nose, tongue, body, and mind (the six sense organs) should study Prajna Paramita; one who wishes to eliminate attachment to rupa, sabda, gandha, rasa, sparsa, and dharma (the six sense objects) should study Prajna Paramita; one who wishes to eliminate attachment to eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness (the six consciousnesses),
識、意法識，當學般若波羅蜜。欲除眼更耳更、鼻舌身意更，當學般若波羅蜜。欲除色更、痛癢思想生死識更因緣之習，當學般若波羅蜜。菩薩摩訶薩欲除貪淫瞋恚愚癡，當學般若波羅蜜。欲除貪身見已，當學般若波羅蜜。菩薩摩訶薩欲除狐疑犯戒，當學般若波羅蜜。欲除欲諸著色慾、無色慾，當學般若波羅蜜。菩薩摩訶薩欲除因緣會縛結之著、所受之處，當學般若波羅蜜。欲除四果——須陀洹、斯陀含、阿那、含阿羅漢——當學般若波羅蜜。菩薩摩訶薩欲除四憂、四著及四𣧑受、四顛倒，當學般若波羅蜜。欲除五蓋、六入、七識、八邪、九惱、十惡罪福之業，當學般若波羅蜜。菩薩摩訶薩欲除十善、四禪、四諦、五神通，欲除四意止、四意斷、四神足、五根、五力、七覺意、八由行，當學般若波羅蜜。菩薩摩訶薩欲除十種力、四無所畏、四分別辯、四等心、四無色定、一切諸意止、十八不共諸佛之法，當學般若波羅蜜。菩薩摩訶薩欲了覺意三昧正受，當學般若波羅蜜。欲分別虛空慧三昧者，識慧三昧、不用慧三昧、有想無想慧三昧，正受滅定，當學般若波羅蜜。菩薩摩訶薩欲成師子娛樂三昧、師子震吼三昧，欲逮得總持門者，當學般若波羅蜜。欲得首楞嚴三昧、寶海三昧、慧印三昧正受，當學般若波羅蜜。菩薩摩訶
薩欲得月耀三昧、月幢英三昧、入一切諸法三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得睹明印三昧、生諸法三昧、出於勸祠幢幡惡三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得金剛喻三昧、入一切諸法門三昧、定意王三昧、帝王印三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得勢力清凈三昧、超諸平等三昧、順生諸法所歸入三昧、入一切諸法言聲三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得觀十方三昧，欲得一切諸法總持門印三昧、一切諸法平等印(丹本云御)造印三昧，住于空處三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得嚴凈三昧、道場三昧、超越神通三昧正受，當學般若波羅蜜。菩薩摩訶薩欲得超挎出三昧、等幢護英三昧，欲致是三昧正受及餘三昧門，當學般若波羅蜜也。複次，天中天，菩薩摩訶薩欲令一切眾生之類得具足愿，當學般若波羅蜜。複次，天中天！菩薩摩訶薩欲得具足功德之本，因其具足所在善本不墮惡趣，不見下賤下歸聲聞、辟支佛地，不以諍訟菩薩上法，當學般若波羅蜜。」
賢者舍利弗謂賢者須菩提：「云何菩薩摩訶薩不諍上法？」
須菩提謂舍利弗：「菩薩摩訶薩不與漚和拘舍羅，不起無所從生漚和拘舍羅，行六波羅蜜，曉了無所從生空、無想、無愿，懷來三昧門，不墮聲聞
【現代漢語翻譯】 現代漢語譯本：菩薩如果想要獲得月耀三昧（如同月亮般光輝的三昧）、月幢英三昧（如同月亮旗幟般的三昧）、進入一切諸法三昧的正受，應當學習般若波羅蜜。菩薩摩訶薩如果想要獲得睹明印三昧（見到光明印記的三昧）、生諸法三昧（生出一切諸法的三昧）、從勸祠幢幡惡三昧中解脫並進入正受，應當學習般若波羅蜜。菩薩摩訶薩如果想要獲得金剛喻三昧（如同金剛般堅固的三昧）、進入一切諸法門三昧、定意王三昧（禪定之王的三昧）、帝王印三昧（如同帝王印記的三昧）的正受，應當學習般若波羅蜜。菩薩摩訶薩如果想要獲得勢力清凈三昧（具有清凈力量的三昧）、超越諸平等三昧、順應諸法所歸入的三昧、進入一切諸法言聲三昧的正受，應當學習般若波羅蜜。菩薩摩訶薩如果想要獲得觀十方三昧（觀察十方的三昧），想要獲得一切諸法總持門印三昧（總持一切諸法的印記三昧）、一切諸法平等印造印三昧（創造一切諸法平等印記的三昧），安住于空處三昧的正受，應當學習般若波羅蜜。菩薩摩訶薩如果想要獲得嚴凈三昧（莊嚴清凈的三昧）、道場三昧（道場的三昧）、超越神通三昧的正受，應當學習般若波羅蜜。菩薩摩訶薩如果想要獲得超挎出三昧（超越一切的三昧）、等幢護英三昧（如同旗幟般守護的三昧），想要達到這些三昧的正受以及其他三昧門，應當學習般若波羅蜜。此外，天中天（佛陀），菩薩摩訶薩如果想要讓一切眾生都能夠圓滿願望，應當學習般若波羅蜜。此外，天中天！菩薩摩訶薩如果想要獲得功德的根本，因為具足這些善的根本而不墮入惡道，不落入聲聞、辟支佛的境界，不以諍訟來對待菩薩的更高深的法，應當學習般若波羅蜜。」
賢者舍利弗問賢者須菩提：「為什麼菩薩摩訶薩不諍訟更高深的法呢？」
須菩提對舍利弗說：「菩薩摩訶薩不與漚和拘舍羅（一種論辯技巧）爭論，不生起無所從來生的漚和拘舍羅，奉行六波羅蜜，明瞭無所從來生的空、無想、無愿，懷抱三昧門，不墮入聲聞的境界。
【English Translation】 English version: If a Bodhisattva wishes to attain the Samadhi of Moon Radiance, the Samadhi of Moon Banner Glory, and to enter the correct reception of all Dharmas Samadhi, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to attain the Samadhi of Seeing the Bright Seal, the Samadhi of Generating All Dharmas, and to be liberated from the evil Samadhi of Encouraging Sacrificial Banners and enter correct reception, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to attain the Vajra-like Samadhi, the Samadhi of Entering All Dharma Gates, the Samadhi of King of Concentration, and the correct reception of the Samadhi of Emperor's Seal, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to attain the Samadhi of Pure Power, the Samadhi of Transcending All Equalities, the Samadhi of Following the Return of All Dharmas, and the correct reception of the Samadhi of Entering All Dharma Sounds, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to attain the Samadhi of Observing the Ten Directions, the Samadhi of the Seal of the Gate of Total Retention of All Dharmas, the Samadhi of Creating the Seal of Equality of All Dharmas, and to abide in the correct reception of the Samadhi of Emptiness, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to attain the Samadhi of Adornment and Purity, the Samadhi of the Bodhi-mandala, and the correct reception of the Samadhi of Transcending Supernatural Powers, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to attain the Samadhi of Transcending and Surpassing, the Samadhi of Equal Banner Protection and Glory, and to achieve the correct reception of these Samadhis and other Samadhi gates, they should study the Prajna Paramita. Furthermore, O Blessed One, if a Bodhisattva Mahasattva wishes to enable all sentient beings to fulfill their wishes, they should study the Prajna Paramita. Furthermore, O Blessed One! If a Bodhisattva Mahasattva wishes to obtain the root of merit, and because of possessing these roots of goodness, not fall into evil realms, not fall into the realms of Sravakas and Pratyekabuddhas, and not engage in disputes regarding the higher Dharma of Bodhisattvas, they should study the Prajna Paramita.」
Reverend Sariputra asked Reverend Subhuti, 「Why does a Bodhisattva Mahasattva not dispute the higher Dharma?」
Subhuti said to Sariputra, 「A Bodhisattva Mahasattva does not argue with Aukoshala (a type of debating skill), does not give rise to Aukoshala that arises from nowhere, practices the Six Paramitas, understands the emptiness, non-perception, and non-desire that arise from nowhere, embraces the gates of Samadhi, and does not fall into the realm of Sravakas.
、辟支佛地，亦不度人，菩薩滅定，是謂菩薩摩訶薩生不淳淑。」
舍利弗謂須菩提：「何謂菩薩生不淳淑？」
須菩提謂舍利弗：「所以曰不淳淑者，謂愛著法也。」
又曰：「舍利弗！菩薩摩訶薩行般若波羅蜜，立於色空而知想識有所依倚，痛癢思想生死識亦然；立之於空，而知想識有所依倚，是謂菩薩摩訶薩柔順法忍之愛著也，生不淳淑。複次，舍利弗！菩薩摩訶薩立色于無想，而知想識有所依倚；立色于無愿，而知想識有所依倚；是為菩薩摩訶薩柔順法忍之愛著也。色痛癢思想生死識亦然。立無所有而知想識有所依倚，眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，而知想識有所依倚，是菩薩摩訶薩柔順法忍之愛著也。色無常、痛癢思想生死識無常，色苦、痛癢思想生死識苦，色無我、痛癢思想生死識無我，而立於斯，而知想著有所依倚。舍利弗！是謂菩薩摩訶薩柔順法忍愛著，生死不淳淑。當斷是色痛癢思想生死識，此色非色則為除色，痛癢思想生死識亦然，是為滅盡，當爲設證。是非滅盡而為造證，當修斯路，此為染塵諍戒，當習行是，不當習此，是為菩薩之所應行，是非菩薩之所應行，是為菩薩道。是為菩薩學戒不當學某，某是菩薩檀波羅蜜、某是菩薩尸波羅蜜、某是菩薩
【現代漢語翻譯】 現代漢語譯本：『辟支佛（Pratyekabuddha，獨覺）的境界，也不度化他人，菩薩如果執著于滅盡定，這就叫做菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的修行不純凈。』 舍利弗問須菩提：『什麼叫做菩薩的修行不純凈？』 須菩提對舍利弗說：『之所以說不純凈，是因為愛著於法。』 又說：『舍利弗！菩薩摩訶薩修行般若波羅蜜（Prajnaparamita，智慧到彼岸），如果執著於色（Rupa，物質）的空性，卻認為想（Samjna，概念）、識（Vijnana，意識）有所依附，感受（Vedana，感覺）、思想（Samskara，意志）、生死識也是如此；執著于空性，卻認為想識有所依附，這就叫做菩薩摩訶薩對柔順法忍（Ksanti，忍辱）的愛著，修行不純凈。再次，舍利弗！菩薩摩訶薩執著於色無想（Asamjna，無想），卻認為想識有所依附；執著於色無愿（Apranihita，無愿），卻認為想識有所依附；這就叫做菩薩摩訶薩對柔順法忍的愛著。感受、思想、生死識也是如此。執著于無所有，卻認為想識有所依附，眼色識（Caksur-vijnana，眼識）、耳聲識（Srotra-vijnana，耳識）、鼻香識（Ghrana-vijnana，鼻識）、舌味識（Jihva-vijnana，舌識）、身細滑識（Kaya-vijnana，身識）、意法識（Mano-vijnana，意識），卻認為想識有所依附，這就是菩薩摩訶薩對柔順法忍的愛著。執著於色無常（Anitya，無常）、感受、思想、生死識無常，執著於色苦（Duhkha，苦）、感受、思想、生死識苦，執著於色無我（Anatman，無我）、感受、思想、生死識無我，卻執著于這些，認為有所依附。舍利弗！這就叫做菩薩摩訶薩對柔順法忍的愛著，生死不純凈。應當斷除這些色、感受、思想、生死識，此色非色就等於除色，感受、思想、生死識也是如此，這就是滅盡，應當為此設立證明。如果不是滅盡而設立證明，應當修習這條道路，這是染污的爭戒，應當習行這個，不應當習行那個，這是菩薩應當修行的，不是菩薩應當修行的，這就是菩薩道。這就是菩薩學戒不應當學什麼，什麼是菩薩的檀波羅蜜（Dana-paramita，佈施到彼岸），什麼是菩薩的尸波羅蜜（Sila-paramita，持戒到彼岸），什麼是菩薩的』
【English Translation】 English version: 'The state of a Pratyekabuddha (Solitary Buddha), who also does not liberate others, and a Bodhisattva who is attached to the cessation of meditation, this is called a Bodhisattva-Mahasattva's (Great Bodhisattva) practice being impure.' Sariputra asked Subhuti: 'What is meant by a Bodhisattva's practice being impure?' Subhuti said to Sariputra: 'The reason it is called impure is because of attachment to the Dharma (teachings).' He further said: 'Sariputra! When a Bodhisattva-Mahasattva practices Prajnaparamita (Perfection of Wisdom), if they are attached to the emptiness of Rupa (form), yet think that Samjna (perception), and Vijnana (consciousness) have something to rely on, and the same with Vedana (feeling), Samskara (mental formations), and the consciousness of birth and death; if they are attached to emptiness, yet think that perception and consciousness have something to rely on, this is called a Bodhisattva-Mahasattva's attachment to Ksanti (patience), and their practice is impure. Furthermore, Sariputra! If a Bodhisattva-Mahasattva is attached to the form of Asamjna (non-perception), yet thinks that perception and consciousness have something to rely on; if they are attached to the form of Apranihita (non-desire), yet thinks that perception and consciousness have something to rely on; this is called a Bodhisattva-Mahasattva's attachment to patience. The same applies to feeling, mental formations, and the consciousness of birth and death. If they are attached to non-existence, yet think that perception and consciousness have something to rely on, the eye consciousness (Caksur-vijnana), ear consciousness (Srotra-vijnana), nose consciousness (Ghrana-vijnana), tongue consciousness (Jihva-vijnana), body consciousness (Kaya-vijnana), and mind consciousness (Mano-vijnana), yet think that perception and consciousness have something to rely on, this is a Bodhisattva-Mahasattva's attachment to patience. If they are attached to the impermanence (Anitya) of form, feeling, mental formations, and the consciousness of birth and death, attached to the suffering (Duhkha) of form, feeling, mental formations, and the consciousness of birth and death, attached to the non-self (Anatman) of form, feeling, mental formations, and the consciousness of birth and death, yet are attached to these, thinking there is something to rely on. Sariputra! This is called a Bodhisattva-Mahasattva's attachment to patience, and their birth and death are impure. One should abandon these forms, feelings, mental formations, and the consciousness of birth and death; this form not being form is equivalent to eliminating form, and the same applies to feeling, mental formations, and the consciousness of birth and death, this is cessation, and one should establish proof for this. If one establishes proof without cessation, one should cultivate this path, this is the defiled precept of contention, one should practice this, and should not practice that, this is what a Bodhisattva should practice, and not what a Bodhisattva should not practice, this is the Bodhisattva path. This is what a Bodhisattva should not learn in precepts, what is a Bodhisattva's Dana-paramita (Perfection of Giving), what is a Bodhisattva's Sila-paramita (Perfection of Morality), what is a Bodhisattva's'
羼波羅蜜、某是菩薩惟逮波羅蜜、某是菩薩禪波羅蜜、某是菩薩般若波羅蜜、某是菩薩漚和拘舍羅、某是菩薩無漚和拘舍羅、某是菩薩入寂然、某是菩薩生不淳淑。」
須菩提謂舍利弗：「說菩薩行般若波羅蜜，住此建立如是諸法，而知想識有所依倚，是謂菩薩摩訶薩柔順法忍之愛著，生不淳淑。」
舍利弗謂須菩提：「何謂菩薩摩訶薩寂然？」
須菩提謂舍利弗：「於是菩薩摩訶薩行般若波羅蜜，不見內空、不見外空、不見內外空、不見內外空空而空、無內外空空不見內外空、不見空大空、空大空不見空、空大空不見究竟真空、究竟真空不見大空、究竟真空不見有為空、不見究竟真空、有為空不見無為空、無為空不見有為空、無為空不見終始長遠空、終始長遠空不見無為空、終始長遠空不見未分別空、未分別空不見曠野長遠空、未分別空不見本凈空、凈空不見未分別空、本凈空不見自然想空、自然想空不見本凈空、自然相空不見一切諸法空、一切諸法空不見自然相空、一切諸法空不見無所有空、無所有空不見一切諸法空、無所有空不見自然空、自然空不見無所有空、自然空空不見無所有空、無所有空不見自然空空。如是，舍利弗！菩薩摩訶薩行般若波羅蜜能如是者，則菩薩至於寂然。
「
【現代漢語翻譯】 現代漢語譯本：『某是菩薩的羼波羅蜜（忍辱波羅蜜），某是菩薩的惟逮波羅蜜（精進波羅蜜），某是菩薩的禪波羅蜜（禪定波羅蜜），某是菩薩的般若波羅蜜（智慧波羅蜜），某是菩薩的漚和拘舍羅（方便善巧），某是菩薩的無漚和拘舍羅（無方便善巧），某是菩薩的入寂然（入于寂靜），某是菩薩的生不淳淑（生不純熟）。』 須菩提對舍利弗說：『如果說菩薩行般若波羅蜜時，執著于這些法，並且認為想和識有所依附，這就是菩薩摩訶薩（大菩薩）對柔順法忍的愛著，導致生不純熟。』 舍利弗問須菩提：『什麼是菩薩摩訶薩的寂然？』 須菩提對舍利弗說：『菩薩摩訶薩在行般若波羅蜜時，不見內空（自身之空），不見外空（外境之空），不見內外空（自身與外境皆空），不見內外空空而空（內外空之空亦空），無內外空空不見內外空（無內外空之空不見內外空），不見空大空（空之大空），空大空不見空（空之大空不見空），空大空不見究竟真空（空之大空不見究竟真空），究竟真空不見大空（究竟真空不見大空），究竟真空不見有為空（究竟真空不見有為之空），不見究竟真空（不見究竟真空），有為空不見無為空（有為之空不見無為之空），無為空不見有為空（無為之空不見有為之空），無為空不見終始長遠空（無為之空不見終始長遠之空），終始長遠空不見無為空（終始長遠之空不見無為之空），終始長遠空不見未分別空（終始長遠之空不見未分別之空），未分別空不見曠野長遠空（未分別之空不見曠野長遠之空），未分別空不見本凈空（未分別之空不見本凈之空），凈空不見未分別空（本凈之空不見未分別之空），本凈空不見自然想空（本凈之空不見自然想之空），自然想空不見本凈空（自然想之空不見本凈之空），自然相空不見一切諸法空（自然相之空不見一切諸法之空），一切諸法空不見自然相空（一切諸法之空不見自然相之空），一切諸法空不見無所有空（一切諸法之空不見無所有之空），無所有空不見一切諸法空（無所有之空不見一切諸法之空），無所有空不見自然空（無所有之空不見自然之空），自然空不見無所有空（自然之空不見無所有之空），自然空空不見無所有空（自然空之空不見無所有之空），無所有空不見自然空空（無所有之空不見自然空之空）。舍利弗！菩薩摩訶薩行般若波羅蜜能做到這樣，就達到了寂然。』
【English Translation】 English version: 『Someone is a Bodhisattva's Ksanti Paramita (Perseverance Paramita), someone is a Bodhisattva's Virya Paramita (Diligence Paramita), someone is a Bodhisattva's Dhyana Paramita (Meditation Paramita), someone is a Bodhisattva's Prajna Paramita (Wisdom Paramita), someone is a Bodhisattva's Upaya Kausalya (Skillful Means), someone is a Bodhisattva's non-Upaya Kausalya (non-Skillful Means), someone is a Bodhisattva's entering into quiescence, someone is a Bodhisattva's being not fully mature.』 Subhuti said to Sariputra, 『If it is said that a Bodhisattva, while practicing Prajna Paramita, clings to these dharmas and thinks that thought and consciousness have something to rely on, this is the attachment of a Bodhisattva Mahasattva (Great Bodhisattva) to the forbearance of the Dharma, leading to being not fully mature.』 Sariputra asked Subhuti, 『What is the quiescence of a Bodhisattva Mahasattva?』 Subhuti said to Sariputra, 『When a Bodhisattva Mahasattva practices Prajna Paramita, he does not see inner emptiness (emptiness of self), does not see outer emptiness (emptiness of external environment), does not see inner and outer emptiness (emptiness of both self and external environment), does not see the emptiness of inner and outer emptiness (the emptiness of the emptiness of inner and outer), the emptiness of inner and outer emptiness does not see inner and outer emptiness, does not see the great emptiness of emptiness, the great emptiness of emptiness does not see emptiness, the great emptiness of emptiness does not see ultimate true emptiness, ultimate true emptiness does not see great emptiness, ultimate true emptiness does not see conditioned emptiness, does not see ultimate true emptiness, conditioned emptiness does not see unconditioned emptiness, unconditioned emptiness does not see conditioned emptiness, unconditioned emptiness does not see the emptiness of beginning and end, the emptiness of beginning and end does not see unconditioned emptiness, the emptiness of beginning and end does not see unseparated emptiness, unseparated emptiness does not see the emptiness of vast wilderness, unseparated emptiness does not see the emptiness of original purity, the emptiness of purity does not see unseparated emptiness, the emptiness of original purity does not see the emptiness of natural thought, the emptiness of natural thought does not see the emptiness of original purity, the emptiness of natural appearance does not see the emptiness of all dharmas, the emptiness of all dharmas does not see the emptiness of natural appearance, the emptiness of all dharmas does not see the emptiness of non-existence, the emptiness of non-existence does not see the emptiness of all dharmas, the emptiness of non-existence does not see natural emptiness, natural emptiness does not see the emptiness of non-existence, the emptiness of natural emptiness does not see the emptiness of non-existence, the emptiness of non-existence does not see the emptiness of natural emptiness. Thus, Sariputra! If a Bodhisattva Mahasattva can do this while practicing Prajna Paramita, then the Bodhisattva reaches quiescence.』
複次，舍利弗！菩薩摩訶薩欲行般若波羅蜜者，當作是學，則當如順，不當念色，痛癢思想生死識亦復如是，于識不當念識；不當念眼耳鼻舌身意；不當念色聲香味細滑法；不當念檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜；亦不當倚著四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、四等心、十八不共諸佛之法。如是，舍利弗！菩薩摩訶薩行般若波羅蜜，不當念菩薩摩訶薩。又當念等無等心、入微妙心。所以者何？其心無心，心者本凈；本凈心者，自然而樂、清明而凈。」
舍利弗謂須菩提：「云何心清明而凈？」
須菩提謂舍利弗：「假使心不與欲合亦不離欲、不與怒合亦不離怒、不與癡合亦不離癡、不處因緣無有結縛、無所轉綴亦無不綴，於一切疑六十二見不合不離，不與聲聞、辟支佛心行合亦不離合，是為，舍利弗！菩薩摩訶薩心本清凈清明而凈。」
賢者舍利弗謂須菩提：「有此心乎？其心無心。」
須菩提謂舍利弗：「云何，舍利弗！為有心耶？豈有此心寧可知有心無心乎？為可得不？為可獲不？」
答曰：「不也，仁者！」
「假使，舍利弗！其心不可復知有與無也，亦不可得亦不可獲；又有此
【現代漢語翻譯】 現代漢語譯本： 再者，舍利弗！菩薩摩訶薩想要修行般若波羅蜜（智慧到彼岸），應當這樣學習，就應當順應這種道理，不應當執著於色（物質現象），受（感受）、想（思維）、行（意志）、識（意識）也是如此，對於識也不應當執著于識；不應當執著于眼、耳、鼻、舌、身、意（六根）；不應當執著於色、聲、香、味、觸、法（六塵）；不應當執著于檀波羅蜜（佈施到彼岸）、尸波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、毗梨耶波羅蜜（精進到彼岸）、禪波羅蜜（禪定到彼岸）、般若波羅蜜（智慧到彼岸）；也不應當執著於四意止（四念處）、四意斷（四正勤）、四神足（四如意足）、五根、五力、七覺意（七菩提分）、八由行（八正道），十種力（如來十力）、四無所畏（佛陀四無畏）、四分別辯（四無礙辯）、四等心（四無量心）、十八不共諸佛之法（十八不共法）。如此，舍利弗！菩薩摩訶薩修行般若波羅蜜，不應當執著于菩薩摩訶薩。又應當以平等無差別的心念，進入微妙的心境。為什麼呢？因為心本來無心，心性本自清凈；本自清凈的心，自然安樂、清明而潔凈。 舍利弗問須菩提：『怎樣才能使心清明而潔凈呢？』 須菩提對舍利弗說：『如果心不與慾望結合也不脫離慾望，不與嗔怒結合也不脫離嗔怒，不與愚癡結合也不脫離愚癡，不處於因緣之中沒有束縛，沒有執著也沒有不執著，對於一切疑惑和六十二種邪見不結合也不脫離，不與聲聞、辟支佛的心行結合也不脫離結合，這就是，舍利弗！菩薩摩訶薩的心本自清凈、清明而潔凈。』 賢者舍利弗問須菩提：『有這樣的心嗎？還是心無心呢？』 須菩提對舍利弗說：『怎麼樣，舍利弗！是有心呢？難道有這樣的心可以知道是有心還是無心嗎？可以得到嗎？可以獲得嗎？』 舍利弗回答說：『不是的，仁者！』 『如果，舍利弗！心不可再知是有還是無，也不可得到也不可獲得；又有這樣的心，
【English Translation】 English version: Furthermore, Shariputra! When a Bodhisattva Mahasattva wishes to practice Prajna Paramita (Perfection of Wisdom), they should learn in this way, they should follow this principle, they should not be attached to form (material phenomena), nor to feeling, perception, volition, or consciousness; they should not be attached to consciousness; they should not be attached to the eye, ear, nose, tongue, body, or mind (the six sense organs); they should not be attached to form, sound, smell, taste, touch, or dharma (the six sense objects); they should not be attached to Dana Paramita (Perfection of Giving), Shila Paramita (Perfection of Morality), Kshanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), Dhyana Paramita (Perfection of Meditation), or Prajna Paramita (Perfection of Wisdom); nor should they be attached to the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Supernatural Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, the Eightfold Path, the Ten Powers (of a Tathagata), the Four Fearlessnesses (of a Buddha), the Four Analytical Knowledges, the Four Immeasurable Minds, or the Eighteen Unique Qualities of a Buddha. Thus, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita, they should not be attached to the concept of a Bodhisattva Mahasattva. They should also contemplate with an equal and undifferentiated mind, entering into a subtle state of mind. Why is this so? Because the mind is originally without a mind, the nature of the mind is originally pure; the mind that is originally pure is naturally joyful, clear, and pure. Shariputra asked Subhuti: 'How can the mind be clear and pure?' Subhuti said to Shariputra: 'If the mind neither unites with desire nor separates from desire, neither unites with anger nor separates from anger, neither unites with ignorance nor separates from ignorance, is not situated in conditions, has no bondage, has no attachment nor non-attachment, neither unites with nor separates from all doubts and the sixty-two wrong views, neither unites with nor separates from the practices of Sravakas and Pratyekabuddhas, this, Shariputra! is how the mind of a Bodhisattva Mahasattva is originally pure, clear, and pure.' The venerable Shariputra asked Subhuti: 'Is there such a mind? Or is the mind without a mind?' Subhuti said to Shariputra: 'How is it, Shariputra! Is there a mind? Can such a mind be known as having a mind or not having a mind? Can it be obtained? Can it be acquired?' Shariputra replied: 'No, venerable one!' 'If, Shariputra! the mind cannot be known as having or not having, nor can it be obtained or acquired; and yet there is such a mind,
者，由因緣而有此言，有此心，有心無心。」
舍利弗謂須菩提：「云何，須菩提！此為無心耶？」
答曰：「無所造、無所念，是謂一切諸法無心無念。」
舍利弗謂須菩提：「云何，須菩提！其發心者無所造、無所念乎？假使色造無所念，痛癢思想生死識亦復然。假使無所造、無所念，至於聲聞、辟支佛意，上至菩薩，悉為無心無念乎。」
答曰：「唯然，舍利弗！如是心者無所造、無所念，是故菩薩摩訶薩亦復如是，無所造、無所念。」
舍利弗贊賢者須菩提言：「善哉，善哉。須菩提！審如仁者為世尊子，從法門生常以順法，為法所化，因法而與不為榮冀，自然因緣登於法身，仁者則為行空第一。世尊贊仁了空最上，難及難及。如是，須菩提！菩薩摩訶薩學般若波羅蜜，當順如斯。如是菩薩摩訶薩則當觀之為阿惟越致。欲學聲聞地者，當學般若波羅蜜，當聞當受、當持諷誦、常當思念。念欲學辟支佛地者，當學般若波羅蜜，常聞當受持諷誦、當常思念。欲學菩薩地者，當學般若波羅蜜，當聞當受持諷誦、常當思念。所以者何？此般若波羅蜜者，廣普具足致於三乘者，謂菩薩、聲聞、辟支佛，菩薩悉學，了無所掛礙也。」◎
◎摩訶般若波羅蜜假號品第八
於是賢
者須菩提白佛言：「唯然，世尊！如聖所云菩薩摩訶薩，我亦不見亦不能得行者。如我不見不行菩薩摩訶薩、行般若波羅蜜者，當云何說菩薩般若波羅蜜？云何教行者乎？我設使說一切法而可得者，為造名號菩薩之字；設如是者則墮狐疑。又計其名，則無所有亦無所住。所以者何？從無明故而致此名，其名如是，亦無有處亦無有住。亦無有處亦無有住色謂我所而不可得，痛癢思想生死識謂是我所亦不可得。所以者何？為假名耳。以是之故，其所因緣及計號字，亦無所住亦不不住。所以者何？從無明意致此名號，其所名者，亦不住亦不不住。唯然，世尊！我觀于眼，永不能得所言我所，耳鼻舌身心亦復如是。而察於心，亦不能得所言我所，既觀于眼耳鼻舌身心永不能得根原本末言是我所者，當因何所而為菩薩立於名號？又察其眼虛無慌忽，其名不住亦不不住。所以者何？因從無明假號而立，計其名者，如是所假亦不住亦不不住。唯然，世尊！我求色形本末我所，都不能得；六情亦然，求其名號本末所興言是我所，永不得。痛癢思想生死識亦復如是，求其本末言是我所，永不可得。如是眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，察其本末所言我所，都不可得。設使察眼色本末言是我所不可得，六情色聲香味細
【現代漢語翻譯】 現代漢語譯本：須菩提對佛說：『是的，世尊！正如聖者所說的菩薩摩訶薩（偉大的菩薩），我既看不見也無法得到這樣的修行者。如果我看不見、也無法得到修行菩薩摩訶薩、修行般若波羅蜜（智慧的完美）的人，那麼應當如何談論菩薩的般若波羅蜜？又應當如何教導修行者呢？如果我說一切法是可以得到的，那就是在創造一個名為菩薩的字眼；如果這樣，就會陷入疑惑。而且執著于這個名稱，實際上是沒有任何實在的，也沒有任何可以停留的地方。為什麼呢？因為這個名稱是從無明（對實相的無知）產生的，這個名稱本身就是如此，既沒有固定的處所，也沒有固定的停留。也沒有一個地方或停留可以被稱為『我的』，色（物質現象）是這樣，痛癢（感受）、思想（概念）、生死（生命輪迴）、識（意識）也同樣不能被認為是『我的』。為什麼呢？因為這些都只是假名而已。因此，它們所依賴的因緣以及所執著的名稱，既沒有停留，也不是沒有停留。為什麼呢？因為這個名稱是從無明產生的，這個名稱本身，既不是停留，也不是不停留。是的，世尊！我觀察眼睛，永遠無法找到所謂的『我的』，耳朵、鼻子、舌頭、身體、心也是如此。而觀察心，也無法找到所謂的『我的』。既然觀察眼睛、耳朵、鼻子、舌頭、身體、心，永遠無法找到根本或末端可以被稱為『我的』，那麼應當根據什麼來為菩薩設立名稱呢？而且觀察眼睛，它是虛無飄渺的，它的名稱既不是停留，也不是不停留。為什麼呢？因為它是從無明假立的名稱，執著于這個名稱，它所假立的也既不是停留，也不是不停留。是的，世尊！我尋求色（物質現象）的根本和末端，以及所謂的『我的』，都無法找到；六根（眼、耳、鼻、舌、身、意）也是如此，尋求它們名稱的根本和末端，以及所謂的『我的』，永遠無法找到。痛癢（感受）、思想（概念）、生死（生命輪迴）、識（意識）也是如此，尋求它們的根本和末端，以及所謂的『我的』，永遠無法找到。就像眼睛和色（物質現象）的識、耳朵和聲音的識、鼻子和氣味的識、舌頭和味道的識、身體和觸感的識、意和法的識，觀察它們的根本和末端，以及所謂的『我的』，都無法找到。如果觀察眼睛和色的根本和末端，所謂的『我的』是無法找到的，六根和聲、香、味、觸、法也是如此，所謂的『我的』是無法找到的。』 English version: Subhuti said to the Buddha, 'Yes, World Honored One! As the Holy One has said, regarding a Bodhisattva Mahasattva (a great Bodhisattva), I neither see nor can obtain such a practitioner. If I neither see nor obtain a practitioner of Bodhisattva Mahasattva, who practices Prajna Paramita (the perfection of wisdom), then how should one speak of the Bodhisattva's Prajna Paramita? And how should one teach practitioners? If I were to say that all dharmas (phenomena) are obtainable, that would be creating a name, the word 'Bodhisattva'; if it were so, then one would fall into doubt. Moreover, clinging to its name, there is actually nothing there, nor any place to abide. Why is that? Because this name arises from ignorance (avidya), the name itself is such, it has neither a fixed place nor a fixed abode. Nor is there a place or abode where one can say that form (rupa) is 'mine', nor can feeling (vedana), thought (samjna), birth and death (samsara), or consciousness (vijnana) be considered 'mine'. Why is that? Because these are merely provisional names. Therefore, the conditions upon which they depend, and the names to which one clings, neither abide nor not abide. Why is that? Because this name arises from the intention of ignorance, the name itself neither abides nor not abides. Yes, World Honored One! I observe the eye, and I can never find what is called 'mine'; the ear, nose, tongue, body, and mind are also the same. And observing the mind, I also cannot find what is called 'mine'. Since observing the eye, ear, nose, tongue, body, and mind, I can never find a root or end that can be called 'mine', then on what basis should one establish a name for a Bodhisattva? Moreover, observing the eye, it is empty and fleeting, its name neither abides nor not abides. Why is that? Because it is a provisional name established from ignorance, clinging to this name, what is provisionally established neither abides nor not abides. Yes, World Honored One! I seek the root and end of form (rupa) and what is called 'mine', and I cannot find it at all; the six senses (eye, ear, nose, tongue, body, mind) are also the same, seeking the root and end of their names and what is called 'mine', I can never find it. Feeling (vedana), thought (samjna), birth and death (samsara), and consciousness (vijnana) are also the same, seeking their root and end and what is called 'mine', I can never find it. Just like the consciousness of the eye and form, the consciousness of the ear and sound, the consciousness of the nose and smell, the consciousness of the tongue and taste, the consciousness of the body and touch, the consciousness of the mind and dharmas, observing their root and end and what is called 'mine', I cannot find it at all. If observing the root and end of the eye and form, what is called 'mine' cannot be found, the same is true for the six senses and sound, smell, taste, touch, and dharmas, what is called 'mine' cannot be found.'
【English Translation】 Subhuti said to the Buddha: 'Yes, World Honored One! As the Holy One has said, regarding a Bodhisattva Mahasattva, I neither see nor can obtain such a practitioner. If I neither see nor obtain a practitioner of Bodhisattva Mahasattva, who practices Prajna Paramita, then how should one speak of the Bodhisattva's Prajna Paramita? And how should one teach practitioners? If I were to say that all dharmas are obtainable, that would be creating a name, the word 'Bodhisattva'; if it were so, then one would fall into doubt. Moreover, clinging to its name, there is actually nothing there, nor any place to abide. Why is that? Because this name arises from ignorance, the name itself is such, it has neither a fixed place nor a fixed abode. Nor is there a place or abode where one can say that form is 'mine', nor can feeling, thought, birth and death, or consciousness be considered 'mine'. Why is that? Because these are merely provisional names. Therefore, the conditions upon which they depend, and the names to which one clings, neither abide nor not abide. Why is that? Because this name arises from the intention of ignorance, the name itself neither abides nor not abides. Yes, World Honored One! I observe the eye, and I can never find what is called 'mine'; the ear, nose, tongue, body, and mind are also the same. And observing the mind, I also cannot find what is called 'mine'. Since observing the eye, ear, nose, tongue, body, and mind, I can never find a root or end that can be called 'mine', then on what basis should one establish a name for a Bodhisattva? Moreover, observing the eye, it is empty and fleeting, its name neither abides nor not abides. Why is that? Because it is a provisional name established from ignorance, clinging to this name, what is provisionally established neither abides nor not abides. Yes, World Honored One! I seek the root and end of form and what is called 'mine', and I cannot find it at all; the six senses are also the same, seeking the root and end of their names and what is called 'mine', I can never find it. Feeling, thought, birth and death, and consciousness are also the same, seeking their root and end and what is called 'mine', I can never find it. Just like the consciousness of the eye and form, the consciousness of the ear and sound, the consciousness of the nose and smell, the consciousness of the tongue and taste, the consciousness of the body and touch, the consciousness of the mind and dharmas, observing their root and end and what is called 'mine', I cannot find it at all. If observing the root and end of the eye and form, what is called 'mine' cannot be found, the same is true for the six senses and sound, smell, taste, touch, and dharmas, what is called 'mine' cannot be found.'
滑法，十八種，亦復如是。當復何因為立號言菩薩乎？其眼耳鼻舌身意、色聲香味細滑法，十八種，計無有名，亦無所住亦不不住。所以者何？因無明故而有名字，又察名字，亦無所住亦無不住，眼所習更、耳鼻舌身意所習更者，亦復如是。從眼習緣至於心行，色痛癢思想生死識，緣習所更而致此痛，察其本末言我所，永不可得；六情色聲香味細滑法、色痛癢思想生死識及十八種，察其本末言是我所，永不可得，亦無名字，其假號者，亦無所住亦不不住。因其無明而興致此，是我所者都不可得；行、識、名色、六入、所更、痛、愛、受、有、生、老病死，察其本末，言是我所都不可得，亦無所住亦不不住。無明以滅，行、識、名色、六入、所更、痛、愛、受、有、生、老病死滅，觀其本末，是我所滅都不可得。淫嫉瞋怒愚癡，察其本末言我所，都不可得，因其名字而興立此。計其名者，亦無所住亦不不住。色痛癢思想生死識、眼耳鼻舌身意、色聲香味細滑法、十八種，滅盡除已，察其本末，索言我所永不可得。因從名號而興致此，又其名號，亦無所住亦不不住。檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，觀其本末言是我所，永不可得，因從名字而興致此。又察吾我省其本末言是我所，因從
【現代漢語翻譯】 現代漢語譯本：滑法（指觸覺的感受），也有十八種，情況也是如此。那麼，又是因為什麼原因而設立『菩薩』這個名稱呢？他們的眼、耳、鼻、舌、身、意，以及色、聲、香、味、細滑法（觸覺），這十八種，被認為沒有名稱，也沒有固定的住所，也不是沒有住所。這是為什麼呢？因為無明的緣故才有了名字，又觀察這些名字，也沒有固定的住所，也不是沒有住所。眼睛所習慣的感受，以及耳朵、鼻子、舌頭、身體、意識所習慣的感受，情況也是如此。從眼睛的習慣緣起，直到心的活動，色（形體）、痛（感受）、癢（感受）、思想、生死識（對生死的認知），因為習慣的緣故而導致這些痛苦，考察它們的根本，說『這是我的』，永遠不可能得到；六種感官（眼、耳、鼻、舌、身、意）所對應的色、聲、香、味、細滑法（觸覺），以及色、痛、癢、思想、生死識，這十八種，考察它們的根本，說『這是我的』，永遠不可能得到，也沒有名字，這些假立的名稱，也沒有固定的住所，也不是沒有住所。因為無明而產生這些，說『這是我的』，完全不可能得到；行（行為）、識（意識）、名色（精神和物質）、六入（六根）、所更（接觸）、痛（感受）、愛（慾望）、受（接受）、有（存在）、生（出生）、老病死，考察它們的根本，說『這是我的』，完全不可能得到，也沒有固定的住所，也不是沒有住所。當無明滅盡時，行、識、名色、六入、所更、痛、愛、受、有、生、老病死也隨之滅盡，觀察它們的根本，說『這是我的』，滅盡也是不可能得到的。淫慾、嫉妒、嗔怒、愚癡，考察它們的根本，說『這是我的』，完全不可能得到，因為這些名稱才產生這些。考察這些名稱，也沒有固定的住所，也不是沒有住所。色、痛、癢、思想、生死識，眼、耳、鼻、舌、身、意，色、聲、香、味、細滑法，這十八種，滅盡消除之後，考察它們的根本，尋求說『這是我的』，永遠不可能得到。因為從名稱而產生這些，而這些名稱，也沒有固定的住所，也不是沒有住所。檀波羅蜜（佈施的修行）、尸波羅蜜（持戒的修行）、羼波羅蜜（忍辱的修行）、惟逮波羅蜜（精進的修行）、禪波羅蜜（禪定的修行）、般若波羅蜜（智慧的修行），觀察它們的根本，說『這是我的』，永遠不可能得到，因為從名稱而產生這些。又觀察我們自己，省察它們的根本，說『這是我的』，因為從 名字而產生這些。
【English Translation】 English version: The subtle touch, also has eighteen kinds, and it is the same. Then, for what reason is the name 'Bodhisattva' established? Their eyes, ears, nose, tongue, body, mind, and form, sound, smell, taste, subtle touch, these eighteen kinds, are considered to have no name, nor a fixed abode, nor are they without an abode. Why is this? Because of ignorance, names arise, and observing these names, there is no fixed abode, nor is there no abode. The experiences that the eyes are accustomed to, and the experiences that the ears, nose, tongue, body, and mind are accustomed to, are also the same. From the habit of the eyes, up to the activities of the mind, form, feeling, itching, thought, the consciousness of birth and death, because of habit, these sufferings arise. Examining their roots, saying 'this is mine', can never be obtained; the six senses (eyes, ears, nose, tongue, body, mind) and their corresponding form, sound, smell, taste, subtle touch, and form, feeling, itching, thought, the consciousness of birth and death, these eighteen kinds, examining their roots, saying 'this is mine', can never be obtained, and there are no names. These provisional names have no fixed abode, nor are they without an abode. Because of ignorance, these arise, saying 'this is mine', is completely unattainable; action, consciousness, name and form, the six entrances, contact, feeling, desire, acceptance, existence, birth, old age, sickness, and death, examining their roots, saying 'this is mine', is completely unattainable, and there is no fixed abode, nor is there no abode. When ignorance is extinguished, action, consciousness, name and form, the six entrances, contact, feeling, desire, acceptance, existence, birth, old age, sickness, and death are also extinguished. Observing their roots, saying 'this is mine', the extinction is also unattainable. Lust, jealousy, anger, and ignorance, examining their roots, saying 'this is mine', is completely unattainable, because these names give rise to these. Examining these names, there is no fixed abode, nor is there no abode. Form, feeling, itching, thought, the consciousness of birth and death, eyes, ears, nose, tongue, body, mind, form, sound, smell, taste, subtle touch, these eighteen kinds, after being extinguished and eliminated, examining their roots, seeking to say 'this is mine', can never be obtained. Because these arise from names, and these names, there is no fixed abode, nor is there no abode. Dāna pāramitā (the perfection of giving), śīla pāramitā (the perfection of morality), kṣānti pāramitā (the perfection of patience), vīrya pāramitā (the perfection of vigor), dhyāna pāramitā (the perfection of meditation), prajñā pāramitā (the perfection of wisdom), observing their roots, saying 'this is mine', can never be obtained, because these arise from names. And observing ourselves, examining their roots, saying 'this is mine', because from names these arise.
名號，其假號者都不可得，亦無所住亦不不住；人、壽命、所造所觀所見亦復如是，察其本末言是我所，永不可得，因從名號而興致此，又其名號，亦無所住亦不不住。四意止、四意斷、四神足、五根、五力、七覺意、八由行，察其本末言是我所，永不可得，因此名號而興致此，又其假號，亦無所住亦無不住。空、無想、無愿，察其本末言是我所，都不可得，因從名號而興致此，又其假號，亦無所住亦不不住。四禪、四等心、四無色三昧正受，察其本末言是我所者，都不可得，因從名號而興致此，又其假號，亦無所住亦不不住。唸佛、念法、念聖眾、念識、念施、念博聞，念出入守意、念老病死，察其本末是我所者，都不可得，亦不可見，因從名號而興致此，又其假號，亦無所住亦不不住。十種力、四無所畏、四分別辯、十八不共諸佛之法，察其本末言我所者，都不可得，因從名號而興致此，又其假號，亦無所住亦不不住。不見本末，無有處所亦不可得，云何當爲菩薩而立名號言菩薩乎？有其名號，亦無所住亦不不住，因從無明而致名字，又其名字亦無所住亦不不住，計其名號致五盛陰，察其本末亦不可得，因從名號而興致此，又其名號，亦無所住亦不不住。察色痛癢思想生死識，眼耳鼻舌身意，色聲香味細滑法，十
【現代漢語翻譯】 現代漢語譯本：名號，那些虛假的名號都是不可得的，它們既不依住于任何地方，也不不依住于任何地方；人、壽命、所造作、所觀察、所見到的事物也是如此，考察它們的根本和末梢，說它們是『我所』，永遠不可能得到，這些都是因為名號而產生的，而這些名號，也是既不依住于任何地方，也不不依住于任何地方。四意止（四念住）、四意斷（四正勤）、四神足（四如意足）、五根、五力、七覺意（七菩提分）、八由行（八正道），考察它們的根本和末梢，說它們是『我所』，永遠不可能得到，這些都是因為名號而產生的，而這些虛假的名號，也是既不依住于任何地方，也不不依住于任何地方。空、無想、無愿，考察它們的根本和末梢，說它們是『我所』，都是不可得的，這些都是因為名號而產生的，而這些虛假的名號，也是既不依住于任何地方，也不不依住于任何地方。四禪、四等心（四無量心）、四無色三昧正受，考察它們的根本和末梢，說它們是『我所』，都是不可得的，這些都是因為名號而產生的，而這些虛假的名號，也是既不依住于任何地方，也不不依住于任何地方。唸佛、念法、念聖眾、念識、念施、念博聞，念出入守意（安般念）、念老病死，考察它們的根本和末梢，說它們是『我所』，都是不可得的，也是不可見的，這些都是因為名號而產生的，而這些虛假的名號，也是既不依住于任何地方，也不不依住于任何地方。十種力（如來十力）、四無所畏、四分別辯（四無礙辯）、十八不共諸佛之法，考察它們的根本和末梢，說它們是『我所』，都是不可得的，這些都是因為名號而產生的，而這些虛假的名號，也是既不依住于任何地方，也不不依住于任何地方。不見它們的根本和末梢，沒有處所，也是不可得的，那麼如何為菩薩設立名號，稱之為菩薩呢？有了名號，也是既不依住于任何地方，也不不依住于任何地方，這是因為無明而產生名字，而這些名字也是既不依住于任何地方，也不不依住于任何地方，執著于名號而產生五盛陰（五蘊），考察它們的根本和末梢也是不可得的，這些都是因為名號而產生的，而這些名號，也是既不依住于任何地方，也不不依住于任何地方。考察色、痛癢、思想、生死、識，眼、耳、鼻、舌、身、意，色、聲、香、味、細滑、法，十 二入、十八界，察其本末言是我所，都不可得，因從名號而興致此，又其假號，亦無所住亦不不住。諸法亦如是，因從名號而興致此，又其名號，亦無所住亦不不住。是故當知，一切諸法，皆悉空寂，無所有也。
【English Translation】 English version: Names, those false names are all unattainable, they neither abide anywhere nor not abide anywhere; people, lifespan, what is created, what is observed, what is seen are also like this, examining their root and end, saying they are 'mine', it is never possible to obtain, these all arise because of names, and these names also neither abide anywhere nor not abide anywhere. The four foundations of mindfulness (four mindfulnesses), the four right exertions (four right efforts), the four bases of spiritual power (four paths to magical power), the five roots, the five powers, the seven factors of enlightenment (seven limbs of enlightenment), the eightfold path, examining their root and end, saying they are 'mine', it is never possible to obtain, these all arise because of names, and these false names also neither abide anywhere nor not abide anywhere. Emptiness, non-perception, non-desire, examining their root and end, saying they are 'mine', they are all unattainable, these all arise because of names, and these false names also neither abide anywhere nor not abide anywhere. The four dhyanas, the four immeasurables (four boundless states), the four formless samadhis, examining their root and end, saying they are 'mine', they are all unattainable, these all arise because of names, and these false names also neither abide anywhere nor not abide anywhere. Mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Sangha, mindfulness of consciousness, mindfulness of giving, mindfulness of learning, mindfulness of breathing (mindfulness of in-and-out breathing), mindfulness of old age, sickness, and death, examining their root and end, saying they are 'mine', they are all unattainable, and also invisible, these all arise because of names, and these false names also neither abide anywhere nor not abide anywhere. The ten powers (ten powers of a Tathagata), the four fearlessnesses, the four analytical knowledges (four kinds of unhindered eloquence), the eighteen unique qualities of a Buddha, examining their root and end, saying they are 'mine', they are all unattainable, these all arise because of names, and these false names also neither abide anywhere nor not abide anywhere. Not seeing their root and end, having no place, and also being unattainable, then how can a name be established for a Bodhisattva, calling them a Bodhisattva? Having a name, it also neither abides anywhere nor not abides anywhere, this is because of ignorance that names arise, and these names also neither abide anywhere nor not abide anywhere, clinging to names gives rise to the five aggregates, examining their root and end is also unattainable, these all arise because of names, and these names also neither abide anywhere nor not abide anywhere. Examining form, feeling, perception, formations, consciousness, eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma, ten two entrances, eighteen realms, examining their root and end, saying they are 'mine', they are all unattainable, these all arise because of names, and these false names also neither abide anywhere nor not abide anywhere. All dharmas are also like this, they arise because of names, and these names also neither abide anywhere nor not abide anywhere. Therefore, it should be known that all dharmas are empty and still, without any existence.
八種，十二因緣，如呼聲、響、影現、野馬、水月、幻、化，察其五陰及五盛陰亦復如是，省其本末言是我所，都不可得，因從名號而興致此，又其名號，亦無所住亦不不住，虛無慌忽。色痛癢思想生死識，空、無想、無愿，察其本末言是我所，都不可得，從其名號而興致此，又其名號，亦無所住亦不不住，猶如呼聲、響、影、野馬、芭蕉、水月、幻、化，察其本末都不可得，不起不滅，猶如水影，無所染污亦無恚恨。眼耳鼻口身意，色聲香味細滑法，十八種，十二因緣，法界、本際法法所趣，及寂然法，善惡禍福諸法之名，有為法無為法，有所為無所有，有漏無漏，察其本末，法所從興都不可得，亦無所住亦不不住，猶如影、響、水月、野馬、芭蕉、幻、化。過去當來今現在法，察其本末亦不可得，亦無所住亦不不住，去來今法不可睹原，何謂無所有法？所可謂無所有法者，無有過去當來今現在，求無為法，察其本末都不可見。
「唯然，世尊！我察東方江河沙等諸佛世界，省其本末永不可見，又察怛薩阿竭、阿羅呵、三耶三佛、諸菩薩眾及聲聞、辟支佛眾，省其本末都無所見；南方西方北方東南方西南方西北方東北方上方下方九方，諸怛薩阿竭、阿羅呵、三耶三佛、諸菩薩眾及聲聞、辟支佛，省其本末都無
【現代漢語翻譯】 現代漢語譯本：有八種譬喻來說明十二因緣，它們如同呼聲、迴響、影子顯現、野馬（海市蜃樓）、水中月、幻象、變化。觀察五陰（色、受、想、行、識）和五盛陰（執著於五陰所產生的苦），也是如此。考察它們的根本和末梢，認為它們是『我所』，都是不可得的。這些概念因名號而產生，而這些名號本身，也無所住，也不無所住，虛無縹緲。色、痛癢、思想、生死、識，空、無想、無愿，觀察它們的根本和末梢，認為它們是『我所』，都是不可得的。這些概念因名號而產生，而這些名號本身，也無所住，也不無所住，如同呼聲、迴響、影子、野馬、芭蕉、水中月、幻象、變化。觀察它們的根本和末梢，都是不可得的，不生不滅，如同水中的影子，不被污染，也沒有怨恨。眼、耳、鼻、口、身、意，色、聲、香、味、細滑、法，這十八種，以及十二因緣，法界、本際（萬法的根本）、法法所趣（萬法所歸之處），以及寂然之法，善惡禍福諸法的名稱，有為法、無為法，有所為、無所有，有漏、無漏，觀察它們的根本和末梢，法所從興起之處都是不可得的，也無所住，也不無所住，如同影子、迴響、水中月、野馬、芭蕉、幻象、變化。過去、未來、現在之法，觀察它們的根本和末梢也是不可得的，也無所住，也不無所住。過去、未來、現在之法不可見其本原。什麼是無所有法？所謂無所有法，就是沒有過去、未來、現在，尋求無為法，觀察它們的根本和末梢，都不可見。 『是的，世尊！我觀察東方如恒河沙數般多的諸佛世界，考察它們的根本和末梢，永遠不可見。我又觀察怛薩阿竭（如來）、阿羅呵（應供）、三耶三佛（正等覺）、諸菩薩眾以及聲聞、辟支佛眾，考察它們的根本和末梢，都無所見；南方、西方、北方、東南方、西南方、西北方、東北方、上方、下方九方，諸怛薩阿竭、阿羅呵、三耶三佛、諸菩薩眾以及聲聞、辟支佛，考察它們的根本和末梢，都無所見。
【English Translation】 English version: There are eight analogies to illustrate the twelve links of dependent origination, they are like an echo, a reverberation, a shadow appearing, a mirage, the moon in water, an illusion, a transformation. Observing the five skandhas (form, feeling, perception, mental formations, consciousness) and the five aggregates of clinging (suffering arising from attachment to the five skandhas) is also like this. Examining their root and end, considering them as 'mine', is all unattainable. These concepts arise from names, and these names themselves neither abide nor not abide, they are empty and fleeting. Form, pain, itching, thought, birth, death, consciousness, emptiness, non-thought, non-desire, observing their root and end, considering them as 'mine', is all unattainable. These concepts arise from names, and these names themselves neither abide nor not abide, like an echo, a reverberation, a shadow, a mirage, a banana tree, the moon in water, an illusion, a transformation. Observing their root and end, they are all unattainable, neither arising nor ceasing, like a reflection in water, not defiled, nor with hatred. Eye, ear, nose, mouth, body, mind, form, sound, smell, taste, touch, dharma, these eighteen, and the twelve links of dependent origination, the dharma realm, the fundamental principle (the root of all dharmas), the destination of all dharmas, and the dharma of stillness, the names of good, evil, fortune, and misfortune, conditioned dharmas, unconditioned dharmas, something done, nothing possessed, defiled, undefiled, observing their root and end, the origin of dharmas is all unattainable, neither abiding nor not abiding, like a shadow, a reverberation, the moon in water, a mirage, a banana tree, an illusion, a transformation. Past, future, and present dharmas, observing their root and end are also unattainable, neither abiding nor not abiding. The past, future, and present dharmas cannot be seen in their origin. What is the dharma of nothingness? The so-called dharma of nothingness is that there is no past, future, or present, seeking the unconditioned dharma, observing their root and end, they are all invisible. 'Yes, World Honored One! I observe the Buddha worlds in the east, as numerous as the sands of the Ganges River, examining their root and end, they are forever invisible. I also observe the Tathagatas (Thus Gone Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones), all the Bodhisattvas, and the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), examining their root and end, I see nothing; in the south, west, north, southeast, southwest, northwest, northeast, above, and below, the nine directions, all the Tathagatas, Arhats, Samyaksambuddhas, all the Bodhisattvas, and the Sravakas and Pratyekabuddhas, examining their root and end, I see nothing.'
所見。何所是菩薩般若波羅蜜？何因當說菩薩之號？又其名號，亦無所住亦不不住。所以者何？眾生之類從無黠心假名號行，行、識、名色、六入、所更、痛、受、愛、有、生、老病死，亦復如是，假而有字，其字之本都無所住亦不不住。所以者何？唯然，世尊！以一切法悉無有本。以是之故，求其本末了不可得，當何因緣而為菩薩立名號乎？又，天中天！其無本者，無名無住亦不不住。所以者何？眾生無明，從無明心而致此字，又其名字亦無所住亦不不住，因緣法合而有假號，名曰菩薩。彼無言說，無諸陰眾種、諸入、無明、十八種、十二因緣及諸佛法，緣是假號。
「唯然，世尊！假引譬喻，影、響、野馬、芭蕉、幻、化，但有假號，若如字空而空無名。譬如名地水火風空，地水火風而自不名；所以名曰戒、定、慧、解脫、知見事，須陀洹、斯陀含、阿那含、阿羅漢，但有名號；聲聞、辟支佛亦復如是，但有假號；所謂菩薩及菩薩字，但假號耳；所名曰佛，諸佛之法，亦無實字但假號耳。善惡禍福，若常無常、苦樂、若我非我，寂寞恬怕，所有無有福，若常無常、苦樂，我觀此誼，是之所謂悉由因緣。假使當爲菩薩摩訶薩而立名號者，於一切法則有狐疑，察其本末，亦不可得。
「唯然世尊！有其名
【現代漢語翻譯】 現代漢語譯本：所見。什麼是菩薩的般若波羅蜜（智慧的完美）？根據什麼原因應該稱呼菩薩？而且，菩薩的名號，既不依附於任何事物，也不脫離任何事物。為什麼呢？眾生從無知的心開始，假借名號而行事，包括行、識、名色、六入、所觸、痛、受、愛、有、生、老病死，也都是這樣，假借而有名稱，這些名稱的本質既不依附於任何事物，也不脫離任何事物。為什麼呢？世尊！因為一切法都沒有固有的本質。因此，追究它們的本末是無法得到的，那麼根據什麼因緣來為菩薩設立名號呢？還有，天中天！沒有固有本質的事物，既沒有名稱，也不依附於任何事物，也不脫離任何事物。為什麼呢？眾生因為無明，從無明的心而產生這些名稱，而且這些名稱既不依附於任何事物，也不脫離任何事物，因緣和合而有假名，稱為菩薩。菩薩沒有言語，沒有諸陰（五蘊）的聚合、諸入（六根）、無明、十八界、十二因緣以及諸佛的教法，只是因緣而有的假名。 世尊！用譬喻來說，就像影子、回聲、野馬、芭蕉、幻象、變化，都只是假名，就像文字本身是空無的，沒有實在的名稱。比如，地、水、火、風、空，這些名稱，地、水、火、風本身並不自稱其名；所以稱為戒、定、慧、解脫、知見事，須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果），都只是名號；聲聞、辟支佛也是如此，都只是假名；所謂的菩薩以及菩薩這個名稱，都只是假名而已；所說的佛，諸佛的教法，也沒有實在的名稱，都只是假名而已。善惡禍福，常與無常、苦與樂、我與非我，寂靜與恐懼，所有存在與不存在的福，常與無常、苦與樂，我觀察這些道理，都是由因緣而生。如果為菩薩摩訶薩（大菩薩）設立名號，那麼對於一切法就會產生疑惑，考察它們的本末，也是無法得到的。 世尊！有名稱
【English Translation】 English version: What is the Bodhisattva's Prajna Paramita (perfection of wisdom)? For what reason should one speak of the name of a Bodhisattva? Moreover, their name neither abides in anything nor does it not abide. Why is that? Beings, from an ignorant mind, use names to act, including actions, consciousness, name and form, the six entrances, contact, pain, feeling, love, existence, birth, old age, sickness, and death, all of which are also like that, having names by convention. The essence of these names neither abides in anything nor does it not abide. Why is that? World Honored One! Because all dharmas have no inherent essence. Therefore, seeking their beginning and end is unattainable. What reason is there to establish a name for a Bodhisattva? Also, O Teacher of Gods and Humans! That which has no inherent essence has no name, neither abides nor does not abide. Why is that? Beings, due to ignorance, from an ignorant mind, produce these names, and these names neither abide in anything nor do they not abide. Through the combination of conditions, there is a provisional name, called Bodhisattva. They have no speech, no aggregates (skandhas), no entrances (ayatanas), no ignorance, no eighteen realms, no twelve links of dependent origination, and no teachings of the Buddhas, but only a provisional name due to conditions. World Honored One! To use an analogy, like shadows, echoes, mirages, banana trees, illusions, and transformations, they are only provisional names, just as the letters themselves are empty and without real names. For example, the names earth, water, fire, wind, and space, earth, water, fire, and wind do not name themselves; therefore, they are called precepts, concentration, wisdom, liberation, and the matters of knowledge and vision, Srotapanna (stream-enterer), Sakadagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), all of which are only names; Sravakas and Pratyekabuddhas are also like this, all of which are only provisional names; the so-called Bodhisattva and the name Bodhisattva are only provisional names; the so-called Buddha, the teachings of the Buddhas, also have no real names, but only provisional names. Good and evil, fortune and misfortune, permanence and impermanence, suffering and joy, self and non-self, tranquility and fear, all existence and non-existence of blessings, permanence and impermanence, suffering and joy, I observe these principles, all of which arise from conditions. If one were to establish a name for a Bodhisattva Mahasattva (great Bodhisattva), then one would have doubts about all dharmas, and examining their beginning and end would also be unattainable. World Honored One! There are names
號，無有法界，亦無所住。所以者何？眾生之類，從無明心致此名字，又其名號，亦無所住亦不不住，亦無有處。」
須菩提白佛言：「唯然，世尊！菩薩摩訶薩假使聞說般若波羅蜜如是比類瑞應所起，不恐不怖、不畏不難，心不懷懅，其菩薩摩訶薩即當知之住阿惟越致果，住無所住，行無所行。
「複次，天中天！菩薩摩訶薩不當住於色，不當住痛癢思想生死識，不當住眼、不當住耳鼻舌身意，不當住色聲香味細滑法，不當住眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，不當住眼所習更、不當住耳鼻舌身意所習更，不當住眼因緣習痛癢、耳鼻舌身意因緣習痛癢，不當住地水火風種、不當住空種、不當住諸識種，不當住無明、行、識、名色、六入、所更、痛、愛、受、有、生、老病死。所以者何？天中天！色則為空，痛癢思想生死識亦空。所言空者，色則為空、非名異空，彼色則空、空者假色。菩薩摩訶薩欲求自緣想行般若波羅蜜，當住於色、當住痛癢思想生死識，當住眼耳鼻舌身意、色聲香味細滑法，十八種，十二因緣。所以者何？色痛癢思想生死識空、十二因緣亦空，十二因緣生死之原無有異空、無有異住。其十二因緣老病死者，此則為空，生老病死十二因緣自然為空，本自然空。以是之
【現代漢語翻譯】 現代漢語譯本：『號』，沒有法界（dharma-dhatu，一切法的界限），也沒有任何住處。這是為什麼呢？眾生這類，從無明（avidya，對實相的無知）心導致了這些名字，而且這些名號，也沒有住處，也不是不住處，也沒有固定的地方。 須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）對佛說：『是的，世尊！菩薩摩訶薩（bodhisattva-mahasattva，發大心的菩薩）如果聽說般若波羅蜜（prajnaparamita，以空性為核心的智慧）像這樣比喻的瑞應所生起，不恐懼、不害怕、不畏懼、不退縮，心中不懷憂慮，這位菩薩摩訶薩就應當知道自己安住于阿惟越致（avaivartika，不退轉）的果位，安住于無所住，行於無所行。 『再者，天中天（devatideva，佛的尊稱）！菩薩摩訶薩不應當安住於色（rupa，物質現象），不應當安住于痛癢（vedana，感受）、思想（samjna，概念）、生死（samsara，輪迴）、識（vijnana，意識），不應當安住于眼（caksu，視覺）、不應當安住于耳（srotra，聽覺）、鼻（ghrana，嗅覺）、舌（jihva，味覺）、身（kaya，觸覺）、意（manas，思維），不應當安住於色（rupa，顏色）、聲（sabda，聲音）、香（gandha，氣味）、味（rasa，味道）、細滑（sprastavya，觸感）、法（dharma，事物），不應當安住于眼色識（caksu-vijnana，視覺意識）、耳聲識（srotra-vijnana，聽覺意識）、鼻香識（ghrana-vijnana，嗅覺意識）、舌味識（jihva-vijnana，味覺意識）、身細滑識（kaya-vijnana，觸覺意識）、意法識（mano-vijnana，思維意識），不應當安住于眼所習更（caksu-samsparsha，眼根接觸），不應當安住于耳鼻舌身意所習更（srotra-samsparsha, ghrana-samsparsha, jihva-samsparsha, kaya-samsparsha, mano-samsparsha，耳鼻舌身意根接觸），不應當安住于眼因緣習痛癢（caksu-samsparshaja-vedana，眼根接觸所生感受）、耳鼻舌身意因緣習痛癢（srotra-samsparshaja-vedana, ghrana-samsparshaja-vedana, jihva-samsparshaja-vedana, kaya-samsparshaja-vedana, mano-samsparshaja-vedana，耳鼻舌身意根接觸所生感受），不應當安住于地水火風種（prthivi-dhatu, ap-dhatu, tejo-dhatu, vayu-dhatu，地水火風元素），不應當安住于空種（akasa-dhatu，空元素），不應當安住于諸識種（vijnana-dhatu，意識元素），不應當安住于無明（avidya，無知）、行（samskara，業力）、識（vijnana，意識）、名色（nama-rupa，名色）、六入（sadayatana，六根）、所更（sparsha，接觸）、痛（vedana，感受）、愛（trsna，渴愛）、受（upadana，執取）、有（bhava，存在）、生（jati，出生）、老病死（jara-marana，衰老死亡）。這是為什麼呢？天中天！色就是空（sunya，空性），痛癢思想生死識也是空。所說的空，色就是空，不是說空與色不同，那個色就是空，空就是假色。菩薩摩訶薩想要尋求自緣想行般若波羅蜜，應當安住於色，應當安住于痛癢思想生死識，應當安住于眼耳鼻舌身意、色聲香味細滑法，十八種，十二因緣（dvadasanga-pratityasamutpada，十二緣起）。這是為什麼呢？色痛癢思想生死識是空，十二因緣也是空，十二因緣生死之源沒有異於空，沒有異於住。那十二因緣老病死，這也就是空，生老病死十二因緣自然是空，本來就是自然空。因此之故，'
【English Translation】 English version: 'Name,' there is no dharma-dhatu (the realm of all dharmas), nor is there any place to abide. Why is that? Beings, from their ignorance (avidya) mind, have given rise to these names, and these names also have no abiding place, nor are they not abiding, nor is there any fixed place. Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'Yes, World Honored One! If a Bodhisattva-Mahasattva (a great-hearted Bodhisattva) hears the Prajnaparamita (the perfection of wisdom, centered on emptiness) described with such similes and auspicious signs, and is not afraid, not terrified, not fearful, not hesitant, and does not harbor any anxiety, then that Bodhisattva-Mahasattva should know that they abide in the fruit of Avaivartika (non-retrogression), abide in non-abiding, and practice without practice. 'Furthermore, Devatideva (God of Gods, an epithet for the Buddha)! A Bodhisattva-Mahasattva should not abide in rupa (form, material phenomena), should not abide in vedana (feeling), samjna (perception), samsara (cycle of rebirth), vijnana (consciousness), should not abide in caksu (eye), should not abide in srotra (ear), ghrana (nose), jihva (tongue), kaya (body), manas (mind), should not abide in rupa (color), sabda (sound), gandha (smell), rasa (taste), sprastavya (touch), dharma (phenomena), should not abide in caksu-vijnana (visual consciousness), srotra-vijnana (auditory consciousness), ghrana-vijnana (olfactory consciousness), jihva-vijnana (gustatory consciousness), kaya-vijnana (tactile consciousness), mano-vijnana (mental consciousness), should not abide in caksu-samsparsha (eye contact), should not abide in srotra-samsparsha, ghrana-samsparsha, jihva-samsparsha, kaya-samsparsha, mano-samsparsha (ear, nose, tongue, body, mind contact), should not abide in caksu-samsparshaja-vedana (feeling born of eye contact), srotra-samsparshaja-vedana, ghrana-samsparshaja-vedana, jihva-samsparshaja-vedana, kaya-samsparshaja-vedana, mano-samsparshaja-vedana (feeling born of ear, nose, tongue, body, mind contact), should not abide in prthivi-dhatu, ap-dhatu, tejo-dhatu, vayu-dhatu (earth, water, fire, wind elements), should not abide in akasa-dhatu (space element), should not abide in vijnana-dhatu (consciousness element), should not abide in avidya (ignorance), samskara (volitional formations), vijnana (consciousness), nama-rupa (name and form), sadayatana (six sense bases), sparsha (contact), vedana (feeling), trsna (craving), upadana (grasping), bhava (becoming), jati (birth), jara-marana (old age and death). Why is that, Devatideva? Rupa is emptiness (sunya), and feeling, perception, cycle of rebirth, and consciousness are also empty. What is meant by emptiness is that rupa is emptiness, it is not that emptiness is different from rupa, that rupa is emptiness, and emptiness is provisional rupa. If a Bodhisattva-Mahasattva wishes to seek the Prajnaparamita through self-origination, they should abide in rupa, should abide in feeling, perception, cycle of rebirth, and consciousness, should abide in eye, ear, nose, tongue, body, mind, color, sound, smell, taste, touch, phenomena, the eighteen elements, and the twelve links of dependent origination (dvadasanga-pratityasamutpada). Why is that? Rupa, feeling, perception, cycle of rebirth, and consciousness are empty, and the twelve links of dependent origination are also empty, the source of the twelve links of dependent origination is not different from emptiness, not different from abiding. The old age and death of the twelve links of dependent origination, this is emptiness, the twelve links of dependent origination of birth, old age, and death are naturally empty, originally naturally empty. Therefore,'
故，天中天！不當住色痛癢思想生死識，眼耳鼻舌身意，色聲香味細滑法，十八種，十二因緣之端緒也。
「複次，天中天！菩薩摩訶薩行般若波羅蜜，不當住於四意止。所以者何？觀四意止亦復是空，不為有異四意止空，也不他空，其四意止自然為空；亦不當住四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法。所以者何？其意止、斷、神足、根、力、覺意、所由之路，十種力、四無所畏、四分別辯、十八不共諸佛之法，亦復為空。十八不共諸佛之法，自然為空、無有異空，十八不共諸佛之法，本性則空、無有異空。所以者何？計佛法者則復空，空故曰佛法。唯，天中天！以是之故，菩薩摩訶薩行般若波羅蜜，不當住五陰，六衰及十八種，十二因緣，三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法。
「複次，天中天！菩薩摩訶薩行般若波羅蜜，不當住檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜。所以者何！般若波羅蜜者亦復是空。設般若波羅蜜空者，則非異般若波羅蜜空。所以者何？無異般若波羅蜜空，般若波羅蜜自空。設般若波羅蜜自然空，唯以文字為假號耳，文字則空，乃為般若波羅蜜。以故菩薩摩訶薩行
般若波羅蜜，于般若波羅蜜而無所住，五陰、六衰、十八種、十二因緣、三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法空，行般若波羅蜜菩薩不當住中。
「複次，天中天！菩薩摩訶薩行般若波羅蜜，不當住于文字，不當住文字說，不當住一食二食，至於三食四食、揣食、心食、識食。所以者何？謂文字文字則空、無有異空。文字自然為空，其為空者無有文字。文字本空，其為空者無有名字。
「複次，天中天！菩薩摩訶薩行般若波羅蜜，不當住神通。所以者何？其神通者神通自空，神通本空、無有異通而為空者。神通為空、無有異空，神通自空空故曰神通。是以之故，唯，天中天！菩薩摩訶薩行般若波羅蜜，不當住神通。
「複次，天中天！菩薩摩訶薩行般若波羅蜜，不當住色想、不當住痛癢思想生死識想。所以者何？其非常者非常為空、其非常者自然為空，則無非常，無異非常而為空者，無有他空，非常自空，其為空者無有非常。以是故，天中天！菩薩摩訶薩行般若波羅蜜，不當住色空、不當住痛癢思想生死識空，不當住色無常、不當住痛癢思想生死識無常，不當住眼耳鼻舌身意無常，不當住色聲香味細滑法無常，不當住十八種、十二因緣終始無常。不當住苦、不當住樂。不當
【現代漢語翻譯】 現代漢語譯本：般若波羅蜜（智慧的完美），對於般若波羅蜜（智慧的完美）也不執著于任何事物。五陰（色、受、想、行、識）、六衰（眼、耳、鼻、舌、身、意六根的衰敗）、十八種（六根、六塵、六識）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）、三十七品（三十七道品，包括四念處、四正勤、四如意足、五根、五力、七覺支、八正道），十種力（如來十力）、四無所畏（佛的四種無所畏懼的自信）、四分別辯（佛的四種辯才）、十八不共諸佛之法（佛獨有的十八種功德）都是空性的，修行般若波羅蜜的菩薩不應該執著于其中任何一個。 『再者，天中天（佛的尊稱）！菩薩摩訶薩（大菩薩）修行般若波羅蜜時，不應該執著于文字，不應該執著于文字的表達，不應該執著於一食、二食，乃至三食、四食、團食、觸食、思食、識食。為什麼呢？因為文字本身是空性的，文字的空性與空性本身沒有區別。文字自然是空性的，而這種空性中沒有文字。文字的本質是空性的，而這種空性中沒有名字。』 『再者，天中天！菩薩摩訶薩修行般若波羅蜜時，不應該執著于神通。為什麼呢？因為神通本身是空性的，神通的本質是空性的，神通的空性與空性本身沒有區別。神通是空性的，與空性本身沒有區別，神通的空性本身就叫做神通。因此，天中天！菩薩摩訶薩修行般若波羅蜜時，不應該執著于神通。』 『再者，天中天！菩薩摩訶薩修行般若波羅蜜時，不應該執著於色想（對物質的感知）、不應該執著于痛癢思想（對感受的感知）、生死識想（對生死的感知）。為什麼呢？因為無常的事物本身是空性的，無常的事物自然是空性的，所以沒有無常，沒有與空性不同的無常。沒有其他的空性，無常本身是空性的，而這種空性中沒有無常。因此，天中天！菩薩摩訶薩修行般若波羅蜜時，不應該執著於色空（物質的空性）、不應該執著于痛癢思想生死識空（感受、思想、生死的空性），不應該執著於色的無常、不應該執著于痛癢思想生死識的無常，不應該執著于眼耳鼻舌身意（六根）的無常，不應該執著於色聲香味細滑法（六塵）的無常，不應該執著於十八種、十二因緣的始終無常。不應該執著于苦，不應該執著於樂。』
【English Translation】 English version: Prajna Paramita (Perfection of Wisdom), one should not dwell on anything even in Prajna Paramita (Perfection of Wisdom). The five skandhas (form, feeling, perception, mental formations, consciousness), the six decays (the decay of the six senses: eyes, ears, nose, tongue, body, and mind), the eighteen elements (six senses, six sense objects, and six consciousnesses), the twelve links of dependent origination (ignorance, volitional activities, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), the thirty-seven factors of enlightenment (including the four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, and the noble eightfold path), the ten powers (of a Tathagata), the four fearlessnesses (of a Buddha), the four analytical knowledges (of a Buddha), and the eighteen unique qualities of a Buddha are all empty. A Bodhisattva practicing Prajna Paramita should not dwell on any of these. 『Furthermore, O Blessed One! When a Bodhisattva Mahasattva practices Prajna Paramita, he should not dwell on letters, should not dwell on the expression of letters, should not dwell on one meal, two meals, up to three meals, four meals, solid food, contact food, mental food, or consciousness food. Why is that? Because letters are empty, and the emptiness of letters is not different from emptiness itself. Letters are naturally empty, and in this emptiness, there are no letters. The essence of letters is empty, and in this emptiness, there are no names.』 『Furthermore, O Blessed One! When a Bodhisattva Mahasattva practices Prajna Paramita, he should not dwell on supernatural powers. Why is that? Because supernatural powers are empty in themselves, the essence of supernatural powers is empty, and the emptiness of supernatural powers is not different from emptiness itself. Supernatural powers are empty, and not different from emptiness itself, the emptiness of supernatural powers is called supernatural powers. Therefore, O Blessed One! When a Bodhisattva Mahasattva practices Prajna Paramita, he should not dwell on supernatural powers.』 『Furthermore, O Blessed One! When a Bodhisattva Mahasattva practices Prajna Paramita, he should not dwell on the perception of form, should not dwell on the perception of feeling, thought, or the perception of the consciousness of birth and death. Why is that? Because what is impermanent is empty in itself, what is impermanent is naturally empty, so there is no impermanence, and there is no impermanence different from emptiness. There is no other emptiness, impermanence is empty in itself, and in this emptiness, there is no impermanence. Therefore, O Blessed One! When a Bodhisattva Mahasattva practices Prajna Paramita, he should not dwell on the emptiness of form, should not dwell on the emptiness of feeling, thought, or the consciousness of birth and death, should not dwell on the impermanence of form, should not dwell on the impermanence of feeling, thought, or the consciousness of birth and death, should not dwell on the impermanence of the eyes, ears, nose, tongue, body, and mind (the six senses), should not dwell on the impermanence of form, sound, smell, taste, touch, and mental objects (the six sense objects), should not dwell on the impermanence of the beginning and end of the eighteen elements and the twelve links of dependent origination. He should not dwell on suffering, and should not dwell on pleasure.』
住色我所非我所，不當于中住痛癢思想生死識我所非我所；不當于中住色空、痛癢思想生死識空；不當住眼耳鼻舌身意空；不當住色聲香味細滑法空；不當住十八種、十二因緣生死之患空；不當住有為無為；不當住于本際法；不當住於色寂然、不當住痛癢思想生死識寂然；不當住色空無慌忽、不當住痛癢思想生死識虛無慌忽；六衰、十八種、十二因緣，亦復如是。
「複次，天中天！菩薩摩訶薩行般若波羅蜜，不住無本。所以者何？其無本者，盡無所有亦復為空、無本無異，無本為空、無有異空，無有異空為無本也。無本自然空、空是以無本。以是故，菩薩摩訶薩行般若波羅蜜不住無本，色痛癢思想生死識不住無本，至於諸法及諸法界、諸寂然法，乃至本際亦無所住。
「複次，天中天！菩薩摩訶薩行般若波羅蜜，不住一切諸總持門，亦不住一切諸三昧門。所以者何？所謂總持門，其總持門亦復為空。所謂三昧門，三昧門者亦復為空。三昧門、總持門，自然為空、無有異空，自然空者無有他空。總持門、三昧門本凈，本凈空法自然空。譬如，天中天！菩薩摩訶薩行般若波羅蜜無有漚和拘舍羅，謂有吾為是我所，而念如此則住於色，在於色中有所造作生死之行，住痛癢思想生死識而有所造而為行者，不除造
【現代漢語翻譯】 現代漢語譯本：不應執著於色（物質現象）是我所擁有的，不應執著于感受、思想、行為、意識是我所擁有的；不應執著於色是空性的，感受、思想、行為、意識是空性的；不應執著于眼、耳、鼻、舌、身、意是空性的；不應執著於色、聲、香、味、觸、法是空性的；不應執著於十八界、十二因緣所導致的生死之苦是空性的；不應執著于有為法和無為法；不應執著于本際法（實相）；不應執著於色的寂靜，不應執著于感受、思想、行為、意識的寂靜；不應執著於色是空性而無所慌亂，不應執著于感受、思想、行為、意識是虛無而無所慌亂；六衰（六種衰敗）、十八界、十二因緣，也應如此理解。 「再者，天中天（佛陀）！菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜（智慧的完美）時，不住于無本（無根基）。為什麼呢？因為無本的本質是空無所有，也是空性的，無本與空性沒有區別，無本就是空性，空性與無本沒有區別。無本自然是空性的，空性也是無本的。因此，菩薩摩訶薩在修行般若波羅蜜時不住于無本，不住於色、感受、思想、行為、意識的無本，乃至一切諸法、諸法界、諸寂靜法，甚至本際（實相）也無所住。 「再者，天中天！菩薩摩訶薩在修行般若波羅蜜時，不住於一切諸總持門（陀羅尼，記憶和保持教義的方法），也不住於一切諸三昧門（禪定）。為什麼呢？因為所謂的總持門，其本質也是空性的。所謂的三昧門，其本質也是空性的。三昧門和總持門，自然是空性的，與空性沒有區別，自然空性沒有其他的空性。總持門和三昧門本來就是清凈的，本凈的空法自然是空性的。譬如，天中天！菩薩摩訶薩在修行般若波羅蜜時，如果沒有善巧方便，認為『我』是『我所擁有』的，並因此執著於色，在色中有所造作生死之行，執著于感受、思想、行為、意識而有所造作，那麼他就不能去除造作。
【English Translation】 English version: One should not dwell on the notion that form (material phenomena) is 'mine,' nor should one dwell on the notion that feeling, thought, action, and consciousness are 'mine'; one should not dwell on the notion that form is empty, and that feeling, thought, action, and consciousness are empty; one should not dwell on the notion that the eye, ear, nose, tongue, body, and mind are empty; one should not dwell on the notion that form, sound, smell, taste, touch, and dharma are empty; one should not dwell on the notion that the suffering of birth and death caused by the eighteen realms and the twelve links of dependent origination is empty; one should not dwell on conditioned and unconditioned phenomena; one should not dwell on the ultimate reality; one should not dwell on the stillness of form, nor should one dwell on the stillness of feeling, thought, action, and consciousness; one should not dwell on the emptiness of form with agitation, nor should one dwell on the emptiness of feeling, thought, action, and consciousness with agitation; the six decays, the eighteen realms, and the twelve links of dependent origination should also be understood in this way. Furthermore, O Blessed One! When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajna Paramita (perfection of wisdom), he does not dwell on the 'rootless' (without foundation). Why is that? Because the essence of 'rootless' is emptiness, and it is also empty. 'Rootless' is not different from emptiness, 'rootless' is emptiness, and emptiness is not different from 'rootless'. 'Rootless' is naturally empty, and emptiness is also 'rootless'. Therefore, when a Bodhisattva Mahasattva practices Prajna Paramita, he does not dwell on 'rootless', he does not dwell on the 'rootless' of form, feeling, thought, action, and consciousness, and he does not dwell on all dharmas, all dharma realms, all still dharmas, and even the ultimate reality. Furthermore, O Blessed One! When a Bodhisattva Mahasattva practices Prajna Paramita, he does not dwell on all the Dharani gates (methods of remembering and retaining teachings), nor does he dwell on all the Samadhi gates (meditative states). Why is that? Because the so-called Dharani gates are also empty in their essence. The so-called Samadhi gates are also empty in their essence. Samadhi gates and Dharani gates are naturally empty, and are not different from emptiness. Natural emptiness has no other emptiness. Dharani gates and Samadhi gates are originally pure, and the originally pure empty dharma is naturally empty. For example, O Blessed One! When a Bodhisattva Mahasattva practices Prajna Paramita, if he does not have skillful means, and thinks that 'I' am 'what I possess', and thus clings to form, and engages in actions of birth and death in form, and clings to feeling, thought, action, and consciousness and engages in actions, then he cannot remove the actions.
作生死之所因，而反受般若波羅蜜，不肯精勤于般若波羅蜜，則為不具般若波羅蜜所生之事至於薩蕓若。譬如，天中天！菩薩摩訶薩無漚和拘舍羅，其心發念吾我是非所，色痛癢思想生死識、苦樂善惡，及總持門、三昧門，不能修行總持之門，亦不能順三昧門，不能造無想行，受般若波羅蜜亦不能精勤于般若波羅蜜，以不具足於般若波羅蜜者，不能成就薩蕓若慧。所以者何？猶以菩薩摩訶薩行般若波羅蜜無漚和拘舍羅故，不當受色、不受痛癢思想生死識。而彼菩薩反更受色，色者本凈、了則為空。以此言之，若受痛癢思想生死識，言教本凈亦復為空，不受諸總持門、諸三昧門。設不受三昧門、總持門，則能興立本凈為空，亦不受般若波羅蜜，緣知本凈為空之故。菩薩摩訶薩行般若波羅蜜如是者，觀察諸法則本凈空，當住是觀，不念法我所為行，是為菩薩摩訶薩為無所受，名曰無受三昧。道場具足廣普，無有邊、無有量，一切聲聞、辟支佛所不能及。復不受薩蕓若，猶察內空、外亦復空，有內外空、求空亦空則為大空乃為真空空，有所有空、無所有空、究竟盡空、廣遠之空、有所造空、其本凈空、自然相空、一切諸法空、無所有空、自然之空、因從發起自然之空。所以者何？輒趣于化，其所化者則為塵勞。何謂為化？何
【現代漢語翻譯】 現代漢語譯本：如果把導致生死輪迴的原因，反而用來接受般若波羅蜜（prajnaparamita，智慧的完美），不肯精勤于般若波羅蜜，那麼就不能具備般若波羅蜜所產生的達到薩蕓若（sarvajna，一切智）的條件。譬如，天中天（tianzhongtian，佛的尊稱）！菩薩摩訶薩（bodhisattvamahāsattva，大菩薩）如果沒有善巧方便（upaya-kausalya），他的心就會執著于『我』和『我的』，執著於色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）這些生死之法，執著于苦樂善惡，以及總持門（dharani-mukha，陀羅尼之門）、三昧門（samadhi-mukha，三昧之門）。他不能修行總持之門，也不能順應三昧之門，不能造作無想行（asamjni-samskara，無想的意志行為）。接受般若波羅蜜也不能精勤于般若波羅蜜，因為不具備般若波羅蜜，就不能成就薩蕓若的智慧。為什麼呢？因為菩薩摩訶薩在修行般若波羅蜜時，如果沒有善巧方便，就不應當執著於色、受、想、行、識。而這位菩薩反而更加執著于這些，而這些本性是清凈的，究其根本是空。由此來說，如果執著于受、想、行、識，那麼說教的本性清凈也同樣是空，就不會接受諸總持門、諸三昧門。如果不能接受三昧門、總持門，那麼就不能建立本性清凈為空的道理，也不會接受般若波羅蜜，因為知道本性清凈是空的緣故。菩薩摩訶薩修行般若波羅蜜如果這樣，觀察諸法本性清凈為空，應當安住于這種觀察，不執著於法和我所的修行，這就是菩薩摩訶薩的無所受，名為無受三昧（anupalambha-samadhi，無所得三昧）。道場（bodhimanda，菩提道場）具足廣闊，無邊無量，一切聲聞（sravaka，聽聞佛法者）、辟支佛（pratyekabuddha，獨覺）所不能及。又不受薩蕓若，就像觀察內空（adhyatma-sunyata，內空）、外空（bahirdha-sunyata，外空）也都是空，有內外空、求空也是空，這就是大空，也就是真空空（sunyata-sunyata，空空）。有所有空（svabhava-sunyata，自性空）、無所有空（abhava-sunyata，無性空）、究竟盡空（atyanta-sunyata，畢竟空）、廣遠之空（anavaragra-sunyata，無始空）、有所造空（prakrti-sunyata，本性空）、其本凈空（svabhava-sunyata，自性空）、自然相空（laksana-sunyata，相空）、一切諸法空（sarva-dharma-sunyata，一切法空）、無所有空（abhava-sunyata，無性空）、自然之空（prakrti-sunyata，本性空）、因從發起自然之空。為什麼呢？如果執著于化，那麼所化之物就成了塵勞。什麼是化？什麼是 現代漢語譯本：塵勞？
【English Translation】 English version: If one uses the cause of birth and death to receive Prajnaparamita (the perfection of wisdom), and is not diligent in Prajnaparamita, then one will not possess the conditions produced by Prajnaparamita to reach Sarvajna (omniscience). For example, O Lord of the Heavens! If a Bodhisattva Mahasattva (great Bodhisattva) lacks skillful means (upaya-kausalya), his mind will cling to 'I' and 'mine,' clinging to the aggregates of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), which are the laws of birth and death, clinging to suffering, pleasure, good, and evil, as well as the doors of Dharani (dharani-mukha, mnemonic devices) and the doors of Samadhi (samadhi-mukha, meditative absorption). He cannot practice the doors of Dharani, nor can he follow the doors of Samadhi, nor can he create non-conceptual mental formations (asamjni-samskara). Receiving Prajnaparamita, he also cannot be diligent in Prajnaparamita, because without possessing Prajnaparamita, he cannot achieve the wisdom of Sarvajna. Why is this so? Because when a Bodhisattva Mahasattva practices Prajnaparamita, if he lacks skillful means, he should not cling to form, feeling, perception, mental formations, and consciousness. But this Bodhisattva instead clings even more to these, which are inherently pure and fundamentally empty. From this perspective, if one clings to feeling, perception, mental formations, and consciousness, then the teaching that their nature is pure is also empty, and one will not accept the doors of Dharani and the doors of Samadhi. If one cannot accept the doors of Samadhi and the doors of Dharani, then one cannot establish the principle that the inherent nature is pure and empty, nor will one accept Prajnaparamita, because one knows that the inherent nature is empty. If a Bodhisattva Mahasattva practices Prajnaparamita in this way, observing that the nature of all dharmas is pure and empty, he should abide in this observation, not clinging to the practice of dharma and self, this is the Bodhisattva Mahasattva's non-attachment, called the Samadhi of Non-Attachment (anupalambha-samadhi). The Bodhimanda (place of enlightenment) is complete and vast, without boundaries or limits, beyond the reach of all Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Furthermore, one does not cling to Sarvajna, just as observing that inner emptiness (adhyatma-sunyata) and outer emptiness (bahirdha-sunyata) are also empty, there is inner and outer emptiness, and the seeking of emptiness is also empty, this is great emptiness, which is the emptiness of emptiness (sunyata-sunyata). There is the emptiness of inherent existence (svabhava-sunyata), the emptiness of non-existence (abhava-sunyata), the emptiness of ultimate limit (atyanta-sunyata), the emptiness of beginninglessness (anavaragra-sunyata), the emptiness of nature (prakrti-sunyata), the emptiness of inherent purity (svabhava-sunyata), the emptiness of characteristics (laksana-sunyata), the emptiness of all dharmas (sarva-dharma-sunyata), the emptiness of non-existence (abhava-sunyata), the emptiness of nature (prakrti-sunyata), and the emptiness of nature arising from causes. Why is this so? If one clings to transformation, then what is transformed becomes defilement. What is transformation? What is English version: defilement?
謂為想？色則為化，痛癢思想生死識此便為想，十八種、十二因緣、總持門、三昧門，是謂塵勞之想，當受奉行，無所寄倚、無所養育，聲聞、辟支佛所不信樂薩蕓若。何謂信樂？信是般若波羅蜜，篤樂無疑思惟分別，觀其要誼則無想。行亦無想，是故不受想，專一依倚，而歡喜樂行於篤信，其本凈空則便得度，不復受色，亦不受痛癢思想生死識。所以者何？其相自然現在法空，所受空者亦無所得。所以者何？其三昧定，內不可得者為時慧，亦不于外亦不內外可得，時慧亦無所見，內外悉空，除其因緣，猶如外道所學所信，彼樂此已，御于篤信，是故曰薩蕓若。以恨諸法計一切法，都不可得所從起者，作是信已無有受法者，不復想念有所者也，亦不能獲無央數法。當所受者受與，不受亦復不念，所可游居以能修習，於一切法無所念者，是為菩薩摩訶薩般若波羅蜜，亦無去來。度無所度而復周遊，所由然者，用不受色、不受痛癢思想生死識，於一切法亦無所受。亦不受諸總持門、不受諸三昧門，於一切法無所起受，亦無中間而般涅槃，悉以具足十種力、四無所畏、四分別辯、十八不共諸佛之法，四意止、四意斷、四神足念、五根、五力、七覺意、八由行。所以者何？其四意止者止無所止，四意斷、神足、根、力、覺意、
八由行，亦復如是！其所斷者斷無所斷，十種力、四無所畏、四分別辯、十八不共諸佛之法，覺無所覺法，計其法者亦非法，是為菩薩摩訶薩般若波羅蜜，不受色，亦不受痛癢思想生死識，至於總持門、諸三昧門，等無有異。
「複次，天中天！菩薩摩訶薩行般若波羅蜜，當作是觀：『何所是般若波羅蜜？何以故謂是為般若波羅蜜？誰為此般若波羅蜜？何以有是般若波羅蜜？』用是般若波羅蜜，為亦無所得，亦無所見亦無所不見，是故菩薩摩訶薩般若波羅蜜。
「複次，天中天！菩薩摩訶薩行般若波羅蜜，當作是思惟：『其無所有法亦不可得，亦無般若波羅蜜。』」
舍利弗謂須菩提：「仁者！何所法謂無所有而不可得？」
答曰：「般若波羅蜜法，亦無所有亦不可得。檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，亦復如是。則無所有亦不可得，于內為空、于外亦空、內外亦空。彼空者得致大空，至於真空、無所有空，因其空者，至無有空，無常亦空，惶慌亦空，所作事空，本凈亦空，自然相空，一切法空，無所有空，自然亦空，所有自然亦空。緣是之故，色無所有亦不可得，痛癢思想生死識，亦無所有亦不可得。其內空者，則無所有亦不可得；其所有空、無所有
【現代漢語翻譯】 現代漢語譯本：八種修行方法也是如此！它們所斷除的，實際上是斷除那些無所斷除的。十種力量（如來所擁有的十種智慧力量）、四種無所畏懼（佛陀在眾人面前宣說真理時的四種無畏）、四種分別辯才（佛陀的四種辯才）、十八種不共佛法（佛陀獨有的十八種功德），覺悟到無所覺悟的法，執著于這些法也是非法的。這就是菩薩摩訶薩的般若波羅蜜（以智慧到達彼岸），不執著於色（物質現象），也不執著于受、想、行、識（精神現象），直至總持門（陀羅尼，記憶和保持教義的能力）、各種三昧門（禪定），都是沒有差別的。 『再者，天中天（佛陀的尊稱）！菩薩摩訶薩修行般若波羅蜜時，應當這樣觀察：『什麼是般若波羅蜜？為什麼稱之為般若波羅蜜？誰是這般若波羅蜜的主體？為什麼會有這般若波羅蜜？』運用這般若波羅蜜，既無所得，也無所見，也無所不見，所以才是菩薩摩訶薩的般若波羅蜜。 『再者，天中天！菩薩摩訶薩修行般若波羅蜜時，應當這樣思考：『那些無所有法也是不可得的，也沒有什麼般若波羅蜜。』 舍利弗問須菩提：『仁者！什麼法被稱為無所有而不可得呢？』 須菩提回答說：『般若波羅蜜法，也是無所有，也是不可得。佈施波羅蜜（檀波羅蜜）、持戒波羅蜜（尸波羅蜜）、忍辱波羅蜜（羼波羅蜜）、精進波羅蜜（惟逮波羅蜜）、禪定波羅蜜（禪波羅蜜）、般若波羅蜜，也是如此。因此，無所有也是不可得的，內在是空，外在也是空，內外都是空。那空性可以達到大空，直至真空、無所有空。因為空性，達到無有空，無常也是空，惶恐也是空，所作之事是空，本性清凈也是空，自然之相是空，一切法是空，無所有是空，自然也是空，所有自然也是空。因此，色是無所有，也是不可得的，受、想、行、識，也是無所有，也是不可得的。內在的空，也是無所有，也是不可得的；所有空、無所有空，也是如此。』
【English Translation】 English version: The eight practices are also like this! What they sever is actually severing that which has nothing to be severed. The ten powers (ten wisdom powers of the Tathagata), the four fearlessnesses (four kinds of fearlessness of the Buddha when proclaiming the truth in front of the crowd), the four analytical knowledges (four kinds of eloquence of the Buddha), the eighteen unshared qualities of the Buddhas (eighteen unique merits of the Buddha), realizing the dharma of no realization, clinging to these dharmas is also not dharma. This is the Prajna Paramita (perfection of wisdom) of the Bodhisattva Mahasattva, not clinging to form (material phenomena), nor clinging to feeling, perception, volition, and consciousness (mental phenomena), up to the Dharani gate (ability to memorize and retain teachings), and various Samadhi gates (meditation), all are without difference. 'Furthermore, O Blessed One! When a Bodhisattva Mahasattva practices Prajna Paramita, he should contemplate thus: 'What is Prajna Paramita? Why is it called Prajna Paramita? Who is the subject of this Prajna Paramita? Why is there this Prajna Paramita?' Using this Prajna Paramita, there is neither attainment, nor seeing, nor not seeing, therefore it is the Prajna Paramita of the Bodhisattva Mahasattva. 'Furthermore, O Blessed One! When a Bodhisattva Mahasattva practices Prajna Paramita, he should think thus: 'Those dharmas of non-existence are also unattainable, and there is no Prajna Paramita either.' Sariputra asked Subhuti: 'O Venerable One! What dharma is called non-existent and unattainable?' Subhuti replied: 'The dharma of Prajna Paramita is also non-existent and unattainable. The Paramita of Giving (Dana Paramita), the Paramita of Morality (Sila Paramita), the Paramita of Patience (Ksanti Paramita), the Paramita of Vigor (Virya Paramita), the Paramita of Meditation (Dhyana Paramita), and the Paramita of Wisdom (Prajna Paramita) are also like this. Therefore, non-existence is also unattainable, the internal is empty, the external is also empty, and both internal and external are empty. That emptiness can reach great emptiness, up to true emptiness, emptiness of non-existence. Because of emptiness, it reaches the emptiness of no-being, impermanence is also empty, fear is also empty, what is done is empty, original purity is also empty, the nature of things is empty, all dharmas are empty, non-existence is empty, nature is also empty, all nature is also empty. Therefore, form is non-existent and unattainable, feeling, perception, volition, and consciousness are also non-existent and unattainable. The internal emptiness is also non-existent and unattainable; all emptiness, emptiness of non-existence, are also like this.'
空、自然之空，悉無所有亦不可得；其四意止，悉無所有亦不可得，四意斷、四神足、五根、五力、七覺意、八由行，悉無所有亦不可得；十種力、四無所畏、四分別辯、十八不共諸佛之法，悉無所有亦不可得；其六神通，悉無所有亦不可得；其無有本者，悉無所有亦不可得。所謂法者而住於法，若寂然法及察本際，悉無所有亦不可得。所謂佛者，悉無所有亦不可得。薩蕓若者，悉無所有亦不可得。一切具慧，悉無所有亦不可得。其內亦空，計外亦空，內外亦空，所有亦空，自然亦空。唯，舍利弗！菩薩摩訶薩行般若波羅蜜，作是思惟。如是觀察者，作是思惟已，則不可見心。心無所著、無所染污，不恐不懼、不畏不難，心不懷懅，則當知是菩薩摩訶薩不離般若波羅蜜。」
舍利弗謂須菩提：「云何菩薩摩訶薩知之不離般若波羅蜜？」
須菩提謂舍利弗：「所謂離色者，色之自然故；所謂離痛癢思想生死識者、識之自然故也。所謂離檀波羅蜜，檀波羅蜜之自然故；所謂離尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，六波羅蜜自然故也。所謂離意止、意斷、神足、根、力、覺意、八由行，三十七品之自然故也。所謂離十種力、四無所畏、四分別辯、十八不共諸佛之法者，諸佛之法自然故也。
【現代漢語翻譯】 現代漢語譯本：空，自然的空性，一切都無所有，也不可獲得；四念處（四種觀照的修行方法），一切都無所有，也不可獲得；四正勤（斷惡修善的四種努力）、四神足（四種成就神通的方法）、五根（五種產生力量的要素）、五力（五種力量）、七覺支（七種覺悟的要素）、八正道（八種正確的修行方法），一切都無所有，也不可獲得；十力（佛的十種力量）、四無畏（佛的四種無所畏懼）、四無礙辯（四種無礙的辯才）、十八不共法（佛獨有的十八種功德），一切都無所有，也不可獲得；六神通（六種超自然能力），一切都無所有，也不可獲得；其無有本性者，一切都無所有，也不可獲得。所謂法，安住於法，若寂靜之法及觀察其本源，一切都無所有，也不可獲得。所謂佛，一切都無所有，也不可獲得。薩蕓若（一切智），一切都無所有，也不可獲得。一切具慧者，一切都無所有，也不可獲得。其內也空，計外也空，內外也空，所有也空，自然也空。唯有，舍利弗！菩薩摩訶薩行般若波羅蜜（以智慧到達彼岸的修行），作如是思惟。如此觀察后，作如是思惟，則不可見心。心無所執著、無所染污，不恐不懼、不畏不難，心不懷憂懼，則當知是菩薩摩訶薩不離般若波羅蜜。 舍利弗問須菩提：『云何菩薩摩訶薩知之不離般若波羅蜜？』 須菩提對舍利弗說：『所謂離色者，是色之自然本性；所謂離受、想、行、識者，是識之自然本性。所謂離檀波羅蜜（佈施的修行），是檀波羅蜜之自然本性；所謂離尸波羅蜜（持戒的修行）、羼波羅蜜（忍辱的修行）、惟逮波羅蜜（精進的修行）、禪波羅蜜（禪定的修行）、般若波羅蜜（智慧的修行），是六波羅蜜之自然本性。所謂離四念處、四正勤、四神足、五根、五力、七覺支、八正道，是三十七道品之自然本性。所謂離十力、四無畏、四無礙辯、十八不共法者，是諸佛之法之自然本性。』
【English Translation】 English version: Emptiness, the emptiness of nature, all things are without existence and cannot be obtained; the four foundations of mindfulness (four ways of contemplation), all things are without existence and cannot be obtained; the four right exertions (four efforts to abandon evil and cultivate good), the four bases of spiritual power (four ways to achieve supernatural abilities), the five roots (five elements that generate power), the five powers (five strengths), the seven factors of enlightenment (seven elements of awakening), the eightfold path (eight correct ways of practice), all things are without existence and cannot be obtained; the ten powers (ten powers of the Buddha), the four fearlessnesses (four fearlessnesses of the Buddha), the four analytical knowledges (four unobstructed eloquences), the eighteen unique qualities of a Buddha (eighteen unique merits of the Buddha), all things are without existence and cannot be obtained; the six supernormal powers (six supernatural abilities), all things are without existence and cannot be obtained; that which has no inherent nature, all things are without existence and cannot be obtained. The so-called Dharma, abiding in the Dharma, whether it is the Dharma of stillness or observing its origin, all things are without existence and cannot be obtained. The so-called Buddha, all things are without existence and cannot be obtained. Sarvajna (omniscience), all things are without existence and cannot be obtained. All those with wisdom, all things are without existence and cannot be obtained. Its inner is empty, its outer is empty, its inner and outer are empty, all that exists is empty, its nature is empty. Only, Shariputra! A Bodhisattva Mahasattva practices Prajna Paramita (the practice of reaching the other shore with wisdom), and thinks in this way. After observing in this way, and thinking in this way, then the mind cannot be seen. The mind is without attachment, without defilement, without fear or dread, without apprehension or difficulty, the mind does not harbor anxiety, then it should be known that this Bodhisattva Mahasattva does not depart from Prajna Paramita. Shariputra asked Subhuti: 'How does a Bodhisattva Mahasattva know that they do not depart from Prajna Paramita?' Subhuti said to Shariputra: 'The so-called separation from form is due to the naturalness of form; the so-called separation from feeling, perception, volition, and consciousness is due to the naturalness of consciousness. The so-called separation from Dana Paramita (the practice of giving) is due to the naturalness of Dana Paramita; the so-called separation from Sila Paramita (the practice of morality), Kshanti Paramita (the practice of patience), Virya Paramita (the practice of diligence), Dhyana Paramita (the practice of meditation), and Prajna Paramita (the practice of wisdom), is due to the naturalness of the six Paramitas. The so-called separation from the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, is due to the naturalness of the thirty-seven factors of enlightenment. The so-called separation from the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha, is due to the naturalness of the Buddhas' Dharma.'
謂離諸總持門、諸三昧門及離本際者，本際自然故也。」
舍利弗謂須菩提：「何謂色自然？何謂痛癢思想生死識自然？何謂十二因緣、三十七品、十八不共諸佛之法自然乎？」
須菩提答曰：「已無所有故謂自然。色無所有，故曰色自然；痛癢思想生死識無所有，故曰痛癢思想生死識自然。無所有至於本際，故曰自然。舍利弗！以是故，作此觀者，則知離色色之自然，則知離痛癢思想生死識之自然，五陰、六衰、十八種、十二因緣、三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法，至所本凈悉無所有，故曰本凈自然。所謂離色色之本相，所謂離痛癢思想生死識痛癢思想生死識之本相，一切諸法及諸佛法，離本際者本際相故。色自然相自然相故，謂相自然而得遠離。」
舍利弗謂須菩提：「其有菩薩摩訶薩學此法者，皆當歸趣薩蕓若不？」
須菩提謂舍利弗：「如是，如是！賢者！其學此者，歸趣薩蕓若。所以者何？一切諸法無所起無所滅。」
舍利弗謂須菩提：「何故，須菩提！一切諸法不起不滅？」
答曰：「舍利弗！所謂色者，其色則空。以是之故，不起不滅亦不可得。痛癢思想生死識則為空，以是之故不起不滅。眼耳鼻舌身意，色聲香味細滑法，十八種，
【現代漢語翻譯】 現代漢語譯本： 『所謂遠離一切總持法門（dharani-mukha，總持法門指能總攝憶持一切法義的法門）、一切三昧法門（samadhi-mukha，三昧指禪定）以及遠離本際（bhutakoti，指諸法實相的究竟處）的說法，是因為本際是自然而然的。』 舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）問須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱）：『什麼是色（rupa，物質現象）的自然？什麼是受（vedana，感受）、想（samjna，表象）、行（samskara，意志）、識（vijnana，識別）的自然？什麼是十二因緣（dvadasanga-pratitya-samutpada，佛教關於生命輪迴的理論）、三十七道品（bodhipaksika-dharma，通往覺悟的三十七種修行方法）、十八不共佛法（avenika-buddha-dharma，佛陀獨有的十八種功德）的自然呢？』 須菩提回答說：『因為它們本來就無所有，所以稱為自然。色無所有，所以說色的自然；受、想、行、識無所有，所以說受、想、行、識的自然。無所有直至本際，所以稱為自然。舍利弗！因此，作此觀想的人，就會知道遠離色的自然，就會知道遠離受、想、行、識的自然，五陰（panca-skandha，構成個體存在的五種要素）、六衰（sad-ayatana，六種感官）、十八界（asta-dasa-dhatu，十八種構成要素）、十二因緣、三十七道品、十力（dasa-bala，佛陀的十種力量）、四無所畏（catvari-vaisaradyani，佛陀的四種無畏）、四無礙解（catasrah-pratisamvidah，佛陀的四種辯才）、十八不共佛法，直至其本來的清凈狀態，都是無所有的，所以稱為本凈自然。所謂遠離色的本相，所謂遠離受、想、行、識的本相，一切諸法以及諸佛之法，遠離本際是因為本際的相狀就是如此。色的自然相就是自然相，所以說相的自然而得以遠離。』 舍利弗問須菩提：『如果菩薩摩訶薩（bodhisattva-mahasattva，發大心的菩薩）修學此法，是否都會趨向薩蕓若（sarvajna，一切智，佛陀的智慧）呢？』 須菩提對舍利弗說：『是的，是的！賢者！修學此法的人，都會趨向薩蕓若。為什麼呢？因為一切諸法無所生起，也無所滅亡。』 舍利弗問須菩提：『為什麼，須菩提！一切諸法不生不滅呢？』 須菩提回答說：『舍利弗！所謂色，其色即是空（sunyata，空性）。因此，不生不滅也是不可得的。受、想、行、識即是空，因此不生不滅。眼、耳、鼻、舌、身、意（sad-indriya，六根），色、聲、香、味、觸、法（sad-visaya，六塵），十八界， 現代漢語譯本結束
【English Translation】 English version: 'The statement that one is apart from all dharani-mukha (gates of total retention, referring to the methods that encompass and retain all meanings of the Dharma), all samadhi-mukha (gates of concentration, referring to meditative states), and apart from bhutakoti (the ultimate limit, referring to the ultimate reality of all dharmas), is because bhutakoti is naturally so.' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) asked Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness): 'What is the naturalness of rupa (form, material phenomena)? What is the naturalness of vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness)? What is the naturalness of the twelve nidanas (dvadasanga-pratitya-samutpada, the twelve links of dependent origination, the Buddhist theory of the cycle of life), the thirty-seven bodhipaksika-dharma (thirty-seven factors of enlightenment, the thirty-seven practices leading to enlightenment), and the eighteen avenika-buddha-dharma (eighteen unique qualities of a Buddha)?' Subhuti replied: 'Because they are originally without any existence, they are called natural. Rupa is without any existence, therefore it is said that the naturalness of rupa; vedana, samjna, samskara, and vijnana are without any existence, therefore it is said that the naturalness of vedana, samjna, samskara, and vijnana. Being without any existence up to bhutakoti, it is called natural. Sariputra! Therefore, one who contemplates in this way will know the naturalness of being apart from rupa, will know the naturalness of being apart from vedana, samjna, samskara, and vijnana, the five skandhas (panca-skandha, the five aggregates that constitute individual existence), the six ayatana (sad-ayatana, the six sense bases), the eighteen dhatus (asta-dasa-dhatu, the eighteen elements), the twelve nidanas, the thirty-seven bodhipaksika-dharma, the ten balas (dasa-bala, the ten powers of a Buddha), the four vaisaradyas (catvari-vaisaradyani, the four fearlessnesses of a Buddha), the four pratisamvidah (catasrah-pratisamvidah, the four analytical knowledges of a Buddha), and the eighteen avenika-buddha-dharma, up to their original purity, are all without any existence, therefore it is called original purity and naturalness. The so-called original nature of being apart from rupa, the so-called original nature of being apart from vedana, samjna, samskara, and vijnana, all dharmas and the dharmas of the Buddhas, being apart from bhutakoti is because the nature of bhutakoti is such. The naturalness of the nature of rupa is the naturalness of the nature, therefore it is said that the naturalness of the nature is attained by being apart.' Sariputra asked Subhuti: 'If a bodhisattva-mahasattva (a great-hearted bodhisattva) studies this Dharma, will they all tend towards sarvajna (omniscience, the wisdom of a Buddha)?' Subhuti said to Sariputra: 'Yes, yes! Worthy one! Those who study this will tend towards sarvajna. Why? Because all dharmas neither arise nor cease.' Sariputra asked Subhuti: 'Why, Subhuti! Do all dharmas neither arise nor cease?' Subhuti replied: 'Sariputra! What is called rupa, that rupa is emptiness (sunyata). Therefore, neither arising nor ceasing is attainable. Vedana, samjna, samskara, and vijnana are emptiness, therefore they neither arise nor cease. The eye, ear, nose, tongue, body, and mind (sad-indriya, the six sense organs), form, sound, smell, taste, touch, and dharma (sad-visaya, the six sense objects), the eighteen dhatus, English version ends
十二因緣，三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法，諸總持門、一切三昧，至於本際，不起不滅亦不可得。菩薩摩訶薩行般若波羅蜜能如是者，則近薩蕓若。假使能近薩蕓若者，其身、口、意則自然凈，諸相清凈自然具足，其身口意以能清凈，具足諸相致清凈者，應時菩薩即不復起淫怒癡心。淫怒癡心已清凈者，則便無有憍慢恚貪，亦不復起六十二見。諸所邪疑貪恚之心已不復興，則能除於六十二見諸所疑意，諸所生處不造常見，所生之處諸佛國土，從一佛國游一佛國，教化眾生、嚴凈佛土，常懷專一不離諸佛世尊，至於逮得阿耨多羅三耶三佛，成至阿惟三佛。如是菩薩摩訶薩為行般若波羅蜜。」
光贊經卷第三 大正藏第 08 冊 No. 0222 光贊經
光贊經卷第四
西晉三藏竺法護譯
摩訶般若波羅蜜行品第九
於是賢者須菩提白佛言：「唯，天中天！假使菩薩摩訶薩無漚和拘舍羅行般若波羅蜜，若行色者則為行想、行痛癢思想生死識者則為行想，若行色常則為行想、若行痛癢思想生死識常者則為行想，若行色無常則為行想、若行痛癢思想生死識無常則為行想，若行色苦則為行想，若行痛癢思想生死識苦則為行想，若行色樂則為行想、若行痛癢
【現代漢語翻譯】 現代漢語譯本：十二因緣（指生命輪迴的十二個環節），三十七品（指三十七道品，是佛教修行的重要內容），十種力（如來十力，佛的十種智慧力量）、四無所畏（佛的四種無所畏懼的自信）、四分別辯（佛的四種辯才）、十八不共諸佛之法（佛獨有的十八種功德），各種總持門（陀羅尼，能總攝憶持佛法的方法）、一切三昧（禪定），乃至追溯到本際（宇宙的本源），都找不到生起和滅亡，也無法執著。菩薩摩訶薩如果能這樣修行般若波羅蜜（以智慧到達彼岸），就能接近薩蕓若（一切智，佛的智慧）。如果能接近薩蕓若，他的身、口、意自然清凈，各種相好自然具足。他的身口意因為清凈，具足各種相好而達到清凈，這時菩薩就不會再產生淫慾、嗔怒、愚癡的心。淫慾、嗔怒、愚癡的心已經清凈，就不會有驕慢、嗔恨、貪婪，也不會再產生六十二種邪見。各種邪惡的疑惑、貪婪、嗔恨之心不再興起，就能去除六十二種邪見和各種疑惑。所投生之處不會執著于常見，所投生之處都是諸佛的國土，從一個佛國遊歷到另一個佛國，教化眾生、莊嚴清凈佛土，常常專心一意不離開諸佛世尊，直到證得阿耨多羅三藐三菩提（無上正等正覺），成就至阿惟三佛（無上正覺）。這樣的菩薩摩訶薩才是修行般若波羅蜜。
於是，賢者須菩提對佛說：『世尊，如果菩薩摩訶薩沒有善巧方便（漚和拘舍羅）地修行般若波羅蜜，如果執著於色（物質現象），就是執著于想（概念），執著于受（感受）、想（概念）、行（意志）、識（意識），就是執著于想。如果執著於色是常（永恒不變），就是執著于想；如果執著于受、想、行、識是常，就是執著于想。如果執著於色是無常（變化不定），就是執著于想；如果執著于受、想、行、識是無常，就是執著于想。如果執著於色是苦（痛苦），就是執著于想；如果執著于受、想、行、識是苦，就是執著于想。如果執著於色是樂（快樂），就是執著于想；如果執著于受、想、行、識是樂，就是執著于想。'
【English Translation】 English version: The twelve links of dependent origination (the twelve links in the cycle of life), the thirty-seven factors of enlightenment (thirty-seven practices essential for Buddhist cultivation), the ten powers (the ten wisdom powers of a Buddha), the four fearlessnesses (the four kinds of fearless confidence of a Buddha), the four analytical knowledges (the four kinds of eloquence of a Buddha), the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha), all the Dharani gates (methods to remember and retain Buddhist teachings), all Samadhis (meditative states), even tracing back to the ultimate reality, one cannot find arising or ceasing, nor can one grasp it. If a Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom) in this way, he will approach Sarvajna (omniscience, the wisdom of a Buddha). If he can approach Sarvajna, his body, speech, and mind will naturally become pure, and all the auspicious marks will naturally be complete. Because his body, speech, and mind are pure, and he is complete with all auspicious marks, the Bodhisattva will no longer give rise to lust, anger, and ignorance. When lust, anger, and ignorance are purified, there will be no arrogance, hatred, or greed, and he will no longer give rise to the sixty-two wrong views. When all evil doubts, greed, and hatred no longer arise, he will be able to eliminate the sixty-two wrong views and all doubts. In all his births, he will not cling to the notion of permanence. All his births will be in the Buddha lands. He will travel from one Buddha land to another, teaching sentient beings, adorning and purifying the Buddha lands. He will always be focused and never leave the presence of the Buddhas, until he attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), and becomes an Avaisambuddha (supreme enlightenment). Such a Bodhisattva Mahasattva is practicing Prajna Paramita.
Then, the venerable Subhuti said to the Buddha: 'World Honored One, if a Bodhisattva Mahasattva does not skillfully (Upaya-kausalya) practice Prajna Paramita, if he clings to form (material phenomena), he is clinging to thought (concept); if he clings to feeling (sensation), thought, volition, and consciousness, he is clinging to thought. If he clings to form as permanent, he is clinging to thought; if he clings to feeling, thought, volition, and consciousness as permanent, he is clinging to thought. If he clings to form as impermanent, he is clinging to thought; if he clings to feeling, thought, volition, and consciousness as impermanent, he is clinging to thought. If he clings to form as suffering, he is clinging to thought; if he clings to feeling, thought, volition, and consciousness as suffering, he is clinging to thought. If he clings to form as pleasure, he is clinging to thought; if he clings to feeling, thought, volition, and consciousness as pleasure, he is clinging to thought.'
思想生死識樂者則為行想，若行色我所者則為行想、若行痛癢思想生死識我所者則為行想，若行色非我所者則為行想、若行痛癢思想生死識非我所者則為行想，若行色虛無者則為行想、若行痛癢思想生死識虛無者則為行想。若使，天中天！菩薩摩訶薩行般若波羅蜜，行色寂寞則為行想、行痛癢思想生死識寂寞者則為行想。假使、天中天！菩薩摩訶薩行般若波羅蜜無漚和拘舍羅，若行四意止則為行想，四意斷、四神足、五根、五力、七覺意、八由行則為行想。若行十種力、四無所畏、四分別辯、十八不共諸佛之法則為行想。唯，天中天！假使菩薩摩訶薩行般若波羅蜜而自念言：『我行般若波羅蜜。』是為菩薩摩訶薩而反行想。假使菩薩摩訶薩心自念言：『作是行者則為行般若波羅蜜。』亦為行想。是為菩薩摩訶薩行般若波羅蜜無漚和拘舍羅。」
舍利弗問：「須菩提！菩薩摩訶薩當云何行般若波羅蜜、得般若波羅蜜？」
須菩提謂舍利弗：「假使，賢者！菩薩摩訶薩行般若波羅蜜，立色想則不信解，若立色者則不脫想，為行生死想。若行色想，則不得脫無明、行、識、六入、所更、痛、愛、受、有、生、老病死憂戚惱會；彼菩薩摩訶薩為不行般若波羅蜜，則無漚和拘舍羅。立於眼想則不信脫，假使菩薩摩訶
薩立於耳鼻舌身意想，則不信脫。設立於眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識想，則不信脫。若習眼更、耳鼻舌身意所習更，立是諸想，則不信脫。假使立四意止、四意斷、四神足、五根、五力、七覺意、八由行想，則不信脫。設立於十種力、四無所畏、四分別辯、十八不共諸佛之法想者，則不信脫，而於佛法念行著想。念行想者，則不信脫十二因緣苦惱之患。彼菩薩摩訶薩不應為聲聞、辟支佛造證，何況逮得阿耨多羅三耶三菩阿惟三佛乎？所不能及也。如是，舍利弗！菩薩摩訶薩行般若波羅蜜為無漚和拘舍羅。」
舍利弗謂須菩提：「云何菩薩摩訶薩行般若波羅蜜而有漚和拘舍羅耶？」
須菩提謂舍利弗：「設使菩薩摩訶薩行般若波羅蜜，不行色、不行痛癢思想生死識，不行色想、不行痛癢思想生死識想，不行色常、不行痛癢思想生死識常，不行色無常、不行痛癢思想生死識無常，不行色苦、不行痛癢思想生死識苦，不行色樂、不行痛癢思想生死識樂，不行色我所、不行痛癢思想生死識我所，不行色非我所、不行痛癢思想生死識非我所，不行色虛無、不行痛癢思想生死識虛無，不行色空、不行痛癢思想生死識空，不行色無想、不行痛癢思想生死識無想，不行色無愿、不行痛癢思想生死
識無愿，不行色寂寞、不行痛癢思想生死識寂寞，不行色無想、不行痛癢思想生死識無想。所以者何？色者則空，色無異空，色則為空，空者為色。色自然空，痛癢思想生死識空，則無有識，無有異空，識則為空，空者為識。四意止、四意斷、四神足、五根、五力、七覺意、八由行為空，無有異空。三十七品計則為空，無別異空，三十七品空，空者三十七品。十種力、四無所畏、四分別辯、十八不共諸佛之法則為空，無有異空。佛法則空、無他別異空，空者則法，法者則空。如是，舍利弗！菩薩摩訶薩行般若波羅蜜，為成漚和拘舍羅，菩薩摩訶薩行般若波羅蜜如是者，逮得阿耨多羅三耶三菩阿惟三佛。彼行般若波羅蜜已，無所受無所行、不受不行、不行不受、不有所行亦非不行，是故無所受亦不有所受。」
賢者舍利弗謂須菩提：「何故菩薩摩訶薩行般若波羅蜜已無所受？」
須菩提答曰：「所以菩薩摩訶薩行般若波羅蜜，自然不可得。由是之故，般若波羅蜜為無所有，則為自然。以是故，舍利弗！菩薩摩訶薩行般若波羅蜜，無所受無所行、不受不行、不行不受、不有所行亦不非不行，是故無所受亦不有所受。所以者何？一切諸法為無所有，則謂自然。是故無所至、無所犯負，是名曰一切不受三昧之定。
【現代漢語翻譯】 現代漢語譯本：
『認識』（識）不執著于『愿』（愿），不執著於色（色）的寂寞、不執著于感受（痛癢）、思想（思想）、生死（生死）、認識（識）的寂寞，不執著於色（色）的無想（無想）、不執著于感受（痛癢）、思想（思想）、生死（生死）、認識（識）的無想（無想）。這是為什麼呢？因為色（色）的本質是空（空），色（色）與空（空）沒有差別，色（色）就是空（空），空（空）就是色（色）。空（空）的本質是自然空（自然空），感受（痛癢）、思想（思想）、生死（生死）、認識（識）的本質是空（空），那麼就沒有認識（識），沒有與空（空）的差別，認識（識）就是空（空），空（空）就是認識（識）。四意止（四意止）、四意斷（四意斷）、四神足（四神足）、五根（五根）、五力（五力）、七覺意（七覺意）、八由行（八由行）的本質是空（空），沒有與空（空）的差別。三十七品（三十七品）的計算結果是空（空），沒有與空（空）的差別，三十七品（三十七品）的本質是空（空），空（空）的本質是三十七品（三十七品）。十種力（十種力）、四無所畏（四無所畏）、四分別辯（四分別辯）、十八不共諸佛之法（十八不共諸佛之法）的本質是空（空），沒有與空（空）的差別。佛法（佛法）的本質是空（空），沒有其他與空（空）的差別，空（空）的本質是法（法），法（法）的本質是空（空）。舍利弗（舍利弗）！菩薩摩訶薩（菩薩摩訶薩）修行般若波羅蜜（般若波羅蜜），爲了成就漚和拘舍羅（漚和拘舍羅），菩薩摩訶薩（菩薩摩訶薩）修行般若波羅蜜（般若波羅蜜）是這樣的，才能獲得阿耨多羅三耶三菩阿惟三佛（阿耨多羅三耶三菩阿惟三佛）。他們修行般若波羅蜜（般若波羅蜜）之後，沒有接受，沒有修行，不接受也不修行，不修行也不接受，沒有所修行，也不是沒有修行，所以沒有接受，也沒有所接受。
賢者舍利弗（舍利弗）問須菩提（須菩提）說：『為什麼菩薩摩訶薩（菩薩摩訶薩）修行般若波羅蜜（般若波羅蜜）之後沒有接受呢？』
須菩提（須菩提）回答說：『因為菩薩摩訶薩（菩薩摩訶薩）修行般若波羅蜜（般若波羅蜜），自然是不可得的。因此，般若波羅蜜（般若波羅蜜）是無所有的，就是自然。因此，舍利弗（舍利弗）！菩薩摩訶薩（菩薩摩訶薩）修行般若波羅蜜（般若波羅蜜），沒有接受，沒有修行，不接受也不修行，不修行也不接受，沒有所修行，也不是沒有修行，所以沒有接受，也沒有所接受。這是為什麼呢？因為一切諸法（一切諸法）是無所有的，就是自然。所以沒有所至，沒有所犯負，這叫做一切不受三昧（一切不受三昧）的禪定。』
【English Translation】 English version:
'Consciousness' (識, shih) does not cling to 'desire' (愿, yuan), does not cling to the emptiness of form (色, se), does not cling to the emptiness of feeling (痛癢, tongyang), thought (思想, sixiang), birth and death (生死, shengsi), and consciousness (識, shih), does not cling to the non-thought (無想, wuxiang) of form (色, se), does not cling to the non-thought (無想, wuxiang) of feeling (痛癢, tongyang), thought (思想, sixiang), birth and death (生死, shengsi), and consciousness (識, shih). Why is this so? Because the essence of form (色, se) is emptiness (空, kong), form (色, se) is no different from emptiness (空, kong), form (色, se) is emptiness (空, kong), and emptiness (空, kong) is form (色, se). The essence of emptiness (空, kong) is naturally empty (自然空, ziran kong), the essence of feeling (痛癢, tongyang), thought (思想, sixiang), birth and death (生死, shengsi), and consciousness (識, shih) is emptiness (空, kong), then there is no consciousness (識, shih), no difference from emptiness (空, kong), consciousness (識, shih) is emptiness (空, kong), and emptiness (空, kong) is consciousness (識, shih). The four foundations of mindfulness (四意止, si yizhi), the four right exertions (四意斷, si yiduan), the four bases of power (四神足, si shenzu), the five roots (五根, wu gen), the five powers (五力, wu li), the seven factors of enlightenment (七覺意, qi jueyi), and the eightfold path (八由行, ba youxing) are essentially empty (空, kong), with no difference from emptiness (空, kong). The thirty-seven factors of enlightenment (三十七品, sanshiqi pin) are calculated as empty (空, kong), with no difference from emptiness (空, kong), the essence of the thirty-seven factors of enlightenment (三十七品, sanshiqi pin) is emptiness (空, kong), and the essence of emptiness (空, kong) is the thirty-seven factors of enlightenment (三十七品, sanshiqi pin). The ten powers (十種力, shizhong li), the four fearlessnesses (四無所畏, si wusuowei), the four analytical knowledges (四分別辯, si fenbiebian), and the eighteen unique qualities of a Buddha (十八不共諸佛之法, shiba bugong zhufozhifa) are essentially empty (空, kong), with no difference from emptiness (空, kong). The Buddha's teachings (佛法, fofa) are essentially empty (空, kong), with no other difference from emptiness (空, kong), the essence of emptiness (空, kong) is the teachings (法, fa), and the essence of the teachings (法, fa) is emptiness (空, kong). Shariputra (舍利弗, Shariputra)! When a Bodhisattva Mahasattva (菩薩摩訶薩, Pusa Mohesa) practices Prajna Paramita (般若波羅蜜, Bore Boluomi), in order to achieve skillful means (漚和拘舍羅, Ouhe Jusheluo), a Bodhisattva Mahasattva (菩薩摩訶薩, Pusa Mohesa) practices Prajna Paramita (般若波羅蜜, Bore Boluomi) in this way, they can attain Anuttara Samyak Sambodhi (阿耨多羅三耶三菩阿惟三佛, Anuduoluo Sanmiao Sanpu Awei Sanfo). After they practice Prajna Paramita (般若波羅蜜, Bore Boluomi), they have no acceptance, no practice, neither acceptance nor practice, neither practice nor acceptance, no practice, and also not no practice, therefore there is no acceptance, and also no acceptance.
Then the venerable Shariputra (舍利弗, Shariputra) asked Subhuti (須菩提, Subhuti): 'Why is it that a Bodhisattva Mahasattva (菩薩摩訶薩, Pusa Mohesa) has no acceptance after practicing Prajna Paramita (般若波羅蜜, Bore Boluomi)?'
Subhuti (須菩提, Subhuti) replied: 'Because when a Bodhisattva Mahasattva (菩薩摩訶薩, Pusa Mohesa) practices Prajna Paramita (般若波羅蜜, Bore Boluomi), it is naturally unattainable. Therefore, Prajna Paramita (般若波羅蜜, Bore Boluomi) is without any existence, which is natural. Therefore, Shariputra (舍利弗, Shariputra)! When a Bodhisattva Mahasattva (菩薩摩訶薩, Pusa Mohesa) practices Prajna Paramita (般若波羅蜜, Bore Boluomi), there is no acceptance, no practice, neither acceptance nor practice, neither practice nor acceptance, no practice, and also not no practice, therefore there is no acceptance, and also no acceptance. Why is this so? Because all dharmas (一切諸法, yiqie zhufa) are without any existence, which is natural. Therefore, there is no arrival, no transgression, this is called the samadhi of non-acceptance (一切不受三昧, yiqie bushou sanmei).'
菩薩摩訶薩廣普玄遠而無所量，諸聲聞、辟支佛所不能及。菩薩摩訶薩以是三昧，疾得阿耨多羅三耶三菩阿惟三佛。」
舍利弗謂須菩提：「菩薩摩訶薩不離是三昧，疾得阿耨多羅三耶三菩阿惟三佛者；復有餘三昧乎？」
須菩提答舍利弗：「復有餘三昧疾得阿耨多羅三耶三菩阿惟三佛！」
舍利弗謂須菩提：「何所餘三昧行，菩薩摩訶薩疾得阿耨多羅三耶三菩阿惟三佛？」
須菩提謂舍利弗：「菩薩摩訶薩行首楞嚴三昧，疾得阿耨多羅三耶三菩阿惟三佛！」
須菩提謂舍利弗：「復有三昧名曰寶印，復有三昧名曰師子娛樂，復有三昧名曰月曜，復有三昧名曰月幢英，復有三昧名曰一切印，復有三昧名曰無能見頂，復有三昧名曰了法界，復有三昧名曰分別幢英，復有三昧名曰喻金剛，復有三昧名曰入法印，復有三昧名曰立定意王，復有三昧名曰印王，復有三昧名曰勢力精進，復有三昧名曰超等，復有三昧名曰入應順分別，復有三昧名曰入辯於十方界，復有三昧名曰總持意，復有三昧名曰度無為，復有三昧名曰等御諸法海印，復有三昧名曰普周虛空，復有三昧名金剛道場，復有三昧名曰執英幢，復有三昧名曰帝英如門閫，復有三昧名曰起本，復有三昧名曰師子吼，復有三昧名曰精進立，
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）的智慧廣大深遠，無法衡量，不是所有聲聞（聽聞佛法而修行的人）和辟支佛（獨自覺悟的人）所能企及的。菩薩摩訶薩憑藉這種三昧（禪定），能夠迅速證得阿耨多羅三藐三菩提（無上正等正覺），成為阿惟三佛（無上正覺的佛）。 舍利弗（佛陀的十大弟子之一，以智慧著稱）問須菩提（佛陀的十大弟子之一，以解空第一著稱）說：『菩薩摩訶薩不離開這種三昧，就能迅速證得阿耨多羅三藐三菩提，成為阿惟三佛；是否還有其他的三昧呢？』 須菩提回答舍利弗說：『還有其他的三昧，能夠迅速證得阿耨多羅三藐三菩提，成為阿惟三佛！』 舍利弗問須菩提說：『是哪些其他的禪定修行，能讓菩薩摩訶薩迅速證得阿耨多羅三藐三菩提，成為阿惟三佛呢？』 須菩提告訴舍利弗說：『菩薩摩訶薩修行首楞嚴三昧（一種強大的禪定），就能迅速證得阿耨多羅三藐三菩提，成為阿惟三佛！』 須菩提告訴舍利弗說：『還有一種三昧名為寶印，還有一種三昧名為師子娛樂，還有一種三昧名為月曜，還有一種三昧名為月幢英，還有一種三昧名為一切印，還有一種三昧名為無能見頂，還有一種三昧名爲了法界，還有一種三昧名為分別幢英，還有一種三昧名為喻金剛，還有一種三昧名為入法印，還有一種三昧名為立定意王，還有一種三昧名為印王，還有一種三昧名為勢力精進，還有一種三昧名為超等，還有一種三昧名為入應順分別，還有一種三昧名為入辯於十方界，還有一種三昧名為總持意，還有一種三昧名為度無為，還有一種三昧名為等御諸法海印，還有一種三昧名為普周虛空，還有一種三昧名為金剛道場，還有一種三昧名為執英幢，還有一種三昧名為帝英如門閫，還有一種三昧名為起本，還有一種三昧名為師子吼，還有一種三昧名為精進立，』
【English Translation】 English version: The Bodhisattva Mahasattvas (great Bodhisattvas) are vast, profound, and immeasurable, beyond the reach of all Sravakas (those who hear and practice the teachings) and Pratyekabuddhas (those who attain enlightenment on their own). Through this Samadhi (meditative absorption), the Bodhisattva Mahasattvas quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and become an Avaisambuddha (a Buddha of unsurpassed enlightenment). Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness): 'If the Bodhisattva Mahasattvas, without leaving this Samadhi, can quickly attain Anuttara-samyak-sambodhi and become an Avaisambuddha, are there other Samadhis?' Subhuti replied to Sariputra: 'There are other Samadhis through which one can quickly attain Anuttara-samyak-sambodhi and become an Avaisambuddha!' Sariputra asked Subhuti: 'What other meditative practices allow the Bodhisattva Mahasattvas to quickly attain Anuttara-samyak-sambodhi and become an Avaisambuddha?' Subhuti told Sariputra: 'The Bodhisattva Mahasattvas, by practicing the Shurangama Samadhi (a powerful meditative state), can quickly attain Anuttara-samyak-sambodhi and become an Avaisambuddha!' Subhuti told Sariputra: 'There is another Samadhi called Jewel Seal, another called Lion's Play, another called Lunar Radiance, another called Lunar Banner Glory, another called All Seals, another called Unseeable Peak, another called Understanding the Dharma Realm, another called Distinguishing Banner Glory, another called Like Vajra, another called Entering the Dharma Seal, another called Establishing the King of Fixed Intention, another called King of Seals, another called Power of Diligence, another called Transcending the Equal, another called Entering Accordant Discrimination, another called Entering Eloquence in the Ten Directions, another called Total Retention of Mind, another called Crossing the Unconditioned, another called Equal Control of the Ocean Seal of All Dharmas, another called Pervading All Space, another called Vajra Bodhimanda, another called Holding the Glory Banner, another called Imperial Glory Like a Threshold, another called Originating the Root, another called Lion's Roar, another called Diligent Establishment.'
復有三昧名曰勝寶，復有三昧名曰照明，復有三昧名曰不眴，復有三昧名曰不住于下，復有三昧名曰決了，復有三昧名曰燈明廣普，復有三昧名曰無量行，復有三昧名曰光造，復有三昧名曰有所照曜，復有三昧名曰莊嚴凈，復有三昧名曰離垢光，復有三昧名曰有所造樂，復有三昧名曰電燈明，復有三昧名曰盡索，復有三昧名曰威神蹟，復有三昧名曰離盡索，復有三昧名曰無能勝，復有三昧名曰開通，復有三昧名曰燈明，復有三昧名曰離燈垢，復有三昧名曰嚴凈辯才，復有三昧名曰有所光耀，復有三昧名曰造事，復有三昧名曰慧英，復有三昧名曰住惟，復有三昧名曰普明，復有三昧名曰善立，復有三昧名曰寶積，復有三昧名曰超諸法印，復有三昧名曰普法，復有三昧名曰勝娛樂，復有三昧名曰度法頂，復有三昧名曰有所毀壞，復有三昧名曰一切明句，復有三昧名曰等字所作，復有三昧名曰趣字，復有三昧名曰斷因緣，復有三昧名曰無事，復有三昧名曰無墻，復有三昧名曰決了入號，復有三昧名曰無卑行，復有三昧名曰除冥，復有三昧名曰修行跡，復有三昧名曰無動，復有三昧名曰廣界，復有三昧名曰決一切德，復有三昧名曰住無心，復有三昧名曰凈于嚴整，復有三昧名曰度覺意，復有三昧名曰無量燈明，復有三昧名曰等
【現代漢語翻譯】 現代漢語譯本 又有三昧名為勝寶（殊勝的珍寶），又有三昧名為照明（照亮一切），又有三昧名為不眴（不眨眼地專注），又有三昧名為不住于下（不滯留在低處），又有三昧名為決了（決斷明瞭），又有三昧名為燈明廣普（燈光照亮廣闊），又有三昧名為無量行（無量的修行），又有三昧名為光造（以光明創造），又有三昧名為有所照曜（有所照耀），又有三昧名為莊嚴凈（莊嚴清凈），又有三昧名為離垢光（遠離污垢的光明），又有三昧名為有所造樂（創造快樂），又有三昧名為電燈明（如閃電般的燈光），又有三昧名為盡索（徹底尋求），又有三昧名為威神蹟（威嚴神奇的跡象），又有三昧名為離盡索（脫離徹底尋求），又有三昧名為無能勝（沒有能戰勝的），又有三昧名為開通（開通無阻），又有三昧名為燈明（燈光照明），又有三昧名為離燈垢（脫離燈的污垢），又有三昧名為嚴凈辯才（莊嚴清凈的辯才），又有三昧名為有所光耀（有所光耀），又有三昧名為造事（創造事物），又有三昧名為慧英（智慧的精華），又有三昧名為住惟（安住于唯一），又有三昧名為普明（普遍光明），又有三昧名為善立（善於建立），又有三昧名為寶積（積聚珍寶），又有三昧名為超諸法印（超越一切法印），又有三昧名為普法（普遍的佛法），又有三昧名為勝娛樂（殊勝的娛樂），又有三昧名為度法頂（超越佛法的頂峰），又有三昧名為有所毀壞（有所毀壞），又有三昧名為一切明句（一切明亮的語句），又有三昧名為等字所作（由等字所造），又有三昧名為趣字（趨向的字），又有三昧名為斷因緣（斷絕因緣），又有三昧名為無事（無所事事），又有三昧名為無墻（沒有墻壁），又有三昧名為決了入號（決斷明瞭地進入稱號），又有三昧名為無卑行（沒有卑下的行為），又有三昧名為除冥（消除黑暗），又有三昧名為修行跡（修行的足跡），又有三昧名為無動（不動搖），又有三昧名為廣界（廣闊的境界），又有三昧名為決一切德（決斷一切功德），又有三昧名為住無心（安住于無心），又有三昧名為凈于嚴整（清凈而莊嚴），又有三昧名為度覺意（超越覺悟的意念），又有三昧名為無量燈明（無量的燈光照明），又有三昧名為等（平等）
【English Translation】 English version Again, there is a samadhi called 'Victorious Treasure' (Sheng Bao), again, there is a samadhi called 'Illumination' (Zhao Ming), again, there is a samadhi called 'Unblinking' (Bu Shun), again, there is a samadhi called 'Not Abiding Below' (Bu Zhu Yu Xia), again, there is a samadhi called 'Decisive Understanding' (Jue Liao), again, there is a samadhi called 'Lamp Illumination Universally' (Deng Ming Guang Pu), again, there is a samadhi called 'Immeasurable Practice' (Wu Liang Xing), again, there is a samadhi called 'Light Creation' (Guang Zao), again, there is a samadhi called 'Having Illumination' (You Suo Zhao Yao), again, there is a samadhi called 'Adornment Purity' (Zhuang Yan Jing), again, there is a samadhi called 'Light Free from Defilement' (Li Gou Guang), again, there is a samadhi called 'Creating Joy' (You Suo Zao Le), again, there is a samadhi called 'Lightning Lamp Illumination' (Dian Deng Ming), again, there is a samadhi called 'Complete Seeking' (Jin Suo), again, there is a samadhi called 'Auspicious Power Traces' (Wei Shen Ji), again, there is a samadhi called 'Free from Complete Seeking' (Li Jin Suo), again, there is a samadhi called 'Invincible' (Wu Neng Sheng), again, there is a samadhi called 'Open Passage' (Kai Tong), again, there is a samadhi called 'Lamp Illumination' (Deng Ming), again, there is a samadhi called 'Free from Lamp Defilement' (Li Deng Gou), again, there is a samadhi called 'Adorned Pure Eloquence' (Yan Jing Bian Cai), again, there is a samadhi called 'Having Radiance' (You Suo Guang Yao), again, there is a samadhi called 'Creating Things' (Zao Shi), again, there is a samadhi called 'Essence of Wisdom' (Hui Ying), again, there is a samadhi called 'Abiding in the One' (Zhu Wei), again, there is a samadhi called 'Universal Illumination' (Pu Ming), again, there is a samadhi called 'Well Established' (Shan Li), again, there is a samadhi called 'Accumulation of Treasures' (Bao Ji), again, there is a samadhi called 'Transcending All Dharma Seals' (Chao Zhu Fa Yin), again, there is a samadhi called 'Universal Dharma' (Pu Fa), again, there is a samadhi called 'Victorious Enjoyment' (Sheng Yu Le), again, there is a samadhi called 'Transcending the Peak of Dharma' (Du Fa Ding), again, there is a samadhi called 'Having Destruction' (You Suo Hui Huai), again, there is a samadhi called 'All Clear Phrases' (Yi Qie Ming Ju), again, there is a samadhi called 'Made by Equal Letters' (Deng Zi Suo Zuo), again, there is a samadhi called 'Approaching Letter' (Qu Zi), again, there is a samadhi called 'Severing Causes and Conditions' (Duan Yin Yuan), again, there is a samadhi called 'Without Affairs' (Wu Shi), again, there is a samadhi called 'Without Walls' (Wu Qiang), again, there is a samadhi called 'Decisively Entering the Name' (Jue Liao Ru Hao), again, there is a samadhi called 'Without Humble Conduct' (Wu Bei Xing), again, there is a samadhi called 'Removing Darkness' (Chu Ming), again, there is a samadhi called 'Traces of Practice' (Xiu Xing Ji), again, there is a samadhi called 'Immovable' (Wu Dong), again, there is a samadhi called 'Vast Realm' (Guang Jie), again, there is a samadhi called 'Deciding All Virtues' (Jue Yi Qie De), again, there is a samadhi called 'Abiding in No-Mind' (Zhu Wu Xin), again, there is a samadhi called 'Pure and Orderly' (Jing Yu Yan Zheng), again, there is a samadhi called 'Transcending the Thought of Enlightenment' (Du Jue Yi), again, there is a samadhi called 'Immeasurable Lamp Illumination' (Wu Liang Deng Ming), again, there is a samadhi called 'Equal' (Deng)
不等，復有三昧名曰度一切，復有三昧名曰斷諸事，復有三昧名曰離意了除，復有三昧名曰離建立，復有三昧名曰一勝，復有三昧名曰行諸事，復有三昧名曰一事，復有三昧名曰除怨事，復有三昧名曰滅諸所有不當，復有三昧名曰入隨因緣音，復有三昧名曰聲跡言無盡度，復有三昧名曰威神蹟，復有三昧名曰光耀熾盛，復有三昧名曰清凈樹，復有三昧名曰清證而閑，復有三昧名曰一切勝，復有三昧名曰不樂一切諸苦樂，復有三昧名曰無盡事，復有三昧名曰總持句，復有三昧名曰等於正邪師子座，復有三昧名曰入響離響，復有三昧名曰無響得響，復有三昧名曰離垢明，復有三昧名曰御跡，復有三昧名曰滿月離垢光，復有三昧名曰電錠光，復有三昧名曰大嚴凈，復有三昧名曰普照世間，復有三昧名曰普定意，復有三昧名曰應無染離染，復有三昧名曰御空一切等御，復有三昧名曰無青不青寶，復有三昧名曰立無本念，復有三昧名曰身時第一，復有三昧名曰言時除空念，復有三昧名曰脫虛空礙滅護。舍利弗！菩薩摩訶薩行是諸三昧，疾得阿耨多羅三耶三菩阿惟三佛。及余不可計會無有限量諸三昧門、諸總持門，菩薩摩訶薩所當學者，疾逮得阿耨多羅三耶三菩阿惟三佛！」
於是須菩提承佛聖旨而嘆頌曰：「舍利弗！欲知
【現代漢語翻譯】 現代漢語譯本 還有一種三昧（Samadhi，禪定）名為『度一切』，還有一種三昧名為『斷諸事』，還有一種三昧名為『離意了除』，還有一種三昧名為『離建立』，還有一種三昧名為『一勝』，還有一種三昧名為『行諸事』，還有一種三昧名為『一事』，還有一種三昧名為『除怨事』，還有一種三昧名為『滅諸所有不當』，還有一種三昧名為『入隨因緣音』，還有一種三昧名為『聲跡言無盡度』，還有一種三昧名為『威神蹟』，還有一種三昧名為『光耀熾盛』，還有一種三昧名為『清凈樹』，還有一種三昧名為『清證而閑』，還有一種三昧名為『一切勝』，還有一種三昧名為『不樂一切諸苦樂』，還有一種三昧名為『無盡事』，還有一種三昧名為『總持句』，還有一種三昧名為『等於正邪師子座』，還有一種三昧名為『入響離響』，還有一種三昧名為『無響得響』，還有一種三昧名為『離垢明』，還有一種三昧名為『御跡』，還有一種三昧名為『滿月離垢光』，還有一種三昧名為『電錠光』，還有一種三昧名為『大嚴凈』，還有一種三昧名為『普照世間』，還有一種三昧名為『普定意』，還有一種三昧名為『應無染離染』，還有一種三昧名為『御空一切等御』，還有一種三昧名為『無青不青寶』，還有一種三昧名為『立無本念』，還有一種三昧名為『身時第一』，還有一種三昧名為『言時除空念』，還有一種三昧名為『脫虛空礙滅護』。舍利弗（Sariputra，佛陀十大弟子之一）！菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）修行這些三昧，很快就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就阿惟三佛（Avai-sambuddha，無上佛）。還有其他不可計數、無法言說的諸三昧門、諸總持門（Dharani，總持，記憶和理解佛法的能力），是菩薩摩訶薩所應當學習的，這樣才能迅速證得阿耨多羅三藐三菩提，成就阿惟三佛！」 於是，須菩提（Subhuti，佛陀十大弟子之一）領受佛的聖旨，讚歎並說道：『舍利弗！你想知道』
【English Translation】 English version Furthermore, there is a Samadhi (meditative state) called 'Crossing Over All,' another Samadhi called 'Cutting Off All Matters,' another Samadhi called 'Eliminating Thoughts and Purifying,' another Samadhi called 'Detached from Establishment,' another Samadhi called 'Supreme One,' another Samadhi called 'Performing All Matters,' another Samadhi called 'One Matter,' another Samadhi called 'Eliminating Resentful Matters,' another Samadhi called 'Extinguishing All That Is Improper,' another Samadhi called 'Entering According to Causal Sounds,' another Samadhi called 'Sound Traces and Words Without End,' another Samadhi called 'Majestic Traces,' another Samadhi called 'Radiant and Blazing,' another Samadhi called 'Pure Tree,' another Samadhi called 'Clear Proof and Tranquil,' another Samadhi called 'Supreme in All,' another Samadhi called 'Not Delighting in All Sufferings and Pleasures,' another Samadhi called 'Endless Matters,' another Samadhi called 'Dharani (mantra) Phrases,' another Samadhi called 'Equal to the Righteous and Unrighteous Lion Seat,' another Samadhi called 'Entering Sound and Leaving Sound,' another Samadhi called 'Attaining Sound Without Sound,' another Samadhi called 'Clear Light Free from Defilement,' another Samadhi called 'Guiding Traces,' another Samadhi called 'Full Moon Light Free from Defilement,' another Samadhi called 'Electric Spindle Light,' another Samadhi called 'Greatly Adorned and Pure,' another Samadhi called 'Universally Illuminating the World,' another Samadhi called 'Universally Settled Mind,' another Samadhi called 'Responding Without Attachment and Leaving Attachment,' another Samadhi called 'Guiding the Sky and Guiding All Equally,' another Samadhi called 'Treasure That Is Neither Blue Nor Not Blue,' another Samadhi called 'Establishing No Original Thought,' another Samadhi called 'First in Body Time,' another Samadhi called 'Eliminating Empty Thoughts in Speech Time,' another Samadhi called 'Releasing from the Obstruction of Emptiness and Extinguishing Protection.' Sariputra! Bodhisattva Mahasattvas (great Bodhisattvas) who practice these Samadhis will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and become Avai-sambuddhas (unexcelled Buddhas). And there are other immeasurable and inexpressible Samadhi gates and Dharani gates that Bodhisattva Mahasattvas should learn, so that they may quickly attain Anuttara-samyak-sambodhi and become Avai-sambuddhas! Then, Subhuti, receiving the Buddha's holy instruction, praised and said: 'Sariputra! If you wish to know'
往古怛薩阿竭、阿羅訶、三耶三佛則為授此等菩薩摩訶薩決，及今現在十方世界諸現在怛薩阿竭、阿羅呵、三耶三佛悉已授此諸菩薩摩訶薩決。其行是三昧者，彼不見三昧，亦不念三昧，亦無所三昧，亦不想：『我當三昧。吾當三昧乎？』亦不念：『我空三昧。』是菩薩摩訶薩無想念。」
舍利弗謂須菩提：「菩薩摩訶薩住是三昧；為住古三耶三佛所授決乎？」
答曰：「不也。舍利弗！所以者何？唯，舍利弗！般若波羅蜜三昧不為異也，菩薩摩訶薩亦不為異。菩薩摩訶薩則為三昧，三昧則為菩薩摩訶薩。」
舍利弗謂須菩提：「如仁者所云：『菩薩摩訶薩般若波羅蜜及諸三昧，不為各異，菩薩則三昧，三昧則菩薩。一切法皆平等則不知三昧。』以是故，舍利弗！於是三昧，善男子亦不知亦不了。」
舍利弗又問：「何故不知不了？」
「用無明故而為三昧，以是故，菩薩不知不了。」
爾時世尊贊賢者須菩提：「善哉，善哉！須菩提！如吾贊仁行空第一嘆之最尊。菩薩摩訶薩學般若波羅蜜，當如是檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜；四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法
【現代漢語翻譯】 現代漢語譯本 過去的怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺者）為這些菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）授記，現在十方世界所有現在的怛薩阿竭、阿羅訶、三耶三佛也都為這些菩薩摩訶薩授記。如果他們的修行是三昧（Samadhi，禪定），他們不會執著於三昧，也不會思念三昧，也不會有所謂的三昧，也不會想：『我將進入三昧。我正在進入三昧嗎？』也不會想：『我的三昧是空的。』這樣的菩薩摩訶薩沒有妄想和執念。 舍利弗（Sariputra）問須菩提（Subhuti）：『菩薩摩訶薩安住于這種三昧，是安住於過去三耶三佛所授的記別嗎？』 須菩提回答說：『不是的，舍利弗！為什麼呢？因為，舍利弗！般若波羅蜜（Prajnaparamita，智慧到彼岸）的三昧不是不同的，菩薩摩訶薩也不是不同的。菩薩摩訶薩就是三昧，三昧就是菩薩摩訶薩。』 舍利弗對須菩提說：『正如你所說：『菩薩摩訶薩的般若波羅蜜和各種三昧，不是各自不同的，菩薩就是三昧，三昧就是菩薩。一切法都是平等的，所以無法認知三昧。』因此，舍利弗！對於這種三昧，善男子也無法認知和了解。』 舍利弗又問：『為什麼無法認知和了解呢？』 『因為無明（Avidya，無知）的緣故而有三昧，因此，菩薩無法認知和了解。』 這時，世尊（Bhagavan）讚歎賢者須菩提：『善哉，善哉！須菩提！正如我讚歎你修行空性第一，最為尊貴。菩薩摩訶薩修學般若波羅蜜，應當像修學檀波羅蜜（Danaparamita，佈施到彼岸）、尸波羅蜜（Silaparamita，持戒到彼岸）、羼波羅蜜（Ksantiparamita，忍辱到彼岸）、惟逮波羅蜜（Viryaparamita，精進到彼岸）、禪波羅蜜（Dhyanaparamita，禪定到彼岸）、般若波羅蜜；四意止（Sati-patthana，四念住）、四意斷（Sammappadhana，四正勤）、四神足（Iddhipada，四神足）、五根（Indriya，五根）、五力（Bala，五力）、七覺意（Bojjhanga，七覺支）、八由行（Aryastangika-marga，八正道），十種力（Dasabala，十力）、四無所畏（Caturvaisaradya，四無畏）、四分別辯（Patisambhida，四無礙解）、十八不共諸佛之法（Avenika-buddhadharma，十八不共法）。』
【English Translation】 English version The past Tathagatas (Tathagata, Thus Come One), Arhats (Arhat, Worthy One), and Samyaksambuddhas (Samyaksambuddha, Perfectly Enlightened Ones) have given predictions to these Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas), and now all the present Tathagatas, Arhats, and Samyaksambuddhas in the ten directions have also given predictions to these Bodhisattva-Mahasattvas. If their practice is Samadhi (Samadhi, Concentration), they do not see Samadhi, nor do they think of Samadhi, nor is there any Samadhi, nor do they think: 『I will enter Samadhi. Am I entering Samadhi?』 Nor do they think: 『My Samadhi is empty.』 Such Bodhisattva-Mahasattvas have no thoughts or attachments. Sariputra (Sariputra) asked Subhuti (Subhuti): 『Bodhisattva-Mahasattvas abiding in this Samadhi, are they abiding in the predictions given by the past Samyaksambuddhas?』 Subhuti replied: 『No, Sariputra! Why? Because, Sariputra! The Samadhi of Prajnaparamita (Prajnaparamita, Perfection of Wisdom) is not different, nor are Bodhisattva-Mahasattvas different. Bodhisattva-Mahasattvas are Samadhi, and Samadhi is Bodhisattva-Mahasattvas.』 Sariputra said to Subhuti: 『As you said: 『The Prajnaparamita and various Samadhis of Bodhisattva-Mahasattvas are not different from each other, Bodhisattvas are Samadhi, and Samadhi is Bodhisattvas. All dharmas are equal, so Samadhi cannot be known.』 Therefore, Sariputra! Regarding this Samadhi, a good man neither knows nor understands it.』 Sariputra further asked: 『Why is it not known or understood?』 『Because of ignorance (Avidya, Ignorance), there is Samadhi, therefore, Bodhisattvas cannot know or understand it.』 At that time, the Bhagavan (Bhagavan, World Honored One) praised the venerable Subhuti: 『Excellent, excellent! Subhuti! Just as I praise you as the foremost in practicing emptiness, the most honored. Bodhisattva-Mahasattvas who study Prajnaparamita should study Danaparamita (Danaparamita, Perfection of Giving), Silaparamita (Silaparamita, Perfection of Morality), Ksantiparamita (Ksantiparamita, Perfection of Patience), Viryaparamita (Viryaparamita, Perfection of Effort), Dhyanaparamita (Dhyanaparamita, Perfection of Meditation), and Prajnaparamita; the four Sati-patthanas (Sati-patthana, Four Foundations of Mindfulness), the four Sammappadhanas (Sammappadhana, Four Right Exertions), the four Iddhipadas (Iddhipada, Four Bases of Power), the five Indriyas (Indriya, Five Spiritual Faculties), the five Balas (Bala, Five Spiritual Powers), the seven Bojjhangas (Bojjhanga, Seven Factors of Enlightenment), the eight Aryastangika-marga (Aryastangika-marga, Noble Eightfold Path), the ten Dasabalas (Dasabala, Ten Powers), the four Caturvaisaradyas (Caturvaisaradya, Four Confidences), the four Patisambhidas (Patisambhida, Four Analytical Knowledges), and the eighteen Avenika-buddhadharmas (Avenika-buddhadharma, Eighteen Unique Qualities of a Buddha).』
。」
舍利弗白佛言：「菩薩摩訶薩學如是，為學般若波羅蜜乎？」
佛言：「如是！菩薩摩訶薩如是學，為學般若波羅蜜，所學者亦無所得。檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，亦復如是。四意止、四意斷、四神足、五根、五力、七覺意、八由行、十種力、四無所畏、四分別辯、十八不共諸佛之法，自然具足，雖有所得亦無所得。」
舍利弗白佛言：「菩薩摩訶薩學如是。作是學，為學般若波羅蜜，得般若波羅蜜乎？」
佛言：「如是學，為學般若波羅蜜，得無所得。」
舍利弗白佛：「云何得無所得？」
世尊答曰：「不得吾我，亦不得人、壽命、亦不得所見。五陰究竟本末普悉清凈，亦不得見也。陰種諸入本末究竟如是悉清凈亦不得，無明之原本末究竟而悉清凈，行、識、六入、名色、所更、痛、愛、受、有、生、老病死，本末究竟而悉清凈。苦無所得，本末究竟而悉清凈，習盡之路亦不可得，本末究竟而悉清凈。欲界亦不可得，本末究竟而悉清凈。色界、無色界亦不可得，本末究竟而悉清凈。四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法亦不可得，本末究竟而悉清凈。六
【現代漢語翻譯】 現代漢語譯本 舍利弗對佛說：『菩薩摩訶薩像這樣學習，是學習般若波羅蜜嗎？』 佛說：『是的！菩薩摩訶薩像這樣學習，是學習般若波羅蜜，所學習的也沒有任何所得。佈施波羅蜜（檀波羅蜜，Dāna pāramitā）、持戒波羅蜜（尸波羅蜜，Śīla pāramitā）、忍辱波羅蜜（羼波羅蜜，Kṣānti pāramitā）、精進波羅蜜（惟逮波羅蜜，Vīrya pāramitā）、禪定波羅蜜（禪波羅蜜，Dhyāna pāramitā）、般若波羅蜜（Prajñā pāramitā），也是這樣。四念處（四意止，catvāri smṛtyupasthānāni）、四正勤（四意斷，catvāri samyakprahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七覺支（七覺意，sapta bodhyaṅgāni）、八正道（八由行，aṣṭāṅgamārgaḥ）、十力（daśa balāni）、四無畏（catvāri vaiśāradyāni）、四無礙辯（四分別辯，catasraḥ pratisaṃvidaḥ）、十八不共佛法（aṣṭādaśāveṇikabuddhadharmāḥ），自然具足，雖然有所得，也如同無所得。』 舍利弗對佛說：『菩薩摩訶薩像這樣學習，這樣學習，是學習般若波羅蜜，能得到般若波羅蜜嗎？』 佛說：『像這樣學習，是學習般若波羅蜜，得到的是無所得。』 舍利弗對佛說：『如何得到無所得呢？』 世尊回答說：『不得我（吾我，ātman），也不得人（pudgala）、壽命（jīvita），也不得所見。五蘊（五陰，pañca skandha）的究竟本末完全清凈，也不得見。蘊（陰，skandha）、種（dhātu）、諸入（āyatana）的本末究竟都是這樣完全清凈，也不得見。無明（avidyā）的本末究竟完全清凈，行（saṃskāra）、識（vijñāna）、六入（ṣaḍāyatana）、名色（nāmarūpa）、所更（sparśa）、痛（vedanā）、愛（tṛṣṇā）、受（upādāna）、有（bhava）、生（jāti）、老病死（jarā-vyādhi-maraṇa），本末究竟都是完全清凈。苦（duḥkha）無所得，本末究竟完全清凈，習（samudaya）、盡（nirodha）之路也不可得，本末究竟完全清凈。欲界（kāmadhātu）也不可得，本末究竟完全清凈。色界（rūpadhātu）、無色界（arūpadhātu）也不可得，本末究竟完全清凈。四念處（四意止，catvāri smṛtyupasthānāni）、四正勤（四意斷，catvāri samyakprahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七覺支（七覺意，sapta bodhyaṅgāni）、八正道（八由行，aṣṭāṅgamārgaḥ）、十力（daśa balāni）、四無畏（catvāri vaiśāradyāni）、四無礙辯（四分別辯，catasraḥ pratisaṃvidaḥ）、十八不共佛法（aṣṭādaśāveṇikabuddhadharmāḥ）也不可得，本末究竟完全清凈。』
【English Translation】 English version Shariputra said to the Buddha, 'If a Bodhisattva Mahasattva learns in this way, is he learning Prajñāpāramitā?' The Buddha said, 'Yes! If a Bodhisattva Mahasattva learns in this way, he is learning Prajñāpāramitā, and what is learned is also without any attainment. The Perfection of Giving (Dāna pāramitā), the Perfection of Morality (Śīla pāramitā), the Perfection of Patience (Kṣānti pāramitā), the Perfection of Vigor (Vīrya pāramitā), the Perfection of Meditation (Dhyāna pāramitā), and the Perfection of Wisdom (Prajñā pāramitā) are also like this. The Four Foundations of Mindfulness (catvāri smṛtyupasthānāni), the Four Right Exertions (catvāri samyakprahāṇāni), the Four Bases of Power (catvāra ṛddhipādāḥ), the Five Faculties (pañcendriyāṇi), the Five Powers (pañca balāni), the Seven Factors of Enlightenment (sapta bodhyaṅgāni), the Noble Eightfold Path (aṣṭāṅgamārgaḥ), the Ten Powers (daśa balāni), the Four Fearlessnesses (catvāri vaiśāradyāni), the Four Analytical Knowledges (catasraḥ pratisaṃvidaḥ), and the Eighteen Unique Qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) are naturally complete. Although there is attainment, it is also like no attainment.' Shariputra said to the Buddha, 'If a Bodhisattva Mahasattva learns in this way, by learning in this way, is he learning Prajñāpāramitā and attaining Prajñāpāramitā?' The Buddha said, 'By learning in this way, he is learning Prajñāpāramitā, and what is attained is non-attainment.' Shariputra said to the Buddha, 'How is non-attainment attained?' The World Honored One replied, 'One does not attain self (ātman), nor does one attain a person (pudgala), nor life (jīvita), nor what is seen. The ultimate beginning and end of the five aggregates (pañca skandha) are completely pure, and are not to be seen. The ultimate beginning and end of the aggregates (skandha), elements (dhātu), and sense bases (āyatana) are all completely pure like this, and are not to be seen. The ultimate beginning and end of ignorance (avidyā) are completely pure. The ultimate beginning and end of formations (saṃskāra), consciousness (vijñāna), the six sense bases (ṣaḍāyatana), name and form (nāmarūpa), contact (sparśa), feeling (vedanā), craving (tṛṣṇā), grasping (upādāna), becoming (bhava), birth (jāti), and old age, sickness, and death (jarā-vyādhi-maraṇa) are all completely pure. Suffering (duḥkha) is without attainment, its ultimate beginning and end are completely pure. The path of origin (samudaya) and cessation (nirodha) is also unattainable, its ultimate beginning and end are completely pure. The desire realm (kāmadhātu) is also unattainable, its ultimate beginning and end are completely pure. The form realm (rūpadhātu) and formless realm (arūpadhātu) are also unattainable, their ultimate beginning and end are completely pure. The Four Foundations of Mindfulness (catvāri smṛtyupasthānāni), the Four Right Exertions (catvāri samyakprahāṇāni), the Four Bases of Power (catvāra ṛddhipādāḥ), the Five Faculties (pañcendriyāṇi), the Five Powers (pañca balāni), the Seven Factors of Enlightenment (sapta bodhyaṅgāni), the Noble Eightfold Path (aṣṭāṅgamārgaḥ), the Ten Powers (daśa balāni), the Four Fearlessnesses (catvāri vaiśāradyāni), the Four Analytical Knowledges (catasraḥ pratisaṃvidaḥ), and the Eighteen Unique Qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ) are also unattainable, their ultimate beginning and end are completely pure.'
波羅蜜亦不可得，本末究竟而悉清凈。須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、亦不可得，本末究竟而悉清凈。菩薩亦不可得，本末究竟而悉清凈。佛亦不可得，本末究竟而悉清凈。」
舍利弗白佛言：「何所清凈？世尊！」
答曰：「無所起無所生、無所得無所行，則為清凈。」
舍利弗言：「唯然，世尊！菩薩摩訶薩如是學者，為學何法？」
佛言：「菩薩摩訶薩學如是者，為學無所學法。所以者何？舍利弗！是諸法者計其所有，而愚凡夫之所倚立。」
舍利弗白佛言：「唯然，世尊！誰致是法？」
佛言：「如無所得，以是故得如是逮者，故曰無所逮。」
又問：「世尊！誰無所得而有所得？」
佛言：「色無所得，其內亦空、外亦復空、內外亦空。所謂所有自然無有而悉為空。色痛癢思想生死識亦無內無外亦無內外，所有自然無有悉空。四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，亦無內亦無外亦無內外，所有自然無有悉空。彼愚凡夫從無明教，依倚著愛而有想念，以依無明明為兩盲俱，則為不知而無所見。已不知不見，彼則思想不可得法，倚于名色又復依倚著于佛法。已有所倚而欲了
【現代漢語翻譯】 現代漢語譯本：波羅蜜（到達彼岸的方法）也是不可得的，從根本到末梢都是究竟清凈的。須陀洹（入流者）、斯陀含（一來者）、阿那含（不還者）、阿羅漢（無生者）、辟支佛（獨覺者）也是不可得的，從根本到末梢都是究竟清凈的。菩薩也是不可得的，從根本到末梢都是究竟清凈的。佛也是不可得的，從根本到末梢都是究竟清凈的。 舍利弗問佛說：『什麼才是清凈的呢？世尊！』 佛回答說：『沒有生起，沒有產生，沒有獲得，沒有行為，這就是清凈。』 舍利弗說：『是的，世尊！菩薩摩訶薩如果這樣學習，那是學習什麼法呢？』 佛說：『菩薩摩訶薩這樣學習，是爲了學習無所學之法。為什麼呢？舍利弗！這些法，如果執著於它們的存在，那是愚癡凡夫所依賴的。』 舍利弗問佛說：『是的，世尊！是誰導致了這些法呢？』 佛說：『就像沒有獲得一樣，因此才能夠獲得這樣的證悟，所以說無所獲得。』 又問：『世尊！誰沒有獲得卻有所獲得呢？』 佛說：『色（物質）沒有獲得，它的內部是空，外部也是空，內外都是空。所謂的一切自然存在都是沒有的，都是空。色、受（感受）、想（思想）、行（行為）、識（意識）也是沒有內部，沒有外部，也沒有內外，所有自然存在都是空。四意止（四念處）、四意斷（四正勤）、四神足（四如意足）、五根、五力、七覺意（七菩提分）、八由行（八正道），十種力、四無所畏、四分別辯、十八不共諸佛之法，也是沒有內部，沒有外部，也沒有內外，所有自然存在都是空。那些愚癡凡夫從無明（無知）的教導，依賴執著于愛而產生想念，因為依賴無明，就像兩個盲人一起，就不知道也看不見。已經不知道看不見，他們就認為不可得的法，依賴於名色（精神和物質），又依賴執著于佛法。已經有所依賴，卻想要了解』
【English Translation】 English version: The Paramita (perfection) is also unattainable, from beginning to end, it is completely pure. Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha) are also unattainable, from beginning to end, they are completely pure. Bodhisattva is also unattainable, from beginning to end, it is completely pure. Buddha is also unattainable, from beginning to end, it is completely pure. Sariputra asked the Buddha, 'What is purity, World Honored One?' The Buddha replied, 'No arising, no production, no attainment, no action, this is purity.' Sariputra said, 'Yes, World Honored One! If a Bodhisattva Mahasattva studies in this way, what Dharma are they studying?' The Buddha said, 'If a Bodhisattva Mahasattva studies in this way, they are studying the Dharma of no-study. Why? Sariputra! These Dharmas, if one clings to their existence, are what foolish ordinary people rely on.' Sariputra asked the Buddha, 'Yes, World Honored One! Who causes these Dharmas?' The Buddha said, 'It is like no attainment, therefore one can attain such enlightenment, hence it is said there is no attainment.' He further asked, 'World Honored One! Who has no attainment yet has attainment?' The Buddha said, 'Form (rupa) has no attainment, its inside is empty, its outside is also empty, both inside and outside are empty. All that exists naturally is non-existent and all is empty. Form, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) also have no inside, no outside, and no both inside and outside, all that exists naturally is empty. The four foundations of mindfulness (smrtyupasthana), the four right exertions (pradhana), the four bases of power (rddhipada), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bodhyanga), the eightfold path (aryastangika-marga), the ten powers, the four fearlessnesses, the four analytical knowledges, the eighteen unique qualities of a Buddha, also have no inside, no outside, and no both inside and outside, all that exists naturally is empty. Those foolish ordinary people, from the teachings of ignorance (avidya), rely on clinging to love and generate thoughts, because of relying on ignorance, it is like two blind people together, they do not know and cannot see. Having not known and not seen, they consider the unattainable Dharma, rely on name and form (nama-rupa), and also rely on clinging to the Buddha's Dharma. Having something to rely on, they want to understand'
知無所有法，故不知不見。何謂不知不見？色痛癢思想生死識亦不知不見，十二入十八種、三十七品、十二因緣、十種力、四無所畏、四分別辯、十八不共諸佛之法，亦復不知不見，由是之故名曰為愚。彼不捨施。何所不捨？不捨欲界、不捨色界、不捨無色界，不捨聲聞、辟支佛地；則不篤信。何所不信？不信色空、不信痛癢思想生死識空，不信十二入、十八種、十二因緣、三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法為空。不能建立，不建立檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，不住阿惟越致地，復不建立諸佛之法；以是之故名曰為愚。有所倚著眼耳鼻舌身意，倚著諸種諸陰入，倚著依求于淫怒癡，倚著依慕諸疑邪見，倚著依慕于佛道也。」
舍利弗白佛言：「菩薩摩訶薩作是學，為不學般若波羅蜜乎？不生薩蕓若耶！」
佛言：「菩薩摩訶薩作是學般若波羅蜜，不得薩蕓若。」
舍利弗白佛言：「唯然，世尊！菩薩摩訶薩作是學，不得薩蕓若？」佛告舍利弗：「是菩薩摩訶薩作是學般若波羅蜜，無漚和拘舍羅，有所思想、有所依倚檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，而反想求依倚六波羅蜜、三十七品，十種力
【現代漢語翻譯】 現代漢語譯本：因為不瞭解一切法的空性，所以就不能知也不能見。什麼叫做不能知也不能見呢？對於色（物質現象）、痛癢（感受）、思想（概念）、生死（生命過程）、識（意識）這五蘊，都不能知也不能見；對於十二入（內六根和外六塵）、十八種（六根、六塵、六識）、三十七品（三十七道品）、十二因緣（十二緣起）、十種力（如來十力）、四無所畏（佛的四種無畏）、四分別辯（四無礙辯）、十八不共諸佛之法（佛的十八種不共法），也都不能知也不能見，因此被稱為愚癡。他們不捨棄。什麼不捨棄呢？不捨棄欲界、不捨棄色界、不捨棄無色界，不捨棄聲聞、辟支佛的境界；因此不篤信。什麼不相信呢？不相信色是空、不相信痛癢思想生死識是空，不相信十二入、十八種、十二因緣、三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法是空。不能建立，不建立佈施波羅蜜（檀波羅蜜）、持戒波羅蜜（尸波羅蜜）、忍辱波羅蜜（羼波羅蜜）、精進波羅蜜（惟逮波羅蜜）、禪定波羅蜜（禪波羅蜜）、智慧波羅蜜（般若波羅蜜），不住于阿惟越致地（不退轉地），又不建立諸佛之法；因此被稱為愚癡。他們有所執著，執著于眼耳鼻舌身意，執著于諸種諸陰入，執著于依求淫慾、嗔怒、愚癡，執著于依慕各種疑惑邪見，執著于依慕佛道。 舍利弗（佛陀十大弟子之一，以智慧著稱）問佛說：『菩薩摩訶薩（大菩薩）如果這樣學習，是不是就沒有學習般若波羅蜜（智慧到彼岸）呢？是不是就不能證得薩蕓若（一切智）呢？』 佛說：『菩薩摩訶薩如果這樣學習般若波羅蜜，就不能證得薩蕓若。』 舍利弗問佛說：『世尊，菩薩摩訶薩如果這樣學習，就不能證得薩蕓若嗎？』佛告訴舍利弗說：『這樣的菩薩摩訶薩學習般若波羅蜜，沒有善巧方便，有所思想、有所執著，執著于佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜，反而想要求依附六波羅蜜、三十七品、十種力……』
【English Translation】 English version: Because they do not understand the emptiness of all dharmas, they neither know nor see. What is meant by neither knowing nor seeing? They neither know nor see the five skandhas (aggregates) of rupa (form/material phenomena), vedana (feeling/sensation), samjna (perception/cognition), samskara (mental formations/volition), and vijnana (consciousness); nor do they know or see the twelve ayatanas (sense bases), the eighteen dhatus (elements), the thirty-seven bodhipaksika-dharmas (factors of enlightenment), the twelve nidanas (links of dependent origination), the ten powers of a Tathagata (ten tathagata-balas), the four kinds of fearlessness (vaisaradyas), the four analytical knowledges (pratisamvids), and the eighteen unique qualities of a Buddha (avenika-buddha-dharmas). Therefore, they are called foolish. They do not relinquish. What do they not relinquish? They do not relinquish the desire realm, the form realm, or the formless realm; they do not relinquish the states of sravakas (hearers) and pratyekabuddhas (solitary realizers); therefore, they do not have firm faith. What do they not believe? They do not believe that form is empty, that feeling, perception, mental formations, and consciousness are empty; they do not believe that the twelve ayatanas, the eighteen dhatus, the twelve nidanas, the thirty-seven bodhipaksika-dharmas, the ten powers, the four kinds of fearlessness, the four analytical knowledges, and the eighteen unique qualities of a Buddha are empty. They cannot establish, they do not establish dana paramita (perfection of giving), sila paramita (perfection of morality), ksanti paramita (perfection of patience), virya paramita (perfection of vigor), dhyana paramita (perfection of meditation), and prajna paramita (perfection of wisdom); they do not abide in the avinivartaniya-bhumi (stage of non-retrogression), nor do they establish the dharmas of the Buddhas; therefore, they are called foolish. They are attached, attached to the eye, ear, nose, tongue, body, and mind; attached to the various skandhas and ayatanas; attached to seeking after lust, anger, and ignorance; attached to clinging to various doubts and wrong views; attached to clinging to the path of the Buddha. Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) said to the Buddha, 'If a Bodhisattva Mahasattva (great Bodhisattva) practices in this way, is it not that they are not practicing prajna paramita (perfection of wisdom)? Will they not attain sarvajna (omniscience)?' The Buddha said, 'If a Bodhisattva Mahasattva practices prajna paramita in this way, they will not attain sarvajna.' Sariputra said to the Buddha, 'Venerable One, if a Bodhisattva Mahasattva practices in this way, will they not attain sarvajna?' The Buddha told Sariputra, 'Such a Bodhisattva Mahasattva, practicing prajna paramita, lacks skillful means, has thoughts and attachments, is attached to dana paramita, sila paramita, ksanti paramita, virya paramita, dhyana paramita, and prajna paramita, and instead seeks to rely on the six paramitas, the thirty-seven bodhipaksika-dharmas, the ten powers...'
、四無所畏、四分別辯、十八不共諸佛之法，而復想求薩蕓若慧，已想求薩蕓若而依倚。是故，舍利弗！菩薩摩訶薩不學般若波羅蜜，不得薩蕓若慧。」
舍利弗白佛言：「菩薩摩訶薩作是學般若波羅蜜，為不學般若波羅蜜？為不行薩蕓若慧乎？」
佛言：「如是，舍利弗！作是學般若波羅蜜，為不得薩蕓若。」舍利弗問：「唯，天中天！菩薩摩訶薩當云何學般若波羅蜜？而隨順學得薩蕓若慧？」佛告舍利弗：「假使菩薩摩訶薩行般若波羅蜜，不見般若波羅蜜；如是菩薩摩訶薩為行般若波羅蜜，為學般若波羅蜜得薩蕓若慧，得無所得。無所得無所得，亦復不得檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜；亦不得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩、佛；亦不復得薩蕓若。如是，舍利弗！菩薩摩訶薩作是行，為行般若波羅蜜，為學般若波羅蜜得薩蕓若，得無所得。」
舍利弗白佛言：「何謂無所得？」
世尊答曰：「于內亦空、于外亦空、內外亦空，一切法空。」
摩訶般若波羅蜜幻品第十
於是，賢者須菩提白佛言：「唯然，世尊！假使問者：『此幻士學般若波羅蜜，欲得薩蕓若。』問者如此，以何報答？『又斯幻士，學檀波羅蜜、尸波
【現代漢語翻譯】 現代漢語譯本：如果菩薩摩訶薩執著於四無所畏（佛的四種無畏的自信）、四分別辯（佛的四種辯才）、十八不共諸佛之法（佛獨有的十八種功德），並想以此求得薩蕓若慧（一切智），或者已經想求得薩蕓若卻仍然有所依恃，那麼，舍利弗！這樣的菩薩摩訶薩不學習般若波羅蜜（以空性為核心的智慧），就無法獲得薩蕓若慧。 舍利弗問佛說：『菩薩摩訶薩這樣學習般若波羅蜜，是學習還是不學習般若波羅蜜呢？是修行還是不修行薩蕓若慧呢？』 佛說：『是的，舍利弗！這樣學習般若波羅蜜，是無法獲得薩蕓若的。』舍利弗又問：『世尊！菩薩摩訶薩應當如何學習般若波羅蜜，才能隨順學習而獲得薩蕓若慧呢？』佛告訴舍利弗：『如果菩薩摩訶薩修行般若波羅蜜，卻不見有般若波羅蜜的存在；這樣的菩薩摩訶薩才是真正修行般若波羅蜜，才是學習般若波羅蜜而獲得薩蕓若慧，獲得的是無所得。無所得也是無所得，也無法獲得檀波羅蜜（佈施的完美）、尸波羅蜜（持戒的完美）、羼波羅蜜（忍辱的完美）、惟逮波羅蜜（精進的完美）、禪波羅蜜（禪定的完美）、般若波羅蜜（智慧的完美）；也無法獲得須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺）、菩薩、佛；也無法獲得薩蕓若。舍利弗！菩薩摩訶薩這樣修行，才是修行般若波羅蜜，才是學習般若波羅蜜而獲得薩蕓若，獲得的是無所得。』 舍利弗問佛說：『什麼是無所得呢？』 世尊回答說：『于內空、于外空、內外皆空，一切法皆空。』 《摩訶般若波羅蜜經》幻品第十 這時，賢者須菩提對佛說：『世尊！如果有人問：『這個如幻的人學習般若波羅蜜，想要獲得薩蕓若。』如果有人這樣問，應該如何回答？『又這個如幻的人，學習檀波羅蜜、尸波羅蜜……』
【English Translation】 English version: If a Bodhisattva Mahasattva clings to the Four Fearlessnesses (the Buddha's four kinds of fearless confidence), the Four Analytical Knowledges (the Buddha's four kinds of eloquence), and the Eighteen Unique Qualities of the Buddhas (the eighteen unique merits of the Buddha), and seeks to attain Sarvajna Wisdom (all-knowing wisdom) through these, or if they have already sought Sarvajna but still rely on something, then, Shariputra! Such a Bodhisattva Mahasattva, not learning Prajnaparamita (wisdom centered on emptiness), cannot attain Sarvajna Wisdom. Shariputra asked the Buddha, 'Does a Bodhisattva Mahasattva who learns Prajnaparamita in this way, learn or not learn Prajnaparamita? Does he practice or not practice Sarvajna Wisdom?' The Buddha said, 'Yes, Shariputra! Learning Prajnaparamita in this way, one cannot attain Sarvajna.' Shariputra then asked, 'World Honored One! How should a Bodhisattva Mahasattva learn Prajnaparamita in order to learn in accordance with it and attain Sarvajna Wisdom?' The Buddha told Shariputra, 'If a Bodhisattva Mahasattva practices Prajnaparamita, yet does not see the existence of Prajnaparamita; such a Bodhisattva Mahasattva is truly practicing Prajnaparamita, is learning Prajnaparamita and attaining Sarvajna Wisdom, attaining non-attainment. Non-attainment is also non-attainment, and one cannot attain Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), Prajna Paramita (perfection of wisdom); nor can one attain Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), Bodhisattva, Buddha; nor can one attain Sarvajna. Shariputra! A Bodhisattva Mahasattva who practices in this way is practicing Prajnaparamita, is learning Prajnaparamita and attaining Sarvajna, attaining non-attainment.' Shariputra asked the Buddha, 'What is non-attainment?' The World Honored One replied, 'Empty within, empty without, empty both within and without, all dharmas are empty.' The Tenth Chapter on Illusion from the Mahaprajnaparamita Sutra At this time, the Venerable Subhuti said to the Buddha, 'World Honored One! If someone were to ask: 'This illusory person is learning Prajnaparamita, desiring to attain Sarvajna.' If someone were to ask this, how should one answer? 'And this illusory person is learning Dana Paramita, Sila Paramita...'
羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，欲用逮得薩蕓若慧；學四意止、四意斷、四神足、五根、五力、七覺意、八由行、欲用逮得薩蕓若慧；又學薩蕓若慧，欲以逮得薩蕓若。』假使來問如此誼者，以何報答？」
佛告須菩提：「我故問汝。于須菩提意云何，從其所知而報答吾。于須菩提意云何？色異乎？幻異乎？痛癢思想生死識異乎幻異耶？」須菩提答曰：「不也，天中天！于須菩提意云何？幻為異乎？眼復異乎？耳鼻舌身意異乎？幻復異乎？眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識異乎？幻復異耶？所習因緣痛癢之樂異乎？幻復異耶？」
答曰：「不也，天中天！」
「于須菩提意云何？四意止異乎？幻復異耶？四意斷、四神足、五根、五力、七覺意、八由行異乎？幻復異耶？空、無想、無愿異乎？幻復異耶？」
答曰：「不也，天中天！」
「于須菩提意云何？幻為異乎？十種力、四無所畏、四分別辯、十八不共諸佛之法，復為異耶？」
答曰：「不也，天中天！」
「于須菩提意云何？幻為異乎？道復異耶？」
答曰：「不也，天中天！幻不為異，色亦不異；色則為幻，幻則為色。唯，天中天！幻不為異，痛癢思想生死識亦不為異，識則
【現代漢語翻譯】 現代漢語譯本：『如果有人說，他修習佈施波羅蜜（Dāna-pāramitā，佈施的最高境界）、持戒波羅蜜（Śīla-pāramitā，持戒的最高境界）、忍辱波羅蜜（Kṣānti-pāramitā，忍辱的最高境界）、精進波羅蜜（Vīrya-pāramitā，精進的最高境界）、禪定波羅蜜（Dhyāna-pāramitā，禪定的最高境界），是爲了獲得一切智慧（Sarvajñā，佛陀的智慧）；他修習四念處（catvāri smṛtyupasthānāni，四種觀想的修行方法）、四正勤（catvāri samyakprahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種神通的基礎）、五根（pañcendriyāṇi，五種產生善法的能力）、五力（pañca balāni，五種克服障礙的力量）、七覺支（sapta bodhyaṅgāni，七種覺悟的因素）、八正道（aṣṭāṅgamārga，八種正確的修行方法），是爲了獲得一切智慧；他又修習一切智慧，是爲了獲得一切智慧。』如果有人來問你這些道理，你該如何回答？」 佛陀告訴須菩提：「我反問你。以你須菩提的理解，根據你所知道的來回答我。須菩提，你認為色（rūpa，物質現象）與幻（māyā，虛幻）不同嗎？受（vedanā，感受）、想（saṃjñā，認知）、行（saṃskāra，意志）、識（vijñāna，意識）與幻不同嗎？」須菩提回答說：「不，世尊！須菩提，你認為幻與眼（cakṣus，視覺器官）不同嗎？耳（śrotra，聽覺器官）、鼻（ghrāṇa，嗅覺器官）、舌（jihvā，味覺器官）、身（kāya，觸覺器官）、意（manas，思維器官）與幻不同嗎？眼識（cakṣurvijñāna，視覺意識）、耳識（śrotravijñāna，聽覺意識）、鼻識（ghrāṇavijñāna，嗅覺意識）、舌識（jihvāvijñāna，味覺意識）、身識（kāyavijñāna，觸覺意識）、意識（manovijñāna，思維意識）與幻不同嗎？由因緣所生的苦樂感受與幻不同嗎？」 須菩提回答說：「不，世尊！」 「須菩提，你認為四念處與幻不同嗎？四正勤、四神足、五根、五力、七覺支、八正道與幻不同嗎？空（śūnyatā，空性）、無相（animitta，無相）、無愿（apraṇihita，無愿）與幻不同嗎？」 須菩提回答說：「不，世尊！」 「須菩提，你認為幻與十力（daśa balāni，佛陀的十種力量）、四無畏（catvāri vaiśāradyāni，佛陀的四種無畏）、四無礙解（catasraḥ pratisaṃvidaḥ，四種無礙的智慧）、十八不共法（aṣṭādaśāveṇikabuddhadharmāḥ，佛陀獨有的十八種功德）不同嗎？」 須菩提回答說：「不，世尊！」 「須菩提，你認為幻與道（mārga，修行之道）不同嗎？」 須菩提回答說：「不，世尊！幻與色沒有不同；色即是幻，幻即是色。世尊，幻與受、想、行、識沒有不同，識即是幻，幻即是識。
【English Translation】 English version: 'If someone says they practice giving perfection (Dāna-pāramitā), morality perfection (Śīla-pāramitā), patience perfection (Kṣānti-pāramitā), vigor perfection (Vīrya-pāramitā), meditation perfection (Dhyāna-pāramitā), in order to attain all wisdom (Sarvajñā); they practice the four foundations of mindfulness (catvāri smṛtyupasthānāni), 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), the eightfold path (aṣṭāṅgamārga), in order to attain all wisdom; and they further practice all wisdom, in order to attain all wisdom.' If someone comes to ask you about these principles, how would you answer?」 The Buddha said to Subhuti, 「I will ask you in return. According to your understanding, Subhuti, answer me based on what you know. Subhuti, do you think form (rūpa) is different from illusion (māyā)? Are feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) different from illusion?」 Subhuti replied, 「No, Blessed One! Subhuti, do you think illusion is different from the eye (cakṣus)? Are the ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind (manas) different from illusion? Are eye-consciousness (cakṣurvijñāna), ear-consciousness (śrotravijñāna), nose-consciousness (ghrāṇavijñāna), tongue-consciousness (jihvāvijñāna), body-consciousness (kāyavijñāna), and mind-consciousness (manovijñāna) different from illusion? Are the feelings of pleasure and pain arising from conditions different from illusion?」 Subhuti replied, 「No, Blessed One!」 「Subhuti, do you think the four foundations of mindfulness are different from illusion? Are the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path different from illusion? Are emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita) different from illusion?」 Subhuti replied, 「No, Blessed One!」 「Subhuti, do you think illusion is different from the ten powers (daśa balāni) of a Buddha, the four confidences (catvāri vaiśāradyāni), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), and the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ)?」 Subhuti replied, 「No, Blessed One!」 「Subhuti, do you think illusion is different from the path (mārga)?」 Subhuti replied, 「No, Blessed One! Illusion is not different from form; form is illusion, and illusion is form. Blessed One, illusion is not different from feeling, perception, mental formations, and consciousness; consciousness is illusion, and illusion is consciousness.
為幻，幻則為識。唯，天中天！幻不為異，眼耳鼻舌身心亦不為異，幻則為眼，眼則為幻。眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，識則為幻，幻則為識。所習因緣痛癢之樂不為異也，痛樂則幻，幻則痛樂。唯，天中天！幻不為異，四意止亦不異，四意止則為幻，幻則四意止；意斷、神足、根、力、覺意、由行則為幻，幻則由行。唯，天中天！十種力、四無所畏、四分別辯、十八不共諸佛之法，法則為幻、幻則為法。」
「于須菩提意云何？所謂幻者，為有塵垢及瞋恨乎？」
答曰：「不也，天中天！」
「于須菩提意云何？所謂幻者，有所起、有所滅乎？」
答曰：「不也，天中天！」
「于須菩提意云何？其不起不滅者，彼學般若波羅蜜已，逮得薩蕓若慧，獲致一切大哀乎？」
答曰：「不也，天中天！」
「于須菩提意云何？於此興乎所知思想，從習俗教因五盛陰，為菩薩乎？」
答曰：「如是。唯，天中天！」
「于須菩提意云何？有知思想，隨其習俗而發言教，以五盛陰，而有所起而有所滅，寧可復得塵勞瞋恨。」
答曰：「不也，天中天！」
「于須菩提意云何？其無思想、無習俗、無所言教、無所興立、無有名號
【現代漢語翻譯】 現代漢語譯本：幻象即是意識，意識即是幻象。世尊！幻象與眼、耳、鼻、舌、身、意並無不同，幻象即是眼，眼即是幻象。眼、色、識，耳、聲、識，鼻、香、識，舌、味、識，身、觸、識，意、法、識，識即是幻象，幻象即是識。所習慣的因緣、痛癢、快樂也並無不同，痛、樂即是幻象，幻象即是痛、樂。世尊！幻象與四念住（四種禪修方法）並無不同，四念住即是幻象，幻象即是四念住；精進、神足、根、力、覺支、道，這些修行也都是幻象，幻象即是這些修行。世尊！十力（佛的十種力量）、四無畏（佛的四種無所畏懼的品質）、四無礙辯（佛的四種辯才）、十八不共法（佛獨有的十八種功德），這些法即是幻象，幻象即是這些法。 『須菩提，你認為如何？』所謂幻象，是有塵垢和嗔恨嗎？』 須菩提回答說：『不是的，世尊！』 『須菩提，你認為如何？』所謂幻象，是有生起和滅亡嗎？』 須菩提回答說：『不是的，世尊！』 『須菩提，你認為如何？』那不生不滅的，他學習般若波羅蜜（以智慧到達彼岸）后，能獲得一切智慧，達到一切大慈悲嗎？』 須菩提回答說：『不是的，世尊！』 『須菩提，你認為如何？』在此生起所知思想，從習俗教導因五蘊（色、受、想、行、識）而成為菩薩嗎？』 須菩提回答說：『是的，世尊！』 『須菩提，你認為如何？』有知思想，隨其習俗而發言教，以五蘊，而有所生起而有所滅，難道還能再有塵勞和嗔恨嗎？』 須菩提回答說：『不是的，世尊！』 『須菩提，你認為如何？』那無思想、無習俗、無所言教、無所興立、無有名號
【English Translation】 English version: Illusion is consciousness, and consciousness is illusion. O Lord! Illusion is not different from the eye, ear, nose, tongue, body, and mind; illusion is the eye, and the eye is illusion. Eye, form, and consciousness; ear, sound, and consciousness; nose, smell, and consciousness; tongue, taste, and consciousness; body, touch, and consciousness; mind, dharma, and consciousness—consciousness is illusion, and illusion is consciousness. The conditioned causes, pain, and pleasure that are habitually experienced are not different either; pain and pleasure are illusion, and illusion is pain and pleasure. O Lord! Illusion is not different from the four foundations of mindfulness (four types of meditation); the four foundations of mindfulness are illusion, and illusion is the four foundations of mindfulness; diligence, psychic power, faculties, powers, enlightenment factors, and the path—these practices are also illusion, and illusion is these practices. O Lord! The ten powers (of a Buddha), the four fearlessnesses (of a Buddha), the four analytical knowledges (of a Buddha), and the eighteen unique qualities of a Buddha—these dharmas are illusion, and illusion is these dharmas. 『Subhuti, what do you think? Is what is called illusion associated with defilement and hatred?』 Subhuti replied, 『No, O Lord!』 『Subhuti, what do you think? Is what is called illusion subject to arising and ceasing?』 Subhuti replied, 『No, O Lord!』 『Subhuti, what do you think? Does that which neither arises nor ceases, having studied the Prajnaparamita (perfection of wisdom), attain all wisdom and achieve great compassion?』 Subhuti replied, 『No, O Lord!』 『Subhuti, what do you think? Does one who gives rise to thoughts of knowledge, based on conventional teachings and the five aggregates (form, feeling, perception, mental formations, and consciousness), become a Bodhisattva?』 Subhuti replied, 『Yes, O Lord!』 『Subhuti, what do you think? Having thoughts of knowledge, following conventional teachings, and using the five aggregates, with arising and ceasing, can one still have defilement and hatred?』 Subhuti replied, 『No, O Lord!』 『Subhuti, what do you think? That which has no thoughts, no conventions, no teachings, no establishment, and no name
、無身無身事、無言無言事、無意無意事、不起不滅、無有塵勞、無有瞋恨，又以此事學般若波羅蜜，成薩蕓若乎？」
答曰：「不也，天中天！」
佛言：「如是，須菩提！菩薩摩訶薩作是學般若波羅蜜，成薩蕓若者，則無所有。」
須菩提白佛言：「菩薩摩訶薩當作是學般若波羅蜜及學阿耨多羅三耶三菩。若欲學者，當如學幻。所以者何？唯，天中天！當觀五陰亦如幻士。」
「于須菩提意云何？又此五陰學般若波羅蜜，成薩蕓若慧乎？」
答曰：「不也，天中天！所以者何？其五陰者自然無所有；其有自然無所有者亦不可得。」
又問：「于須菩提意云何？自然之喻，五陰如夢，學般若波羅蜜成薩蕓若乎？」
答曰：「不也，天中天！所以者何？計于夢者自然無所有；其為自然無所有者，則不可得。」
「于須菩提意云何？呼聲之響喻於五陰，又復譬如水影、野馬、所化之喻，譬如五陰學般若波羅蜜逮成薩蕓若耶？」
答曰：「不也，天中天！所以者何？其呼聲響、水影、野馬、所化，自然無所有。其為自然無所有者，則不可得。所以者何？唯，天中天！分別了色猶如幻也，痛癢思想生死識及十八種、六根、五陰及五盛陰自然如夢。唯，天中天！色痛
【現代漢語翻譯】 現代漢語譯本：『沒有身體的行動，沒有言語的行動，沒有意念的行動，不生不滅，沒有塵世的煩惱，沒有嗔恨，又用這些來學習般若波羅蜜（智慧的完美），能成就薩蕓若（一切智）嗎？』 回答說：『不能，世尊！』 佛說：『是的，須菩提！菩薩摩訶薩這樣學習般若波羅蜜，如果能成就薩蕓若，那將一無所有。』 須菩提對佛說：『菩薩摩訶薩應當這樣學習般若波羅蜜以及學習阿耨多羅三藐三菩提（無上正等正覺）。如果想要學習，應當像學習幻術一樣。為什麼呢？世尊！應當觀察五陰（色、受、想、行、識）也像幻術師所變現的一樣。』 『須菩提，你認為如何？這五陰通過學習般若波羅蜜，能成就薩蕓若的智慧嗎？』 回答說：『不能，世尊！為什麼呢？這五陰本身自然就是空無所有的；而那些自然空無所有的東西也是不可得的。』 又問：『須菩提，你認為如何？用自然的比喻，五陰就像夢境一樣，通過學習般若波羅蜜能成就薩蕓若嗎？』 回答說：『不能，世尊！為什麼呢？夢境本身自然就是空無所有的；而那些自然空無所有的東西，也是不可得的。』 『須菩提，你認為如何？用呼喊的聲音來比喻五陰，又比如水中的倒影、野馬（海市蜃樓）、幻化之物，用這些比喻五陰，通過學習般若波羅蜜能達到薩蕓若嗎？』 回答說：『不能，世尊！為什麼呢？呼喊的聲音、水中的倒影、野馬、幻化之物，它們本身自然就是空無所有的。而那些自然空無所有的東西，也是不可得的。為什麼呢？世尊！分別觀察色就像幻術一樣，痛癢、思想、生死、識以及十八種、六根、五陰和五盛陰，自然就像夢境一樣。世尊！色、痛癢、思想、生死、識，以及十八種、六根、五陰和五盛陰，自然就像幻術一樣。』
【English Translation】 English version: 'Without bodily actions, without verbal actions, without mental actions, without arising or ceasing, without worldly defilements, without hatred, and by learning Prajna Paramita (Perfection of Wisdom) with these, can one attain Sarvajna (Omniscience)?' The answer was: 'No, Blessed One!' The Buddha said: 'So it is, Subhuti! If a Bodhisattva Mahasattva, by learning Prajna Paramita in this way, could attain Sarvajna, then there would be nothing at all.' Subhuti said to the Buddha: 'A Bodhisattva Mahasattva should learn Prajna Paramita and also learn Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) in this way. If one wishes to learn, one should learn as if learning illusion. Why is that? Blessed One! One should observe the five skandhas (form, feeling, perception, mental formations, consciousness) as if they were created by an illusionist.' 'What do you think, Subhuti? Can these five skandhas, by learning Prajna Paramita, attain the wisdom of Sarvajna?' The answer was: 'No, Blessed One! Why is that? These five skandhas are naturally without any substance; and that which is naturally without substance is also unattainable.' Again he asked: 'What do you think, Subhuti? Using the analogy of nature, the five skandhas are like a dream, can one attain Sarvajna by learning Prajna Paramita?' The answer was: 'No, Blessed One! Why is that? A dream itself is naturally without any substance; and that which is naturally without substance is unattainable.' 'What do you think, Subhuti? Using the sound of a shout as an analogy for the five skandhas, and also like a reflection in water, a mirage, or something created by magic, can one attain Sarvajna by learning Prajna Paramita with these analogies for the five skandhas?' The answer was: 'No, Blessed One! Why is that? The sound of a shout, a reflection in water, a mirage, and something created by magic, are naturally without any substance. And that which is naturally without substance is unattainable. Why is that? Blessed One! Observing form separately is like an illusion, feeling, perception, birth and death, consciousness, as well as the eighteen elements, the six senses, the five skandhas, and the five aggregates, are naturally like a dream. Blessed One! Form, feeling, perception, birth and death, consciousness, as well as the eighteen elements, the six senses, the five skandhas, and the five aggregates, are naturally like an illusion.'
癢思想生死識、十八種、六根、五盛陰猶如夢也，于內則空，了不可得，而無自然則為空矣，了不可得。」
須菩提白佛言：「今說於此般若波羅蜜，新學大乘菩薩摩訶薩聞斯說者，得無恐懼畏難懷懅？」
佛告須菩提：「假使新學大乘菩薩摩訶薩于般若波羅蜜不解漚和拘舍羅者，不親善師，或恐或怖或懷畏懅。」
須菩提問佛言：「唯，天中天！何謂菩薩摩訶薩善師？行般若波羅蜜有漚和拘舍羅，菩薩摩訶薩不恐不怖而不懷懅？」
佛言：「此菩薩摩訶薩行般若波羅蜜，志在專精，于薩蕓若慧不觀色無常、色亦不可得，不觀痛癢思想生死識無常、識亦不可得；志觀薩蕓若，不察無常亦不可得。是菩薩摩訶薩行般若波羅蜜有漚和拘舍羅。
「複次，須菩提！菩薩摩訶薩志在薩蕓若慧，不觀色苦，亦不得色，不觀痛癢思想生死識苦，亦不得識。不觀色是我所，亦不得我所；不觀痛癢思想生死識是我所，亦不得我所。不觀色非我所，亦不得非我所；不觀痛癢思想生死識非我所，亦不得非我所。
「複次，須菩提！菩薩摩訶薩志學薩蕓若，觀於色空，亦不得空；觀痛癢思想生死識空，亦不得空。不觀色有常，亦不得常；不觀痛癢思想生死識有常，亦不得常。不觀色非常，亦不得無常；
【現代漢語翻譯】 現代漢語譯本：『感受、思想、行為、意識這五蘊，以及十八界、六根，都如夢幻泡影一般，其內在是空無的，了不可得，並非自然存在，所以是空無的，了不可得。』 須菩提問佛說：『世尊，現在所說的這般若波羅蜜，新學的大乘菩薩摩訶薩聽了這些說法，會不會感到恐懼、畏懼和害怕呢？』 佛告訴須菩提：『如果新學的大乘菩薩摩訶薩對於般若波羅蜜的方便善巧（漚和拘舍羅，upaya-kausalya）不理解，不親近善知識，就會感到恐懼、害怕和畏懼。』 須菩提問佛說：『世尊，什麼是菩薩摩訶薩的善知識？如何行般若波羅蜜才能有方便善巧，使菩薩摩訶薩不感到恐懼、害怕和畏懼呢？』 佛說：『這位菩薩摩訶薩修行般若波羅蜜，專心致力於證得一切智（薩蕓若，sarvajna）的智慧，不觀察色（rupa）是無常的，也不執著於色是可得的；不觀察感受（vedana）、思想（samjna）、行為（samskara）、意識（vijnana）是無常的，也不執著于意識是可得的；專心觀察一切智，不執著于無常，也不執著于無常是可得的。這樣的菩薩摩訶薩修行般若波羅蜜，就有了方便善巧。』 『再者，須菩提！菩薩摩訶薩專心致力於證得一切智的智慧，不觀察色是苦的，也不執著於色是可得的；不觀察感受、思想、行為、意識是苦的，也不執著于意識是可得的。不觀察色是『我所』（atmaniya），也不執著于『我所』是可得的；不觀察感受、思想、行為、意識是『我所』，也不執著于『我所』是可得的。不觀察色不是『我所』，也不執著于『非我所』是可得的；不觀察感受、思想、行為、意識不是『我所』，也不執著于『非我所』是可得的。』 『再者，須菩提！菩薩摩訶薩專心學習一切智，觀察色是空的，也不執著于空是可得的；觀察感受、思想、行為、意識是空的，也不執著于空是可得的。不觀察色是常的，也不執著于常是可得的；不觀察感受、思想、行為、意識是常的，也不執著于常是可得的。不觀察色是非常的，也不執著于無常是可得的；』
【English Translation】 English version: 'The five aggregates of sensation, thought, action, and consciousness, as well as the eighteen realms and the six senses, are like dreams and illusions. Their inner nature is empty, unattainable, and not naturally existing, therefore they are empty and unattainable.' Subhuti asked the Buddha, 'World Honored One, now that you speak of this Prajna Paramita, will newly learning Mahayana Bodhisattvas, upon hearing these teachings, not feel fear, dread, or apprehension?' The Buddha told Subhuti, 'If newly learning Mahayana Bodhisattvas do not understand the skillful means (upaya-kausalya) of Prajna Paramita, and do not associate with good teachers, they will feel fear, dread, and apprehension.' Subhuti asked the Buddha, 'World Honored One, what is a good teacher for a Bodhisattva Mahasattva? How does one practice Prajna Paramita with skillful means, so that the Bodhisattva Mahasattva does not feel fear, dread, or apprehension?' The Buddha said, 'This Bodhisattva Mahasattva, practicing Prajna Paramita, focuses on attaining the wisdom of all-knowingness (sarvajna), does not observe that form (rupa) is impermanent, nor does he cling to form as attainable; does not observe that sensation (vedana), thought (samjna), action (samskara), and consciousness (vijnana) are impermanent, nor does he cling to consciousness as attainable; he focuses on observing all-knowingness, without clinging to impermanence, nor clinging to impermanence as attainable. Such a Bodhisattva Mahasattva, practicing Prajna Paramita, possesses skillful means.' 'Furthermore, Subhuti! The Bodhisattva Mahasattva focuses on attaining the wisdom of all-knowingness, does not observe that form is suffering, nor does he cling to form as attainable; does not observe that sensation, thought, action, and consciousness are suffering, nor does he cling to consciousness as attainable. He does not observe that form is 'mine' (atmaniya), nor does he cling to 'mine' as attainable; he does not observe that sensation, thought, action, and consciousness are 'mine', nor does he cling to 'mine' as attainable. He does not observe that form is not 'mine', nor does he cling to 'not mine' as attainable; he does not observe that sensation, thought, action, and consciousness are not 'mine', nor does he cling to 'not mine' as attainable.' 'Furthermore, Subhuti! The Bodhisattva Mahasattva focuses on learning all-knowingness, observes that form is empty, nor does he cling to emptiness as attainable; observes that sensation, thought, action, and consciousness are empty, nor does he cling to emptiness as attainable. He does not observe that form is permanent, nor does he cling to permanence as attainable; he does not observe that sensation, thought, action, and consciousness are permanent, nor does he cling to permanence as attainable. He does not observe that form is impermanent, nor does he cling to impermanence as attainable;'
不觀痛癢思想生死識非常，亦不得無常。觀色寂寞，亦不得色寂寞；觀痛癢思想生死識寂寞，亦不得識寂寞。觀色虛無，亦不得色虛無；觀痛癢思想生死識虛無，亦不得識虛無。是為菩薩摩訶薩行般若波羅蜜有漚和拘舍羅。
「複次，須菩提！菩薩摩訶薩不觀無常亦無所得，苦、空、無我非身亦無所得，不觀無常亦無所得。空、無想、無愿寂寞虛無，亦無所得。痛癢思想生死識，不觀無常亦無所得。眼耳鼻舌身意、色聲香味細滑法，不觀無常亦無所得。非常、苦、空、無我非身，空、無想、無愿寂然虛無，觀於斯事了無所得。彼為眾生如此意：『吾為一切眾生之類說無常法，為顛倒施令不迷惑。』又分別法，為苦、無我、空、無想、無愿寂寞虛無，為顛倒者令不迷惑。是菩薩摩訶薩行般若波羅蜜有漚和拘舍羅！
「複次，須菩提！菩薩摩訶薩行般若波羅蜜學行薩蕓若慧，思惟其誼，不觀色無常，不墮顛倒亦無所得；不觀痛癢思想生死識無常，不墮顛倒亦無所得。無苦、無我為空，空、無想、無愿寂寞虛，無不令顛倒亦無所得。色痛癢思想生死識離四非常，空、無想愿寂寞虛無。觀此諸事，不令顛倒亦無所得。假使在於薩蕓若慧，念此不捨，此則菩薩摩訶薩惟逮波羅蜜。菩薩摩訶薩行般若波羅蜜時，志不思
【現代漢語翻譯】 現代漢語譯本 不觀察感受（痛癢）、思想、生死、意識的無常，也不執著于無常。觀察色（物質現象）的寂靜，也不執著於色的寂靜；觀察感受、思想、生死、意識的寂靜，也不執著于意識的寂靜。觀察色的虛無，也不執著於色的虛無；觀察感受、思想、生死、意識的虛無，也不執著于意識的虛無。這就是菩薩摩訶薩在修行般若波羅蜜時所具有的方便善巧（漚和拘舍羅）。 「再者，須菩提！菩薩摩訶薩不觀察無常，也沒有任何所得；苦、空、無我、非身，也沒有任何所得；不觀察無常，也沒有任何所得。空、無想、無愿的寂靜虛無，也沒有任何所得。感受、思想、生死、意識，不觀察無常，也沒有任何所得。眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，不觀察無常，也沒有任何所得。非常、苦、空、無我、非身，空、無想、無愿的寂靜虛無，觀察這些事物，沒有任何所得。他們這樣想：『我為一切眾生宣說無常之法，是爲了使顛倒的眾生不再迷惑。』又分別解說苦、無我、空、無想、無愿的寂靜虛無，是爲了使顛倒的眾生不再迷惑。這就是菩薩摩訶薩在修行般若波羅蜜時所具有的方便善巧！ 「再者，須菩提！菩薩摩訶薩在修行般若波羅蜜，學習修行一切智（薩蕓若）的智慧，思考其中的意義，不觀察色的無常，不陷入顛倒，也沒有任何所得；不觀察感受、思想、生死、意識的無常，不陷入顛倒，也沒有任何所得。無苦、無我為空，空、無想、無愿的寂靜虛無，不使人顛倒，也沒有任何所得。色、感受、思想、生死、意識，遠離四種無常，空、無想、無愿的寂靜虛無。觀察這些事物，不使人顛倒，也沒有任何所得。假使在一切智的智慧中，念念不忘，這就是菩薩摩訶薩所獲得的波羅蜜。菩薩摩訶薩在修行般若波羅蜜時，心不思
【English Translation】 English version One does not observe the impermanence of feeling (pain and pleasure), thought, birth and death, and consciousness, nor does one cling to impermanence. Observing the stillness of form (material phenomena), one does not cling to the stillness of form; observing the stillness of feeling, thought, birth and death, and consciousness, one does not cling to the stillness of consciousness. Observing the emptiness of form, one does not cling to the emptiness of form; observing the emptiness of feeling, thought, birth and death, and consciousness, one does not cling to the emptiness of consciousness. This is the skillful means (Upaya-kausalya) that a Bodhisattva-Mahasattva possesses when practicing Prajna-paramita. Furthermore, Subhuti! A Bodhisattva-Mahasattva does not observe impermanence and has no attainment; suffering, emptiness, non-self, non-body, and has no attainment; does not observe impermanence and has no attainment. The stillness and emptiness of emptiness, no-thought, no-desire, and has no attainment. Feeling, thought, birth and death, and consciousness, not observing impermanence, and has no attainment. Eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, and dharma, not observing impermanence, and has no attainment. Non-permanence, suffering, emptiness, non-self, non-body, the stillness and emptiness of emptiness, no-thought, no-desire, observing these things, and has no attainment. They think like this: 'I preach the Dharma of impermanence to all sentient beings, in order to make those who are deluded no longer confused.' And they separately explain suffering, non-self, emptiness, no-thought, the stillness and emptiness of no-desire, in order to make those who are deluded no longer confused. This is the skillful means that a Bodhisattva-Mahasattva possesses when practicing Prajna-paramita! Furthermore, Subhuti! A Bodhisattva-Mahasattva, when practicing Prajna-paramita, learns and practices the wisdom of all-knowing (Sarvajna), contemplates its meaning, does not observe the impermanence of form, does not fall into delusion, and has no attainment; does not observe the impermanence of feeling, thought, birth and death, and consciousness, does not fall into delusion, and has no attainment. No suffering, no-self is emptiness, the stillness and emptiness of emptiness, no-thought, no-desire, does not cause delusion, and has no attainment. Form, feeling, thought, birth and death, and consciousness, are apart from the four kinds of impermanence, the stillness and emptiness of emptiness, no-thought, no-desire. Observing these things, does not cause delusion, and has no attainment. If one is mindful of this without abandoning it in the wisdom of all-knowing, this is the Paramita attained by the Bodhisattva-Mahasattva. When a Bodhisattva-Mahasattva practices Prajna-paramita, the mind does not think
惟聲聞、辟支佛事，亦不聽志勸隨其行，是為菩薩摩訶薩行禪波羅蜜，不恐不怖亦不畏懅！
「複次，須菩提！菩薩摩訶薩行般若波羅蜜，當造斯觀，不用色空而為空也，色則為空，空者則色；痛癢思想生死識，不專為空，色者則空，識自然識，空者為識。眼不專空，眼自然空，眼者則空，空者則眼，不專為空。耳聲識、鼻香識、舌味識、身細滑識、意法識，不專空，識自然空，識者則空，空者則識。所習因緣痛癢之樂則為空矣，所習因緣痛癢之樂自然為空，所習因緣痛癢之樂觀之則空，其心自空，所習因緣痛癢之樂則亦為空。其四意止不專為空，四意止空故，由是為空，其四意止自然為空。四意斷、四神足、五根、五力、七覺意、八由行，不專為空，三十七品則自然，空者則三十七品，三十七品則空。十種力、四無所畏、四分別辯、十八不共諸佛之法，不專為空，則自然空。空者則為佛，法則空，空者則法，是為菩薩摩訶薩行般若波羅蜜不恐不怖亦不畏懅。」◎須菩提白佛言：「何所菩薩摩訶薩善師？」
「說般若波羅蜜有所擁護，聞之不恐不怖不懅不畏。於是，須菩提！菩薩摩訶薩善師為其說法，不論色不常，色亦不可得，亦無所著。以是德本，不以勸助令立聲聞、辟支佛地，唯學薩蕓若慧，是菩薩
【現代漢語翻譯】 現代漢語譯本：對於聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，靠自己覺悟而未教導他人的修行者）的修行，也不聽從他們的意願，不隨順他們的行為，這就是菩薩摩訶薩（Bodhisattva-Mahasattva，發大心求無上菩提的菩薩）修行禪波羅蜜（Dhyana-paramita，禪定到彼岸）的方式，不恐懼，不害怕，也不畏懼！ 「再者，須菩提（Subhuti，佛陀的十大弟子之一）！菩薩摩訶薩修行般若波羅蜜（Prajna-paramita，智慧到彼岸）時，應當這樣觀察：不要執著於色（Rupa，物質現象）的空性而認為空就是空，色即是空，空即是色；感受（Vedana）、思想（Samjna）、行為（Samskara）、意識（Vijnana），不要執著于空，色即是空，意識自然是意識，空即是意識。眼（Caksu）不要執著于空，眼自然是空，眼即是空，空即是眼，不要執著于空。耳（Srotra）聲識、鼻（Ghrana）香識、舌（Jihva）味識、身（Kaya）細滑識、意（Manas）法識，不要執著于空，意識自然是空，意識即是空，空即是意識。所習得的因緣感受的快樂即是空，所習得的因緣感受的快樂自然是空，所習得的因緣感受的快樂觀察起來是空，其心自然是空，所習得的因緣感受的快樂也即是空。四意止（Smrtyupasthana，四種念住）不要執著于空，四意止是空，因此是空，四意止自然是空。四意斷（Samyakprahana，四正勤）、四神足（Rddhipada，四如意足）、五根（Indriya，五種增上根）、五力（Bala，五種力）、七覺意（Bodhyanga，七菩提分）、八由行（Aryastangika-marga，八正道），不要執著于空，三十七品（Bodhipaksika-dharma，三十七道品）自然是空，空即是三十七品，三十七品即是空。十種力（Dasabala，如來十力）、四無所畏（Vaisaradya，四無畏）、四分別辯（Pratisamvid，四無礙解）、十八不共諸佛之法（Avenikabuddhadharma，十八不共法），不要執著于空，則自然是空。空即是佛，法即是空，空即是法，這就是菩薩摩訶薩修行般若波羅蜜的方式，不恐懼，不害怕，也不畏懼。」 須菩提對佛說：「什麼樣的菩薩摩訶薩是善知識呢？」 「宣說般若波羅蜜，有所擁護，聽聞的人不恐懼，不害怕，不畏懼。因此，須菩提！菩薩摩訶薩的善知識為他們說法，不論色不是常住的，色也是不可得的，也沒有任何執著。憑藉這種功德，不勸導他們去證得聲聞、辟支佛的果位，只學習薩蕓若慧（Sarvajna，一切智），這就是菩薩
【English Translation】 English version: Regarding the practices of Sravakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own without teaching others), they do not listen to their aspirations, nor do they follow their practices. This is how a Bodhisattva-Mahasattva (a great being aspiring to Buddhahood) practices the Dhyana-paramita (perfection of meditation), without fear, without terror, and without dread! Furthermore, Subhuti (one of the Buddha's ten great disciples)! When a Bodhisattva-Mahasattva practices the Prajna-paramita (perfection of wisdom), they should contemplate thus: do not cling to the emptiness of Rupa (form, material phenomena) and think that emptiness is just emptiness; form is emptiness, and emptiness is form; Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness), do not cling to emptiness; form is emptiness, consciousness is naturally consciousness, and emptiness is consciousness. The eye (Caksu) should not cling to emptiness; the eye is naturally empty; the eye is emptiness, and emptiness is the eye; do not cling to emptiness. The ear (Srotra) consciousness of sound, the nose (Ghrana) consciousness of smell, the tongue (Jihva) consciousness of taste, the body (Kaya) consciousness of touch, and the mind (Manas) consciousness of phenomena, do not cling to emptiness; consciousness is naturally empty; consciousness is emptiness, and emptiness is consciousness. The pleasure of feelings arising from conditioned causes is emptiness; the pleasure of feelings arising from conditioned causes is naturally empty; the pleasure of feelings arising from conditioned causes, when observed, is empty; the mind itself is empty; the pleasure of feelings arising from conditioned causes is also empty. The four Smrtyupasthanas (four foundations of mindfulness) should not cling to emptiness; the four Smrtyupasthanas are empty, therefore they are empty; the four Smrtyupasthanas are naturally empty. The four Samyakprahana (four right exertions), the four Rddhipadas (four bases of power), the five Indriyas (five faculties), the five Balas (five powers), the seven Bodhyangas (seven factors of enlightenment), and the eight Aryastangika-marga (eightfold path), should not cling to emptiness; the thirty-seven Bodhipaksika-dharmas (thirty-seven factors of enlightenment) are naturally empty; emptiness is the thirty-seven factors of enlightenment, and the thirty-seven factors of enlightenment are empty. The ten Dasabalas (ten powers of a Buddha), the four Vaisaradyas (four fearlessnesses), the four Pratisamvids (four analytical knowledges), and the eighteen Avenikabuddhadharmas (eighteen unique qualities of a Buddha), should not cling to emptiness; they are naturally empty. Emptiness is the Buddha, Dharma is emptiness, and emptiness is Dharma. This is how a Bodhisattva-Mahasattva practices the Prajna-paramita, without fear, without terror, and without dread.」 Subhuti said to the Buddha, 'What kind of Bodhisattva-Mahasattva is a good teacher?' The one who proclaims the Prajna-paramita, with protection, so that those who hear it do not fear, do not terror, and do not dread. Therefore, Subhuti! A good teacher of a Bodhisattva-Mahasattva teaches them that form is not permanent, form is also unattainable, and there is no attachment. With this merit, they do not encourage them to attain the level of Sravakas or Pratyekabuddhas, but only to learn Sarvajna (omniscience), this is the Bodhisattva.
摩訶薩善師。色痛癢思想生死識，不說無常，亦不可得亦無所著。以是德本，不用勸助令立聲聞、辟支佛地，常建立之薩蕓若慧。
「複次，須菩提！菩薩摩訶薩善師者，為說經法，不論色苦，色不可得亦無所著；痛癢思想生死識，不可得亦無所著。色我所非我所；痛癢思想生死識，我所非我所，不可得亦無所著。又為說法論色空、無想、無愿，不可得亦無所著；痛癢思想生死識空、無想、無愿，不可得亦無所著。眼耳鼻舌身意，不可得亦無所著，色聲香味細滑法及十八種，我所非我所，不可得亦無所著。
「複次，須菩提！菩薩摩訶薩善師者，為其說法論色寂寞虛無，不可得亦無所著；痛癢思想生死識寂寞空無，不可得亦無所著。以是德本，不用勸助於聲聞、辟支佛地，常以勸助薩蕓若慧，是謂須菩提菩薩摩訶薩善師。又復講說眼寂寞虛無，不可得亦無所著；耳鼻舌身意寂寞虛無，不可得亦無所著。色聲香味細滑法寂寞虛無，不可得亦無所著，眼之所習因緣痛癢，說法無常，眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，所習因緣痛癢之樂，說無常法，寂寞虛無，不可得亦無所著。以此德本，不用勸助於聲聞、辟支佛地，常以建立薩蕓若慧，是菩薩摩訶薩善師。
「複次，須菩提！菩薩
【現代漢語翻譯】 現代漢語譯本：
「大菩薩善於教導。對於色（物質現象）、痛癢（感受）、思想（概念）、生死（生命過程）、識（意識），不說它們是無常的，也不認為它們可以被獲得或執著。憑藉這種功德，不勸導他們安住于聲聞（小乘修行者）、辟支佛（獨覺者）的境界，而是常常引導他們建立薩蕓若慧（一切智，佛的智慧）。 「再者，須菩提！菩薩摩訶薩善於教導，為他人講說佛法時，不談論色的苦，認為色是不可得的，也沒有任何執著；對於痛癢、思想、生死、識，也認為它們是不可得的，也沒有任何執著。色不是我所擁有的，也不是非我所擁有的；痛癢、思想、生死、識，也不是我所擁有的，也不是非我所擁有的，認為它們是不可得的，也沒有任何執著。又為他們講說色是空、無想、無愿的，認為它們是不可得的，也沒有任何執著；痛癢、思想、生死、識是空、無想、無愿的，認為它們是不可得的，也沒有任何執著。眼、耳、鼻、舌、身、意，認為它們是不可得的，也沒有任何執著。色、聲、香、味、細滑、法以及十八種，不是我所擁有的，也不是非我所擁有的，認為它們是不可得的，也沒有任何執著。 「再者，須菩提！菩薩摩訶薩善於教導，為他人講說色是寂寞虛無的，認為它是不可得的，也沒有任何執著；痛癢、思想、生死、識是寂寞空無的，認為它們是不可得的，也沒有任何執著。憑藉這種功德，不勸導他們安住于聲聞、辟支佛的境界，而是常常引導他們建立薩蕓若慧。這就是須菩提所說的菩薩摩訶薩善於教導。又講說眼是寂寞虛無的，認為它是不可得的，也沒有任何執著；耳、鼻、舌、身、意是寂寞虛無的，認為它們是不可得的，也沒有任何執著。色、聲、香、味、細滑、法是寂寞虛無的，認為它們是不可得的，也沒有任何執著。眼睛所習得的因緣產生的痛癢，講說它是無常的；眼、色、識，耳、聲、識，鼻、香、識，舌、味、識，身、細滑、識，意、法、識，所習得的因緣產生的痛癢之樂，講說它是無常的，寂寞虛無的，認為它是不可得的，也沒有任何執著。憑藉這種功德，不勸導他們安住于聲聞、辟支佛的境界，而是常常引導他們建立薩蕓若慧，這就是菩薩摩訶薩善於教導。 「再者，須菩提！菩薩
【English Translation】 English version:
'The great Bodhisattva is a good teacher. Regarding form (rupa), feeling (vedana), perception (samjna), formations (samskara), and consciousness (vijnana), he does not say they are impermanent, nor does he consider them attainable or something to be attached to. With this merit, he does not encourage them to abide in the stages of Sravakas (Hearers) or Pratyekabuddhas (Solitary Buddhas), but always establishes them in Sarvajna-wisdom (all-knowing wisdom, the wisdom of a Buddha).' 'Furthermore, Subhuti! A Bodhisattva Mahasattva who is a good teacher, when explaining the Dharma, does not discuss the suffering of form, considering form unattainable and without attachment; regarding feeling, perception, formations, and consciousness, he also considers them unattainable and without attachment. Form is not what I possess, nor is it what I do not possess; feeling, perception, formations, and consciousness are not what I possess, nor are they what I do not possess, considering them unattainable and without attachment. He also explains that form is empty, without thought, and without desire, considering them unattainable and without attachment; feeling, perception, formations, and consciousness are empty, without thought, and without desire, considering them unattainable and without attachment. The eye, ear, nose, tongue, body, and mind are considered unattainable and without attachment. Form, sound, smell, taste, touch, and mental objects, as well as the eighteen elements, are not what I possess, nor are they what I do not possess, considering them unattainable and without attachment.' 'Furthermore, Subhuti! A Bodhisattva Mahasattva who is a good teacher, when explaining the Dharma, says that form is solitary and void, considering it unattainable and without attachment; feeling, perception, formations, and consciousness are solitary and empty, considering them unattainable and without attachment. With this merit, he does not encourage them to abide in the stages of Sravakas or Pratyekabuddhas, but always guides them to establish Sarvajna-wisdom. This is what Subhuti means by a Bodhisattva Mahasattva being a good teacher. He also explains that the eye is solitary and void, considering it unattainable and without attachment; the ear, nose, tongue, body, and mind are solitary and void, considering them unattainable and without attachment. Form, sound, smell, taste, touch, and mental objects are solitary and void, considering them unattainable and without attachment. The pain and pleasure arising from the conditions experienced by the eye, he explains as impermanent; the eye, form, and consciousness; the ear, sound, and consciousness; the nose, smell, and consciousness; the tongue, taste, and consciousness; the body, touch, and consciousness; the mind, mental objects, and consciousness, the pain and pleasure arising from the conditions experienced, he explains as impermanent, solitary, and void, considering them unattainable and without attachment. With this merit, he does not encourage them to abide in the stages of Sravakas or Pratyekabuddhas, but always guides them to establish Sarvajna-wisdom. This is a Bodhisattva Mahasattva who is a good teacher.' 'Furthermore, Subhuti! A Bodhisattva'
摩訶薩善師，為人說法不論無常；四意止、四意斷、四神足、五根、五力、七覺意、八由行，其所行者，無苦、無我為空，空、無想、無愿寂寞虛無。雖說此法，不可得亦無所著。以此德本，不用勸助於聲聞、辟支佛地，常以建立薩蕓若慧，是菩薩摩訶薩善師。◎
「複次，須菩提！菩薩摩訶薩善師，為人說法，十種力、四無所畏、四分別辯、十八不共諸佛之法，不論無常、苦、空、非身，空、無想、無愿寂寞虛無，而不可得亦無所著，是菩薩摩訶薩善師。以此德本，不用勸助於聲聞事、辟支佛地，常以建立薩蕓然慧，是菩薩摩訶薩善師。
「複次，須菩提！菩薩摩訶薩善師者，為人講法，現說色無常、苦、空、非身；痛癢思想生死識無常、苦、空、非身。現說眼耳鼻舌身意無常、苦、空、非身；色聲香味細滑法無常、苦、空、非身；眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，無常、苦、空、非身。現說無明無常、苦、空、非身，行、識、名色、六入、所更痛愛、受、有、生、老病死，無常、苦、空、非身。色我所非我所寂寞虛無，痛癢思想生死識我所非我所，空、無想、無愿寂寞虛無。雖說此法以開化人，而無所得亦無所著。以此德本，不用勸助於聲聞事、辟支佛地，常以建立薩蕓然慧，
【現代漢語翻譯】 現代漢語譯本：
「大菩薩善知識，為他人說法時，不執著于無常的觀念；對於四念處（觀察身、受、心、法）、四正勤（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）、七覺支（念、擇法、精進、喜、輕安、定、舍）、八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定），他所修行的，是無苦、無我，視一切為空性，空性、無想、無愿，寂靜虛無。雖然宣說這些法，但心中不執著，也不認為有所得。憑藉這種功德，不勸導他人趨向聲聞（聽聞佛法而得解脫者）、辟支佛（無師自悟者）的境界，而是常常致力於建立一切智的智慧，這就是菩薩摩訶薩善知識。
「再者，須菩提！菩薩摩訶薩善知識，為他人說法時，宣說十力（如來所具有的十種智慧力量）、四無所畏（佛在眾中說法時，無所畏懼的四種心境）、四無礙辯（對法義、義理、辭句、樂說等四方面的通達無礙）、十八不共法（佛獨有的十八種功德），不執著于無常、苦、空、非我，空性、無想、無愿，寂靜虛無，也不認為有所得，心中不執著。這就是菩薩摩訶薩善知識。憑藉這種功德，不勸導他人趨向聲聞的境界、辟支佛的境界，而是常常致力於建立一切智的智慧，這就是菩薩摩訶薩善知識。
「再者，須菩提！菩薩摩訶薩善知識，為他人說法時，直接指出色（物質現象）是無常、苦、空、非我；受（感受）、想（思維）、行（意志）、識（分別）也是無常、苦、空、非我。直接指出眼、耳、鼻、舌、身、意（六根）是無常、苦、空、非我；色、聲、香、味、觸、法（六塵）是無常、苦、空、非我；眼識、耳識、鼻識、舌識、身識、意識（六識）也是無常、苦、空、非我。直接指出無明（對真理的無知）是無常、苦、空、非我，行、識、名色（精神和物質）、六入（六根）、觸、受、愛、取、有、生、老病死也是無常、苦、空、非我。色是我所或非我所，都是寂靜虛無；受、想、行、識是我所或非我所，都是空性、無想、無愿，寂靜虛無。雖然宣說這些法來開導他人，但心中不認為有所得，也不執著。憑藉這種功德，不勸導他人趨向聲聞的境界、辟支佛的境界，而是常常致力於建立一切智的智慧。
【English Translation】 English version:
'O great Bodhisattva, a good teacher, when speaking Dharma to others, does not dwell on the concept of impermanence; regarding the four foundations of mindfulness (contemplation of body, feelings, mind, and phenomena), the four right efforts (preventing evil from arising, abandoning evil that has arisen, cultivating good that has not arisen, and maintaining good that has arisen), the four bases of 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 (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), and the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), what he practices is no suffering, no self, viewing everything as emptiness, emptiness, no thought, no desire, tranquil and void. Although he speaks of these Dharmas, he does not cling to them, nor does he think he has attained anything. With this merit, he does not encourage others to seek the level of Sravakas (those who attain liberation by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own), but always strives to establish the wisdom of Sarvajna (omniscience), this is a great Bodhisattva, a good teacher.
'Furthermore, Subhuti! A great Bodhisattva, a good teacher, when speaking Dharma to others, expounds the ten powers (ten wisdom powers of the Tathagata), the four fearlessnesses (four states of mind where the Buddha is fearless when speaking in public), the four analytical knowledges (unobstructed understanding of Dharma, meaning, language, and eloquence), and the eighteen unique qualities of a Buddha, without dwelling on impermanence, suffering, emptiness, non-self, emptiness, no thought, no desire, tranquil and void, nor does he think he has attained anything, and he does not cling to anything in his mind. This is a great Bodhisattva, a good teacher. With this merit, he does not encourage others to seek the level of Sravakas or Pratyekabuddhas, but always strives to establish the wisdom of Sarvajna, this is a great Bodhisattva, a good teacher.
'Furthermore, Subhuti! A great Bodhisattva, a good teacher, when speaking Dharma to others, directly points out that form (material phenomena) is impermanent, suffering, empty, and non-self; feelings, thoughts, volitions, and consciousness are also impermanent, suffering, empty, and non-self. He directly points out that the eyes, ears, nose, tongue, body, and mind (the six sense organs) are impermanent, suffering, empty, and non-self; form, sound, smell, taste, touch, and phenomena (the six sense objects) are impermanent, suffering, empty, and non-self; eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness (the six consciousnesses) are also impermanent, suffering, empty, and non-self. He directly points out that ignorance (lack of knowledge of the truth) is impermanent, suffering, empty, and non-self; volitions, consciousness, name and form (mind and matter), the six entrances (the six sense organs), contact, feeling, craving, grasping, becoming, birth, old age, sickness, and death are also impermanent, suffering, empty, and non-self. Form, whether it is 'mine' or 'not mine,' is tranquil and void; feelings, thoughts, volitions, and consciousness, whether they are 'mine' or 'not mine,' are emptiness, no thought, no desire, tranquil and void. Although he speaks of these Dharmas to enlighten others, he does not think he has attained anything, nor does he cling to anything. With this merit, he does not encourage others to seek the level of Sravakas or Pratyekabuddhas, but always strives to establish the wisdom of Sarvajna.
是菩薩摩訶薩善師。
「複次，須菩提！菩薩摩訶薩為人說經法，現論四意止、四意斷、四神足、五根、五力、七覺意、八由行，無常、苦、空、非身，空、無想、無愿，是我所非我所寂寞虛無。以此德本，不用勸助於聲聞事、辟支佛地，常以建立薩蕓若慧，是菩薩摩訶薩善師。
「複次，須菩提！菩薩摩訶薩為人說法，現論十種力、四無所畏、四分別辯、十八不共諸佛之法，色無常、苦、空、非身，痛癢思想生死識無常、苦、空、非身，我所非我所空、無想、無愿寂寞虛無。以此功德本，不用勸助於聲聞、辟支佛地，常以建立薩蕓若慧，是菩薩摩訶薩善師。」
於是，須菩提白佛言：「何謂菩薩摩訶薩于般若波羅蜜無漚和拘舍羅，親近惡師，而聞說此般若波羅蜜或恐或怖而心畏懅？」
世尊告須菩提曰：「是菩薩摩訶薩離薩蕓若行而不親近般若波羅蜜，假使遇此般若波羅蜜，而心著念禪波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜，以檀波羅蜜逮得所施，而以念著檀波羅蜜，是菩薩摩訶薩惡師！
「複次，須菩提！菩薩摩訶薩離薩蕓若而不思惟，念著內色而想為空，謂色無有自然，念之為空；痛癢思想生死識念著內空，而謂識無有自然，想念于空。又得內色無有自然，想著于空，已想
著空謂有所得。念眼內空，自然無有，自然為空。又睹得空，想念逮致，是菩薩摩訶薩惡師！
「複次，須菩提！菩薩摩訶薩離於薩蕓若，亦不肯于諸通慧，而反於內念色為空，色無所有，念著思惟色自然空；痛癢思想生死識念于內空，志於識想而無所有，念自然空，而於內空得內外空，至無所有自然之空，有所獲致想念所得，念眼內空至無所有自然為空，念逮于空，想有所得；耳鼻舌身意亦復如是，念于內空，思惟著想，于無所有自然得空，是菩薩摩訶薩惡師！
「複次，須菩提！菩薩摩訶薩行般若波羅蜜，思四意止而得四意止，即自念著而獲於斯；四意斷、四神足、五根、五力、七覺意、八由行，得三十七品，即自念著而獲於斯，是菩薩摩訶薩惡師！
「複次，須菩提！菩薩摩訶薩行十種力、四無所畏、四分別辯、十八不共諸佛之法，自謂逮得諸佛之法，已有望想，離薩蕓若心所當惟念。是菩薩摩訶薩行般若波羅蜜無漚和拘舍羅，聞說般若波羅蜜，或恐或怖而心懷懅。」
於是須菩提白佛言：「唯，天中天！云何菩薩摩訶薩而為惡師之所攝錄？隨惡師教？聞說般若波羅蜜，或恐或怖而心懷懅？」
佛告須菩提：「於是，須菩提！菩薩摩訶薩惡師，制止行者令不得學般若波羅蜜、禪
【現代漢語翻譯】 現代漢語譯本：執著于空，就認為有所得。如果認為眼內是空，是自然而無，自然為空。又如果認為得到了空，並執著于這種想法，這就是菩薩摩訶薩的惡師！ 再者，須菩提！菩薩摩訶薩不執著于薩蕓若（一切智），也不執著于各種神通智慧，反而執著于內在的色為空，色無所有，執著于思惟色是自然空；對於痛癢、思想、生死、識，執著于內在的空，執著于識想而認為無所有，執著于自然空，並且認為內在的空可以得到內外空，達到無所有自然之空，認為有所獲得，執著于這種想法，認為眼內空達到無所有自然為空，執著于空，認為有所得；耳、鼻、舌、身、意也是如此，執著于內在的空，思惟執著，認為在無所有中自然得到空，這就是菩薩摩訶薩的惡師！ 再者，須菩提！菩薩摩訶薩修行般若波羅蜜，思惟四念處而得到四念處，就自己執著於此而認為獲得了這些；四正勤、四神足、五根、五力、七覺支、八正道，得到三十七道品，就自己執著於此而認為獲得了這些，這就是菩薩摩訶薩的惡師！ 再者，須菩提！菩薩摩訶薩修行十力、四無所畏、四無礙辯、十八不共佛法，自己認為得到了諸佛的法，已經有了希望和想法，偏離了薩蕓若（一切智）的心所應有的念頭。這樣的菩薩摩訶薩修行般若波羅蜜沒有善巧方便，聽到說般若波羅蜜，就會感到恐懼害怕而心懷畏懼。 於是，須菩提對佛說：『世尊！菩薩摩訶薩是如何被惡師所攝受，跟隨惡師的教導？聽到說般若波羅蜜，就會感到恐懼害怕而心懷畏懼？』 佛告訴須菩提：『須菩提！菩薩摩訶薩的惡師，會阻止修行者學習般若波羅蜜和禪定。』
【English Translation】 English version: Clinging to emptiness is to think there is something to be gained. If one thinks that the emptiness within the eye is natural and without existence, naturally empty. And if one thinks one has attained emptiness and clings to this thought, this is an evil teacher of a Bodhisattva Mahasattva! Furthermore, Subhuti! A Bodhisattva Mahasattva does not cling to Sarvajna (all-knowing wisdom), nor does he cling to various supernatural powers and wisdoms. Instead, he clings to the idea that the internal form is empty, that form is without existence, clinging to the thought that form is naturally empty; regarding feelings, thoughts, birth and death, and consciousness, he clings to the internal emptiness, clinging to the idea of consciousness and thinking it is without existence, clinging to natural emptiness, and thinking that internal emptiness can attain internal and external emptiness, reaching the natural emptiness of non-existence, thinking there is something to be gained, clinging to this thought, thinking that the emptiness within the eye reaches the natural emptiness of non-existence, clinging to emptiness, thinking there is something to be gained; the same is true for the ear, nose, tongue, body, and mind, clinging to internal emptiness, thinking and clinging, thinking that in non-existence, emptiness is naturally attained, this is an evil teacher of a Bodhisattva Mahasattva! Furthermore, Subhuti! A Bodhisattva Mahasattva, practicing Prajna Paramita, contemplates the four foundations of mindfulness and attains the four foundations of mindfulness, then clings to this and thinks he has attained them; the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, the eightfold path, attaining the thirty-seven factors of enlightenment, then clings to this and thinks he has attained them, this is an evil teacher of a Bodhisattva Mahasattva! Furthermore, Subhuti! A Bodhisattva Mahasattva, practicing the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddhas, thinks he has attained the teachings of the Buddhas, already having hope and thoughts, deviating from the mind that should be focused on Sarvajna (all-knowing wisdom). Such a Bodhisattva Mahasattva, practicing Prajna Paramita without skillful means, upon hearing Prajna Paramita, will feel fear and terror and be filled with dread. Then, Subhuti said to the Buddha: 'World Honored One! How is it that a Bodhisattva Mahasattva is taken in by an evil teacher, following the teachings of an evil teacher? Upon hearing Prajna Paramita, they feel fear and terror and are filled with dread?' The Buddha told Subhuti: 'Subhuti! An evil teacher of a Bodhisattva Mahasattva will prevent practitioners from learning Prajna Paramita and meditation.'
波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜、檀波羅蜜，而反教之：『不當教此六波羅蜜，是非怛薩阿竭、阿羅訶、三耶三佛所說。人所合禍橫作，此經不當聽，是不當受持諷誦，讀已不當思惟、為他人說。』是菩薩摩訶薩惡師。
「複次，須菩提！菩薩摩訶薩惡師者，而不肯為分別覺事，不令觀見魔之瑕穢。於是弊魔波旬化作佛像，而即往詣菩薩摩訶薩所，而抑制之，令不修學六波羅蜜，言：『善男子！用為學此般若波羅蜜？用為學此禪波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜、檀波羅蜜？何為奉行？』當知是菩薩摩訶薩惡師！
「複次，須菩提！於時弊魔化作佛像，為菩薩摩訶薩說聲聞、辟支佛經，而為講論，當捐施與，為分別解誼理所趣，敷演美辭，令離菩薩摩訶薩大乘之法，墮于聲聞、辟支佛地。當知是菩薩摩訶薩惡師！
「複次，須菩提！於是弊魔化作佛像，往詣菩薩摩訶薩所，而謂之言：『唯，善男子！今仁所學非為道心，非阿惟越致。卿之所學，終不逮阿耨多羅三耶三菩阿惟三佛！』如是色像魔之罪緣，不能觀察亦不覺了知，是菩薩摩訶薩惡師！
「複次，須菩提！菩薩摩訶薩為精進行，於時弊魔化作佛像，往詣菩薩摩訶薩所，而謂之言：『善男子！知眼則為空，便是吾許
【現代漢語翻譯】 現代漢語譯本：如果有人教導他人不要修學佈施（檀波羅蜜，Dāna pāramitā）、持戒（尸波羅蜜，Śīla pāramitā）、忍辱（羼波羅蜜，Kṣānti pāramitā）、精進（惟逮波羅蜜，Vīrya pāramitā）、禪定（禪波羅蜜，Dhyāna pāramitā）和智慧（波羅蜜，Prajñā pāramitā）這六種波羅蜜，反而說：『不應該教導這六波羅蜜，這不是怛薩阿竭（Tathāgata，如來）、阿羅訶（Arhat，應供）、三耶三佛（Samyaksaṃbuddha，正等覺者）所說的。這是人們自己招來的禍患，不應該聽聞這部經，不應該受持、諷誦，讀了也不應該思惟、為他人宣說。』這樣的人就是菩薩摩訶薩的惡師。 再者，須菩提！菩薩摩訶薩的惡師，不肯為他人分辨覺悟的道理，不讓別人看到魔的過失。這時，惡魔波旬（Pāpīyas，魔王）化作佛的形象，來到菩薩摩訶薩那裡，阻止他們修學六波羅蜜，說：『善男子！學這般若波羅蜜（Prajñā pāramitā）有什麼用？學這禪波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜、檀波羅蜜有什麼用？為什麼要奉行這些？』應當知道，這樣的人就是菩薩摩訶薩的惡師！ 再者，須菩提！這時，惡魔化作佛的形象，為菩薩摩訶薩宣說聲聞（Śrāvaka，聽聞佛法而修行者）、辟支佛（Pratyekabuddha，獨覺者）的經典，併爲他們講解，勸他們放棄佈施，為他們分別解釋道理的含義，用美好的言辭，使他們離開菩薩摩訶薩的大乘佛法，墮入聲聞、辟支佛的境界。應當知道，這樣的人就是菩薩摩訶薩的惡師！ 再者，須菩提！這時，惡魔化作佛的形象，來到菩薩摩訶薩那裡，對他們說：『善男子！你現在所學的不是道心，不是阿惟越致（Avaivartika，不退轉）。你所學的，最終不能達到阿耨多羅三耶三菩阿惟三佛（Anuttarā-samyak-saṃbodhi，無上正等正覺）！』像這樣，不能觀察、也不能覺知魔的罪惡因緣，這樣的人就是菩薩摩訶薩的惡師！ 再者，須菩提！當菩薩摩訶薩精進修行時，這時，惡魔化作佛的形象，來到菩薩摩訶薩那裡，對他們說：『善男子！知道眼睛是空的，這才是我的許可。』
【English Translation】 English version: If someone teaches others not to practice the six pāramitās—giving (Dāna pāramitā), morality (Śīla pāramitā), patience (Kṣānti pāramitā), vigor (Vīrya pāramitā), meditation (Dhyāna pāramitā), and wisdom (Prajñā pāramitā)—and instead says, 『These six pāramitās should not be taught; they are not what the Tathāgata, Arhat, and Samyaksaṃbuddha have spoken. This is a calamity brought on by people themselves. This scripture should not be listened to, should not be upheld, recited, or contemplated after reading, nor should it be explained to others.』 Such a person is an evil teacher of a Bodhisattva Mahāsattva. Furthermore, Subhuti, an evil teacher of a Bodhisattva Mahāsattva is one who is unwilling to distinguish the matters of enlightenment for others, and does not allow them to see the flaws of Māra. At this time, the evil Māra Pāpīyas transforms into the image of the Buddha and goes to the Bodhisattva Mahāsattva, hindering them from practicing the six pāramitās, saying, 『Good man, what is the use of learning this Prajñā pāramitā? What is the use of learning this Dhyāna pāramitā, Vīrya pāramitā, Kṣānti pāramitā, Śīla pāramitā, and Dāna pāramitā? Why practice these?』 Know that such a person is an evil teacher of a Bodhisattva Mahāsattva! Furthermore, Subhuti, at this time, the evil Māra transforms into the image of the Buddha and speaks to the Bodhisattva Mahāsattva about the scriptures of the Śrāvakas and Pratyekabuddhas, lecturing on them, urging them to abandon giving, explaining the meaning of the principles, using beautiful words to lead them away from the Mahāyāna Dharma of the Bodhisattva Mahāsattva, causing them to fall into the realms of the Śrāvakas and Pratyekabuddhas. Know that such a person is an evil teacher of a Bodhisattva Mahāsattva! Furthermore, Subhuti, at this time, the evil Māra transforms into the image of the Buddha and goes to the Bodhisattva Mahāsattva, saying to them, 『Good man, what you are learning now is not the mind of the path, not Avaivartika. What you are learning will ultimately not attain Anuttarā-samyak-saṃbodhi!』 Like this, one who cannot observe or understand the sinful causes of Māra is an evil teacher of a Bodhisattva Mahāsattva! Furthermore, Subhuti, when a Bodhisattva Mahāsattva is practicing diligently, at this time, the evil Māra transforms into the image of the Buddha and goes to the Bodhisattva Mahāsattva, saying to them, 『Good man, knowing that the eye is empty, this is what I permit.』
，亦是我身；耳鼻舌身意則亦為空，便是吾許，亦是我身。』為說經法：『色則為空，色是吾許，亦是我身；痛癢思想生死識是吾許，亦是我身。色聲香味細滑法是吾許，亦是我身；眼所習者因緣痛癢，計則為空，謂是吾許，亦是我身。耳鼻舌身意所習因緣痛癢之樂十八種，計則為空，謂是吾身許，亦是我身。檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，計則為空，謂是吾許，亦是我身。四意止、四意斷、四神足、五根、五力、七覺意、八由行，計則為空，謂是吾許，亦是我身。十種力、四無所畏、四分別辯、十八不共諸佛之法，計則為空，謂是吾許，亦是我身。用此求慕阿耨多羅三耶三菩阿惟三佛乎？』其不分別如是色像，魔之所興，所分別說亦不覺了，如是菩薩摩訶薩惡師！
「複次，須菩提！弊魔復變化作佛像，往詣菩薩摩訶薩所言：『善男子！東方諸佛世尊及諸菩薩、聲聞、辟支佛，亦無諸佛、聲聞、辟支佛及與十方世界。』其如是輩興魔事者，不能分別，亦不識知，不能覺了，當知是菩薩摩訶薩惡師。弊魔波旬復化作聲聞像，往詣菩薩摩訶薩所而謂之言：『此輩往古皆學精進薩蕓若慧，思惟空事，亦復修學聲聞、辟支佛事，思惟分別而見教授。』不為分別如是魔事，當知是
【現代漢語翻譯】 現代漢語譯本：『我的身體也是這樣；耳、鼻、舌、身、意也都是空，這都是我所允許的，也是我的身體。』爲了闡述佛法，（他們會說：）『色即是空，色是我所允許的，也是我的身體；痛、癢、思想、生死、意識是我所允許的，也是我的身體。色、聲、香、味、細滑、法是我所允許的，也是我的身體；眼睛所習慣的因緣所生的痛癢，如果執著它為空，就說是自己所允許的，也是自己的身體。耳、鼻、舌、身、意所習慣的因緣所生的十八種痛癢之樂，如果執著它為空，就說是自己所允許的，也是自己的身體。檀波羅蜜（佈施的完美）、尸波羅蜜（持戒的完美）、羼波羅蜜（忍辱的完美）、惟逮波羅蜜（精進的完美）、禪波羅蜜（禪定的完美）、般若波羅蜜（智慧的完美），如果執著它為空，就說是自己所允許的，也是自己的身體。四意止（四念處）、四意斷（四正勤）、四神足（四如意足）、五根、五力、七覺意（七菩提分）、八由行（八正道），如果執著它為空，就說是自己所允許的，也是自己的身體。十種力、四無所畏、四分別辯、十八不共諸佛之法，如果執著它為空，就說是自己所允許的，也是自己的身體。用這些來追求阿耨多羅三藐三菩提（無上正等正覺）嗎？』那些不能分辨這些色相的人，是魔所興起的，他們所分別說的也不明白，這樣的菩薩摩訶薩是惡師！ 『再者，須菩提！惡魔還會變化成佛的形象，去到菩薩摩訶薩那裡說：『善男子！東方諸佛世尊以及諸菩薩、聲聞、辟支佛，都沒有諸佛、聲聞、辟支佛以及十方世界。』那些興起魔事的人，不能分辨，也不認識，不能明白，應當知道這樣的菩薩摩訶薩是惡師。惡魔波旬還會變化成聲聞的形象，去到菩薩摩訶薩那裡對他說：『這些人過去都學習精進薩蕓若慧（一切智），思考空性，也修學聲聞、辟支佛的事，思考分別而見教授。』不能分辨這些魔事，應當知道這樣的菩薩摩訶薩是惡師。
【English Translation】 English version: 'This is also my body; the ears, nose, tongue, body, and mind are also empty, this is what I allow, and it is also my body.' To explain the Dharma, (they would say:) 'Form is empty, form is what I allow, and it is also my body; pain, itching, thoughts, birth, death, and consciousness are what I allow, and they are also my body. Form, sound, smell, taste, touch, and dharma are what I allow, and they are also my body; the pain and itching arising from the conditions that the eyes are accustomed to, if one clings to it as empty, it is said to be what one allows, and it is also one's body. The eighteen kinds of pain and pleasure arising from the conditions that the ears, nose, tongue, body, and mind are accustomed to, if one clings to it as empty, it is said to be what one allows, and it is also one's body. Dāna pāramitā (perfection of giving), śīla pāramitā (perfection of morality), kṣānti pāramitā (perfection of patience), vīrya pāramitā (perfection of vigor), dhyāna pāramitā (perfection of meditation), prajñā pāramitā (perfection of wisdom), if one clings to it as empty, it is said to be what one allows, and it is also one's body. The four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, the eightfold path, if one clings to it as empty, it is said to be what one allows, and it is also one's body. The ten powers, the four fearlessnesses, the four analytical knowledges, the eighteen unique qualities of a Buddha, if one clings to it as empty, it is said to be what one allows, and it is also one's body. Are these used to seek Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment)?' Those who cannot distinguish these forms are stirred up by demons, and what they distinguish and say is not understood, such Bodhisattva Mahāsattvas are evil teachers! Furthermore, Subhuti! Evil demons also transform into the image of a Buddha, going to the Bodhisattva Mahāsattva and saying: 'Good man! The Buddhas, World Honored Ones of the East, as well as the Bodhisattvas, Śrāvakas, and Pratyekabuddhas, there are no Buddhas, Śrāvakas, Pratyekabuddhas, nor the worlds of the ten directions.' Those who stir up demonic affairs, cannot distinguish, nor recognize, nor understand, know that such Bodhisattva Mahāsattvas are evil teachers. Evil demon Papiyas also transforms into the image of a Śrāvaka, going to the Bodhisattva Mahāsattva and saying to him: 'These people in the past all studied the wisdom of Sarvajña (omniscience), contemplating emptiness, and also studied the affairs of Śrāvakas and Pratyekabuddhas, contemplating and distinguishing and seeing the teachings.' If one cannot distinguish these demonic affairs, know that such Bodhisattva Mahāsattvas are evil teachers.
菩薩摩訶薩為惡師！
「複次，須菩提！弊魔波旬化作和上形體被服，往詣菩薩摩訶薩所，為菩薩行空寂，志於精進薩蕓若慧，思空寂寞；色痛癢思想生死識為空寂寞；眼耳鼻舌身意亦空寂寞；十八種、十二因緣，四意止、四意斷、四神足、五根、五力、七覺意、八由行，亦復寂寞。十種力、四無所畏、四分別辯、十八不共諸佛之法，亦復寂寞；空、無想、無愿而為教授：『善男子！覺了是法在聲聞地，何所造求？不如於是自求滅度，用阿耨多羅三耶三菩阿惟三佛乎？』當知是菩薩摩訶薩惡師！
「複次，須菩提！菩薩摩訶薩惡師者，弊魔波旬化作父母形像，往詣菩薩摩訶薩所而謂之言：『此善男子已得證須陀洹果、斯陀含果、阿那含果、阿羅漢果，而精進行阿耨多羅三藐三菩提、阿惟三佛。乃往古世不可計會無央數劫，周旋生死佈施手足而修精進。』不為分別如是色像無所益誼，當知是菩薩摩訶薩惡師。
「複次，須菩提！菩薩摩訶薩以是比像觀其惡師，已逮見者、以得見者而遠離之，為分別說苦、空、無常、非身、無想無愿，則為寂寞，為其分別顛倒之事，有所思惟，四意止、四意斷、神足、根、力、覺意、由行，亦無所得。十種力、四無所畏、四分別、辯十八不共諸佛之法，不為解說。如是
【現代漢語翻譯】 現代漢語譯本 『再者，須菩提！惡魔波旬（Mara Papiyas）會化作和尚的模樣，穿著僧袍，來到菩薩摩訶薩（Bodhisattva-Mahasattva）所在之處，告訴菩薩要修行空寂，專注于精進以求得薩蕓若慧（Sarvajna-jnana，一切智），思索空寂的道理；色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）這五蘊皆為空寂；眼、耳、鼻、舌、身、意這六根也為空寂；十八界、十二因緣、四念處、四正勤、四神足、五根、五力、七覺支、八正道，也都是寂寞的。十力、四無畏、四無礙辯、十八不共佛法，也都是寂寞的；以空、無想、無愿來教導：『善男子！覺悟這些法在聲聞地（Sravakabhumi，聲聞的境界）就足夠了，還追求什麼呢？不如在這裡自己求得滅度，又何必追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）、阿惟三佛（Aviveka-buddha，無分別佛）呢？』應當知道這是菩薩摩訶薩的惡師！』 『再者，須菩提！菩薩摩訶薩的惡師，惡魔波旬會化作父母的形象，來到菩薩摩訶薩所在之處，對他說：『這位善男子已經證得了須陀洹果（Srotapanna，入流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果），卻還精進修行阿耨多羅三藐三菩提、阿惟三佛。在過去不可計數、無量無數的劫中，輪迴生死，佈施手足，才修得如此精進。』不為他分別這些色相毫無益處，應當知道這是菩薩摩訶薩的惡師。 『再者，須菩提！菩薩摩訶薩以這樣的比喻來觀察他的惡師，已經見到或將要見到這些惡師時，就應當遠離他們，為他們分別解說苦、空、無常、非身、無想無愿，這些都是寂寞的，為他們分別解說顛倒之事，有所思惟，四念處、四正勤、神足、根、力、覺支、道支，也都是無所得的。十力、四無畏、四無礙辯、十八不共佛法，也不為他們解說。像這樣，
【English Translation】 English version 'Furthermore, Subhuti, a wicked teacher of a Bodhisattva-Mahasattva! Mara Papiyas (the Evil One) transforms himself into the form and attire of a monk, and goes to the Bodhisattva-Mahasattva, instructing the Bodhisattva to practice emptiness and tranquility, focusing on diligence to attain Sarvajna-jnana (all-knowing wisdom), contemplating the emptiness of tranquility; that the five aggregates of form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are empty and tranquil; that the six sense bases of eye, ear, nose, tongue, body, and mind are also empty and tranquil; that the eighteen realms, the twelve links of dependent origination, 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, and the eightfold path are also tranquil. The ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha are also tranquil; teaching with emptiness, non-perception, and non-desire: 『Good man! Realizing these dharmas is sufficient in the Sravakabhumi (the stage of a disciple), what else do you seek? It is better to seek your own liberation here, why pursue Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and Aviveka-buddha (non-discriminating Buddha)?』 Know that this is a wicked teacher of a Bodhisattva-Mahasattva!' 'Furthermore, Subhuti, a wicked teacher of a Bodhisattva-Mahasattva, Mara Papiyas transforms himself into the form of parents, and goes to the Bodhisattva-Mahasattva, saying to him: 『This good man has already attained the fruit of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one), yet he still diligently practices for Anuttara-samyak-sambodhi and Aviveka-buddha. In the past, for countless, immeasurable kalpas, he has revolved in samsara, giving away his hands and feet, and only then has he cultivated such diligence.』 Not explaining that such forms are of no benefit, know that this is a wicked teacher of a Bodhisattva-Mahasattva. 'Furthermore, Subhuti, a Bodhisattva-Mahasattva observes his wicked teacher with such comparisons, and having seen or about to see these wicked teachers, he should stay away from them, explaining to them the suffering, emptiness, impermanence, non-self, non-perception, and non-desire, that these are all tranquil, explaining to them the matters of delusion, that there is something to contemplate, the four foundations of mindfulness, the four right exertions, the psychic powers, the roots, the powers, the factors of enlightenment, and the path factors, that these are also unattainable. The ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha, he does not explain to them. Like this,
之法魔所興事，而不分別，當知是菩薩摩訶薩惡師。是菩薩摩訶薩所以惡師，有十二緣，常當棄之，何況其餘。」◎
光贊經卷第四 大正藏第 08 冊 No. 0222 光贊經
光贊經卷第五
西晉三藏竺法護譯
◎摩訶般若波羅蜜摩訶薩品第十一
於是，賢者須菩提白佛言：「唯然，天中天！何故號菩薩之誼？何所趣乎？」
佛告須菩提：「無誼之句為菩薩號。所以者何？其菩薩者，無有句跡，無有吾我，故曰無句誼為菩薩號。譬如，須菩提！飛鳥飛虛空中，無有足跡。如是，須菩提！欲求菩薩無有句誼！譬如夢中無足跡。如是，須菩提！欲求菩薩句誼而無所取。譬如幻變、野馬、呼響、現影，如來之化無有足跡。如是，須菩提！欲求菩薩，無有句誼。譬如，須菩提！其無本者無有足跡。又察法界則亦無本，其法法者亦復寂然，無有足跡。如是，菩薩無有句誼！譬如本際無有句誼。須菩提！菩薩者無有句誼。譬如幻師所化作人，彼無足跡。化人無色痛癢思想生死識。如是，須菩提！菩薩行般若波羅蜜為菩薩者，無有句誼！譬如幻士無有眼耳鼻舌身意，亦復如是，心無跡。色聲香味細滑法，亦復如是，無有菩薩之句誼也！譬如，須菩提！欲求內空無有行跡，菩薩摩訶
【現代漢語翻譯】 現代漢語譯本：如果對於魔所興起的事不加以分辨，應當知道這是菩薩摩訶薩的惡師。菩薩摩訶薩之所以成為惡師，有十二種因緣，應當常常捨棄他們，更何況其他呢？」
《光贊經》卷第五
西晉三藏竺法護譯
◎摩訶般若波羅蜜摩訶薩品第十一
這時，賢者須菩提（Subhuti）對佛說：「世尊，為什麼稱之為菩薩（Bodhisattva）的意義？他們追求的是什麼呢？」
佛告訴須菩提：「沒有意義的言辭是菩薩的稱謂。為什麼呢？因為菩薩沒有言辭的軌跡，沒有『我』的概念，所以說沒有意義的言辭是菩薩的稱謂。譬如，須菩提，飛鳥在空中飛翔，沒有留下足跡。同樣，須菩提，想要尋找菩薩的意義是找不到的！譬如夢中沒有足跡。同樣，須菩提，想要尋找菩薩的意義是無法把握的。譬如幻化、野馬、回聲、影子，如來的化現沒有足跡。同樣，須菩提，想要尋找菩薩，沒有意義的言辭。譬如，須菩提，沒有根本的事物沒有足跡。又觀察法界也沒有根本，其法本身也是寂靜的，沒有足跡。同樣，菩薩沒有意義的言辭！譬如本際沒有意義的言辭。須菩提，菩薩沒有意義的言辭。譬如幻術師所變化出來的人，他們沒有足跡。化人沒有色、受、想、行、識。同樣，須菩提，菩薩行般若波羅蜜（Prajnaparamita）成為菩薩，沒有意義的言辭！譬如幻術師沒有眼、耳、鼻、舌、身、意，也同樣如此，心無軌跡。色、聲、香、味、觸、法，也同樣如此，沒有菩薩的意義！譬如，須菩提，想要尋找內空沒有行跡，菩薩摩訶
【English Translation】 English version: If one does not distinguish the affairs instigated by Mara (demon), know that this is an evil teacher of a Bodhisattva Mahasattva. There are twelve reasons why a Bodhisattva Mahasattva becomes an evil teacher, and one should always abandon them, let alone others.」
The Sutra of the Light (Guang Zan Jing) Volume 5
Translated by the Tripiṭaka master Zhu Fahu of the Western Jin Dynasty
◎ Chapter 11: The Mahāprajñāpāramitā Mahāsattva
Then, the venerable Subhuti (Subhuti) said to the Buddha, 「World Honored One, why is it called the meaning of a Bodhisattva (Bodhisattva)? What do they pursue?」
The Buddha told Subhuti, 「The term 『Bodhisattva』 is without meaning. Why? Because a Bodhisattva has no trace of words, no concept of 『I』, therefore it is said that the term 『Bodhisattva』 is without meaning. For example, Subhuti, when birds fly in the sky, they leave no footprints. Likewise, Subhuti, seeking the meaning of a Bodhisattva is unattainable! It is like footprints in a dream. Likewise, Subhuti, seeking the meaning of a Bodhisattva is ungraspable. It is like illusions, mirages, echoes, shadows, the manifestations of the Tathagata leave no footprints. Likewise, Subhuti, seeking a Bodhisattva, there is no meaning in words. For example, Subhuti, things without a root have no footprints. Furthermore, observing the Dharma realm, there is also no root, and the Dharma itself is also tranquil, without footprints. Likewise, a Bodhisattva has no meaning in words! It is like the ultimate reality has no meaning in words. Subhuti, a Bodhisattva has no meaning in words. It is like the people transformed by a magician, they have no footprints. The transformed people have no form, feeling, perception, volition, or consciousness. Likewise, Subhuti, a Bodhisattva practicing Prajnaparamita (Prajnaparamita) to become a Bodhisattva has no meaning in words! It is like a magician has no eyes, ears, nose, tongue, body, or mind, and likewise, the mind has no trace. Form, sound, smell, taste, touch, and dharma are also the same, there is no meaning of a Bodhisattva! For example, Subhuti, seeking inner emptiness has no trace, a Bodhisattva Maha
薩行般若波羅蜜，察其菩薩無有句誼。我所非我所，苦樂善惡，若有所有自然空，其所行者無有行跡。菩薩摩訶薩行般若波羅蜜，不能逮得菩薩句誼！譬如幻士，化現四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，無有足跡。如是，須菩提！菩薩摩訶薩行般若波羅蜜，無有菩薩之句誼也。譬如怛薩阿竭、阿羅訶、三耶三佛所現色像，無有足跡。如是，須菩提！菩薩摩訶薩行般若波羅蜜，則無有菩薩句誼！譬如，須菩提！怛薩阿竭、阿羅訶、三耶三佛無有內空之足跡也。如是，須菩提！無菩薩句誼也。譬如，須菩提！我所、非我所，苦樂善惡及其所有，自然空者，無有足跡。如是，須菩提！菩薩摩訶薩無有菩薩之句誼也。譬如，須菩提！菩薩摩訶薩行般若波羅蜜，無菩薩句誼！譬如，須菩提！怛薩阿竭無四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法。如是，須菩提！菩薩摩訶薩行般若波羅蜜，如是無有菩薩之句誼也！譬如，須菩提！無為之界，其無為界無有足跡；有為界，有為界無有足跡。如是，須菩提！菩薩摩訶薩行般若波羅蜜亦復如是，無菩薩之句誼也！譬如，須菩提！無所生者無有足跡。
【現代漢語翻譯】 現代漢語譯本 當菩薩修行般若波羅蜜（paramita，意為「到達彼岸」的智慧）時，觀察菩薩的本質，發現其中沒有任何固定的概念或定義。無論是『我』還是『非我』，無論是苦還是樂，無論是善還是惡，所有這些存在的事物本質上都是空性的，而菩薩的修行也沒有任何可以追蹤的痕跡。菩薩摩訶薩（mahasattva，意為「偉大的覺悟者」）修行般若波羅蜜時，無法找到任何關於菩薩的固定概念。 就像幻術師變幻出四念住（satipatthana，四種禪修方法）、四正勤（sammappadhana，四種精進）、四神足（iddhipada，四種神通的基礎）、五根（indriya，五種控制能力）、五力（bala，五種力量）、七覺支（bojjhanga，七種覺悟的因素）、八正道（ariya atthangika magga，八種正確的修行方法）、十力（dasabala，佛陀的十種力量）、四無畏（vesarajjani，佛陀的四種無畏）、四無礙解（patisambhida，四種無礙的智慧）、十八不共佛法（avenika-buddhadhamma，佛陀獨有的十八種特質），這些幻化之物都沒有真實的足跡。須菩提（Subhuti，佛陀的弟子）啊！菩薩摩訶薩修行般若波羅蜜，也沒有任何關於菩薩的固定概念。 就像如來（Tathagata，佛陀的稱號）、阿羅漢（Arhat，已證悟的聖者）、正等覺者（Samyaksambuddha，完全覺悟的佛陀）所顯現的色身形象，也沒有任何真實的足跡。須菩提啊！菩薩摩訶薩修行般若波羅蜜，也沒有任何關於菩薩的固定概念！ 就像須菩提啊！如來、阿羅漢、正等覺者，在內空中也沒有任何足跡。須菩提啊！菩薩的固定概念也是如此不存在。就像須菩提啊！『我』和『非我』，苦和樂，善和惡，以及所有存在的事物，其本質都是空性的，沒有任何真實的足跡。須菩提啊！菩薩摩訶薩也沒有任何關於菩薩的固定概念。 就像須菩提啊！菩薩摩訶薩修行般若波羅蜜，沒有關於菩薩的固定概念！就像須菩提啊！如來沒有四念住、四正勤、四神足、五根、五力、七覺支、八正道、十力、四無畏、四無礙解、十八不共佛法。須菩提啊！菩薩摩訶薩修行般若波羅蜜，也沒有任何關於菩薩的固定概念！ 就像須菩提啊！無為的境界，其無為境界沒有足跡；有為的境界，其有為境界也沒有足跡。須菩提啊！菩薩摩訶薩修行般若波羅蜜也是如此，沒有任何關於菩薩的固定概念！就像須菩提啊！無所生之物，也沒有任何足跡。
【English Translation】 English version When a Bodhisattva practices the Prajnaparamita (the perfection of wisdom), observing the nature of a Bodhisattva, it is found that there are no fixed concepts or definitions. Whether it is 'self' or 'non-self,' whether it is suffering or joy, whether it is good or evil, all these existing things are essentially empty, and the Bodhisattva's practice leaves no traceable marks. When a Bodhisattva Mahasattva (a great being of enlightenment) practices the Prajnaparamita, no fixed concept of a Bodhisattva can be found. It is like an illusionist who conjures up the four foundations of mindfulness (satipatthana), the four right exertions (sammappadhana), the four bases of spiritual power (iddhipada), the five faculties (indriya), the five powers (bala), the seven factors of enlightenment (bojjhanga), the Noble Eightfold Path (ariya atthangika magga), the ten powers (dasabala) of a Buddha, the four confidences (vesarajjani), the four analytical knowledges (patisambhida), and the eighteen unique qualities of a Buddha (avenika-buddhadhamma). These illusions have no real footprints. Subhuti (a disciple of the Buddha), a Bodhisattva Mahasattva practicing the Prajnaparamita also has no fixed concept of a Bodhisattva. Just like the physical form manifested by a Tathagata (a title of the Buddha), an Arhat (an enlightened saint), and a Samyaksambuddha (a fully enlightened Buddha), there are no real footprints. Subhuti, a Bodhisattva Mahasattva practicing the Prajnaparamita also has no fixed concept of a Bodhisattva! Just like, Subhuti, a Tathagata, an Arhat, and a Samyaksambuddha have no footprints in inner emptiness. Subhuti, the fixed concept of a Bodhisattva is also non-existent. Just like, Subhuti, 'self' and 'non-self,' suffering and joy, good and evil, and all existing things, their essence is empty, without any real footprints. Subhuti, a Bodhisattva Mahasattva also has no fixed concept of a Bodhisattva. Just like, Subhuti, a Bodhisattva Mahasattva practicing the Prajnaparamita has no fixed concept of a Bodhisattva! Just like, Subhuti, a Tathagata does not have the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, the ten powers, the four confidences, the four analytical knowledges, and the eighteen unique qualities of a Buddha. Subhuti, a Bodhisattva Mahasattva practicing the Prajnaparamita also has no fixed concept of a Bodhisattva! Just like, Subhuti, the realm of the unconditioned, its unconditioned realm has no footprints; the realm of the conditioned, its conditioned realm has no footprints. Subhuti, a Bodhisattva Mahasattva practicing the Prajnaparamita is also like this, without any fixed concept of a Bodhisattva! Just like, Subhuti, that which is unborn has no footprints.
如是，菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，所滅者無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。亦無有行、無所作者，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，不可得者，無有塵勞、無有瞋恨，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也！譬如，無所起者，不有處所，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，無有諍訟，不為瞋恨，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。」
須菩提白佛言：「何謂無有色而無所起，無有足跡？」
佛言：「色無所起，痛癢思想生死識無所起，則無足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也！譬如，色者無有塵勞、亦無瞋恨，無有足跡；痛癢思想生死識，無有塵勞、亦無瞋恨，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，眼耳鼻舌身意，色聲香味細滑法，諸種、衰、入，本無所趣，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也！譬如，四大、六衰之入，無有塵勞瞋恨，亦無足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，
【現代漢語翻譯】 現代漢語譯本 如此，菩薩摩訶薩（菩薩中的大修行者）行般若波羅蜜（以智慧到達彼岸的修行）也是如此，沒有『菩薩』這個概念的意義。譬如，被滅除的事物沒有足跡。菩薩摩訶薩行般若波羅蜜也是如此，沒有『菩薩』這個概念的意義。也沒有修行、沒有造作者，沒有足跡。菩薩摩訶薩行般若波羅蜜也是如此，沒有『菩薩』這個概念的意義。譬如，不可得的事物，沒有塵勞（煩惱）、沒有瞋恨（憤怒），沒有足跡。菩薩摩訶薩行般若波羅蜜也是如此，沒有『菩薩』這個概念的意義！譬如，無所起的事物，沒有處所，沒有足跡。菩薩摩訶薩行般若波羅蜜也是如此，沒有『菩薩』這個概念的意義。譬如，沒有爭訟，不為瞋恨，沒有足跡。菩薩摩訶薩行般若波羅蜜也是如此，沒有『菩薩』這個概念的意義。」 須菩提（佛陀的弟子）問佛說：『什麼叫做沒有色（物質）而無所起，沒有足跡？』 佛說：『色無所起，痛癢（感受）、思想、生死、識（意識）無所起，就沒有足跡。菩薩摩訶薩行般若波羅蜜也是如此，沒有『菩薩』這個概念的意義！譬如，色沒有塵勞、也沒有瞋恨，沒有足跡；痛癢、思想、生死、識，沒有塵勞、也沒有瞋恨，沒有足跡。菩薩摩訶薩行般若波羅蜜也是如此，沒有『菩薩』這個概念的意義。譬如，眼、耳、鼻、舌、身、意（六根），色、聲、香、味、細滑、法（六塵），諸種、衰、入（六入），本來沒有去處，沒有足跡。菩薩摩訶薩行般若波羅蜜也是如此，沒有『菩薩』這個概念的意義！譬如，四大（地、水、火、風）、六衰之入，沒有塵勞瞋恨，也沒有足跡。菩薩摩訶薩行般若波羅蜜也是如此，沒有『菩薩』這個概念的意義。譬如，
【English Translation】 English version Thus, a Bodhisattva Mahasattva (a great being on the path to enlightenment) practicing Prajna Paramita (the perfection of wisdom) is also like this, there is no meaning in the concept of a 'Bodhisattva'. For example, what is extinguished has no footprints. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no meaning in the concept of a 'Bodhisattva'. There is also no practice, no doer, no footprints. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no meaning in the concept of a 'Bodhisattva'. For example, what is unattainable has no dust of labor (afflictions), no hatred (anger), no footprints. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no meaning in the concept of a 'Bodhisattva'! For example, what has no arising has no place, no footprints. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no meaning in the concept of a 'Bodhisattva'. For example, there is no strife, not for hatred, no footprints. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no meaning in the concept of a 'Bodhisattva'." Subhuti (a disciple of the Buddha) said to the Buddha, 'What is meant by having no form (matter) and no arising, and no footprints?' The Buddha said, 'Form has no arising, feeling, thought, birth and death, and consciousness have no arising, then there are no footprints. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no meaning in the concept of a 'Bodhisattva'! For example, form has no dust of labor, nor hatred, no footprints; feeling, thought, birth and death, and consciousness have no dust of labor, nor hatred, no footprints. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no meaning in the concept of a 'Bodhisattva'. For example, the eye, ear, nose, tongue, body, and mind (the six senses), form, sound, smell, taste, touch, and dharma (the six objects), the various kinds, decay, and entry (the six entrances), originally have no place to go, no footprints. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no meaning in the concept of a 'Bodhisattva'! For example, the four great elements (earth, water, fire, wind), the entry of the six decays, have no dust of labor or hatred, and no footprints. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no meaning in the concept of a 'Bodhisattva'. For example,
四意止、四意斷、四神足、五根、五力、七覺意、八由行，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也！譬如，十種力、四無所畏、四分別辯、十八不共諸佛之法，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，四意止，自然究竟，無有能為致清凈者。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，四意止、四意斷、四神足、五根、五力、七覺、意八由行，自然究竟，無有能為致清凈者。菩薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，十種力、四無所畏、四分別辯、十八不共諸佛之法，自然究竟，無有能為致清凈者。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，身清凈者則無所有，其吾我者虛無有實。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，無知無見則為清凈，無有足跡；用無知無見，虛無無有。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，日之宮殿在於虛空，照于眾冥，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，火起劫燒壞時，天地灰燼，一切萬物悉無遺余，不知足跡之所趣。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭、阿
【現代漢語翻譯】 現代漢語譯本 四念處（四意止，觀察身、受、心、法四方面的修行方法）、四正勤（四意斷，斷除已生惡、未生惡、已生善、未生善的修行方法）、四神足（四種禪定力量）、五根（信、精進、念、定、慧五種修行根本）、五力（信、精進、念、定、慧五種力量）、七覺支（七種覺悟的因素）、八正道（八種正確的修行方法），這些都沒有固定的軌跡可尋。菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（以智慧到達彼岸的修行方法）也是如此，沒有所謂的菩薩的固定概念！譬如，十力（佛的十種力量）、四無所畏（佛的四種無畏懼的特質）、四無礙辯（佛的四種無礙辯才）、十八不共法（佛獨有的十八種特質），這些都沒有固定的軌跡可尋。菩薩摩訶薩修行般若波羅蜜也是如此，沒有所謂的菩薩的固定概念。譬如，四念處自然達到究竟，沒有誰能使之達到清凈。菩薩摩訶薩修行般若波羅蜜也是如此，沒有所謂的菩薩的固定概念。譬如，四念處、四正勤、四神足、五根、五力、七覺支、八正道，自然達到究竟，沒有誰能使之達到清凈。菩薩修行般若波羅蜜也是如此，沒有所謂的菩薩的固定概念。譬如，十力、四無所畏、四無礙辯、十八不共法，自然達到究竟，沒有誰能使之達到清凈。菩薩摩訶薩修行般若波羅蜜也是如此，沒有所謂的菩薩的固定概念。譬如，身體清凈的人，則無所謂所有，其執著于『我』的概念是虛無不實的。菩薩摩訶薩修行般若波羅蜜也是如此，沒有所謂的菩薩的固定概念。譬如，無知無見即為清凈，沒有固定的軌跡；運用無知無見，也是虛無不實的。菩薩摩訶薩修行般若波羅蜜也是如此，沒有所謂的菩薩的固定概念。譬如，太陽的宮殿在虛空中，照耀著黑暗，沒有固定的軌跡。菩薩摩訶薩修行般若波羅蜜也是如此，沒有所謂的菩薩的固定概念。譬如，火災發生時，天地都被燒成灰燼，一切萬物都無遺留，不知道軌跡的去向。菩薩摩訶薩修行般若波羅蜜也是如此，沒有所謂的菩薩的固定概念。譬如，如來（怛薩阿竭，佛的稱號）、阿 English version The four foundations of mindfulness (four intentions to stop, observing the body, feelings, mind, and phenomena), the four right exertions (four intentions to cut off, cutting off evil that has arisen, evil that has not arisen, good that has arisen, and good that has not arisen), the four bases of power (four kinds of meditative power), the five roots (five fundamental practices of faith, diligence, mindfulness, concentration, and wisdom), the five powers (the power of faith, diligence, mindfulness, concentration, and wisdom), the seven factors of enlightenment (seven factors of awakening), and the eightfold path (eight correct practices), these have no fixed traces. A Bodhisattva Mahasattva (a great Bodhisattva) practicing Prajna Paramita (the practice of wisdom to reach the other shore) is also like this, there is no fixed concept of a Bodhisattva! For example, the ten powers (ten powers of a Buddha), the four fearlessnesses (four fearless qualities of a Buddha), the four analytical knowledges (four unobstructed eloquence of a Buddha), and the eighteen unique qualities of a Buddha, these have no fixed traces. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, the four foundations of mindfulness naturally reach ultimate purity, no one can make them reach purity. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, naturally reach ultimate purity, no one can make them reach purity. A Bodhisattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha, naturally reach ultimate purity, no one can make them reach purity. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, a person whose body is pure has nothing, and their attachment to the concept of 'I' is empty and unreal. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, not knowing and not seeing is purity, there are no fixed traces; using not knowing and not seeing is also empty and unreal. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, the palace of the sun is in the void, illuminating the darkness, there are no fixed traces. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, when a fire breaks out and the world is burned to ashes, all things are gone without a trace, and the direction of the traces is unknown. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, Tathagata (Tathagata, an epithet of the Buddha), A
【English Translation】 The four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, have no fixed traces. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva! For example, the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha, have no fixed traces. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, the four foundations of mindfulness naturally reach ultimate purity, no one can make them reach purity. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path, naturally reach ultimate purity, no one can make them reach purity. A Bodhisattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha, naturally reach ultimate purity, no one can make them reach purity. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, a person whose body is pure has nothing, and their attachment to the concept of 'I' is empty and unreal. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, not knowing and not seeing is purity, there are no fixed traces; using not knowing and not seeing is also empty and unreal. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, the palace of the sun is in the void, illuminating the darkness, there are no fixed traces. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, when a fire breaks out and the world is burned to ashes, all things are gone without a trace, and the direction of the traces is unknown. A Bodhisattva Mahasattva practicing Prajna Paramita is also like this, there is no fixed concept of a Bodhisattva. For example, Tathagata, A
羅訶、三耶三佛遵于戒法，無有毀禁。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭、阿羅訶、三耶三佛有三昧定，志無憒亂。菩薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭志妙智慧，無有邪知之足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭而得解脫，無有不脫之足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭度知見慧，無有不度知見慧之足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭之光明，日月光明俱無足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，四大天王、忉利天、焰天、兜率天，所有光明，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，尼摩羅天、波羅尼蜜天及於魔界光明，與怛薩阿竭光明，俱無足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也！譬如，梵天、梵迦夷天、梵具天、梵天、有光天、少光天、無量光天、光陰天、清凈天、少凈天、無量凈天、難及凈天、善見天、所見善天、於是見天、一善天所有光明，如來光明，復無足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。所以者何？
【現代漢語翻譯】 現代漢語譯本 羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者）遵從戒律，沒有違犯禁令。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）修行般若波羅蜜（Prajnaparamita，智慧的完美）也是如此，沒有『菩薩』這個概念的執著。譬如，怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者）有三昧定（Samadhi，禪定），心志沒有散亂。菩薩修行般若波羅蜜也是如此，沒有『菩薩』這個概念的執著。譬如，怛薩阿竭的心志有微妙智慧，沒有邪知邪見的軌跡。菩薩摩訶薩修行般若波羅蜜也是如此，沒有『菩薩』這個概念的執著。譬如，怛薩阿竭獲得解脫，沒有不解脫的軌跡。菩薩摩訶薩修行般若波羅蜜也是如此，沒有『菩薩』這個概念的執著。譬如，怛薩阿竭度脫了知見慧，沒有不度脫知見慧的軌跡。菩薩摩訶薩修行般若波羅蜜也是如此，沒有『菩薩』這個概念的執著。譬如，怛薩阿竭的光明，日月的光明都無法比擬。菩薩摩訶薩修行般若波羅蜜也是如此，沒有『菩薩』這個概念的執著。譬如，四大天王、忉利天（Trayastrimsa，三十三天）、焰天（Yama，夜摩天）、兜率天（Tusita，兜率天），所有這些天界的光明，都無法比擬。菩薩摩訶薩修行般若波羅蜜也是如此，沒有『菩薩』這個概念的執著。譬如，尼摩羅天（Nirmarati，樂變化天）、波羅尼蜜天（Paranirmita-vasavartin，他化自在天）以及魔界的光明，與怛薩阿竭的光明相比，都無法比擬。菩薩摩訶薩修行般若波羅蜜也是如此，沒有『菩薩』這個概念的執著！譬如，梵天、梵迦夷天（Brahma-kayika，梵眾天）、梵具天（Brahma-purohita，梵輔天）、梵天、有光天（Abhasvara，光音天）、少光天（Parittabha，少光天）、無量光天（Apramanabha，無量光天）、光陰天（Abhasvara，光音天）、清凈天（Subhakrtsna，遍凈天）、少凈天（Parittasubha，少凈天）、無量凈天（Apramanasubha，無量凈天）、難及凈天（Subhakrtsna，遍凈天）、善見天（Sudarsana，善見天）、所見善天（Sudarsi，善現天）、於是見天（Akanistha，色究竟天）、一善天所有光明，如來的光明，都無法比擬。菩薩摩訶薩修行般若波羅蜜也是如此，沒有『菩薩』這個概念的執著。這是為什麼呢？
【English Translation】 English version Arhats (Arhat, one who has attained enlightenment) and Samyaksambuddhas (Samyaksambuddha, a fully enlightened Buddha) abide by the precepts, without violating any prohibitions. Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) practicing Prajnaparamita (Prajnaparamita, the perfection of wisdom) are also like this, without attachment to the notion of 'Bodhisattva'. For example, Tathagatas (Tathagata, thus-gone ones), Arhats (Arhat, one who has attained enlightenment), and Samyaksambuddhas (Samyaksambuddha, a fully enlightened Buddha) possess Samadhi (Samadhi, meditative absorption), their minds are not disturbed. Bodhisattvas practicing Prajnaparamita are also like this, without attachment to the notion of 'Bodhisattva'. For example, the minds of Tathagatas possess subtle wisdom, without any trace of wrong views. Bodhisattva-Mahasattvas practicing Prajnaparamita are also like this, without attachment to the notion of 'Bodhisattva'. For example, Tathagatas attain liberation, without any trace of non-liberation. Bodhisattva-Mahasattvas practicing Prajnaparamita are also like this, without attachment to the notion of 'Bodhisattva'. For example, Tathagatas have crossed over the wisdom of knowledge and views, without any trace of not crossing over the wisdom of knowledge and views. Bodhisattva-Mahasattvas practicing Prajnaparamita are also like this, without attachment to the notion of 'Bodhisattva'. For example, the light of Tathagatas is such that the light of the sun and moon cannot compare. Bodhisattva-Mahasattvas practicing Prajnaparamita are also like this, without attachment to the notion of 'Bodhisattva'. For example, the light of the Four Great Heavenly Kings, Trayastrimsa (Trayastrimsa, the Thirty-three Heavens), Yama (Yama, the Yama Heaven), and Tusita (Tusita, the Tusita Heaven), all these heavenly realms' light cannot compare. Bodhisattva-Mahasattvas practicing Prajnaparamita are also like this, without attachment to the notion of 'Bodhisattva'. For example, the light of Nirmarati (Nirmarati, the Heaven of Delight in Transformation), Paranirmita-vasavartin (Paranirmita-vasavartin, the Heaven of Control over the Transformations of Others), and the realm of Mara, compared to the light of Tathagatas, cannot compare. Bodhisattva-Mahasattvas practicing Prajnaparamita are also like this, without attachment to the notion of 'Bodhisattva'! For example, the light of Brahma, Brahma-kayika (Brahma-kayika, the Brahma Assembly Heaven), Brahma-purohita (Brahma-purohita, the Brahma Ministers Heaven), Brahma, Abhasvara (Abhasvara, the Heaven of Light), Parittabha (Parittabha, the Heaven of Limited Light), Apramanabha (Apramanabha, the Heaven of Immeasurable Light), Abhasvara (Abhasvara, the Heaven of Light), Subhakrtsna (Subhakrtsna, the Heaven of Universal Purity), Parittasubha (Parittasubha, the Heaven of Limited Purity), Apramanasubha (Apramanasubha, the Heaven of Immeasurable Purity), Subhakrtsna (Subhakrtsna, the Heaven of Universal Purity), Sudarsana (Sudarsana, the Heaven of Good Vision), Sudarsi (Sudarsi, the Heaven of Clear Vision), Akanistha (Akanistha, the Heaven of the Ultimate Form), and the light of the One Good Heaven, the light of the Tathagatas cannot compare. Bodhisattva-Mahasattvas practicing Prajnaparamita are also like this, without attachment to the notion of 'Bodhisattva'. Why is this so?
須菩提！其為道心及菩薩者，其為菩薩之句誼號。於一切法無順不順、無應不應、無有不有、無色、不見亦無所取，則為一相謂無有相。菩薩摩訶薩於一切法而無所著學，當作是學。菩薩摩訶薩於一切法不當覺知一切法誼！」
須菩提白佛言：「唯，天中天！何謂一切法？何謂菩薩摩訶薩於一切法而無所著而當學者？云何菩薩摩訶薩不當覺了于諸法義？」
佛告須菩提：「所謂一切法者，謂諸善事若不善事，所可分別，世間事、度世事，所有諸漏、無有諸漏，有為、無為，其有怨敵、無有怨敵。是謂，須菩提！為一切法。菩薩摩訶薩於是諸法不當有著，因當學矣。是為菩薩摩訶薩解一切法而無覺知！」
須菩提白佛言：「唯，天中天！何所善法在世間者乎？」
佛告須菩提：「其善法者處於世間，謂孝順父母、奉事沙門梵志、尊敬長老、佈施功德、遵修經戒、勸念功德、有所修治、善權方便，世間所行十善之本。所謂定想、腐敗之想、梨穢之想、爛壞之想、啖食之想、憒亂之想、無住之想、燒炙之想，而作此觀。四禪、四等、四無色定，唸佛、念法及聖眾、念于禁戒、念于佈施、念于天上、念于寂然安般守意，志在于身念老、病、死，是謂，須菩提！世間善法。何謂世間不善之法？殺生、盜
【現代漢語翻譯】 現代漢語譯本：須菩提！那些發道心和成為菩薩的人，他們被稱為菩薩，這只是一個名稱。對於一切法，不執著于順或不順，不執著于應或不應，不執著于有或無，不執著於色，不執著于見，也不執著于任何所取，這就稱為一相，即無相。菩薩摩訶薩對於一切法不應有所執著地學習，應當這樣學習。菩薩摩訶薩不應當覺知一切法的意義！ 須菩提問佛說：『世尊！什麼是一切法？菩薩摩訶薩如何才能在一切法中不執著地學習？菩薩摩訶薩又如何不應當覺知諸法的意義？』 佛告訴須菩提：『所謂一切法，是指各種善事或不善事，可以分別的世間事和出世間事，所有有漏和無漏，有為和無為，有怨敵和無怨敵。須菩提，這就是一切法。菩薩摩訶薩對於這些法不應當有所執著，因此應當學習。這就是菩薩摩訶薩理解一切法而不覺知！』 須菩提問佛說：『世尊！世間有哪些善法呢？』 佛告訴須菩提：『那些在世間的善法，是指孝順父母、供養沙門（出家修行者）和梵志（婆羅門教修行者）、尊敬長者、佈施功德、遵守經戒、勸人行善、有所修治、善巧方便，以及世間所行的十善之本。還有定想、腐敗之想、梨穢之想、爛壞之想、啖食之想、憒亂之想、無住之想、燒炙之想，並作如此觀想。四禪、四等、四無色定，唸佛、念法及聖眾、念于禁戒、念于佈施、念于天上、念于寂然安般守意，專注于身念老、病、死，須菩提，這就是世間的善法。什麼是世間不善之法呢？殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見，這些都是世間不善之法。』
【English Translation】 English version: Subhuti! Those who have generated the mind for enlightenment and are Bodhisattvas, their designation as Bodhisattvas is merely a term. Regarding all dharmas, not clinging to what is agreeable or disagreeable, not clinging to what is appropriate or inappropriate, not clinging to existence or non-existence, not clinging to form, not clinging to seeing, nor clinging to anything that is grasped, this is called one mark, which is no mark. Bodhisattva Mahasattvas should not learn with attachment to all dharmas; they should learn in this way. Bodhisattva Mahasattvas should not be aware of the meaning of all dharmas! Subhuti asked the Buddha, 'World Honored One! What are all dharmas? How should Bodhisattva Mahasattvas learn without attachment to all dharmas? And how should Bodhisattva Mahasattvas not be aware of the meaning of all dharmas?' The Buddha told Subhuti, 'What is meant by all dharmas refers to various good deeds or bad deeds, the worldly affairs and the transcendental affairs that can be distinguished, all that is with outflows and without outflows, conditioned and unconditioned, with enemies and without enemies. This, Subhuti, is what is meant by all dharmas. Bodhisattva Mahasattvas should not have attachment to these dharmas, and therefore should learn. This is how Bodhisattva Mahasattvas understand all dharmas without being aware of them!' Subhuti asked the Buddha, 'World Honored One! What are the good dharmas in the world?' The Buddha told Subhuti, 'Those good dharmas that are in the world refer to filial piety towards parents, offering to Sramanas (ascetics) and Brahmanas (Brahmin ascetics), respecting elders, giving alms, observing precepts, encouraging others to do good, engaging in cultivation, skillful means, and the ten roots of good that are practiced in the world. Also, the contemplation of stability, the contemplation of decay, the contemplation of impurity, the contemplation of putrefaction, the contemplation of being eaten, the contemplation of confusion, the contemplation of non-abiding, the contemplation of burning, and contemplating in this way. The four dhyanas, the four immeasurables, the four formless attainments, mindfulness of the Buddha, mindfulness of the Dharma and the Sangha, mindfulness of precepts, mindfulness of giving, mindfulness of the heavens, mindfulness of peaceful mindfulness of breathing, focusing on the body and contemplating old age, sickness, and death, this, Subhuti, is what is meant by good dharmas in the world. What are the bad dharmas in the world? Killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views, these are the bad dharmas in the world.'
竊、邪淫、妄言、兩舌、惡口、綺語、貪嫉、邪見，十惡之事，是謂世間不善之法。何謂不分別法？不能分別身之所行，不能分別口之所言，不能分別心之所念，不能分別四大之本，不能分別五根之原所，不能分別六衰所在，不能分別色陰之事諸種諸入，不能分別善惡所歸，是謂不分別法。彼謂世間之法：五陰之事及十二入、十八諸種、十善之事；四禪、四等心、四無色定，是謂世間善法之事。彼則何謂度世之法？四意止、四意斷、四神足、五根、五力、七覺意、八由行，及三脫門——空、無想、無愿——無他特異。及差別者，謂根、異根及諸別根所念所行三昧，無念所行志趣三昧，無念無行三昧，以慧解脫其心安詳，所念隨順八解脫門。何等為八？見諸色色，是為第一脫門。內無色想而外見色，雖處於空而不解脫，則不能越一切諸想，是為第二脫門。得於眾想在於根本，無有若干眾多之念，是為第三脫門。行於無量虛空，虛空成就，是為第四脫門。悉得越度一切虛空，虛空之智在於無量識慧之行而為成就，是為第五脫門。皆得越度無量慧智之天，而處無有不量，無量之慧成就成行，是為第六脫門。而悉越度一切，不用無量之慧，在於有想成就之行，是為第七脫門。而悉越度一切有想無想，悉蠲諸想安寂然行，是為第
八脫門。而不復禪，亦不學定，漸漸進前入於三昧。何謂漸前入三昧乎？寂然于欲，蠲除眾惡不善之法，有想有行寂寞得安，行第一禪。除于想念，無想無念，其內安詳寂然得安，行第二禪。常行安隱無有瑕，所造立行不違聖賢而歡喜安，行第三禪。斷苦除安前所曾更，意安意患諸可不可悉以滅盡，無苦無安其志寂然志於清凈，行第四禪。應時悉度一切色想，除所集眾想之念，無復若干諸想之思，在於無量虛空之慧具足之行。悉度一切諸虛空之慧，在於無量識慧具足之行。悉度一切無量識慧之行，在於無有無量不用慧具足之行。悉度一切無量不用慧已，在於有想無想無量之處具足之行，悉度一切有想無想無量行已，已蠲諸想成寂滅行，度於我所、非我所，無苦、無樂，一切所更，苦、習、盡、道，四意止、四意斷、四神足、五根、五力、七覺意、八由行，至無所有、自然之空。怛薩阿竭十力、四無所畏、四分別辯、十八不共諸佛之法。何謂為法諸漏未盡？五陰諸事、十二諸入、十八諸種、十二因緣，四禪、四等心、四無色定，是謂諸漏不盡法。何謂無漏之法？謂四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，是謂無漏之法。何謂有為之法？欲界、色界、無
【現代漢語翻譯】 現代漢語譯本：八解脫門（八種解脫的修行方法）。不再修習禪定，也不學習禪定，而是逐漸前進，進入三昧（專注的境界）。什麼叫做漸次進入三昧呢？在慾望中寂靜下來，去除所有邪惡和不善的法，有念頭和行為時，在寂靜中獲得安寧，這是修行第一禪。去除念頭，沒有念頭和想法，內心安詳寂靜，獲得安寧，這是修行第二禪。常常安穩地修行，沒有瑕疵，所建立的行為不違背聖賢的教誨，並感到歡喜安樂，這是修行第三禪。斷除痛苦，去除安樂，之前所經歷的，無論是意念上的安樂還是憂患，所有可接受和不可接受的都完全滅盡，沒有痛苦也沒有安樂，心志寂靜，專注于清凈，這是修行第四禪。當下完全超越一切色想（對物質的感知），去除所有聚集的念頭，不再有各種各樣的想法，處於無量虛空的智慧中，圓滿修行。完全超越一切虛空的智慧，處於無量識的智慧中，圓滿修行。完全超越一切無量識的智慧，處於無所有無量的智慧中，圓滿修行。完全超越一切無所有無量的智慧后，處於有想無想無量之處，圓滿修行。完全超越一切有想無想無量的修行后，已經去除所有念頭，成就寂滅的修行，超越我所和非我所，沒有痛苦，沒有快樂，所有經歷的，苦、集、滅、道（四聖諦），四念處、四正勤、四神足、五根、五力、七覺支、八正道，達到無所有、自然的空性。如來十力、四無畏、四無礙辯、十八不共佛法。什麼叫做有漏法（尚未解脫的法）？五蘊（色、受、想、行、識）、十二入（眼、耳、鼻、舌、身、意及其對應的六塵）、十八界（六根、六塵、六識）、十二因緣，四禪、四無量心（慈、悲、喜、舍）、四無色定，這些叫做有漏法。什麼叫做無漏法（已經解脫的法）？四念處、四正勤、四神足、五根、五力、七覺支、八正道，十力、四無畏、四無礙辯、十八不共佛法，這些叫做無漏法。什麼叫做有為法（因緣和合而生的法）？欲界、色界、無色界。 English version: The eight doors of liberation (eight methods of practicing liberation). Without further practicing meditation, nor learning meditation, but gradually advancing, entering into samadhi (a state of concentration). What is called gradually entering samadhi? Being silent in desires, eliminating all evil and unwholesome dharmas, when there are thoughts and actions, obtaining peace in silence, this is practicing the first dhyana. Eliminating thoughts, having no thoughts or ideas, the inner self is peaceful and silent, obtaining peace, this is practicing the second dhyana. Constantly practicing peacefully, without flaws, the established actions do not violate the teachings of the sages, and feeling joy and peace, this is practicing the third dhyana. Cutting off suffering, eliminating peace, what was previously experienced, whether it is mental peace or worry, all that is acceptable and unacceptable is completely extinguished, there is neither suffering nor peace, the will is silent, focused on purity, this is practicing the fourth dhyana. Instantly completely transcending all perceptions of form (perception of matter), eliminating all gathered thoughts, no longer having various kinds of ideas, being in the wisdom of infinite emptiness, completing the practice. Completely transcending all wisdom of emptiness, being in the wisdom of infinite consciousness, completing the practice. Completely transcending all wisdom of infinite consciousness, being in the wisdom of infinite nothingness, completing the practice. After completely transcending all wisdom of infinite nothingness, being in the place of infinite neither perception nor non-perception, completing the practice. After completely transcending all practice of infinite neither perception nor non-perception, having already eliminated all thoughts, accomplishing the practice of extinction, transcending self and non-self, without suffering, without joy, all that is experienced, suffering, arising, cessation, path (the Four Noble Truths), the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold path, reaching nothingness, the natural emptiness. The ten powers of the Tathagata, the four fearlessnesses, the four analytical knowledges, the eighteen unique qualities of the Buddhas. What are called defiled dharmas (dharmas that have not yet been liberated)? The five aggregates (form, feeling, perception, mental formations, consciousness), the twelve entrances (eye, ear, nose, tongue, body, mind and their corresponding six objects), the eighteen realms (six sense organs, six sense objects, six consciousnesses), the twelve links of dependent origination, the four dhyanas, the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions, these are called defiled dharmas. What are called undefiled dharmas (dharmas that have already been liberated)? The four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold path, the ten powers, the four fearlessnesses, the four analytical knowledges, the eighteen unique qualities of the Buddhas, these are called undefiled dharmas. What are called conditioned dharmas (dharmas that arise from causes and conditions)? The desire realm, the form realm, the formless realm.
【English Translation】 The eight doors of liberation. Without further practicing meditation, nor learning meditation, but gradually advancing, entering into samadhi. What is called gradually entering samadhi? Being silent in desires, eliminating all evil and unwholesome dharmas, with thoughts and actions, obtaining peace in silence, practicing the first dhyana. Eliminating thoughts, having no thoughts or ideas, the inner self is peaceful and silent, obtaining peace, practicing the second dhyana. Constantly practicing peacefully, without flaws, the established actions do not violate the teachings of the sages, and feeling joy and peace, practicing the third dhyana. Cutting off suffering, eliminating peace, what was previously experienced, whether it is mental peace or worry, all that is acceptable and unacceptable is completely extinguished, there is neither suffering nor peace, the will is silent, focused on purity, practicing the fourth dhyana. Instantly completely transcending all perceptions of form, eliminating all gathered thoughts, no longer having various kinds of ideas, being in the wisdom of infinite emptiness, completing the practice. Completely transcending all wisdom of emptiness, being in the wisdom of infinite consciousness, completing the practice. Completely transcending all wisdom of infinite consciousness, being in the wisdom of infinite nothingness, completing the practice. After completely transcending all wisdom of infinite nothingness, being in the place of infinite neither perception nor non-perception, completing the practice. After completely transcending all practice of infinite neither perception nor non-perception, having already eliminated all thoughts, accomplishing the practice of extinction, transcending self and non-self, without suffering, without joy, all that is experienced, suffering, arising, cessation, path, the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold path, reaching nothingness, the natural emptiness. The ten powers of the Tathagata, the four fearlessnesses, the four analytical knowledges, the eighteen unique qualities of the Buddhas. What are called defiled dharmas? The five aggregates, the twelve entrances, the eighteen realms, the twelve links of dependent origination, the four dhyanas, the four immeasurables, the four formless absorptions, these are called defiled dharmas. What are called undefiled dharmas? The four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold path, the ten powers, the four fearlessnesses, the four analytical knowledges, the eighteen unique qualities of the Buddhas, these are called undefiled dharmas. What are called conditioned dharmas? The desire realm, the form realm, the formless realm.
色界，及其餘事不能分別，不盡其原諸法之本。此復何謂？四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，是謂有為之法。何謂無為之法？其法不起不滅，亦無所作、亦無所住，無有異義，淫、怒、癡盡，則為無本。其無本者則無異法，其於法界于寂然，其審本際，是謂無為之法。何謂怨敵之法？四禪、四等心、四無色定，是謂怨敵之法。何謂無怨敵法？四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，是謂無怨敵法。彼時菩薩於己身想空無所著之法，了無所著而不可動，於一切法所向法門而無有二，悉不覺了一切諸法，由不動搖。」
須菩提白佛言：「云何，天中天！何因名菩薩為摩訶薩乎？何故正號摩訶薩？」
佛告須菩提：「摩訶薩者，除諸積聚得至究竟，而為最尊有所成就，以故名曰摩訶薩。」
須菩提白佛言：「唯，天中天！所謂摩訶薩者，離於積聚而得究竟。其于菩薩摩訶薩而為最尊有所成就？」
佛告須菩提：「摩訶薩者，諸所積聚為種姓者，八等之人：須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、初發意菩薩、至阿惟越致地住者。其摩訶薩者，於是積
【現代漢語翻譯】 現代漢語譯本：以及其餘的事不能分辨，不能窮盡諸法根本的來源。這又是什麼意思呢？四意止（四念處）、四意斷（四正勤）、四神足（四如意足）、五根、五力、七覺意（七菩提分）、八由行（八正道），十種力、四無所畏、四分別辯、十八不共諸佛之法，這些叫做有為法。什麼叫做無為法呢？那種法不生不滅，也沒有造作，也沒有住處，沒有不同的意義，淫慾、嗔怒、愚癡都滅盡了，就成為無本。那無本的就沒有不同的法，它在法界中寂靜無為，審察其根本的邊際，這就叫做無為法。什麼叫做怨敵之法呢？四禪、四等心（四無量心）、四無色定，這些叫做怨敵之法。什麼叫做無怨敵法呢？四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，這些叫做無怨敵法。那時菩薩對於自身觀想空無所著的法，了知無所執著而不可動搖，對於一切法所趨向的法門而沒有二元對立，完全不覺知一切諸法，因為不動搖的緣故。 須菩提對佛說：『世尊！為什麼稱菩薩為摩訶薩（大菩薩）呢？為什麼正式稱為摩訶薩？』 佛告訴須菩提：『摩訶薩，是說他已經除去了各種積聚，達到了究竟的境界，成為最尊貴、有所成就的人，因此稱為摩訶薩。』 須菩提對佛說：『世尊！所謂摩訶薩，是說他已經脫離了積聚而達到究竟。那麼，對於菩薩摩訶薩來說，什麼是最尊貴、有所成就的呢？』 佛告訴須菩提：『摩訶薩，是指那些積聚了功德，成為種姓的人，包括八種人：須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺）、初發心菩薩、以及住于阿惟越致地（不退轉地）的菩薩。這些摩訶薩，在這些積聚中，
【English Translation】 English version: and the rest of the matters cannot be distinguished, nor can the origin of all dharmas be exhausted. What does this mean? The four foundations of mindfulness (four mindfulnesses), the four right exertions (four right efforts), the four bases of spiritual power (four bases of psychic power), the five roots, the five powers, the seven factors of enlightenment (seven limbs of enlightenment), the eightfold path, the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddhas, these are called conditioned dharmas. What are unconditioned dharmas? Those dharmas that neither arise nor cease, that have no action, no dwelling, and no different meanings; when lust, anger, and delusion are extinguished, they become without origin. That which is without origin has no different dharmas; it is in the realm of dharmas in stillness, examining its fundamental boundary, this is called unconditioned dharma. What are the dharmas of enemies? The four dhyanas (four meditations), the four immeasurables (four boundless states of mind), and the four formless absorptions, these are called the dharmas of enemies. What are the dharmas without enemies? The four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five roots, the five powers, the seven factors of enlightenment, the eightfold path, the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of the Buddhas, these are called the dharmas without enemies. At that time, the Bodhisattva contemplates the emptiness of his own body, a dharma without attachment, understanding that there is no attachment and cannot be moved, towards all dharmas and the gateways of dharmas, there is no duality, completely unaware of all dharmas, because of being unmoving. Subhuti said to the Buddha, 'World Honored One! Why is a Bodhisattva called a Mahasattva (Great Bodhisattva)? Why is he formally called a Mahasattva?' The Buddha told Subhuti, 'A Mahasattva is one who has eliminated all accumulations, has reached the ultimate state, and has become the most honored and accomplished one, therefore he is called a Mahasattva.' Subhuti said to the Buddha, 'World Honored One! The so-called Mahasattva is one who has departed from accumulations and has attained the ultimate. Then, for a Bodhisattva Mahasattva, what is the most honored and accomplished?' The Buddha told Subhuti, 'A Mahasattva refers to those who have accumulated merits and become of a noble lineage, including eight types of people: Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), the Bodhisattva who has just generated the aspiration for enlightenment, and the Bodhisattva who dwells in the Avinivartaniya stage (non-retrogressing stage). These Mahasattvas, in these accumulations,
聚究竟之中為菩薩行，于中最尊有所成就。菩薩摩訶薩游處其中，心如金剛有所興發。其摩訶薩于諸積聚究竟之中而為最尊有所成就，是則名曰為摩訶薩！」
須菩提白佛言：「唯，天中天！何謂心如金剛？」
世尊告須菩提：「菩薩摩訶薩發心如是，在於生死無有限量，被僧那鎧，一切所有舍而不捨，吾當等心於此一切眾生之類，發平等志：『一切眾生，當以三乘而般泥曰；滅度一切眾生類已，亦無有人般泥曰者。吾當覺了一切諸法而無所起，而當親近薩蕓若慧！心常存在六波羅蜜行，悉當普學在所歸慧，學當具足，當分別覺一乘之法。又當曉了不可計從所入音聲。』學此諸法，是為菩薩摩訶薩發金剛心。菩薩摩訶薩所住之處而得究竟，而為最尊有所成就。彼無顛倒、亦無所得。
「複次，須菩提！菩薩發心如是：『其有眾生，在於地獄、餓鬼、畜生，勤苦毒痛考掠之處，吾為此類忍勤苦患，令得安隱。』彼菩薩摩訶薩當發此心：『吾身為一一人故，在於地獄受勤苦痛考掠之毒，百千億垓諸劫之數不以為劇，當令彼人至於無餘泥洹之界而得滅度。以是方便，一一人故眾生之類，更若干苦終不休息，各令人人至於無餘泥洹之界而得滅度。然後吾身能為他故殖眾德本，于億千劫，逮得阿耨多羅三耶三
【現代漢語翻譯】 現代漢語譯本 在聚集的究竟之處修行菩薩道，在其中最為尊貴並有所成就。菩薩摩訶薩（菩薩中的大菩薩）遊行於此，心如金剛般堅定，有所作為。這位摩訶薩在一切聚集的究竟之處，成為最尊貴並有所成就者，這就稱為摩訶薩！' 須菩提（佛陀的十大弟子之一，以解空第一著稱）問佛說：'世尊，什麼是心如金剛？' 世尊告訴須菩提：'菩薩摩訶薩發心是這樣的，在生死輪迴中沒有恐懼，披上僧那鎧（比喻精進的修行），捨棄一切而不執著，我應當以平等心對待一切眾生，發平等誓願：『一切眾生，都應當以三乘（聲聞乘、緣覺乘、菩薩乘）而入涅槃；度脫一切眾生之後，也沒有一個眾生被度脫。我應當覺悟一切諸法而無所執著，並應當親近薩蕓若慧（一切智的智慧）！心常存在於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的修行中，普遍學習一切所歸向的智慧，學習應當圓滿，應當分別覺悟一乘（唯一佛乘）之法。又應當明瞭不可計數、從所入音聲。』學習這些法，這就是菩薩摩訶薩發金剛心。菩薩摩訶薩所住之處而得究竟，成為最尊貴並有所成就者。他沒有顛倒妄想，也沒有任何所得。 『再者，須菩提！菩薩發心是這樣的：『如果有眾生，在地獄、餓鬼、畜生道中，遭受勤苦毒痛的拷打折磨，我爲了這些眾生忍受勤苦患難，使他們得到安穩。』這位菩薩摩訶薩應當發這樣的心：『我爲了每一個眾生，在地獄中承受勤苦痛楚的拷打折磨，即使經歷百千億垓（極大的數量單位）劫的時間也不覺得苦，應當使他們到達無餘涅槃的境界而得解脫。』用這種方便，爲了每一個眾生，經歷各種苦難永不休息，使他們都到達無餘涅槃的境界而得解脫。然後我才能爲了他人而種下各種德本，在億千劫之後，證得阿耨多羅三藐三菩提（無上正等正覺）。'
【English Translation】 English version In the ultimate gathering, the Bodhisattva practices, and within it, they are most honored and achieve something. The Bodhisattva Mahasattva (a great Bodhisattva) dwells within this, their mind as firm as a diamond, and they are motivated. This Mahasattva, in the ultimate gathering of all, becomes the most honored and achieves something, and this is called a Mahasattva!' Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness) asked the Buddha, 'World Honored One, what is meant by a mind like a diamond?' The World Honored One told Subhuti, 'The Bodhisattva Mahasattva's aspiration is like this: in the cycle of birth and death, they have no fear, they put on the armor of Samgha (symbolizing diligent practice), they give up everything without attachment, and they should treat all beings with an equal mind, making an equal vow: 'All beings should enter Nirvana through the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle); after liberating all beings, there is not a single being that has been liberated. I should awaken to all dharmas without attachment, and I should draw near to Sarvajna wisdom (the wisdom of omniscience)! The mind should always be present in the practice of the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), universally learning all the wisdom to which one returns, learning should be complete, and one should separately awaken to the Dharma of the One Vehicle (the only Buddha Vehicle). One should also understand the countless sounds that enter the ears.' Learning these dharmas, this is the Bodhisattva Mahasattva developing a diamond mind. The place where the Bodhisattva Mahasattva dwells is ultimate, and they become the most honored and achieve something. They have no inverted views, nor do they have any attainment. 'Furthermore, Subhuti! The Bodhisattva's aspiration is like this: 'If there are beings in hell, hungry ghost realms, or animal realms, suffering from the torment of diligent pain, I will endure the suffering for these beings, so that they may find peace.' This Bodhisattva Mahasattva should make this aspiration: 'For the sake of each and every being, I will endure the torment of diligent pain in hell, even for hundreds of thousands of billions of kalpas (an extremely long period of time), and not feel it as suffering, and I should lead them to the realm of Nirvana without remainder, so that they may be liberated.' Using this method, for the sake of each and every being, enduring various sufferings without rest, leading them all to the realm of Nirvana without remainder, so that they may be liberated. Then I can plant the roots of virtue for the sake of others, and after billions of kalpas, attain Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment).'
菩阿惟三佛。』是為，須菩提！菩薩摩訶薩發金剛心。其摩訶薩所住之處，于諸積聚而得究竟，而為最尊有所成就。
「複次，須菩提！菩薩摩訶薩常當修建微妙之心，當以此心令諸眾生得至尊處。彼菩薩摩訶薩所謂微妙心者，從初發意，未曾起生淫慾之心、亦復不起瞋恚之心、亦復不生愚癡之心，心無所起，不發聲聞、辟支佛心。是為，須菩提！菩薩摩訶薩修建微妙之心，令諸眾生而為最尊有所成就，亦無所念。
「複次，須菩提！菩薩摩訶薩常當建心令不動搖。彼菩薩摩訶薩心不動已，所思惟薩蕓若心亦不念，是為菩薩摩訶薩心不動搖。
「複次，須菩提！菩薩摩訶薩志在一切眾生之類，欲令獲安。菩薩摩訶薩于眾生建立安已，欲諸群萌不捨三乘，亦無所念，無所輕慢。是為，須菩提！菩薩摩訶薩建立安心於諸眾生。是為須菩提菩薩摩訶薩行般若波羅蜜，令諸眾生至於最尊有所成就。
「複次，須菩提！菩薩摩訶薩當愛於法喜、法樂、法精進為行。彼何謂愛法？若於諸法而無所畏、無所破壞，是謂愛法。何謂喜法？志樂經典，不離所樂，是謂喜法。彼何謂樂法？思惟於法多，所分別而令廣聞，是謂樂法。是為，須菩提！菩薩摩訶薩行般若波羅蜜，謂摩訶薩于諸積聚而為究竟，而為最尊有
【現代漢語翻譯】 現代漢語譯本：『菩阿惟三佛（菩薩的最高境界）。』須菩提！這就是菩薩摩訶薩（偉大的菩薩）發金剛心（堅定不移的決心）的體現。這位摩訶薩所居住的地方，在一切積聚中都能達到究竟，成為最尊貴、有所成就的地方。 『再者，須菩提！菩薩摩訶薩應當常常修習微妙之心，用這種心使一切眾生達到尊貴的境界。這位菩薩摩訶薩所說的微妙心，是從最初發心時，就從未生起淫慾之心，也從未生起嗔恚之心，也從未生起愚癡之心，心中沒有任何雜念，不發聲聞（小乘修行者）、辟支佛（獨覺者）之心。這就是須菩提！菩薩摩訶薩修習微妙之心，使一切眾生達到最尊貴、有所成就的境界，心中也無所執念。 『再者，須菩提！菩薩摩訶薩應當常常建立不動搖的心。這位菩薩摩訶薩心不動搖之後，所思惟的薩蕓若（一切智）之心也不執著，這就是菩薩摩訶薩心不動搖。 『再者，須菩提！菩薩摩訶薩的志向在於一切眾生，希望他們獲得安樂。菩薩摩訶薩在眾生中建立安樂之後，希望一切眾生不捨棄三乘（聲聞乘、緣覺乘、菩薩乘），心中也無所執念，無所輕慢。這就是須菩提！菩薩摩訶薩在一切眾生中建立安心。這就是須菩提，菩薩摩訶薩行般若波羅蜜（以智慧到達彼岸），使一切眾生達到最尊貴、有所成就的境界。 『再者，須菩提！菩薩摩訶薩應當喜愛法喜、法樂、法精進作為修行。什麼是喜愛法？如果對於一切法都無所畏懼、無所破壞，這就是喜愛法。什麼是喜法？志向在於喜愛經典，不離開所喜愛的內容，這就是喜法。什麼是樂法？思考法義，多加分別，使其廣為人知，這就是樂法。這就是須菩提！菩薩摩訶薩行般若波羅蜜，這位摩訶薩在一切積聚中都能達到究竟，成為最尊貴、有所成就的境界。
【English Translation】 English version: 『Bodhi Avaisambuddha (the highest state of a Bodhisattva).』 This, Subhuti, is how a Bodhisattva Mahasattva (a great Bodhisattva) generates the Vajra heart (an unshakeable resolve). The place where this Mahasattva dwells, in all accumulations, reaches the ultimate, becoming the most honored and accomplished place. 『Furthermore, Subhuti, a Bodhisattva Mahasattva should always cultivate a subtle mind, using this mind to lead all sentient beings to a state of honor. This subtle mind of the Bodhisattva Mahasattva, from the initial aspiration, has never given rise to lustful thoughts, nor has it given rise to anger, nor has it given rise to ignorance. The mind is without any defilements, and does not generate the mind of a Sravaka (a Hinayana practitioner) or a Pratyekabuddha (a solitary Buddha). This, Subhuti, is how a Bodhisattva Mahasattva cultivates a subtle mind, leading all sentient beings to the most honored and accomplished state, without any attachments in the mind. 『Furthermore, Subhuti, a Bodhisattva Mahasattva should always establish a mind that is unshakeable. Once this Bodhisattva Mahasattva』s mind is unshakeable, the mind that contemplates Sarvajna (omniscience) is also without attachment. This is how a Bodhisattva Mahasattva』s mind is unshakeable. 『Furthermore, Subhuti, a Bodhisattva Mahasattva』s aspiration is for all sentient beings, wishing them to attain peace and happiness. After establishing peace and happiness among sentient beings, the Bodhisattva Mahasattva wishes that all beings do not abandon the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), without any attachments in the mind, and without any contempt. This, Subhuti, is how a Bodhisattva Mahasattva establishes peace of mind among all sentient beings. This, Subhuti, is how a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom), leading all sentient beings to the most honored and accomplished state. 『Furthermore, Subhuti, a Bodhisattva Mahasattva should love the joy of Dharma, the bliss of Dharma, and the diligence of Dharma as their practice. What is loving the Dharma? If one has no fear of any Dharma and does not destroy any Dharma, this is loving the Dharma. What is the joy of Dharma? Aspiring to love the scriptures, not departing from what is loved, this is the joy of Dharma. What is the bliss of Dharma? Contemplating the meaning of Dharma, making distinctions, and spreading it widely, this is the bliss of Dharma. This, Subhuti, is how a Bodhisattva Mahasattva practices Prajnaparamita. This Mahasattva, in all accumulations, reaches the ultimate, becoming the most honored and accomplished state.』
所成就，無有顛倒亦無所得。
「複次，須菩提！菩薩摩訶薩行般若波羅蜜，住于內空，住于外空，住內外空亦無內外，至無所有，自然之空。謂摩訶薩于諸積聚而得究竟，而為最尊有所成就，無所顛倒亦無所得。
「複次，須菩提！菩薩摩訶薩行般若波羅蜜，住四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法。住於此法，謂摩訶薩于諸積聚逮得究竟，而為最尊而所成就，不為顛倒亦無所得。
「複次，須菩提！菩薩摩訶薩建立住金剛三昧，越度過於無量空慧、無量識慧、無量不用慧、無量有想無想，至於虛空無為，無色、戒、定、慧、解脫知見品三昧之定，住度三昧。謂摩訶薩于諸積聚逮得究竟，而為最尊有所成就，不在顛倒。」
佛言：「須菩提！菩薩摩訶薩住於法已，在於積聚逮得究竟，而為最尊所成就故，謂摩訶薩為摩訶薩！」◎
◎摩訶般若波羅蜜等無等品第十二
爾時，賢者舍利弗白佛：「唯，天中天！我為堪任講摩訶薩義乎？所因謂何為摩訶薩者？」
世尊告言：「應講之耳。」
舍利弗言：「棄損一切所見，吾我見、人壽命見，凡夫之事，有志含血有作無作、常見無見、陰見、種見、諸
【現代漢語翻譯】 現代漢語譯本：所成就的境界，沒有顛倒，也沒有任何所得。
「再者，須菩提！菩薩摩訶薩修行般若波羅蜜時，安住于內空，安住于外空，安住于內外空，也沒有內外之分，達到無所有的境界，自然而然地空寂。也就是說，摩訶薩對於一切積聚（skandha，五蘊）達到究竟，成為最尊貴的，有所成就，沒有顛倒，也沒有任何所得。
「再者，須菩提！菩薩摩訶薩修行般若波羅蜜時，安住於四意止（catvāri smṛtyupasthānāni，四念住）、四意斷（catvāri prahāṇāni，四正斷）、四神足（catvāra ṛddhipādāḥ，四神足）、五根（pañcendriyāṇi，五根）、五力（pañca balāni，五力）、七覺意（sapta bodhyaṅgāni，七菩提分）、八由行（aṣṭāṅgamārga，八正道），十種力（daśa balāni，十力）、四無所畏（catvāri vaiśāradyāni，四無畏）、四分別辯（catasraḥ pratisaṃvidaḥ，四無礙解）、十八不共諸佛之法（aṣṭādaśāveṇikabuddhadharmāḥ，十八不共法）。安住于這些法，也就是說，摩訶薩對於一切積聚達到究竟，成為最尊貴的，有所成就，沒有顛倒，也沒有任何所得。
「再者，須菩提！菩薩摩訶薩建立安住于金剛三昧（vajropamasamādhi，金剛喻定），超越無量空慧、無量識慧、無量不用慧、無量有想無想，達到虛空無為的境界，安住于無色、戒、定、慧、解脫知見品三昧之定，安住于度脫三昧。也就是說，摩訶薩對於一切積聚達到究竟，成為最尊貴的，有所成就，沒有顛倒。」
佛說：「須菩提！菩薩摩訶薩安住於法之後，對於積聚達到究竟，成為最尊貴的，有所成就，所以才被稱為摩訶薩！」
◎摩訶般若波羅蜜等無等品第十二
這時，賢者舍利弗（Śāriputra）問佛：「世尊，我能講說摩訶薩（mahāsattva，大士）的含義嗎？是什麼原因被稱為摩訶薩呢？」
世尊回答說：「應該講說。」
舍利弗說：「捨棄一切所見，我見、人見、壽命見，凡夫俗事，有志含血有作無作、常見無見、陰見、種見、諸見，
【English Translation】 English version: What is accomplished is without reversal and without attainment.
「Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, he dwells in inner emptiness, dwells in outer emptiness, dwells in inner and outer emptiness, and there is no inner or outer, reaching the state of non-existence, the natural emptiness. That is to say, the Mahasattva attains ultimate perfection in all aggregates (skandha), becomes the most honored, has accomplishments, is without reversal, and has no attainment.
「Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita, he dwells in 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), the eightfold path (aṣṭāṅgamārga), the ten powers (daśa balāni), the four fearlessnesses (catvāri vaiśāradyāni), the four analytical knowledges (catasraḥ pratisaṃvidaḥ), and the eighteen unique qualities of the Buddhas (aṣṭādaśāveṇikabuddhadharmāḥ). Dwelling in these dharmas, that is to say, the Mahasattva attains ultimate perfection in all aggregates, becomes the most honored, has accomplishments, is without reversal, and has no attainment.
「Furthermore, Subhuti! A Bodhisattva Mahasattva establishes and dwells in the Vajra Samadhi (vajropamasamādhi), transcends immeasurable wisdom of emptiness, immeasurable wisdom of consciousness, immeasurable wisdom of non-use, immeasurable thought and non-thought, reaching the state of void and non-action, dwelling in the samadhi of formlessness, precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, dwelling in the samadhi of deliverance. That is to say, the Mahasattva attains ultimate perfection in all aggregates, becomes the most honored, has accomplishments, and is not in reversal.」
The Buddha said, 「Subhuti! A Bodhisattva Mahasattva, having dwelt in the Dharma, attains ultimate perfection in the aggregates, becomes the most honored, and has accomplishments, therefore, he is called a Mahasattva!」
◎Chapter Twelve on the Equality of the Great Prajna Paramita
At that time, the Venerable Sariputra (Śāriputra) asked the Buddha, 「O Bhagavan, can I explain the meaning of Mahasattva (mahāsattva)? What is the reason for being called a Mahasattva?」
The World Honored One replied, 「You should explain it.」
Sariputra said, 「Abandoning all views, the view of self, the view of a person, the view of a life, the affairs of ordinary people, the intentional and unintentional, the eternal and non-eternal, the view of aggregates, the view of species, all views,
衰入見、虛見實見、十二因緣見，四意止、四意斷、四神足、五根、五力、七覺意、八由行見，十種力、四無所畏、四分別辯、十八不共諸佛之法。若復睹見教化眾生、睹見佛土清凈莊嚴、見於佛道、觀睹于覺、見轉法輪，皆悉蠲除如此諸見，而為說法，以故名曰為摩訶薩摩訶薩義也！」
須菩提謂舍利弗：「何故，賢者！菩薩摩訶薩而見於色痛癢思想生死識，眼耳鼻舌身意，色聲香味細滑法，吾我、人、壽命，四種、衰、入、十八種，四意止、意斷、神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法？」
舍利弗答曰：「賢者！且聽。此菩薩摩訶薩行般若波羅蜜無漚和拘舍羅，已遭遇色而興發見，謂可致得；痛癢思想生死識，而興發見，謂可致得；眼耳鼻舌身意，色聲香味細滑法，吾我、人、壽命，四種、衰、入、十八種，三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法，已遭遇此以興發諸見，謂有可得。菩薩摩訶薩游于其中行般若波羅蜜，以漚和拘舍羅除是諸見而為說法，令離顛倒，不求所獲。」
須菩提白佛言：「唯，天中天！我應堪任說摩訶薩號摩訶薩義之所趣乎？」
世尊告曰：「應說之耳。」
「如我心解，承世尊旨，
【現代漢語翻譯】 現代漢語譯本：『衰入見』（對衰退和進入的錯誤見解）、『虛見實見』（對虛無和實在的錯誤見解）、『十二因緣見』（對十二因緣的錯誤見解），『四意止』（四種專注的修行方法）、『四意斷』（四種斷除惡唸的方法）、『四神足』（四種神通的基礎）、『五根』（五種產生善法的能力）、『五力』（五種增強善法的力量）、『七覺意』（七種覺悟的因素）、『八由行見』（對八正道的錯誤見解），『十種力』（佛的十種力量）、『四無所畏』（佛的四種無畏）、『四分別辯』（四種辯才）、『十八不共諸佛之法』（佛獨有的十八種功德）。如果進一步觀察到教化眾生、觀察到佛土清凈莊嚴、見到佛道、觀察到覺悟、見到轉法輪，都應當去除這些見解，然後才為眾生說法，因此才被稱為摩訶薩（大菩薩），這就是摩訶薩的意義！』 須菩提問舍利弗：『賢者！為什麼菩薩摩訶薩會執著於色、受、想、行、識，眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，我、人、壽命，四種、衰、入、十八種，四意止、意斷、神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法呢？』 舍利弗回答說：『賢者！請聽我說。這位菩薩摩訶薩在修行般若波羅蜜時，沒有方便善巧，當遇到色時就產生見解，認為可以獲得；遇到受、想、行、識時，也產生見解，認為可以獲得；遇到眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，我、人、壽命，四種、衰、入、十八種，三十七道品，十種力、四無所畏、四分別辯、十八不共諸佛之法時，也產生見解，認為可以獲得。菩薩摩訶薩在這些見解中修行般若波羅蜜，用方便善巧去除這些見解，然後才為眾生說法，使他們遠離顛倒，不追求任何所得。』 須菩提對佛說：『世尊！我應該能夠宣說摩訶薩的含義和摩訶薩所追求的目標嗎？』 世尊說：『應該宣說。』 『依我理解，承蒙世尊的旨意，』
【English Translation】 English version: 『The view of decline and entry, the view of emptiness and reality, the view of the twelve links of dependent origination, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the view of the eightfold path, the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha. If one further observes the teaching of sentient beings, observes the pure and adorned Buddha lands, sees the path of the Buddha, observes enlightenment, and sees the turning of the Dharma wheel, all these views should be eliminated before teaching the Dharma to sentient beings. Therefore, one is called a Mahasattva (Great Bodhisattva), and this is the meaning of Mahasattva!』 Subhuti asked Sariputra: 『Venerable one! Why does a Bodhisattva Mahasattva cling to form, feeling, perception, mental formations, and consciousness; the eye, ear, nose, tongue, body, and mind; form, sound, smell, taste, touch, and dharma; self, person, and lifespan; the four kinds, decline, entry, the eighteen kinds, the four foundations of mindfulness, right efforts, bases of spiritual power, five faculties, five powers, seven factors of enlightenment, eightfold path, ten powers, four fearlessnesses, four analytical knowledges, and the eighteen unique qualities of a Buddha?』 Sariputra replied: 『Venerable one! Please listen. This Bodhisattva Mahasattva, while practicing Prajnaparamita, lacks skillful means. When encountering form, they develop a view, thinking it can be attained. When encountering feeling, perception, mental formations, and consciousness, they also develop a view, thinking it can be attained. When encountering the eye, ear, nose, tongue, body, and mind; form, sound, smell, taste, touch, and dharma; self, person, and lifespan; the four kinds, decline, entry, the eighteen kinds, the thirty-seven factors of enlightenment, the ten powers, four fearlessnesses, four analytical knowledges, and the eighteen unique qualities of a Buddha, they also develop views, thinking they can be attained. The Bodhisattva Mahasattva, while dwelling in these views, practices Prajnaparamita, using skillful means to eliminate these views before teaching the Dharma to sentient beings, enabling them to be free from delusion and not seek any attainment.』 Subhuti said to the Buddha: 『World Honored One! Should I be able to explain the meaning of Mahasattva and the goal that Mahasattva pursues?』 The World Honored One said: 『You should explain.』 『According to my understanding, receiving the World Honored One』s intention,』
菩薩心者，等無所等、無怨敵心。諸聲聞、辟支佛心所不能及。所以者何？則薩蕓若心無有諸漏亦無因緣。假使如是薩蕓若心無有諸漏亦無因緣，則于彼心而無所著，故曰摩訶薩。摩訶薩，假號也。」
舍利弗謂須菩提：「何所菩薩摩訶薩者？所謂心者，等無所等，無怨敵心。諸聲聞、辟支佛心所不能及？」
須菩提謂舍利弗：「仁舍利弗！是菩薩摩訶薩從初發意，未曾見法起者滅者、無所懷來、不增不減、無有塵垢亦無結恨。假使，賢者！不起不滅、無所懷來、不增不減、無有塵垢亦無結恨，彼無聲聞、辟支佛心，無菩薩心，亦無佛心。舍利弗！是為菩薩摩訶薩心，等無所等，心無怨敵。聲聞、辟支佛心所不能及。」
舍利弗謂須菩提：「唯，須菩提！仁莫但講聲聞、辟支佛心所不能及。心不著聲聞、辟支佛，當復不著於色所求，痛癢思想生死識所求？」
答曰：「如是，舍利弗！實不著色痛癢思想生死識，亦不著眼耳鼻舌身意，色聲香味細滑法，不著十八種，諸衰、入、十二因緣，不著四意止、四意斷、四神足、五根、五力、七覺意、八由行，不著十種力、四無所畏、四分別辯、十八不共諸佛之法。」
舍利弗謂須菩提：「如曏者須菩提之所講論：『其薩蕓若心者，無有諸漏，亦
【現代漢語翻譯】 現代漢語譯本：菩薩的心，是平等對待一切，沒有怨恨敵對的心。這不是所有聲聞（Śrāvaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）的心所能達到的。為什麼呢？因為薩蕓若（Sarvajña，一切智）的心沒有煩惱，也沒有因緣。即使薩蕓若的心沒有煩惱也沒有因緣，對於這樣的心也沒有執著，所以稱為摩訶薩（Mahāsattva，大菩薩）。摩訶薩，只是一個假名而已。 舍利弗（Śāriputra，佛陀的十大弟子之一）問須菩提（Subhūti，佛陀的十大弟子之一）：『什麼是菩薩摩訶薩？』須菩提回答說：『所謂的心，是平等對待一切，沒有怨恨敵對的心。這不是所有聲聞、辟支佛的心所能達到的。』 須菩提對舍利弗說：『仁者舍利弗！菩薩摩訶薩從最初發心，就沒有見過法（dharma，佛法）的生起和滅去，沒有執著于任何來處，不增不減，沒有塵垢也沒有結恨。賢者！如果不起不滅，沒有執著于任何來處，不增不減，沒有塵垢也沒有結恨，那麼就沒有聲聞、辟支佛的心，沒有菩薩的心，也沒有佛的心。舍利弗！這就是菩薩摩訶薩的心，平等對待一切，沒有怨恨敵對。這不是聲聞、辟支佛的心所能達到的。』 舍利弗問須菩提：『須菩提！你不要只說聲聞、辟支佛的心所不能及。心不執著于聲聞、辟支佛，難道也不執著於色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）所求嗎？』 須菩提回答說：『是的，舍利弗！確實不執著於色、受、想、行、識，也不執著于眼、耳、鼻、舌、身、意（六根），色、聲、香、味、觸、法（六塵），不執著於十八界（dhātu，六根、六塵、六識），諸衰、入（āyatana，內六處和外六處）、十二因緣（pratītyasamutpāda，十二種相互依存的因果關係），不執著於四念處（smṛtyupasthāna，四種觀想方法）、四正勤（samyakprahāṇa，四種精進方法）、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）、七覺支（bodhyaṅga，七種覺悟的因素）、八正道（āryāṣṭāṅgamārga，八種正確的修行方法），不執著於十力（daśabala，佛的十種力量）、四無畏（catu vaiśāradya，佛的四種無畏）、四無礙解（pratisaṃvidā，四種無礙的智慧）、十八不共法（āveṇikabuddhadharma，佛獨有的十八種功德）。』 舍利弗問須菩提：『就像你剛才所說的：『薩蕓若的心，沒有煩惱，也沒有因緣。』
【English Translation】 English version: The mind of a Bodhisattva is equal to all, without resentment or hostility. This is beyond the reach of the minds of all Śrāvakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). Why is this so? Because the mind of Sarvajña (all-knowing) has no defilements and no conditions. Even if the mind of Sarvajña has no defilements and no conditions, there is no attachment to such a mind, therefore it is called a Mahāsattva (great being). Mahāsattva is just a provisional name. Śāriputra (one of the Buddha's ten great disciples) asked Subhūti (one of the Buddha's ten great disciples), 'What is a Bodhisattva Mahāsattva?' Subhūti replied, 'The so-called mind is equal to all, without resentment or hostility. This is beyond the reach of the minds of all Śrāvakas and Pratyekabuddhas.' Subhūti said to Śāriputra, 'O Śāriputra! From the very first aspiration, a Bodhisattva Mahāsattva has never seen the arising or ceasing of dharmas (teachings), has no attachment to any origin, neither increases nor decreases, has no defilements and no hatred. O virtuous one! If there is no arising or ceasing, no attachment to any origin, neither increase nor decrease, no defilements and no hatred, then there is no mind of Śrāvakas, no mind of Pratyekabuddhas, no mind of Bodhisattvas, and no mind of Buddhas. O Śāriputra! This is the mind of a Bodhisattva Mahāsattva, equal to all, without resentment or hostility. This is beyond the reach of the minds of Śrāvakas and Pratyekabuddhas.' Śāriputra asked Subhūti, 'O Subhūti! Do not only say that it is beyond the reach of the minds of Śrāvakas and Pratyekabuddhas. If the mind is not attached to Śrāvakas and Pratyekabuddhas, is it also not attached to what is sought in rūpa (form), vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness)?' Subhūti replied, 'Yes, O Śāriputra! Indeed, it is not attached to rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna, nor is it attached to the eye, ear, nose, tongue, body, and mind (the six sense organs), to form, sound, smell, taste, touch, and dharma (the six sense objects), not attached to the eighteen dhātus (realms of sense), to the decay, āyatana (the twelve sense bases), to the twelve links of pratītyasamutpāda (dependent origination), not attached to the four smṛtyupasthānas (foundations of mindfulness), the four samyakprahāṇas (right efforts), the four ṛddhipādas (bases of spiritual power), the five indriyas (faculties), the five balas (powers), the seven bodhyaṅgas (factors of enlightenment), the eightfold āryāṣṭāṅgamārga (noble path), not attached to the ten balas (powers of a Buddha), the four vaiśāradyas (confidences), the four pratisaṃvidās (analytical knowledges), and the eighteen āveṇikabuddhadharmas (unique qualities of a Buddha).' Śāriputra asked Subhūti, 'As you just said: 'The mind of Sarvajña has no defilements and no conditions.'
無因緣。』云何，賢者！愚凡夫心，不亦無漏、無因緣乎？本凈為空，至於聲聞、辟支佛、世尊心，無有諸漏，無有因緣耶？」
答曰：「如是。」
舍利弗又問須菩提：「色亦不為無漏乎？無因緣乎？本凈空乎？痛癢思想生死識，亦不為無漏乎？無因緣乎？本凈空乎？」
答曰：「如是。」
舍利弗又問須菩提：「眼耳鼻舌身意，色聲香味細滑法，十八種，四大、衰、入、十二因緣，不為無漏、無因緣、本凈空乎？四意止、四意斷、四神足、五根、五力、七覺意、八由行，不為無漏、無因緣、本凈空乎？十種力、四無所畏、四分別辯、十八不共諸佛之法，無為無漏、無因緣、本凈空乎？」
答曰：「如是。舍利弗！誠如所云：『愚凡夫心，聲聞、辟支佛心，亦無有漏，亦無因緣，本凈為空。陰、種、入、四大、十二因緣、三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法、亦無有漏、亦無因緣、本凈為空。』」
舍利弗謂須菩提：「於此諸心當無所著，又復不當不著無色色乎？不當不著無痛癢思想生死識識乎？又，須菩提！不當不著無意止意止乎？無意斷意斷乎？無神足神足乎？無五根五根乎？無五力五力乎？無七覺意七覺意乎？無八由行由行乎？無十種力種力乎
【現代漢語翻譯】 現代漢語譯本 『沒有因緣。』賢者，這是什麼意思呢？難道愚癡凡夫的心，不也是無漏、沒有因緣的嗎？它本來就是清凈空性的。至於聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，靠自己覺悟的修行者）、世尊（Bhagavan，佛陀）的心，難道不是沒有諸漏，沒有因緣的嗎？」 須菩提回答說：『是的，是這樣的。』 舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）又問須菩提：『色（Rupa，物質現象）也不為無漏嗎？沒有因緣嗎？本來就是清凈空性的嗎？受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識），也不為無漏嗎？沒有因緣嗎？本來就是清凈空性的嗎？』 須菩提回答說：『是的，是這樣的。』 舍利弗又問須菩提：『眼、耳、鼻、舌、身、意（六根），色、聲、香、味、觸、法（六塵），這十八種，以及四大（地、水、火、風）、衰、入（十二處）、十二因緣（十二緣起），不為無漏、沒有因緣、本來就是清凈空性的嗎？四念處（四種觀想方法）、四正勤（四種精進）、四神足（四種禪定）、五根（五種修行能力）、五力（五種修行力量）、七覺支（七種覺悟的因素）、八正道（八種正確的修行方法），不為無漏、沒有因緣、本來就是清凈空性的嗎？十力（佛陀的十種力量）、四無畏（佛陀的四種無所畏懼）、四無礙辯（四種辯才）、十八不共法（佛陀獨有的十八種功德），不為無漏、沒有因緣、本來就是清凈空性的嗎？』 須菩提回答說：『是的。舍利弗！正如你所說：『愚癡凡夫的心，聲聞、辟支佛的心，也都沒有漏，也沒有因緣，本來就是清凈空性的。五蘊（色、受、想、行、識）、種（種子）、入（十二處）、四大、十二因緣、三十七道品（三十七種修行方法），十力、四無畏、四無礙辯、十八不共法，也都沒有漏，也沒有因緣，本來就是清凈空性的。』 舍利弗對須菩提說：『對於這些心，應當無所執著，又難道不應當不執著于無色嗎？不應當不執著于無受想行識嗎？又，須菩提！不應當不執著于無念處嗎？無正勤嗎？無神足嗎？無五根嗎？無五力嗎？無七覺支嗎？無八正道嗎？無十力嗎？』
【English Translation】 English version 'Without cause and condition.' What does this mean, O worthy one? Is the mind of a foolish ordinary person not also without outflows and without cause and condition? Is it not originally pure and empty? As for the minds of Sravakas (hearers, disciples who attain enlightenment through listening to the Dharma), Pratyekabuddhas (solitary realizers who attain enlightenment on their own), and the Bhagavan (Buddha), are they not without outflows and without cause and condition?」 Subhuti replied, 'It is so.' Sariputra (one of the Buddha's chief disciples, known for his wisdom) then asked Subhuti, 'Is form (Rupa, material phenomena) also not without outflows? Without cause and condition? Is it originally pure and empty? Are feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) also not without outflows? Without cause and condition? Are they originally pure and empty?' Subhuti replied, 'It is so.' Sariputra then asked Subhuti, 'Are the eye, ear, nose, tongue, body, and mind (the six sense bases), and form, sound, smell, taste, touch, and mental objects (the six sense objects), these eighteen, as well as the four great elements (earth, water, fire, and wind), decay, the entrances (the twelve sense bases), and the twelve links of dependent origination (the twelve nidanas), not without outflows, without cause and condition, and originally pure and empty? Are the four foundations of mindfulness (four contemplations), the four right exertions (four efforts), the four bases of psychic power (four concentrations), the five faculties (five spiritual abilities), the five powers (five spiritual strengths), the seven factors of enlightenment (seven aspects of awakening), and the eightfold path (eight correct practices), not without outflows, without cause and condition, and originally pure and empty? Are the ten powers (ten powers of a Buddha), the four fearlessnesses (four confidences of a Buddha), the four analytical knowledges (four kinds of eloquence), and the eighteen unique qualities of a Buddha (eighteen unique attributes of a Buddha), not without outflows, without cause and condition, and originally pure and empty?' Subhuti replied, 'It is so. Sariputra! As you have said: 「The mind of a foolish ordinary person, the minds of Sravakas and Pratyekabuddhas, are also without outflows, without cause and condition, and originally pure and empty. The five aggregates (form, feeling, perception, mental formations, and consciousness), seeds, entrances, the four great elements, the twelve links of dependent origination, the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment), the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha, are also without outflows, without cause and condition, and originally pure and empty.」' Sariputra said to Subhuti, 'Regarding these minds, one should not be attached, and also should one not be unattached to non-form? Should one not be unattached to non-feeling, perception, mental formations, and consciousness? Furthermore, Subhuti! Should one not be unattached to non-foundations of mindfulness? Non-right exertions? Non-bases of psychic power? Non-five faculties? Non-five powers? Non-seven factors of enlightenment? Non-eightfold path? Non-ten powers?'
？無四無所畏所畏乎？無四分別辯分別辯乎？無十八不共不共乎？」
須菩提答曰：「如是，舍利弗！不當著無色色也，不當著無痛癢思想生死識識也，不當著無眼耳鼻舌身意意也，不當著無色聲香味細滑法法也，不當著無四大、衰、入入也，不當著無十二因緣緣也，不當著無三十七品品也，不當著無十種力力也，不當著無四無所畏畏也，不當著無四分別辯辯也，不當著無十八不共諸佛之法法也。如是，舍利弗！行般若波羅蜜，以是之故，其道之心無怨敵心。諸聲聞、辟支佛心所不及也，亦不想念聲聞、辟支佛。無所依猗，不隨顛倒，亦無所得，是故逮成一切諸法。」
摩訶般若波羅蜜大乘品第十三
於是，賢者分耨文陀尼弗白佛言：「唯，天中天！我應堪任講論摩訶薩號義之所趣乎？」
世尊曰：「應所論也。」
分耨文陀尼弗言：「摩訶僧那僧涅被大德鎧菩薩摩訶薩，為摩訶衍，志大乘乎？彼其人者為乘大乘。是故，天中天！摩訶薩號摩訶薩也！」
舍利弗謂分耨文陀尼弗：「以何因緣，謂菩薩摩訶薩為摩訶僧那僧涅摩訶衍三拔致乎？」
分褥答曰：「於是，賢者！菩薩摩訶薩，不為學者、獨人、眾生之類住檀波羅蜜有所施與也，則為一切群萌之故，住檀波羅蜜有所
【現代漢語翻譯】 現代漢語譯本：『沒有四無所畏（佛的四種無所畏懼的自信），沒有四無所畏嗎？沒有四種分別辯（佛的四種辯才）的分別辯嗎？沒有十八不共法（佛獨有的十八種功德）的不共法嗎？』 須菩提回答說：『是的，舍利弗！不應該執著于沒有感受，不應該執著于沒有苦樂、思想、生死、意識，不應該執著于沒有眼、耳、鼻、舌、身、意，不應該執著于沒有色、聲、香、味、觸、法，不應該執著于沒有四大（地、水、火、風）、衰、入（十二處），不應該執著于沒有十二因緣，不應該執著于沒有三十七道品，不應該執著于沒有十種力（佛的十種力量），不應該執著于沒有四無所畏，不應該執著于沒有四種分別辯，不應該執著于沒有十八不共法。是的，舍利弗！修行般若波羅蜜，因此，其道之心沒有怨敵之心。這是聲聞、辟支佛的心所不能及的，也不想念聲聞、辟支佛。沒有所依賴，不隨順顛倒，也沒有所得，所以能夠成就一切諸法。』 《摩訶般若波羅蜜大乘品》第十三 這時，賢者分耨文陀尼弗（一位佛陀的弟子）對佛說：『世尊，我應該能夠講論摩訶薩（大菩薩）這個稱號的含義嗎？』 世尊說：『應該講論。』 分耨文陀尼弗說：『摩訶僧那僧涅（大鎧甲）被大德鎧（大功德的鎧甲）的菩薩摩訶薩，是爲了摩訶衍（大乘），志向大乘嗎？他們這些人是爲了乘大乘。所以，世尊！摩訶薩被稱為摩訶薩！』 舍利弗對分耨文陀尼弗說：『因為什麼因緣，稱菩薩摩訶薩為摩訶僧那僧涅摩訶衍三拔致（大鎧甲大乘的成就者）呢？』 分耨回答說：『賢者！菩薩摩訶薩，不為學者、獨覺、眾生之類而住于檀波羅蜜（佈施的完美）有所施與，而是爲了所有眾生的緣故，住于檀波羅蜜有所施與。
【English Translation】 English version: 'Are there no four fearlessnesses (the Buddha's four kinds of fearless confidence)? Are there no four analytical knowledges (the Buddha's four kinds of eloquence)? Are there no eighteen unique qualities (the Buddha's eighteen unique virtues)?' Subhuti replied: 'Yes, Sariputra! One should not be attached to no feeling, one should not be attached to no pain, pleasure, thought, birth, death, consciousness, one should not be attached to no eye, ear, nose, tongue, body, mind, one should not be attached to no form, sound, smell, taste, touch, dharma, one should not be attached to no four great elements (earth, water, fire, wind), decay, entry (twelve entrances), one should not be attached to no twelve links of dependent origination, one should not be attached to no thirty-seven factors of enlightenment, one should not be attached to no ten powers (the Buddha's ten powers), one should not be attached to no four fearlessnesses, one should not be attached to no four analytical knowledges, one should not be attached to no eighteen unique qualities. Yes, Sariputra! Practicing Prajna Paramita, therefore, the mind of the path has no enemy mind. This is beyond the reach of the minds of Sravakas and Pratyekabuddhas, and they do not think of Sravakas and Pratyekabuddhas. There is no reliance, no following of perversion, and nothing is attained, therefore, all dharmas are accomplished.' The Thirteenth Chapter of the Mahaprajnaparamita Mahayana Then, the venerable Purnamaitreyaniputra (a disciple of the Buddha) said to the Buddha: 'O Bhagavan, should I be able to discuss the meaning of the title Mahasattva (Great Bodhisattva)?' The Bhagavan said: 'You should discuss it.' Purnamaitreyaniputra said: 'Is the Bodhisattva Mahasattva, who is clad in the great armor of great merit, for the Mahayana (Great Vehicle), aspiring to the Great Vehicle? These people are for riding the Great Vehicle. Therefore, O Bhagavan! Mahasattva is called Mahasattva!' Sariputra said to Purnamaitreyaniputra: 'For what reason is a Bodhisattva Mahasattva called Mahasamnaha Mahayana Sampatti (the achiever of great armor and great vehicle)?' Purnamaitreyaniputra replied: 'Venerable one! The Bodhisattva Mahasattva, does not dwell in Dana Paramita (perfection of giving) for the sake of learners, solitary realizers, or sentient beings, but for the sake of all sentient beings, dwells in Dana Paramita and gives.'
施與耳。不為學者、眾生、獨人住尸波羅蜜所獲禁戒，則為一切群萌之故，住尸波羅蜜而獲禁戒耳。不為學者、眾生、獨人住羼提波羅蜜能有所忍，則為一切群萌之故，住羼提波羅蜜而行忍辱耳。不為學者、眾生、獨人住惟逮波羅蜜而為精進，則為一切群萌之故，住惟逮波羅蜜精進耳。不為學者、眾生、獨人住禪波羅蜜而不亂意，則為一切群萌之故，住禪波羅蜜，為一心耳。不為學者、眾生、獨人住般若波羅蜜而行智慧，則為一切群萌之故，住般若波羅蜜而遵智慧耳。菩薩摩訶薩行般若波羅蜜，不為斷絕群萌之類限量眾生被僧那鎧也——『我當滅度若干眾生，不滅度若干眾生，立若干人于佛道，不立若干人于佛道。』又菩薩摩訶薩則為一切群萌之類被僧那鎧而自惟行：『吾身自當具足成滿檀波羅蜜，勸助眾生！令入一切業檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜。吾身自當具足成行般若波羅蜜，勸助眾生，一切令入智度無極。』
「複次，舍利弗！菩薩摩訶薩假使行檀波羅蜜，所可施與，一切皆為薩蕓若遵修其心，以諸眾生而為伴侶，是我子也，猶以勸助阿耨多羅三耶三菩。是為，舍利弗！菩薩摩訶薩行般若波羅蜜僧那之鎧。
「複次，舍利弗！菩薩摩訶薩行檀波羅蜜，所可
【現代漢語翻譯】 現代漢語譯本：給予佈施。如果不是爲了學者（指聲聞乘的修行者）、眾生、獨覺（辟支佛）而持守佈施波羅蜜（檀波羅蜜，paramita of giving），那麼就是爲了所有眾生的緣故，持守佈施波羅蜜而獲得禁戒。如果不是爲了學者、眾生、獨覺而持守忍辱波羅蜜（羼提波羅蜜，paramita of patience）而能有所忍耐，那麼就是爲了所有眾生的緣故，持守忍辱波羅蜜而行忍辱。如果不是爲了學者、眾生、獨覺而持守精進波羅蜜（惟逮波羅蜜，paramita of vigor）而精進，那麼就是爲了所有眾生的緣故，持守精進波羅蜜而精進。如果不是爲了學者、眾生、獨覺而持守禪定波羅蜜（禪波羅蜜，paramita of meditation）而不散亂心意，那麼就是爲了所有眾生的緣故，持守禪定波羅蜜，達到一心不亂。如果不是爲了學者、眾生、獨覺而持守智慧波羅蜜（般若波羅蜜，paramita of wisdom）而行智慧，那麼就是爲了所有眾生的緣故，持守智慧波羅蜜而遵循智慧。菩薩摩訶薩修行智慧波羅蜜，不是爲了斷絕眾生之類，眾生被僧那鎧（sannaha，鎧甲，比喻菩薩的誓願）所武裝——『我應當度脫若干眾生，不度脫若干眾生，使若干人立於佛道，不使若干人立於佛道。』 菩薩摩訶薩是爲了所有眾生而披上僧那鎧，並且這樣思考：『我自身應當具足圓滿佈施波羅蜜，勸助眾生！令他們進入一切業佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜。我自身應當具足修行智慧波羅蜜，勸助眾生，使一切眾生都進入智慧的彼岸。』 「再者，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩假使修行佈施波羅蜜，所給予的一切，都是爲了薩蕓若（sarvajna，一切智，佛的智慧）而修習其心，以諸眾生作為伴侶，認為他們是自己的孩子，以此勸助他們證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺，佛的智慧）。這就是，舍利弗！菩薩摩訶薩修行智慧波羅蜜的僧那鎧。 「再者，舍利弗！菩薩摩訶薩修行佈施波羅蜜，所給予的
【English Translation】 English version: Giving alms. If it is not for the sake of the learners (referring to the practitioners of the Sravaka vehicle), sentient beings, or Pratyekabuddhas (Solitary Buddhas) that one upholds the perfection of giving (Dana Paramita), then it is for the sake of all sentient beings that one upholds the perfection of giving and obtains precepts. If it is not for the sake of the learners, sentient beings, or Pratyekabuddhas that one upholds the perfection of patience (Ksanti Paramita) and is able to endure, then it is for the sake of all sentient beings that one upholds the perfection of patience and practices endurance. If it is not for the sake of the learners, sentient beings, or Pratyekabuddhas that one upholds the perfection of vigor (Virya Paramita) and makes effort, then it is for the sake of all sentient beings that one upholds the perfection of vigor and makes effort. If it is not for the sake of the learners, sentient beings, or Pratyekabuddhas that one upholds the perfection of meditation (Dhyana Paramita) and does not scatter the mind, then it is for the sake of all sentient beings that one upholds the perfection of meditation and achieves one-pointedness of mind. If it is not for the sake of the learners, sentient beings, or Pratyekabuddhas that one upholds the perfection of wisdom (Prajna Paramita) and practices wisdom, then it is for the sake of all sentient beings that one upholds the perfection of wisdom and follows wisdom. A Bodhisattva Mahasattva, practicing the perfection of wisdom, does not do so to cut off the lineage of sentient beings. Sentient beings are armed with the Sannaha (armor, a metaphor for the Bodhisattva's vows) – 『I shall liberate a certain number of sentient beings, and not liberate a certain number of sentient beings; I shall establish a certain number of people on the path of Buddhahood, and not establish a certain number of people on the path of Buddhahood.』 A Bodhisattva Mahasattva, for the sake of all sentient beings, puts on the Sannaha and thinks thus: 『I myself shall fully accomplish the perfection of giving, and encourage sentient beings! To lead them into all aspects of the perfection of giving, the perfection of precepts, the perfection of patience, the perfection of vigor, the perfection of meditation, and the perfection of wisdom. I myself shall fully practice the perfection of wisdom, and encourage sentient beings, leading all sentient beings to enter the shore of wisdom.』 「Furthermore, Sariputra! If a Bodhisattva Mahasattva practices the perfection of giving, whatever is given is all for the sake of Sarvajna (omniscience, the wisdom of a Buddha), cultivating their mind, taking all sentient beings as companions, considering them as their own children, and thereby encouraging them to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the wisdom of a Buddha). This is, Sariputra! The Sannaha of a Bodhisattva Mahasattva practicing the perfection of wisdom.」 「Furthermore, Sariputra! A Bodhisattva Mahasattva, practicing the perfection of giving, whatever is given
施與，為薩蕓若遵修其心，所發心者，不為勸助聲聞、辟支佛地。是為，舍利弗！菩薩摩訶薩行檀波羅蜜被僧那鎧。
「複次，舍利弗！菩薩摩訶薩行檀波羅蜜，所可施與，為薩蕓若遵修其心，而常思念護于禁戒、無所犯負，不以勸助聲聞、辟支佛地，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行屍波羅蜜被僧那鎧。
「複次，舍利弗！菩薩摩訶薩行檀波羅蜜，所可施與，為薩蕓若遵修其心，而常思念忍于諸法，而以忍辱勸勉眾生，而為伴侶，是我子也！而以忍辱勸助，不為聲聞、辟支佛，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行羼波羅蜜被僧那鎧。
「複次，舍利弗！菩薩摩訶薩行檀波羅蜜，所可施與，為薩蕓若遵修其心，常奉精進不捨慇勤，所行精進無有諸漏，不以勸助聲聞、辟支佛，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行惟逮波羅蜜被僧那鎧。
「複次，舍利弗！菩薩摩訶薩行檀波羅蜜！所可施與，薩蕓若遵修其心，若佈施者，常一其心無若干念，唯業思惟薩蕓若慧，思惟不捨，不聽聲聞、辟支佛行，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行禪波羅蜜被僧那鎧。
「複次，舍利弗！菩薩摩訶薩行檀波羅蜜，有所施與，為薩蕓若遵修其心，常奉智慧離於邪黠，所業智慧開發
【現代漢語翻譯】 現代漢語譯本： 『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）行檀波羅蜜（dāna-pāramitā，佈施的完美）時，所作的佈施是爲了修習一切智（sarvajña，佛陀的智慧），所發的心，不是爲了勸導幫助聲聞（śrāvaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的境界。這就是，舍利弗！菩薩摩訶薩行佈施波羅蜜，披上了僧那鎧（saṃnāha，鎧甲）。』
『再者，舍利弗！菩薩摩訶薩行佈施波羅蜜，所作的佈施是爲了修習一切智，並且常常思念守護戒律、不犯過失，不以勸導幫助聲聞、辟支佛的境界，而要證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），這就是菩薩摩訶薩行屍波羅蜜（śīla-pāramitā，持戒的完美），披上了僧那鎧。』
『再者，舍利弗！菩薩摩訶薩行佈施波羅蜜，所作的佈施是爲了修習一切智，並且常常思念忍受一切法，以忍辱勸勉眾生，作為他們的伴侶，『這是我的孩子啊！』，以忍辱勸導幫助，不爲了聲聞、辟支佛的境界，而要證得阿耨多羅三藐三菩提，這就是菩薩摩訶薩行羼提波羅蜜（kṣānti-pāramitā，忍辱的完美），披上了僧那鎧。』
『再者，舍利弗！菩薩摩訶薩行佈施波羅蜜，所作的佈施是爲了修習一切智，常常奉行精進不懈怠，所行的精進沒有諸漏（āsrava，煩惱），不以勸導幫助聲聞、辟支佛，而要證得阿耨多羅三藐三菩提，這就是菩薩摩訶薩行毗梨耶波羅蜜（vīrya-pāramitā，精進的完美），披上了僧那鎧。』
『再者，舍利弗！菩薩摩訶薩行佈施波羅蜜，所作的佈施是爲了修習一切智，如果佈施，常常一心不二，沒有各種雜念，唯獨思惟一切智的智慧，思惟不捨，不聽從聲聞、辟支佛的修行，而要證得阿耨多羅三藐三菩提，這就是菩薩摩訶薩行禪波羅蜜（dhyāna-pāramitā，禪定的完美），披上了僧那鎧。』
『再者，舍利弗！菩薩摩訶薩行佈施波羅蜜，有所佈施，是爲了修習一切智，常常奉行智慧，遠離邪見，所修的智慧開發
【English Translation】 English version: 'Śāriputra! When a Bodhisattva-Mahāsattva practices the Perfection of Giving (dāna-pāramitā), the giving they do is to cultivate the mind towards omniscience (sarvajña), and the intention they generate is not to encourage or assist those in the stages of Śrāvakas (hearers) or Pratyekabuddhas (solitary realizers). This, Śāriputra, is how a Bodhisattva-Mahāsattva, practicing the Perfection of Giving, puts on the armor of saṃnāha (armor).'
'Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Perfection of Giving, the giving they do is to cultivate the mind towards omniscience, and they constantly think of protecting the precepts, without committing any faults, not to encourage or assist those in the stages of Śrāvakas or Pratyekabuddhas, but to attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). This is how a Bodhisattva-Mahāsattva, practicing the Perfection of Morality (śīla-pāramitā), puts on the armor of saṃnāha.'
'Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Perfection of Giving, the giving they do is to cultivate the mind towards omniscience, and they constantly think of enduring all dharmas (phenomena), and encourage beings with patience, as their companions, saying, 『These are my children!』, encouraging and assisting with patience, not for the sake of Śrāvakas or Pratyekabuddhas, but to attain Anuttarā-samyak-saṃbodhi. This is how a Bodhisattva-Mahāsattva, practicing the Perfection of Patience (kṣānti-pāramitā), puts on the armor of saṃnāha.'
'Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Perfection of Giving, the giving they do is to cultivate the mind towards omniscience, and they constantly uphold diligence without laziness, and the diligence they practice is without any outflows (āsrava), not to encourage or assist Śrāvakas or Pratyekabuddhas, but to attain Anuttarā-samyak-saṃbodhi. This is how a Bodhisattva-Mahāsattva, practicing the Perfection of Vigor (vīrya-pāramitā), puts on the armor of saṃnāha.'
'Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Perfection of Giving, the giving they do is to cultivate the mind towards omniscience, and if they give, they are always of one mind, without various thoughts, only contemplating the wisdom of omniscience, contemplating without ceasing, not following the practices of Śrāvakas or Pratyekabuddhas, but to attain Anuttarā-samyak-saṃbodhi. This is how a Bodhisattva-Mahāsattva, practicing the Perfection of Meditation (dhyāna-pāramitā), puts on the armor of saṃnāha.'
'Furthermore, Śāriputra! When a Bodhisattva-Mahāsattva practices the Perfection of Giving, whatever they give is to cultivate the mind towards omniscience, and they constantly uphold wisdom, staying away from wrong views, and the wisdom they cultivate develops
一切，無有諸漏，不以勸助聲聞、辟支佛地，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行般若波羅蜜被僧那鎧。
「複次，舍利弗！菩薩摩訶薩行檀波羅蜜，所可施與，為薩蕓若遵修其心，若施與者，建幻化心無所施與，亦無施者，亦無受者。菩薩摩訶薩如是施者，不為勸助聲聞、辟支佛，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行般若波羅蜜被僧那鎧。」
分耨文陀尼弗謂舍利弗：「設使菩薩摩訶薩其心遵崇薩蕓若，于諸波羅蜜無有想求亦無所得，是為菩薩摩訶薩僧那僧涅之謂也。
「複次，舍利弗！菩薩摩訶薩行屍波羅蜜，其心遵崇在薩蕓若，而以佈施遵崇薩蕓若心攝護眾生，則以勸助阿耨多羅三耶三菩心，是為菩薩摩訶薩行屍波羅蜜為檀波羅蜜。
「複次，舍利弗！菩薩摩訶薩行屍波羅蜜，於此諸法無所忍者、不能忍者，無所不忍，是為菩薩摩訶薩行屍波羅蜜為羼波羅蜜。
「複次，舍利弗！菩薩摩訶薩行屍波羅蜜，則自然發精進之事無有懈廢，是為菩薩摩訶薩行屍波羅蜜為惟逮波羅蜜。
「複次，舍利弗！菩薩摩訶薩行屍波羅蜜，其心遵崇于薩蕓若，思惟所行，不信聲聞、辟支佛心，常一其心，專思禪定無有眾亂，是為菩薩摩訶薩行屍波羅蜜為禪波羅蜜。
「復
【現代漢語翻譯】 現代漢語譯本 一切，沒有任何煩惱，不以勸導幫助聲聞（聽聞佛法而悟道者）、辟支佛（無師自悟者）的境界，而證得阿耨多羅三藐三菩提（無上正等正覺），這就是菩薩摩訶薩（大菩薩）修行般若波羅蜜（智慧到彼岸）時所披的僧那鎧（鎧甲）。
『再者，舍利弗（佛陀的十大弟子之一）！菩薩摩訶薩修行檀波羅蜜（佈施到彼岸），所施與的一切，都是爲了薩蕓若（一切智）而修持其心，如果施與時，建立幻化的心，認為沒有所施與的，也沒有施與者，也沒有接受者。菩薩摩訶薩這樣佈施，不是爲了勸導幫助聲聞、辟支佛，而證得阿耨多羅三藐三菩提，這就是菩薩摩訶薩修行般若波羅蜜時所披的僧那鎧。』
分耨文陀尼弗（佛陀的弟子）對舍利弗說：『假設菩薩摩訶薩的心崇尚薩蕓若，對於諸波羅蜜（到彼岸的方法）沒有想求，也沒有所得，這就是菩薩摩訶薩的僧那僧涅（鎧甲的堅固）的含義。』
『再者，舍利弗！菩薩摩訶薩修行尸波羅蜜（持戒到彼岸），其心崇尚在薩蕓若，並且以佈施來崇尚薩蕓若的心，攝護眾生，以此來勸導幫助證得阿耨多羅三藐三菩提的心，這就是菩薩摩訶薩修行尸波羅蜜，是爲了檀波羅蜜。』
『再者，舍利弗！菩薩摩訶薩修行尸波羅蜜，對於這些法，沒有能忍受的，沒有不能忍受的，也沒有什麼是不忍受的，這就是菩薩摩訶薩修行尸波羅蜜，是爲了羼波羅蜜（忍辱到彼岸）。』
『再者，舍利弗！菩薩摩訶薩修行尸波羅蜜，自然而然地發起精進的事業，沒有懈怠廢止，這就是菩薩摩訶薩修行尸波羅蜜，是爲了惟逮波羅蜜（精進到彼岸）。』
『再者，舍利弗！菩薩摩訶薩修行尸波羅蜜，其心崇尚于薩蕓若，思惟所行，不信聲聞、辟支佛的心，常常一心一意，專心禪定，沒有雜亂，這就是菩薩摩訶薩修行尸波羅蜜，是爲了禪波羅蜜（禪定到彼岸）。』
【English Translation】 English version Everything, without any defilements, not by encouraging or assisting the Sravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own), but attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), this is the armor of Sangha (community) worn by a Bodhisattva Mahasattva (great Bodhisattva) practicing Prajna Paramita (perfection of wisdom).
'Furthermore, Shariputra (one of the ten great disciples of the Buddha)! When a Bodhisattva Mahasattva practices Dana Paramita (perfection of giving), whatever is given is to cultivate the mind towards Sarvajna (omniscience). If, when giving, one establishes an illusory mind, thinking there is nothing given, no giver, and no receiver, then the Bodhisattva Mahasattva, giving in this way, is not encouraging or assisting Sravakas or Pratyekabuddhas to attain Anuttara-samyak-sambodhi. This is the armor of Sangha worn by a Bodhisattva Mahasattva practicing Prajna Paramita.'
Purnamaitreyaniputra (a disciple of the Buddha) said to Shariputra: 'If a Bodhisattva Mahasattva's mind reveres Sarvajna, and has no desire or attainment in the Paramitas (perfections), this is what is meant by the Sangha Sangha Nirvriti (the firmness of the armor) of a Bodhisattva Mahasattva.'
'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Sila Paramita (perfection of morality), their mind reveres Sarvajna, and by giving, they cultivate the mind towards Sarvajna, protecting all beings, and thus encouraging and assisting the mind to attain Anuttara-samyak-sambodhi. This is the Bodhisattva Mahasattva practicing Sila Paramita for the sake of Dana Paramita.'
'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Sila Paramita, regarding these dharmas, there is nothing to be endured, nothing that cannot be endured, and nothing that is not endured. This is the Bodhisattva Mahasattva practicing Sila Paramita for the sake of Kshanti Paramita (perfection of patience).'
'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Sila Paramita, they naturally initiate the work of diligence without laziness or cessation. This is the Bodhisattva Mahasattva practicing Sila Paramita for the sake of Virya Paramita (perfection of vigor).'
'Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Sila Paramita, their mind reveres Sarvajna, contemplating their actions, not believing in the minds of Sravakas or Pratyekabuddhas, always being of one mind, focused on meditation without any distractions. This is the Bodhisattva Mahasattva practicing Sila Paramita for the sake of Dhyana Paramita (perfection of meditation).'
次，舍利弗！菩薩摩訶薩行屍波羅蜜，建行一切諸所有法，觀念如幻，亦不念戒，亦無所得，不信聲聞、辟支佛心，分別微妙智慧，是為菩薩摩訶薩行屍波羅蜜為般若波羅蜜。如是，舍利弗！菩薩摩訶薩行屍波羅蜜，則為攝取，皆為具足諸波羅蜜，是為摩訶僧那僧涅之謂也！
「複次，舍利弗！菩薩摩訶薩行羼波羅蜜，有所施與，專崇發起薩蕓若心，不信聲聞、辟支佛心，普能忍辱而無結恨，皆以勸助阿惟三佛。
「複次，舍利弗！菩薩摩訶薩行惟逮波羅蜜，有所施與，遵崇發起薩蕓若心，不信聲聞、辟支佛心，常行精進不進不退，逮得阿惟三佛。
「複次，舍利弗！菩薩摩訶薩行禪波羅蜜，有所施與，遵崇發起薩蕓若心，不信聲聞、辟支佛心，其心常定不處於諸亂無亂、不亂，亦不見亂、不見定意。
「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，遵崇發起薩蕓若心，不信聲聞、辟支佛心，其心恢大無所不通，不在生死、不在滅度！
「複次，舍利弗！菩薩摩訶薩以無色定而行三昧，不隨禪教而有所生，是為菩薩摩訶薩漚和拘舍羅般若波羅蜜。
「複次，舍利弗！假使菩薩摩訶薩或行禪定、若四等心，其無色定而以三昧，不失禪定及四等心、無色三昧，是為菩薩摩訶薩漚和拘舍
【現代漢語翻譯】 現代漢語譯本： 再者，舍利弗！菩薩摩訶薩修行尸波羅蜜（戒律的完美），建立並實踐一切諸法，視其為如幻，也不執著于戒律，也沒有任何所得，不相信聲聞（小乘修行者）、辟支佛（獨覺者）的心，分別微妙的智慧，這就是菩薩摩訶薩修行尸波羅蜜，即是般若波羅蜜（智慧的完美）。如此，舍利弗！菩薩摩訶薩修行尸波羅蜜，就能夠攝取，都能夠具足一切波羅蜜，這就是摩訶僧那僧涅（偉大的救贖）的意義！ 再者，舍利弗！菩薩摩訶薩修行羼波羅蜜（忍辱的完美），有所佈施，專心崇尚發起薩蕓若（一切智）之心，不相信聲聞、辟支佛的心，普遍能夠忍辱而沒有結恨，都以此勸助阿惟三佛（無上正等正覺）。 再者，舍利弗！菩薩摩訶薩修行惟逮波羅蜜（精進的完美），有所佈施，遵從崇尚發起薩蕓若之心，不相信聲聞、辟支佛的心，常常精進不懈，不進不退，最終獲得阿惟三佛。 再者，舍利弗！菩薩摩訶薩修行禪波羅蜜（禪定的完美），有所佈施，遵從崇尚發起薩蕓若之心，不相信聲聞、辟支佛的心，其心常常處於禪定，不處於諸亂，也沒有不亂，也不見亂，也不見定意。 再者，舍利弗！菩薩摩訶薩修行般若波羅蜜（智慧的完美），遵從崇尚發起薩蕓若之心，不相信聲聞、辟支佛的心，其心廣大無所不通，不在生死，也不在滅度！ 再者，舍利弗！菩薩摩訶薩以無色定而修行三昧（禪定），不隨禪教而有所生，這就是菩薩摩訶薩漚和拘舍羅（方便善巧）般若波羅蜜。 再者，舍利弗！假使菩薩摩訶薩或者修行禪定，或者四等心（慈、悲、喜、舍），其無色定而以三昧，不失去禪定以及四等心、無色三昧，這就是菩薩摩訶薩漚和拘舍
【English Translation】 English version: Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Shila Paramita (perfection of discipline), they establish and practice all dharmas, viewing them as illusions, not clinging to precepts, nor having any attainment, not believing in the minds of Shravakas (Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas), discerning subtle wisdom. This is how a Bodhisattva Mahasattva practices Shila Paramita, which is also Prajna Paramita (perfection of wisdom). Thus, Shariputra! When a Bodhisattva Mahasattva practices Shila Paramita, they are able to gather and fulfill all Paramitas. This is the meaning of Maha Sangha Sangha Nirvana (great salvation)! Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Kshanti Paramita (perfection of patience), they give with the intention of aspiring to Sarvajna (omniscience), not believing in the minds of Shravakas and Pratyekabuddhas, universally practicing patience without harboring resentment, and all of this is to encourage Anuttara-samyak-sambodhi (supreme perfect enlightenment). Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Virya Paramita (perfection of diligence), they give with the intention of aspiring to Sarvajna, not believing in the minds of Shravakas and Pratyekabuddhas, constantly practicing diligence without advancing or retreating, and ultimately attaining Anuttara-samyak-sambodhi. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Dhyana Paramita (perfection of meditation), they give with the intention of aspiring to Sarvajna, not believing in the minds of Shravakas and Pratyekabuddhas, their mind is always in meditation, not in chaos, nor in non-chaos, not seeing chaos, nor seeing the intention of meditation. Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), they aspire to Sarvajna, not believing in the minds of Shravakas and Pratyekabuddhas, their mind is vast and all-encompassing, not in birth and death, nor in cessation! Furthermore, Shariputra! When a Bodhisattva Mahasattva practices Samadhi (meditative concentration) with formless samadhi, not arising from the teachings of meditation, this is the Upaya Kaushalya (skillful means) Prajna Paramita of a Bodhisattva Mahasattva. Furthermore, Shariputra! If a Bodhisattva Mahasattva practices meditation or the four immeasurables (loving-kindness, compassion, joy, equanimity), their formless samadhi is with samadhi, not losing meditation and the four immeasurables, and formless samadhi, this is the Upaya Kaushalya of a Bodhisattva Mahasattva.
羅般若波羅蜜。
「複次，舍利弗！菩薩摩訶薩又修禪思，行四等心、無色三昧，而在寂然；有所觀見，空、無相、無愿，見斯然後，是為菩薩摩訶薩摩訶僧那僧涅般若波羅蜜。如是，舍利弗！菩薩摩訶薩為摩訶僧那僧涅之謂也！如是，舍利弗！菩薩摩訶薩設使被如此僧那，八方上下諸佛世界佛天中天，所可宣揚微妙之教，讚頌功德申暢其音，于某世界有菩薩摩訶薩，被大德鎧，教化眾生、嚴凈佛土。」
舍利弗問分耨文陀尼弗：「何謂菩薩摩訶薩三拔致等乘大乘？」
分耨答曰：「於是，賢者！菩薩摩訶薩行六波羅蜜，寂除眾欲，滅去諸惡不善之法，順想有行而處寂然，存在安隱，便能具足行第一禪。已離於欲無有眾惡，蠲除眾想所可念者，寂然安隱，則能具足行第二禪。除去眾想，無念無想，而心自修如聖賢教，不違明達得欣悅安，則便具足得第三禪。除安去苦，前所更歷善惡、可不可意，無苦無樂而在寂然得欣悅安，則便具足第四之禪。行四等心，心常慈，俱無怨、無結亦無顛倒，廣大無邊遵善無量，普諸世間，心之所行而不捨此；悲、喜、護心，亦復如是。護心常俱，無怨無結亦無顛倒，廣大無邊遵善無量，普諸世間，心之所行而不捨此。是為菩薩摩訶薩禪思。菩薩摩訶薩以此禪思行四等
【現代漢語翻譯】 現代漢語譯本 羅般若波羅蜜（Prajnaparamita，智慧的完美）。 「再者，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）又修習禪定，行四等心（慈、悲、喜、舍四種無量心）、無色三昧（Arupa-samadhi，超越物質的禪定），處於寂靜之中；有所觀見，空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿），見到這些之後，這就是菩薩摩訶薩摩訶僧那僧涅般若波羅蜜（Mahasamnanasamni-prajnaparamita，偉大的智慧的完美）。舍利弗！菩薩摩訶薩就是爲了摩訶僧那僧涅而存在的！舍利弗！菩薩摩訶薩如果被如此的僧那（Samjna，認知），八方上下諸佛世界佛天中天（佛陀在天界中的尊稱），所宣揚的微妙教義，讚頌的功德，闡揚的聲音，在某個世界有菩薩摩訶薩，披著大德鎧甲（象徵精進的修行），教化眾生、莊嚴清凈佛土。」 舍利弗問分耨文陀尼弗（Punnavardhaniputra，佛陀的弟子）：「什麼是菩薩摩訶薩三拔致等乘大乘（Sambuddha-yana-mahayana，菩薩所乘的大乘）？」 分耨答道：「賢者！菩薩摩訶薩修行六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧），寂靜地去除各種慾望，滅除各種惡和不善的法，順應有為法的規律而處於寂靜，存在於安穩之中，便能圓滿地修行第一禪（初禪）。已經遠離慾望，沒有各種惡，去除各種念頭所想的，寂靜安穩，就能圓滿地修行第二禪。去除各種念頭，無念無想，而心自己修習如聖賢教導，不違背明達而得到欣悅安樂，就圓滿地得到第三禪。去除安樂，去除痛苦，之前所經歷的善惡、可意不可意，無苦無樂而處於寂靜得到欣悅安樂，就圓滿地得到第四禪。修行四等心，心常懷慈愛，沒有怨恨、沒有結縛也沒有顛倒，廣大無邊遵循善法無量，普及所有世間，心所行持而不捨棄這種慈愛；悲心、喜心、護心，也是如此。護心常在，沒有怨恨、沒有結縛也沒有顛倒，廣大無邊遵循善法無量，普及所有世間，心所行持而不捨棄這種護心。這就是菩薩摩訶薩的禪定修行。菩薩摩訶薩以此禪定修行四等心
【English Translation】 English version The Prajnaparamita (Perfection of Wisdom). Furthermore, Sariputra! A Bodhisattva-mahasattva, again practices meditation, cultivates the four immeasurable minds (loving-kindness, compassion, joy, and equanimity), and the formless samadhis (Arupa-samadhi), and dwells in stillness; having seen, emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), having seen these, this is the Bodhisattva-mahasattva's Mahasamnanasamni-prajnaparamita. Thus, Sariputra! A Bodhisattva-mahasattva exists for the sake of Mahasamnanasamni! Thus, Sariputra! If a Bodhisattva-mahasattva is endowed with such Samjna (cognition), in the Buddha-worlds of the ten directions, the Buddhas, the Lords of the Gods, proclaim the subtle teachings, praise the merits, and expound the sound, in a certain world there is a Bodhisattva-mahasattva, wearing the armor of great virtue (symbolizing diligent practice), teaching sentient beings, and purifying the Buddha-land. Sariputra asked Punnavardhaniputra: 'What is the Bodhisattva-mahasattva's Sambuddha-yana-mahayana (Great Vehicle of the Fully Enlightened One)?' Punnavardhaniputra replied: 'O virtuous one! A Bodhisattva-mahasattva practices the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom), peacefully removes all desires, extinguishes all evil and unwholesome dharmas, follows the course of conditioned phenomena while dwelling in stillness, existing in peace, and is able to fully practice the first dhyana (first meditative absorption). Having already departed from desires, without any evils, having removed all thoughts and notions, being still and peaceful, one is able to fully practice the second dhyana. Having removed all thoughts, without thought or non-thought, and the mind cultivates itself according to the teachings of the sages, not deviating from clarity and attaining joy and peace, one fully attains the third dhyana. Having removed peace and removed suffering, the good and bad, agreeable and disagreeable experiences previously encountered, without suffering or joy, dwelling in stillness and attaining joy and peace, one fully attains the fourth dhyana. Practicing the four immeasurable minds, the mind is always loving, without resentment, without bondage, and without perversion, vast and boundless, following the good without measure, pervading all worlds, the mind practices without abandoning this loving-kindness; compassion, joy, and equanimity are also like this. Equanimity is always present, without resentment, without bondage, and without perversion, vast and boundless, following the good without measure, pervading all worlds, the mind practices without abandoning this equanimity. This is the Bodhisattva-mahasattva's meditation practice. A Bodhisattva-mahasattva practices the four immeasurable minds with this meditation.'
心，以此瑞應行三昧定，行斯已后，皆以勸助薩蕓若慧，是為菩薩摩訶薩六波羅蜜檀波羅蜜之本；尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，皆各各如是。是為菩薩摩訶薩僧那僧涅之謂也！
「複次，舍利弗！菩薩摩訶薩與慈心俱，廣遠弘普而無有二、無有邊崖、無有結，而無有斯在於一處。信第一、第二、第三、第四，亦復如是。至下無際，上去無限，八方上下無不周遍。具足四禪，是為菩薩摩訶薩三昧。假使菩薩摩訶薩遵崇其心在薩蕓若，行第一禪而以救攝一切眾生，悉勸助之於諸通慧，其菩薩摩訶薩具足薩蕓若而發慧心，然以方便暢發誼意為人說經，是為菩薩摩訶薩檀波羅蜜。又菩薩摩訶薩其心至於薩蕓若慧，思惟遵修度第一禪。假使能住第一禪者，不復信樂發異心者，不隨聲聞、辟支佛心，是為菩薩摩訶薩不犯於他，為尸波羅蜜。假使菩薩摩訶薩其心志在薩蕓若慧，遵修思惟即自發念：『令一切人眾生之類勤苦滅盡，為說經法，隨其心念所喜樂者，觀其根原而開化之。』是為菩薩摩訶薩行羼波羅蜜。假使菩薩摩訶薩其心遵修薩蕓若慧，勸助一切功德之本，于諸通慧不見精進之所歸趣，是為菩薩摩訶薩行惟逮波羅蜜。假使菩薩摩訶薩其心遵修薩蕓若慧，從第一禪至於四禪，而復觀察無常
【現代漢語翻譯】 現代漢語譯本：菩薩以這種瑞應的禪定修行，修行之後，都用來勸導和幫助眾生獲得薩蕓若（一切智）的智慧，這就是菩薩摩訶薩六波羅蜜（六度）中檀波羅蜜（佈施度）的根本；尸波羅蜜（持戒度）、羼波羅蜜（忍辱度）、惟逮波羅蜜（精進度）、禪波羅蜜（禪定度）、般若波羅蜜（智慧度），也都各自如此。這就是菩薩摩訶薩僧那僧涅（大乘）的含義！ 『再者，舍利弗！菩薩摩訶薩與慈心同在，廣大深遠，沒有分別，沒有邊際，沒有束縛，也沒有侷限在一個地方。相信第一、第二、第三、第四禪定，也是如此。向下沒有盡頭，向上沒有限制，八方上下無不周遍。具足四禪，這就是菩薩摩訶薩的三昧（禪定）。假設菩薩摩訶薩以追求薩蕓若為目標，修行第一禪，並以此來救度攝受一切眾生，勸導他們獲得各種神通智慧，這位菩薩摩訶薩具足薩蕓若，並生起智慧之心，然後以方便善巧的方式，闡發經義為人說法，這就是菩薩摩訶薩的檀波羅蜜。又菩薩摩訶薩的心志在於薩蕓若的智慧，思考修行並證得第一禪。假設能夠安住于第一禪，不再信樂生起異心，不隨聲聞、辟支佛的心，這就是菩薩摩訶薩不犯戒，是為尸波羅蜜。假設菩薩摩訶薩的心志在於薩蕓若的智慧，思考修行，就自己發願：『讓一切人眾生之類勤苦滅盡，為他們宣說經法，隨順他們心中所喜愛的，觀察他們的根基而開導化解。』這就是菩薩摩訶薩行羼波羅蜜。假設菩薩摩訶薩的心志在於薩蕓若的智慧，勸導一切功德的根本，在各種神通智慧中不見精進的歸宿，這就是菩薩摩訶薩行惟逮波羅蜜。假設菩薩摩訶薩的心志在於薩蕓若的智慧，從第一禪到第四禪，然後觀察無常
【English Translation】 English version: The Bodhisattva, with this auspicious response, practices Samadhi (meditative concentration). After this practice, they all use it to encourage and assist beings in attaining the wisdom of Sarvajna (all-knowingness). This is the foundation of the Dana Paramita (perfection of giving) among the six Paramitas (perfections) of a Bodhisattva Mahasattva; the Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom) are each like this. This is what is meant by the Sangha Sangha Nirvana (Great Vehicle) of a Bodhisattva Mahasattva! 『Furthermore, Shariputra! A Bodhisattva Mahasattva is with a heart of loving-kindness, vast and profound, without duality, without boundaries, without attachments, and without being confined to one place. Believing in the first, second, third, and fourth Dhyanas (meditative absorptions) is also like this. Downward, there is no end; upward, there is no limit; the eight directions and up and down are all pervaded. Having fully attained the four Dhyanas, this is the Samadhi of a Bodhisattva Mahasattva. Suppose a Bodhisattva Mahasattva, with the pursuit of Sarvajna as their goal, practices the first Dhyana and uses it to save and gather all beings, encouraging them to attain various supernatural wisdoms. This Bodhisattva Mahasattva, having fully attained Sarvajna and generated a heart of wisdom, then skillfully expounds the meaning of the scriptures to teach others. This is the Dana Paramita of a Bodhisattva Mahasattva. Furthermore, the Bodhisattva Mahasattva's mind is focused on the wisdom of Sarvajna, contemplating practice and attaining the first Dhyana. Suppose they can abide in the first Dhyana, no longer believing in or generating different thoughts, not following the minds of Sravakas (hearers) or Pratyekabuddhas (solitary realizers), this is the Bodhisattva Mahasattva not violating precepts, which is the Sila Paramita. Suppose the Bodhisattva Mahasattva's mind is focused on the wisdom of Sarvajna, contemplating practice, and they make a vow: 『May all beings be freed from suffering, and I will expound the Dharma for them, according to what they like in their hearts, observing their roots and guiding them.』 This is the Bodhisattva Mahasattva practicing Ksanti Paramita. Suppose the Bodhisattva Mahasattva's mind is focused on the wisdom of Sarvajna, encouraging the foundation of all merits, and in various supernatural wisdoms, they do not see the destination of vigor, this is the Bodhisattva Mahasattva practicing Virya Paramita. Suppose the Bodhisattva Mahasattva's mind is focused on the wisdom of Sarvajna, from the first Dhyana to the fourth Dhyana, and then observes impermanence
、苦、空、非身，空、無相、無愿，是為菩薩摩訶薩行禪波羅蜜。假使菩薩摩訶薩其心遵崇薩蕓若慧，觀一切法譬如幻化，無有三界，為人說經，是為菩薩摩訶薩行般若波羅蜜。賢者舍利弗！是為菩薩摩訶薩摩訶衍事。
「複次，舍利弗！菩薩摩訶薩摩訶衍者，建立一切四意止、四意斷、四神足、五根、五力、七覺意、八由行、又復建立一切，具足於空三昧，無相、無愿三昧，十種力、四無所畏、四分別辯、十八不共諸佛之法，是為菩薩摩訶薩摩訶衍。
「複次，舍利弗！菩薩摩訶薩不告無求此二地——聲聞地、辟支佛地——其心唯樂薩婆若慧，是菩薩摩訶薩行無放逸為四等心，成羼波羅蜜。假使菩薩摩訶薩其心遵修，而自興發一切哀慧，所行無限無所破壞，是為菩薩摩訶薩行惟逮波羅蜜。假使菩薩摩訶薩於四等心而行禪定，不從禪定及四等心有所忘失，是為菩薩行無放逸四等之心漚和拘舍羅。
「複次，舍利弗！菩薩摩訶薩慈心三昧：『我當救護一切眾生。』則以遵崇行哀三昧，愍傷行悲而順趣此；行喜三昧：『我當度脫眾生之類。』轉漸進前至護三昧，加於眾生至諸漏盡，是為菩薩摩訶薩無有放逸行四等心檀波羅蜜。假使禪思無有放逸行四等心，因緣瑞應，不以勸助聲聞、辟支佛地，則順專于
【現代漢語翻譯】 現代漢語譯本：苦、空、非身（沒有自性），空、無相、無愿，這就是菩薩摩訶薩（偉大的菩薩）修行禪波羅蜜（禪定到彼岸）。假設菩薩摩訶薩的心尊崇薩蕓若慧（一切智），觀察一切法如同幻化，沒有三界（欲界、色界、無色界），為他人宣說佛法，這就是菩薩摩訶薩修行般若波羅蜜（智慧到彼岸）。賢者舍利弗！這就是菩薩摩訶薩的大乘事業。 其次，舍利弗！菩薩摩訶薩的大乘修行，是建立一切四意止（身、受、心、法四種觀照）、四意斷（斷除已生惡、未生惡、已生善、未生善）、四神足（欲、勤、心、觀四種定力）、五根（信、精進、念、定、慧五種善法）、五力（信、精進、念、定、慧五種力量）、七覺意（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八由行（八正道），又建立一切，具足於空三昧（空性的禪定）、無相三昧（無相的禪定）、無愿三昧（無愿的禪定），十種力（如來十力）、四無所畏（如來四無畏）、四分別辯（義、法、辭、樂說四種辯才）、十八不共諸佛之法（佛獨有的十八種功德），這就是菩薩摩訶薩的大乘修行。 其次，舍利弗！菩薩摩訶薩不追求聲聞地（小乘修行者的境界）、辟支佛地（獨覺修行者的境界）這二種境界，他的心只樂於薩婆若慧（一切智），這就是菩薩摩訶薩修行不放逸，以四等心（慈、悲、喜、舍）成就羼波羅蜜（忍辱到彼岸）。假設菩薩摩訶薩的心遵修，而自發一切哀慧（悲憫的智慧），所行無限無所破壞，這就是菩薩摩訶薩修行惟逮波羅蜜（精進到彼岸）。假設菩薩摩訶薩以四等心修行禪定，不從禪定及四等心有所忘失，這就是菩薩修行不放逸的四等心漚和拘舍羅（善巧方便）。 其次，舍利弗！菩薩摩訶薩的慈心三昧：『我應當救護一切眾生。』就以尊崇修行哀三昧（悲憫的禪定），憐憫修行悲而順應此；修行喜三昧：『我應當度脫眾生之類。』逐漸向前進至護三昧（守護的禪定），加持于眾生直至諸漏盡（煩惱斷盡），這就是菩薩摩訶薩不放逸修行四等心檀波羅蜜（佈施到彼岸）。假設禪思不放逸修行四等心，因緣瑞應，不以勸助聲聞、辟支佛地，則專心於
【English Translation】 English version: Suffering, emptiness, non-self (no inherent existence), emptiness, signlessness, wishlessness, this is the Bodhisattva Mahasattva (great Bodhisattva) practicing the Dhyana Paramita (perfection of meditation). If a Bodhisattva Mahasattva's mind reveres Sarvajna wisdom (omniscience), observes all dharmas as illusions, without the three realms (desire realm, form realm, formless realm), and speaks the Dharma to others, this is the Bodhisattva Mahasattva practicing the Prajna Paramita (perfection of wisdom). Worthy Shariputra! This is the Mahayana (Great Vehicle) practice of a Bodhisattva Mahasattva. Furthermore, Shariputra! The Mahayana practice of a Bodhisattva Mahasattva is to establish all four foundations of mindfulness (contemplation of body, feeling, mind, and dharmas), four right exertions (preventing unwholesome states, abandoning unwholesome states, cultivating wholesome states, maintaining wholesome states), four bases of power (desire, effort, mind, and investigation), five roots (faith, effort, mindfulness, concentration, and wisdom), five powers (faith, effort, mindfulness, concentration, and wisdom), seven factors of enlightenment (mindfulness, investigation of dharmas, effort, joy, tranquility, concentration, and equanimity), eightfold path, and also to establish all, fully possessing the Samadhi of emptiness, the Samadhi of signlessness, the Samadhi of wishlessness, the ten powers (of a Tathagata), four fearlessnesses (of a Tathagata), four analytical knowledges (knowledge of meaning, dharma, language, and eloquence), and the eighteen unique qualities of a Buddha, this is the Mahayana practice of a Bodhisattva Mahasattva. Furthermore, Shariputra! A Bodhisattva Mahasattva does not seek the two grounds—the Sravaka ground (the level of a Hearer) and the Pratyekabuddha ground (the level of a Solitary Buddha)—his mind only delights in Sarvajna wisdom (omniscience), this is the Bodhisattva Mahasattva practicing non-negligence, accomplishing the Ksanti Paramita (perfection of patience) with the four immeasurables (loving-kindness, compassion, joy, and equanimity). If a Bodhisattva Mahasattva's mind cultivates and generates all compassionate wisdom, his actions are limitless and indestructible, this is the Bodhisattva Mahasattva practicing the Virya Paramita (perfection of vigor). If a Bodhisattva Mahasattva practices meditation with the four immeasurables, without forgetting meditation and the four immeasurables, this is the Bodhisattva practicing non-negligence, the skillful means of the four immeasurables. Furthermore, Shariputra! The Bodhisattva Mahasattva's Samadhi of loving-kindness: 'I shall protect all sentient beings.' Then, he reverently practices the Samadhi of compassion, feeling pity and practicing compassion accordingly; practicing the Samadhi of joy: 'I shall liberate all sentient beings.' Gradually progressing to the Samadhi of protection, adding to sentient beings until all outflows are exhausted, this is the Bodhisattva Mahasattva practicing non-negligence, the Dana Paramita (perfection of giving) with the four immeasurables. If one meditates without negligence, practicing the four immeasurables, with auspicious signs and responses, not encouraging the Sravaka and Pratyekabuddha grounds, then one focuses on
一切哀慧，是為菩薩摩訶薩四等心行無所犯負尸波羅蜜。
「複次，舍利弗！菩薩摩訶薩摩訶衍者，曉了內空不墮顛倒，亦無所求、不有所得，苦樂、善惡有所有所自然空，于諸通慧亦無所得，無有內外，不得中間，是為菩薩摩訶薩摩訶衍。
「複次，舍利弗！菩薩摩訶薩摩訶衍者，於一切法亦無有亂、無三昧慧，是為菩薩摩訶薩摩訶衍。
「複次，舍利弗！菩薩摩訶薩摩訶衍者，常志大乘，其慧自由，其慧不在有常、不在無常，不計苦不苦、樂不樂，其不由慧在於我所及非我所，是為菩薩摩訶薩摩訶衍，為無所得，不墮顛倒。
「複次，舍利弗！菩薩摩訶薩摩訶衍者，其慧自由，不在於過去、不在於當來、不在於現在，不在三世無慧之處，是為菩薩摩訶薩摩訶衍，常無所得，不墮顛倒。
「複次，舍利弗！菩薩摩訶薩摩訶衍者，其慧不由著于欲界、不在色界、不在無色界，而慧自在。悉知欲界、色界、無色界，而得自在，亦無所得，不墮顛倒，是為菩薩摩訶薩大乘。
「複次，舍利弗！菩薩摩訶薩摩訶衍者，而慧自在，不與世慧同、亦不在沒世慧，不在有為、不在無為，不在有漏、不在無漏，於此法慧而得自由。悉知世俗慧、度世慧，不為不及。悉知有為、無為法，不為不及
【現代漢語翻譯】 現代漢語譯本 一切的慈悲和智慧，這就是菩薩摩訶薩（偉大的菩薩）以四種平等心所行的，不違犯尸波羅蜜（持戒的圓滿）。
「再者，舍利弗（佛陀的弟子）！菩薩摩訶薩（偉大的菩薩）修習大乘法，明瞭內空，不落入顛倒，也沒有任何追求，沒有任何所得。苦樂、善惡、有為無為，一切皆空。對於各種智慧神通也沒有任何執著，沒有內外之分，也沒有中間的概念。這就是菩薩摩訶薩的大乘修行。
「再者，舍利弗！菩薩摩訶薩修習大乘法，對於一切法既不混亂，也不執著於三昧（禪定）智慧。這就是菩薩摩訶薩的大乘修行。
「再者，舍利弗！菩薩摩訶薩修習大乘法，常以大乘為志向，其智慧是自由的。這種智慧不執著于常，也不執著于無常；不執著于苦，也不執著于不苦；不執著於樂，也不執著于不樂。這種智慧不依賴於『我』或『非我』的概念。這就是菩薩摩訶薩的大乘修行，因為無所得，所以不落入顛倒。
「再者，舍利弗！菩薩摩訶薩修習大乘法，其智慧是自由的，不執著於過去、未來或現在，也不執著於三世（過去、現在、未來）無慧之處。這就是菩薩摩訶薩的大乘修行，因為常無所得，所以不落入顛倒。
「再者，舍利弗！菩薩摩訶薩修習大乘法，其智慧是自由的，不執著于欲界（慾望的領域）、色界（物質的領域）或無色界（非物質的領域），而能自在。他完全瞭解欲界、色界和無色界，並能從中獲得自在，也沒有任何執著，不落入顛倒。這就是菩薩摩訶薩的大乘修行。
「再者，舍利弗！菩薩摩訶薩修習大乘法，其智慧是自由的，不與世俗的智慧相同，也不沉沒於世俗的智慧中；不執著于有為法（因緣和合的法），也不執著于無為法（非因緣和合的法）；不執著于有漏法（有煩惱的法），也不執著于無漏法（無煩惱的法）。對於這些法，他的智慧是自由的。他完全瞭解世俗的智慧和出世的智慧，不會有所不及。他完全瞭解有為法和無為法，不會有所不及。
【English Translation】 English version All compassion and wisdom, this is how a Bodhisattva Mahasattva (great Bodhisattva) practices the four equal minds, without violating the Śīla pāramitā (perfection of morality).
Furthermore, Śāriputra (a disciple of the Buddha)! A Bodhisattva Mahasattva (great Bodhisattva) who practices the Mahāyāna (Great Vehicle) understands the emptiness of the inner self, does not fall into delusion, has no seeking, and has no attainment. Suffering and joy, good and evil, conditioned and unconditioned, all are empty. There is no attachment to any wisdom or supernatural power, no distinction between inside and outside, and no concept of the middle. This is the Mahāyāna practice of a Bodhisattva Mahasattva.
Furthermore, Śāriputra! A Bodhisattva Mahasattva who practices the Mahāyāna is neither confused about all dharmas (teachings) nor attached to samadhi (meditative absorption) wisdom. This is the Mahāyāna practice of a Bodhisattva Mahasattva.
Furthermore, Śāriputra! A Bodhisattva Mahasattva who practices the Mahāyāna always aspires to the Great Vehicle. Their wisdom is free. This wisdom is not attached to permanence or impermanence; not attached to suffering or non-suffering; not attached to joy or non-joy. This wisdom does not rely on the concept of 'self' or 'non-self'. This is the Mahāyāna practice of a Bodhisattva Mahasattva, because there is no attainment, they do not fall into delusion.
Furthermore, Śāriputra! A Bodhisattva Mahasattva who practices the Mahāyāna, their wisdom is free, not attached to the past, future, or present, nor attached to the absence of wisdom in the three times (past, present, future). This is the Mahāyāna practice of a Bodhisattva Mahasattva, because there is always no attainment, they do not fall into delusion.
Furthermore, Śāriputra! A Bodhisattva Mahasattva who practices the Mahāyāna, their wisdom is free, not attached to the desire realm (kāmadhātu), the form realm (rūpadhātu), or the formless realm (arūpadhātu), and is thus free. They fully understand the desire realm, the form realm, and the formless realm, and attain freedom from them, without any attachment, and do not fall into delusion. This is the Mahāyāna of a Bodhisattva Mahasattva.
Furthermore, Śāriputra! A Bodhisattva Mahasattva who practices the Mahāyāna, their wisdom is free, not the same as worldly wisdom, nor submerged in worldly wisdom; not attached to conditioned dharmas (saṃskṛta dharma), nor attached to unconditioned dharmas (asaṃskṛta dharma); not attached to defiled dharmas (sāsrava dharma), nor attached to undefiled dharmas (anāsrava dharma). Their wisdom is free regarding these dharmas. They fully understand worldly wisdom and transcendental wisdom, without falling short. They fully understand conditioned and unconditioned dharmas, without falling short.
，亦無所得，不墮顛倒，是為菩薩摩訶薩大乘。」◎
光贊經卷第五 大正藏第 08 冊 No. 0222 光贊經
光贊經卷第六
西晉三藏竺法護譯
◎摩訶般若波羅蜜乘大乘品第十四
賢者舍利弗問分耨文陀尼弗：「云何菩薩摩訶薩乘于摩訶衍？」
分耨謂舍利弗：「唯，賢者！菩薩摩訶薩於是行般若波羅蜜，乘檀波羅蜜亦復不得檀波羅蜜，亦無菩薩，不見受者有所得也，亦無所獲也，乘檀波羅蜜則謂菩薩摩訶薩；尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，乘般若波羅蜜，則亦不得般若波羅蜜，亦不得菩薩，亦無所獲，是為菩薩摩訶薩乘般若波羅蜜，亦無所得。
「複次，舍利弗！菩薩摩訶薩亦不毀失薩蕓若遵修之心，則尋奉行於四意止，所念無念、所行無行，於此眾誼亦無所得，是為菩薩摩訶薩乘摩訶衍。
「複次，舍利弗！菩薩摩訶薩亦不毀失薩蕓若慧遵修之心，於四意斷、四神足、五根、五力、七覺意、八由行，於此之誼亦無所得，是為菩薩摩訶薩乘摩訶衍。
「複次，舍利弗！菩薩摩訶薩亦不毀失薩蕓若遵修之心，十種力、四無所畏、四分別辯、十八不共諸佛之法，於此之誼皆無所得，是為菩薩摩訶薩乘摩訶衍。
【現代漢語翻譯】 現代漢語譯本：『也沒有任何所得，不陷入顛倒錯亂，這就是菩薩摩訶薩的大乘。』
《光贊經》卷第五 大正藏第 08 冊 No. 0222 《光贊經》
《光贊經》卷第六
西晉三藏竺法護譯
◎摩訶般若波羅蜜乘大乘品第十四
賢者舍利弗問分耨文陀尼弗（舍利弗的弟子）: 『菩薩摩訶薩如何乘于摩訶衍（大乘）？』
分耨（分耨文陀尼弗的簡稱）對舍利弗說：『是的，賢者！菩薩摩訶薩在修行般若波羅蜜（智慧到彼岸）時，行檀波羅蜜（佈施到彼岸）時，也不執著于檀波羅蜜，也不執著于菩薩，不認為接受佈施者有所得，也沒有任何獲得。行檀波羅蜜，這被稱為菩薩摩訶薩。行屍波羅蜜（持戒到彼岸）、羼提波羅蜜（忍辱到彼岸）、惟逮波羅蜜（精進到彼岸）、禪波羅蜜（禪定到彼岸）、般若波羅蜜，行般若波羅蜜時，也不執著于般若波羅蜜，也不執著于菩薩，也沒有任何獲得，這就是菩薩摩訶薩乘般若波羅蜜，也沒有任何所得。
『再者，舍利弗！菩薩摩訶薩也不放棄對薩蕓若（一切智）的追求，遵循四意止（四念處），所念無念，所行無行，對於這些修行也沒有任何所得，這就是菩薩摩訶薩乘摩訶衍。
『再者，舍利弗！菩薩摩訶薩也不放棄對薩蕓若（一切智）智慧的追求，對於四意斷（四正勤）、四神足（四如意足）、五根、五力、七覺意（七菩提分）、八由行（八正道），對於這些修行也沒有任何所得，這就是菩薩摩訶薩乘摩訶衍。
『再者，舍利弗！菩薩摩訶薩也不放棄對薩蕓若（一切智）的追求，對於十種力、四無所畏、四分別辯、十八不共諸佛之法，對於這些修行都沒有任何所得，這就是菩薩摩訶薩乘摩訶衍。』
【English Translation】 English version: 'There is also nothing to be attained, not falling into delusion, this is the Mahāyāna of the Bodhisattva Mahāsattva.'
The Fifth Scroll of the Guangzan Jing Taisho Tripitaka Volume 08 No. 0222 Guangzan Jing
The Sixth Scroll of the Guangzan Jing
Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty
◎Chapter Fourteen on the Mahāyāna of the Mahāprajñāpāramitā Vehicle
The venerable Śāriputra asked Venuvandani (a disciple of Śāriputra): 'How does a Bodhisattva Mahāsattva ride the Mahāyāna (Great Vehicle)?'
Venu (short for Venuvandani) said to Śāriputra: 'Yes, venerable one! When a Bodhisattva Mahāsattva practices Prajñāpāramitā (Perfection of Wisdom), when practicing Dānapāramitā (Perfection of Giving), they do not cling to Dānapāramitā, nor do they cling to the Bodhisattva, nor do they consider the recipient of the giving to have gained anything, nor is there any gain. Practicing Dānapāramitā, this is called a Bodhisattva Mahāsattva. Practicing Śīlapāramitā (Perfection of Morality), Kṣāntipāramitā (Perfection of Patience), Vīryapāramitā (Perfection of Effort), Dhyānapāramitā (Perfection of Meditation), and Prajñāpāramitā, when practicing Prajñāpāramitā, they do not cling to Prajñāpāramitā, nor do they cling to the Bodhisattva, nor is there any gain, this is how a Bodhisattva Mahāsattva rides Prajñāpāramitā, and there is nothing to be attained.'
'Furthermore, Śāriputra! A Bodhisattva Mahāsattva also does not abandon the pursuit of Sarvajña (Omniscience), following the Four Foundations of Mindfulness, what is thought is without thought, what is practiced is without practice, and there is no attainment in these practices, this is how a Bodhisattva Mahāsattva rides the Mahāyāna.'
'Furthermore, Śāriputra! A Bodhisattva Mahāsattva also does not abandon the pursuit of wisdom of Sarvajña (Omniscience), regarding the Four Right Exertions, the Four Bases of Psychic Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path, there is no attainment in these practices, this is how a Bodhisattva Mahāsattva rides the Mahāyāna.'
'Furthermore, Śāriputra! A Bodhisattva Mahāsattva also does not abandon the pursuit of Sarvajña (Omniscience), regarding the Ten Powers, the Four Fearlessnesses, the Four Analytical Knowledges, and the Eighteen Unique Qualities of the Buddhas, there is no attainment in these practices, this is how a Bodhisattva Mahāsattva rides the Mahāyāna.'
「複次，舍利弗！菩薩摩訶薩分別了此，所謂菩薩者，隨俗假號，欲求人亦不可得、亦無有起。所謂色者，但假號耳；所謂痛癢思想生死識者，但假號耳，亦不可得、亦無所起。所謂眼耳鼻舌身意，但假號耳，亦不可得、亦無所起。所謂色聲香味細滑法，但假號耳，亦無可得、亦無所起。所謂四意止、四意斷、四神足、五根、五力、七覺意、八由行，但假號耳，亦不可得、亦無所起。所謂十種力、四無所畏、四分別辯、十八不共諸佛之法，但假號耳，亦不可得、亦無所起。所謂內空、外空、及於空空，但假號耳，亦不可得、亦無所起。謂所有空、自然空、所有自然空，但假號耳；所謂怛薩阿竭法、無本之法、諸法之界，其法寂然及於本際，其本際者，亦不可得、亦無所起。所謂佛道有所覺者，又其佛道，亦不可得、亦無所起。是為菩薩摩訶薩乘摩訶衍。
「複次，舍利弗！菩薩摩訶薩從初發意，則具足此菩薩神通開化眾生，從一佛國游一佛國，供養奉事諸佛世尊，慇勤親近諸佛世尊，而聽經法求菩薩乘。其人于彼乘菩薩行，從一佛國游一佛國，嚴凈佛土、教化眾生，亦不相著諸佛國土，亦無人相處無二地，而其身力，常為眾生之故導利群𪏭。彼何謂為自身故，有所攝取，心未曾離如此之乘，逮得至於薩蕓
【現代漢語翻譯】 現代漢語譯本： 「再者，舍利弗！菩薩摩訶薩（偉大的菩薩）如此分別理解：所謂的菩薩，只是隨順世俗的假名，想要尋找一個『人』也是不可得的，也沒有任何生起。所謂的色（物質現象），也只是假名而已；所謂的痛癢（感受）、思想（概念）、生死（生命過程）、識（意識），也只是假名而已，也是不可得的，也沒有任何生起。所謂的眼、耳、鼻、舌、身、意（六根），也只是假名而已，也是不可得的，也沒有任何生起。所謂的色、聲、香、味、細滑（觸覺）、法（意識對像），也只是假名而已，也是不可得的，也沒有任何生起。所謂的四意止（四念處）、四意斷（四正勤）、四神足（四如意足）、五根、五力、七覺意（七菩提分）、八由行（八正道），也只是假名而已，也是不可得的，也沒有任何生起。所謂的十種力（如來十力）、四無所畏（四無畏）、四分別辯（四無礙辯）、十八不共諸佛之法（十八不共法），也只是假名而已，也是不可得的，也沒有任何生起。所謂的內空、外空、以及空空（空性），也只是假名而已，也是不可得的，也沒有任何生起。所謂的一切空、自然空、一切自然空，也只是假名而已；所謂的怛薩阿竭法（如來法）、無本之法（無自性法）、諸法之界（法界），其法寂靜以及本際（實相），其本際也是不可得的，也沒有任何生起。所謂的佛道有所覺悟，又其佛道，也是不可得的，也沒有任何生起。這就是菩薩摩訶薩所乘的大乘法。」 「再者，舍利弗！菩薩摩訶薩從最初發心，就具足這種菩薩神通，開化眾生，從一個佛國遊歷到另一個佛國，供養奉事諸佛世尊，慇勤親近諸佛世尊，聽聞經法，尋求菩薩乘。這個人依此乘菩薩行，從一個佛國遊歷到另一個佛國，莊嚴清凈佛土，教化眾生，也不執著于諸佛國土，也沒有人相處在無二的境界，而他的身力，常常爲了眾生的緣故引導利益眾生。他不會爲了自身而有所攝取，他的心從未曾離開如此的大乘，最終達到薩蕓（一切智）。」
【English Translation】 English version: 「Furthermore, Shariputra! A Bodhisattva Mahasattva (great Bodhisattva) discerns this: the so-called Bodhisattva is merely a conventional designation, and seeking a 『person』 is unattainable, nor does it arise. The so-called rupa (form, material phenomena) is just a designation; the so-called vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness) are just designations, also unattainable, nor do they arise. The so-called eye, ear, nose, tongue, body, and mind (the six sense organs) are just designations, also unattainable, nor do they arise. The so-called form, sound, smell, taste, touch, and dharma (objects of mind) are just designations, also unattainable, nor do they arise. The so-called four smrtyupasthana (four foundations of mindfulness), four samyakpradhana (four right exertions), four rddhipada (four bases of psychic power), five indriya (five faculties), five bala (five powers), seven bodhyanga (seven factors of enlightenment), and eight aryamarga (eightfold path) are just designations, also unattainable, nor do they arise. The so-called ten bala (ten powers of a Tathagata), four vaisaradyas (four confidences), four pratisamvid (four analytical knowledges), and eighteen avenika-buddha-dharma (eighteen unique qualities of a Buddha) are just designations, also unattainable, nor do they arise. The so-called adhyatma-sunyata (internal emptiness), bahirdha-sunyata (external emptiness), and sunyata-sunyata (emptiness of emptiness) are just designations, also unattainable, nor do they arise. The so-called all emptiness, natural emptiness, all natural emptiness are just designations; the so-called Tathagata-dharma (Tathagata's teachings), anabhilapya-dharma (inexpressible dharma), and dharma-dhatu (dharma realm), whose dharma is tranquil and at the ultimate reality, that ultimate reality is also unattainable, nor does it arise. The so-called Buddha-path with enlightenment, and that Buddha-path, is also unattainable, nor does it arise. This is the Mahayana (Great Vehicle) that a Bodhisattva Mahasattva rides.」 「Furthermore, Shariputra! A Bodhisattva Mahasattva, from the initial arising of the aspiration, possesses the Bodhisattva's supernatural powers to enlighten beings, traveling from one Buddha-land to another, making offerings and serving the Buddhas, diligently approaching the Buddhas, listening to the teachings, and seeking the Bodhisattva Vehicle. This person, practicing the Bodhisattva path in this vehicle, travels from one Buddha-land to another, adorning and purifying the Buddha-lands, teaching and transforming beings, without attachment to the Buddha-lands, nor does he dwell in a non-dual state, and his physical strength constantly guides and benefits beings for their sake. He does not take anything for his own sake, his mind has never departed from this great vehicle, and he will eventually attain Sarvajna (omniscience).」
若慧；已能逮得薩蕓若慧，便轉法輪；已轉法輪，則為一切聲聞、辟支佛、天、龍、鬼神、世間人民有所加益。於是八方上下諸怛薩阿竭、阿羅訶、三耶三佛，悉共讚歎宣揚其音：『某菩薩摩訶薩在某世界，乘摩訶衍得薩蕓若慧，已得薩蕓若慧則轉法輪。』是為，舍利弗！菩薩摩訶薩乘摩訶衍也。」
◎摩訶般若波羅蜜無縛品第十五
須菩提白佛言：「所謂摩訶僧那僧涅，菩薩摩訶薩被大德鎧。何謂菩薩摩訶薩僧那僧涅者？」
佛告須菩提：「於是菩薩摩訶薩被戒德鎧，行檀波羅蜜、尸波羅蜜、羼波羅蜜、禪波羅蜜、般若波羅蜜，為摩訶僧那僧涅。四意、四斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，內空僧那僧涅，外空僧那僧涅，其諸所有自然之空僧那僧涅，薩蕓若慧僧那僧涅，被佛形像僧那僧涅已，則以光明照三千大千世界，八方上下，亦復如是。其大光明靡不周遍，又復能動三千大千世界，至於東方江河沙等佛土，八方上下，各亦如是，莫不涌震。其菩薩摩訶薩以是光明住檀波羅蜜，被摩訶衍大僧那鎧，變現三千大千世界悉為紺琉璃；這變三千大千世界為紺琉璃已，則復變為轉輪聖王；已變現為轉輪聖王莊嚴之像，則能廣施，饑者與食、渴
【現代漢語翻譯】 現代漢語譯本： 若菩薩的智慧已經達到薩蕓若慧（一切智），便能轉法輪（宣講佛法）；一旦轉法輪，就能利益一切聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）、天人、龍、鬼神以及世間人民。這時，八方上下所有的怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺者），都會共同讚歎並宣揚他的功德：『某菩薩摩訶薩在某世界，通過修習摩訶衍（大乘）而獲得薩蕓若慧，獲得薩蕓若慧后便開始轉法輪。』舍利弗，這就是菩薩摩訶薩修習摩訶衍的意義所在。
須菩提問佛：『所謂的摩訶僧那僧涅（大鎧），是指菩薩摩訶薩所披的大德鎧甲。那麼，菩薩摩訶薩的僧那僧涅具體指的是什麼呢？』
佛告訴須菩提：『菩薩摩訶薩以戒德為鎧甲，修行檀波羅蜜（佈施波羅蜜）、尸波羅蜜（持戒波羅蜜）、羼波羅蜜（忍辱波羅蜜）、禪波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜），這就是摩訶僧那僧涅。四意（四念處）、四斷（四正勤）、四神足（四如意足）、五根、五力、七覺意、八由行（八正道），十種力、四無所畏、四分別辯、十八不共諸佛之法，內空僧那僧涅，外空僧那僧涅，以及所有自然之空僧那僧涅，薩蕓若慧僧那僧涅，披上佛的形象僧那僧涅之後，便能以光明照耀三千大千世界，八方上下也是如此。這大光明無處不遍，又能震動三千大千世界，乃至東方恒河沙數般的佛土，八方上下，也都如此，無不震動。這位菩薩摩訶薩以這光明安住于檀波羅蜜，披上摩訶衍的大僧那鎧甲，將三千大千世界都變為紺琉璃（深藍色琉璃）；將三千大千世界變為紺琉璃后，又將其變為轉輪聖王（統治世界的理想君主）；變現為轉輪聖王莊嚴的形象后，便能廣施，給飢餓的人食物，給口渴的人水。
【English Translation】 English version: If a Bodhisattva's wisdom has attained Sarvajna-wisdom (all-knowing wisdom), then he turns the Dharma wheel (preaches the Dharma); once the Dharma wheel is turned, it benefits all Sravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), Devas (gods), Nagas (dragons), ghosts, and the people of the world. Then, all the Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones) in the eight directions, above and below, will together praise and proclaim his virtues: 'A certain Bodhisattva-Mahasattva in a certain world, through the practice of Mahayana (the Great Vehicle), has attained Sarvajna-wisdom, and having attained Sarvajna-wisdom, he then turns the Dharma wheel.' This, Shariputra, is the meaning of a Bodhisattva-Mahasattva practicing Mahayana.
Subhuti asked the Buddha: 'The so-called Mahasamnaha-samnahya (great armor), refers to the great virtuous armor worn by a Bodhisattva-Mahasattva. What exactly is the Samnaha-samnahya of a Bodhisattva-Mahasattva?'
The Buddha told Subhuti: 'A Bodhisattva-Mahasattva takes the armor of moral precepts, practices Dana-paramita (perfection of giving), Sila-paramita (perfection of morality), Kshanti-paramita (perfection of patience), Dhyana-paramita (perfection of meditation), and Prajna-paramita (perfection of wisdom), this is the Mahasamnaha-samnahya. The four applications 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 path, the ten powers, the four fearlessnesses, the four analytical knowledges, the eighteen unique qualities of a Buddha, the inner emptiness Samnaha-samnahya, the outer emptiness Samnaha-samnahya, and all the natural emptiness Samnaha-samnahya, the Sarvajna-wisdom Samnaha-samnahya, having put on the Samnaha-samnahya of the Buddha's image, he can then illuminate the three thousand great thousand worlds with light, and it is the same in the eight directions, above and below. This great light pervades everywhere, and can also shake the three thousand great thousand worlds, even to the Buddha lands as numerous as the sands of the Ganges River in the east, and it is the same in the eight directions, above and below, all of which are shaken. This Bodhisattva-Mahasattva, with this light, abides in Dana-paramita, puts on the great Samnaha armor of Mahayana, and transforms the three thousand great thousand worlds into lapis lazuli; having transformed the three thousand great thousand worlds into lapis lazuli, he then transforms them into a Chakravartin (ideal world-ruling monarch); having manifested the majestic image of a Chakravartin, he can then give generously, giving food to the hungry and water to the thirsty.'
者給漿、無衣與衣、無香與香，華飾雜香搗香、車乘象馬、僮僕侍使，恣人所求，屋宅居止所當得者，生活之業及餘眾人所欲得者，悉令得所。飲食、衣服、香華、象馬、屋宅，所當得者皆施眾人。令各得所已，則為眾生分別說法，宣義具足，遵修六波羅蜜。斯諸萌類聞所說法，則便尋跡行波羅蜜，至使逮得阿耨多羅三耶三菩阿惟三佛。是為菩薩摩訶薩摩訶衍僧那僧涅！
「譬如，須菩提！明慧幻士及慧弟子，於四大衢化作眾人生活之業。所以者何？諸幻師法自應當然以此為術，施於無數眾生人之所乏飲食、衣服、香華、諸飾、象馬、屋宅。于須菩提意云何，其幻師者，寧有所施給眾乏乎？」
答曰：「不也，天中天！」
佛言：「如是，須菩提！菩薩摩訶薩行六波羅蜜，三十七品，內空、外空及內外空、及諸所有自然之空所被僧那鎧，十種力、四無所畏、四分別辯、十八不共諸佛之法僧那之鎧，及薩蕓若僧那僧涅，化為佛像被大德鎧，其光普照三千大千世界，及於東方、八方上下江河沙等諸佛國土，靡不周遍。十方各如江河沙等諸佛世界六反震動，以大光住檀波羅蜜，隨人所求，飲食、衣服、香華、諸飾、象馬、舍宅，生活之業，雖化所施，竟無所與。眾人各來有所受，取生活之具，亦無施者，
【現代漢語翻譯】 現代漢語譯本 給與飢渴者漿水，沒有衣服的給與衣服，沒有香的給與香，花飾雜香搗香，車乘象馬，童僕侍者，任憑人們所求，房屋住所應當得到的，生活的事業以及其他眾人想要得到的，都讓他們得到滿足。飲食、衣服、香花、象馬、房屋，凡是應當得到的都施與眾人。讓他們各自得到滿足后，就為眾生分別說法，宣講義理完備，遵循修習六波羅蜜（六種到達彼岸的方法）。這些萌芽的眾生聽到所說的法，就立即追隨足跡修行波羅蜜，以至於最終證得阿耨多羅三藐三菩提（無上正等正覺），成為無上的佛陀。這就是菩薩摩訶薩（大菩薩）的摩訶衍（大乘）僧那僧涅（大精進）！ 譬如，須菩提（佛陀的十大弟子之一）！明慧的幻術師和聰慧的弟子，在四通八達的道路上幻化出眾生生活所需的物品。這是為什麼呢？因為幻術師的法術本來就應該這樣，用這種法術施與無數眾生，滿足他們所缺乏的飲食、衣服、香花、各種裝飾、象馬、房屋。須菩提，你認為，這個幻術師，難道真的有所施與，讓眾生不再缺乏嗎？ 須菩提回答說：『不是的，天中天（佛陀的尊稱）！』 佛說：『是的，須菩提！菩薩摩訶薩修行六波羅蜜，三十七品（三十七道品），內空、外空以及內外空，以及所有自然之空所披的僧那鎧（精進鎧甲），十種力（佛陀的十種力量）、四無所畏（佛陀的四種無畏）、四分別辯（四種辯才）、十八不共諸佛之法（佛陀獨有的十八種功德）的僧那之鎧，以及薩蕓若（一切智）僧那僧涅（大精進），幻化成佛像，披著大德鎧甲，其光芒普照三千大千世界，以及東方、八方上下如同恒河沙數般的諸佛國土，沒有不遍及的。十方各自如同恒河沙數般的諸佛世界發生六種震動，以大光明住于檀波羅蜜（佈施波羅蜜），隨人們所求，飲食、衣服、香花、各種裝飾、象馬、房屋、生活的事業，雖然是幻化所施，但實際上並沒有施與者。眾人各自前來有所接受，取用生活的資具，也沒有接受者，'
【English Translation】 English version Giving water to the thirsty, clothes to the naked, fragrance to those without, floral ornaments, mixed fragrances, powdered incense, carriages, elephants, horses, servants, and attendants, fulfilling all that people desire, providing houses and dwellings that are due, means of livelihood, and whatever else people wish for, ensuring they all obtain what they need. Providing food, clothing, fragrances, flowers, elephants, horses, and houses, all that is due to them, to everyone. After ensuring they each have what they need, they then preach the Dharma to all beings, expounding the complete meaning, and guiding them to practice the Six Paramitas (six perfections). These nascent beings, upon hearing the Dharma, immediately follow the path of the Paramitas, ultimately attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), becoming unsurpassed Buddhas. This is the Mahayana (Great Vehicle) Sangha-sam-nirvana (great effort) of the Bodhisattva Mahasattva (Great Bodhisattva)! For example, Subhuti (one of the Buddha's ten great disciples)! A wise illusionist and his intelligent disciples conjure up the necessities of life for people at the crossroads. Why is this so? Because it is the nature of an illusionist's art to use such techniques to provide countless beings with the food, clothing, fragrances, ornaments, elephants, horses, and houses they lack. Subhuti, what do you think, does the illusionist actually give anything, so that people no longer lack anything? Subhuti replied, 'No, Lord of the Heavens (an epithet for the Buddha)!' The Buddha said, 'So it is, Subhuti! A Bodhisattva Mahasattva, practicing the Six Paramitas, the thirty-seven factors of enlightenment, the emptiness of the internal, the emptiness of the external, and the emptiness of both internal and external, and the Sangha armor (armor of effort) of all natural emptiness, the ten powers (ten powers of a Buddha), the four fearlessnesses (four kinds of fearlessness of a Buddha), the four analytical knowledges (four kinds of eloquence), the eighteen unique qualities of a Buddha (eighteen unique qualities of a Buddha), and the Sangha armor of Sarvajna (omniscience), transforms into a Buddha image, wearing the armor of great virtue, its light illuminating the three thousand great thousand worlds, and all the Buddha lands in the east, the eight directions, above and below, as numerous as the sands of the Ganges River, without exception. The Buddha worlds in the ten directions, each as numerous as the sands of the Ganges River, shake in six ways, abiding in the Dana Paramita (perfection of giving) with great light, providing food, clothing, fragrances, ornaments, elephants, horses, houses, and means of livelihood, according to what people desire, although it is all an illusion, there is actually no giver. People come to receive, taking what they need for life, and there is no receiver either.'
亦無受者。所以者何？須菩提！是諸法者亦復如幻，幻不離法。是為菩薩摩訶薩摩訶僧那僧涅。
「複次，須菩提！菩薩摩訶薩住尸波羅蜜，欲以救護諸受生者，故復現生轉輪王種。彼這立於轉輪王位，便以十善建發眾生，四禪、四等心、四無色定、四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，為諸眾生廣說經典，未曾令其離斯道誼，能使安隱至得佛道，是為僧那。譬如，須菩提！明達幻師、若慧弟子，于大四衢化無數眾不可稱計，為諸化人講說經法，建立十善，三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法。于須菩提意云何，寧有眾人住十善乎？及三十七品、十種力、四無所畏、四分別辯、十八不共諸佛之法乎？」
答曰：「不也，天中天！」
「如是，須菩提！菩薩摩訶薩開化眾生，令住十善、三十七品、十八不共諸佛之法，亦無所勸立於眾生也。所以者何？須菩提！是謂諸法者亦復如幻，幻不離法。如是，須菩提！是為菩薩摩訶薩摩訶衍僧那僧涅也。
「複次，須菩提！菩薩摩訶薩住羼波羅蜜，勸化眾生立忍度無極。何謂菩薩住羼波羅蜜？開化一切眾生之類立於忍辱無極之法。於是，須菩提！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：也沒有接受者。為什麼呢？須菩提！這些法也像幻象一樣，幻象不離法。這就是菩薩摩訶薩的摩訶僧那僧涅（偉大的救度）。 再者，須菩提！菩薩摩訶薩安住于尸波羅蜜（持戒波羅蜜），爲了救護一切受生者，所以又示現轉輪王的身份。他登上轉輪王位后，就用十善來引導眾生，並宣說四禪、四等心、四無色定、四意止、四意斷、四神足、五根、五力、七覺意、八正道、十種力、四無所畏、四無礙辯才、十八不共佛法，為眾生廣說經典，從不讓他們離開這些道義，能使他們安穩地到達佛道，這就是僧那（救度）。譬如，須菩提！明達幻術的幻師或聰慧的弟子，在大街上幻化出無數不可計數的人，為這些幻化的人講說經法，建立十善，三十七道品，十種力、四無所畏、四無礙辯才、十八不共佛法。須菩提，你認為如何？難道真的有眾生安住於十善嗎？以及三十七道品、十種力、四無所畏、四無礙辯才、十八不共佛法嗎？」 須菩提回答說：『不是的，世尊！』 『是的，須菩提！菩薩摩訶薩開化眾生，讓他們安住於十善、三十七道品、十八不共佛法，實際上也沒有勸導眾生安住于這些法。為什麼呢？須菩提！因為這些法也像幻象一樣，幻象不離法。所以，須菩提！這就是菩薩摩訶薩的摩訶衍僧那僧涅（大乘救度）。』 再者，須菩提！菩薩摩訶薩安住于羼提波羅蜜（忍辱波羅蜜），勸化眾生安住于忍辱的無上境界。什麼是菩薩安住于羼提波羅蜜呢？就是開化一切眾生安住于忍辱無上的法。須菩提！菩薩摩訶薩
【English Translation】 English version: Nor is there a receiver. Why is that? Subhuti! These dharmas are also like illusions, and illusions are not separate from dharmas. This is the Bodhisattva Mahasattva's Mahasamnanasamni (great salvation). Furthermore, Subhuti! A Bodhisattva Mahasattva dwells in Sila Paramita (perfection of morality), desiring to save all sentient beings, and thus manifests as a Chakravartin King. Upon ascending the throne of a Chakravartin King, he guides beings with the ten virtues, and expounds the four Dhyanas, four immeasurables, four formless attainments, four foundations of mindfulness, four right exertions, four bases of psychic power, five roots, five powers, seven factors of enlightenment, eightfold path, ten powers, four fearlessnesses, four analytical knowledges, and eighteen unique qualities of a Buddha. He extensively teaches the scriptures to beings, never letting them stray from these principles, enabling them to peacefully reach Buddhahood. This is Samnana (salvation). For example, Subhuti! A skilled illusionist or a wise disciple, in a large crossroads, conjures countless beings, and teaches these conjured beings the scriptures, establishing the ten virtues, thirty-seven factors of enlightenment, ten powers, four fearlessnesses, four analytical knowledges, and eighteen unique qualities of a Buddha. What do you think, Subhuti? Do any of these beings truly abide in the ten virtues? And the thirty-seven factors of enlightenment, ten powers, four fearlessnesses, four analytical knowledges, and eighteen unique qualities of a Buddha?' Subhuti replied, 'No, World Honored One!' 'So it is, Subhuti! A Bodhisattva Mahasattva enlightens beings, causing them to abide in the ten virtues, thirty-seven factors of enlightenment, and eighteen unique qualities of a Buddha, but in reality, he does not persuade beings to abide in these dharmas. Why is that? Subhuti! Because these dharmas are also like illusions, and illusions are not separate from dharmas. Therefore, Subhuti! This is the Bodhisattva Mahasattva's Mahayana Samnanasamni (great vehicle salvation).' Furthermore, Subhuti! A Bodhisattva Mahasattva dwells in Ksanti Paramita (perfection of patience), persuading beings to abide in the ultimate state of patience. What is it for a Bodhisattva to dwell in Ksanti Paramita? It is to enlighten all beings to abide in the supreme dharma of patience. Subhuti! A Bodhisattva Mahasattva
從初發意，等被德鎧而自誓願：『假使一切群萌之類刀杖加我，使菩薩摩訶薩不當興發瞋恨之意須臾間也；亦復教化一切眾生使立此忍。』譬如，須菩提！明達幻師及慧弟子，于大四衢化作無數不可計人，尋而捶撾以刀斫害。寧有所撾所斫害乎？」
答曰：「不也，天中天！」
佛言：「如是，須菩提！菩薩摩訶薩行羼波羅蜜，若有刀杖加其身者，皆而忍之；又化眾生令立此忍，亦無撾者亦無忍者。是為，須菩提！菩薩摩訶薩羼波羅蜜摩訶衍僧那僧涅也。
「複次，須菩提！菩薩摩訶薩住惟逮波羅蜜，勸化一切眾生之類，皆令建立惟逮波羅蜜。」
佛言：「云何菩薩摩訶薩建立眾生於精進度無極？於是，須菩提！菩薩摩訶薩其心遵修薩蕓若慧而發道意，亦無相念、亦無精進，勸發眾生令履其行。譬如，須菩提！明達幻師、若慧弟子，于大四衢化作無數不可計人，令行精進護身口意，亦無是人、亦無身口意、亦無所行。如是，須菩提！菩薩摩訶薩立於惟逮波羅蜜，勸化眾人令行精進，無精進相亦無所行，亦不開化眾生之類立於精進，是為菩薩摩訶薩惟逮波羅蜜摩訶衍僧那僧涅。
「複次，須菩提！菩薩摩訶薩住禪波羅蜜，勸化一切群萌之類以禪波羅蜜。云何，須菩提！菩薩摩訶薩住禪波
【現代漢語翻譯】 現代漢語譯本：從最初發心時，就如同披上了德行的鎧甲，併發誓願：『假設一切眾生用刀杖加害於我，菩薩摩訶薩也不應當生起絲毫的嗔恨之心；並且還要教化一切眾生，使他們也安住于這種忍辱。』譬如，須菩提（Subhuti）！一個精通幻術的幻術師和他的聰慧弟子，在大街上變幻出無數不可計數的人，然後用刀杖捶打傷害他們。你認為，他們真的有被捶打和傷害嗎？」 須菩提回答說：『沒有，世尊！』 佛說：『是的，須菩提！菩薩摩訶薩修行羼波羅蜜（Ksanti-paramita，忍辱波羅蜜），如果有人用刀杖加害於他，他都能忍受；並且教化眾生也安住于這種忍辱，既沒有加害者，也沒有忍受者。這就是，須菩提！菩薩摩訶薩的羼波羅蜜摩訶衍僧那僧涅（Ksanti-paramita-mahayana-samnaha-samnrddha，忍辱波羅蜜大乘鎧甲）。』 『再者，須菩提！菩薩摩訶薩安住于惟逮波羅蜜（Virya-paramita，精進波羅蜜），勸化一切眾生，都使他們建立惟逮波羅蜜。』 佛說：『菩薩摩訶薩如何使眾生安住于精進度無極呢？須菩提！菩薩摩訶薩的心遵循修習薩蕓若慧（Sarvajna-jnana，一切智智）而發道心，既沒有相的執著，也沒有精進的念頭，卻勸導眾生去實踐這種修行。譬如，須菩提！一個精通幻術的幻術師，或者他的聰慧弟子，在大街上變幻出無數不可計數的人，讓他們修行精進，守護身口意，但實際上既沒有這些人，也沒有身口意，也沒有所修行的行為。就像這樣，須菩提！菩薩摩訶薩安住于惟逮波羅蜜，勸化眾人修行精進，既沒有精進的相，也沒有所修行的行為，也不開示眾生安住于精進，這就是菩薩摩訶薩的惟逮波羅蜜摩訶衍僧那僧涅（Virya-paramita-mahayana-samnaha-samnrddha，精進波羅蜜大乘鎧甲）。』 『再者，須菩提！菩薩摩訶薩安住于禪波羅蜜（Dhyana-paramita，禪定波羅蜜），勸化一切眾生安住于禪波羅蜜。』佛說：『須菩提！菩薩摩訶薩如何安住于禪波羅蜜呢？』
【English Translation】 English version: From the very first moment of generating the aspiration, they are like being clad in the armor of virtue, and they make a vow: 『Even if all beings were to inflict upon me with swords and staves, a Bodhisattva Mahasattva should not generate even a moment of anger; and they should also teach all beings to abide in this patience.』 For example, Subhuti! A skilled illusionist and his wise disciple conjure countless, immeasurable people in a great thoroughfare, and then proceed to strike and harm them with swords and staves. Do you think there is anything actually being struck or harmed?」 Subhuti replied, 『No, World Honored One!』 The Buddha said, 『So it is, Subhuti! When a Bodhisattva Mahasattva practices Ksanti-paramita (patience perfection), if someone inflicts harm upon them with swords and staves, they endure it; and they also teach beings to abide in this patience, where there is neither an inflictor nor one who endures. This, Subhuti, is the Ksanti-paramita-mahayana-samnaha-samnrddha (the great armor of patience perfection of the Mahayana) of a Bodhisattva Mahasattva.』 『Furthermore, Subhuti! A Bodhisattva Mahasattva abides in Virya-paramita (perfection of vigor), and encourages all beings to establish themselves in Virya-paramita.』 The Buddha said, 『How does a Bodhisattva Mahasattva establish beings in the boundless perfection of vigor? Subhuti! The Bodhisattva Mahasattva』s mind follows the practice of Sarvajna-jnana (all-knowing wisdom) and generates the aspiration for enlightenment, without attachment to any form or thought of vigor, yet they encourage beings to engage in this practice. For example, Subhuti! A skilled illusionist, or his wise disciple, conjures countless, immeasurable people in a great thoroughfare, and makes them practice vigor, guarding their body, speech, and mind, but in reality, there are neither these people, nor body, speech, and mind, nor any actions being performed. Just so, Subhuti! A Bodhisattva Mahasattva abides in Virya-paramita, encouraging others to practice vigor, without any notion of vigor or any actions being performed, and without instructing beings to abide in vigor. This is the Virya-paramita-mahayana-samnaha-samnrddha (the great armor of vigor perfection of the Mahayana) of a Bodhisattva Mahasattva.』 『Furthermore, Subhuti! A Bodhisattva Mahasattva abides in Dhyana-paramita (perfection of meditation), and encourages all beings to abide in Dhyana-paramita.』 The Buddha said, 『Subhuti! How does a Bodhisattva Mahasattva abide in Dhyana-paramita?』
羅蜜，等住諸法，諸法無亂，亦不睹見諸法煩憒？菩薩摩訶薩以能住此，于禪波羅蜜等在無本，勸助眾生於平等法。彼所教化，未曾違遠於諸佛教，至得阿耨多羅三耶三菩阿惟三佛，亦無至於阿惟三佛者。譬如，明達幻師、若慧弟子，于大四衢化作無數不可計人，皆令坐禪，心定意而無所定亦無亂。如是，須菩提！菩薩摩訶薩勸化眾生令作等法，不見諸法有一心者、若亂意者，是為菩薩摩訶薩禪波羅蜜摩訶衍僧那僧涅也。
「複次，須菩提！菩薩摩訶薩住般若波羅蜜，開發眾人群萌之類，悉令住于智度無極。云何自住般若波羅蜜，勸化眾生智度無極？如是，須菩提！菩薩摩訶薩亦無有法，而所行者亦無所護。是菩薩摩訶薩住般若波羅蜜已，亦以此法開化一切，使得度去無所拘礙。譬如，明達幻師、若慧弟子，化作無數不可計人，智慧辯才多所分別，無有智慧亦無所說。于須菩提意云何？寧有所說、有所聽乎？」
答曰：「不也，天中天！」
佛言：「是為菩薩摩訶薩摩訶衍僧那僧涅也。
「複次，須菩提！菩薩摩訶衍僧那僧涅，自住于自然之法，開化東方江河沙等一切眾生，皆使履行檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，為講說法。假使眾生得聞於此六波羅
【現代漢語翻譯】 現代漢語譯本：須菩提，菩薩安住于諸法，明白諸法本無擾亂，也不見諸法有任何煩惱困惑。菩薩摩訶薩能夠安住於此，在禪定波羅蜜（Dhyana Paramita，意為禪定方面的完美）等方面，安住于無本性，勸導幫助眾生達到平等之法。他們所教化的人，從未偏離諸佛的教誨，最終證得阿耨多羅三藐三菩提（Anuttara Samyak Sambodhi，意為無上正等正覺），但實際上並沒有人真正到達阿耨多羅三藐三菩提。譬如，一個精通幻術的幻術師，或者一個聰明的弟子，在大街上幻化出無數不可計數的人，都讓他們坐禪，心意安定，但實際上既沒有安定也沒有擾亂。須菩提，菩薩摩訶薩勸導教化眾生修行平等之法，不見諸法中有一心者，也沒有亂心者，這就是菩薩摩訶薩的禪定波羅蜜大乘修行。 須菩提，菩薩摩訶薩安住于般若波羅蜜（Prajna Paramita，意為智慧方面的完美），啓發眾生，使他們都安住于智慧的彼岸。如何自己安住于般若波羅蜜，又勸導眾生達到智慧的彼岸呢？須菩提，菩薩摩訶薩實際上沒有任何法可執著，他們所行之事也沒有任何需要守護的。菩薩摩訶薩安住于般若波羅蜜后，也用此法開導一切眾生，使他們得以解脫，沒有任何障礙。譬如，一個精通幻術的幻術師，或者一個聰明的弟子，幻化出無數不可計數的人，他們智慧辯才各不相同，但實際上既沒有智慧也沒有言說。須菩提，你認為呢？他們之間有任何言說或聽聞嗎？ 須菩提回答說：『沒有，世尊！』 佛說：『這就是菩薩摩訶薩的大乘修行。』 須菩提，菩薩摩訶薩的大乘修行，自己安住于自然之法，開導東方恒河沙數的一切眾生，都使他們修行佈施波羅蜜（Dana Paramita，意為佈施方面的完美）、持戒波羅蜜（Sila Paramita，意為持戒方面的完美）、忍辱波羅蜜（Ksanti Paramita，意為忍辱方面的完美）、精進波羅蜜（Virya Paramita，意為精進方面的完美）、禪定波羅蜜、般若波羅蜜，併爲他們講說佛法。假設眾生聽聞這六波羅蜜
【English Translation】 English version: 'Subhuti, when Bodhisattvas dwell in all dharmas, they understand that all dharmas are without disturbance, and they do not see any vexation or confusion in them. Bodhisattva Mahasattvas, by being able to dwell in this way, in Dhyana Paramita (Perfection of Meditation) and others, dwell in no-essence, encouraging and helping sentient beings towards the Dharma of equality. Those they teach never deviate from the teachings of all Buddhas, eventually attaining Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment), but in reality, no one actually reaches Anuttara Samyak Sambodhi. For example, a skilled illusionist or a wise disciple can conjure countless people in a large intersection, making them all sit in meditation, their minds settled, but in reality, there is neither settlement nor disturbance. Likewise, Subhuti, Bodhisattva Mahasattvas encourage and teach sentient beings to practice the Dharma of equality, seeing no one with a single mind or a disturbed mind among all dharmas. This is the Bodhisattva Mahasattva's Dhyana Paramita Mahayana practice.' 'Furthermore, Subhuti, Bodhisattva Mahasattvas dwell in Prajna Paramita (Perfection of Wisdom), enlightening all kinds of sentient beings, enabling them to dwell in the ultimate wisdom. How do they themselves dwell in Prajna Paramita and encourage sentient beings towards the ultimate wisdom? Subhuti, Bodhisattva Mahasattvas actually have no dharma to cling to, and what they do has nothing to protect. After dwelling in Prajna Paramita, Bodhisattva Mahasattvas also use this dharma to enlighten all beings, enabling them to be liberated without any hindrance. For example, a skilled illusionist or a wise disciple can conjure countless people, each with different wisdom and eloquence, but in reality, there is neither wisdom nor speech. What do you think, Subhuti? Is there any speaking or listening among them?' Subhuti replied, 'No, World Honored One!' The Buddha said, 'This is the Mahayana practice of Bodhisattva Mahasattvas.' 'Furthermore, Subhuti, the Mahayana practice of Bodhisattva Mahasattvas is that they dwell in the natural dharma, enlightening all sentient beings as numerous as the sands of the Ganges River in the East, enabling them to practice Dana Paramita (Perfection of Giving), Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), Dhyana Paramita, and Prajna Paramita, and they preach the Dharma to them. Suppose sentient beings hear these six Paramitas.'
蜜，終不復離六度無極、阿耨多羅三耶三菩阿惟三佛；十方一切皆悉如是。猶如東方諸佛國土，十方一切皆悉如是，等無差特。譬如，須菩提！明達幻師、若慧弟子，於四大衢化作無數不可計人，佈施、持戒、忍辱、精進、一心、智慧，亦無施與、亦無持戒、亦無忍辱、亦無精進、亦無一心、亦無智慧。如是，須菩提！菩薩摩訶薩摩訶衍僧那僧涅也。◎
「◎複次，須菩提！菩薩摩訶薩三拔致遵崇其心，于薩蕓若未曾起發於他異心，亦無所信、無所聽受，或開化人立檀波羅蜜；或開化人立尸波羅蜜；或開化人立羼波羅蜜；或開化人立惟逮波羅蜜；或開化人立禪波羅蜜；或開化人立般若波羅蜜，于開化人至無所立。于無所化，化若干人立四意止；化若干人立四意斷；化若干人立四神足；化若干人立五根、五力、七覺意、八由行；化若干人立十種力、四無所畏、四分別辯、十八不共諸佛之法；或不開化。或開化人立須陀洹果；或開化人立斯陀含果；或開化人立阿那含果；或開化人立阿羅漢果；或開化人立辟支佛果；或若干人不可開化。立若干人于薩蕓若慧，若干人不當開化。有所不可計會、不可限量群萠之類，當化立之於檀波羅蜜，尸羼、惟逮、禪那、般若波羅蜜；四意止、四意斷、四神足、五根、五力、七覺意、
【現代漢語翻譯】 現代漢語譯本：蜜（指佛陀的教誨），最終不會脫離六度無極（六種到達彼岸的修行方法：佈施、持戒、忍辱、精進、禪定、智慧）、阿耨多羅三藐三菩提（無上正等正覺）、阿惟三佛（無上正覺的佛陀）；十方一切世界都是如此。就像東方諸佛的國土一樣，十方一切世界都是如此，沒有絲毫差別。譬如，須菩提！明達幻術的幻師，或者有智慧的弟子，在十字路口變幻出無數不可計數的人，讓他們行佈施、持戒、忍辱、精進、一心（禪定）、智慧，但實際上既沒有施與者，也沒有持戒者，沒有忍辱者，沒有精進者，沒有一心者，也沒有智慧者。須菩提！菩薩摩訶薩（大菩薩）的摩訶衍（大乘）僧那僧涅也（大乘的修行）也是如此。 複次，須菩提！菩薩摩訶薩（大菩薩）應當遵從其心，對於薩蕓若（一切智）從未生起過其他異心，也不應該相信、聽受其他異端邪說，或者開導他人修行檀波羅蜜（佈施波羅蜜）；或者開導他人修行尸波羅蜜（持戒波羅蜜）；或者開導他人修行羼波羅蜜（忍辱波羅蜜）；或者開導他人修行惟逮波羅蜜（精進波羅蜜）；或者開導他人修行禪波羅蜜（禪定波羅蜜）；或者開導他人修行般若波羅蜜（智慧波羅蜜），對於開導他人修行，最終達到無所執著。對於那些無法被教化的人，教化若干人修行四意止（四念處）；教化若干人修行四意斷（四正勤）；教化若干人修行四神足（四如意足）；教化若干人修行五根、五力、七覺意、八由行（八正道）；教化若干人修行十種力、四無所畏、四分別辯、十八不共諸佛之法；或者不進行教化。或者開導他人證得須陀洹果（預流果）；或者開導他人證得斯陀含果（一來果）；或者開導他人證得阿那含果（不還果）；或者開導他人證得阿羅漢果（無生果）；或者開導他人證得辟支佛果（緣覺果）；或者若干人無法被教化。讓若干人安住于薩蕓若慧（一切智的智慧），若干人不應當被教化。對於那些不可計數、不可思議的眾生，應當教化他們修行檀波羅蜜（佈施波羅蜜）、尸波羅蜜（持戒波羅蜜）、羼波羅蜜（忍辱波羅蜜）、惟逮波羅蜜（精進波羅蜜）、禪那波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜）；四意止（四念處）、四意斷（四正勤）、四神足（四如意足）、五根、五力、七覺意、
【English Translation】 English version: Honey (referring to the Buddha's teachings), will ultimately not depart from the Six Perfections (six practices to reach the other shore: generosity, discipline, patience, diligence, meditation, and wisdom), Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and Avaisambuddha (the Buddha of unexcelled perfect enlightenment); all the worlds in the ten directions are like this. Just like the Buddha lands in the East, all the worlds in the ten directions are like this, without any difference. For example, Subhuti! A master of illusion who is skilled in magic, or a wise disciple, can transform countless people at a crossroads, making them practice generosity, discipline, patience, diligence, concentration (meditation), and wisdom, but in reality, there is neither a giver nor a receiver, neither one who keeps the precepts, nor one who practices patience, nor one who practices diligence, nor one who practices concentration, nor one who practices wisdom. Thus, Subhuti! The Bodhisattva Mahasattva's (Great Bodhisattva) Mahayana (Great Vehicle) Sangha Sangha Niyaya (Great Vehicle practice) is also like this. Furthermore, Subhuti! A Bodhisattva Mahasattva (Great Bodhisattva) should follow his heart, and for Sarvajna (all-knowing wisdom), should never have any other different thoughts, nor should he believe or listen to other heresies, or guide others to practice Dana Paramita (Perfection of Generosity); or guide others to practice Sila Paramita (Perfection of Discipline); or guide others to practice Ksanti Paramita (Perfection of Patience); or guide others to practice Virya Paramita (Perfection of Diligence); or guide others to practice Dhyana Paramita (Perfection of Meditation); or guide others to practice Prajna Paramita (Perfection of Wisdom), and in guiding others to practice, ultimately reach non-attachment. For those who cannot be taught, guide some to practice the Four Foundations of Mindfulness (Four Smrtyupasthana); guide some to practice the Four Right Exertions (Four Samyakpradhana); guide some to practice the Four Supernatural Powers (Four Rddhipada); guide some to practice the Five Roots, Five Powers, Seven Factors of Enlightenment, and Eightfold Path; guide some to practice the Ten Powers, Four Fearlessnesses, Four Analytical Knowledges, and Eighteen Unique Qualities of the Buddhas; or do not guide them. Or guide others to attain the Srotaapanna Fruit (Stream-enterer); or guide others to attain the Sakrdagamin Fruit (Once-returner); or guide others to attain the Anagamin Fruit (Non-returner); or guide others to attain the Arhat Fruit (No-birth); or guide others to attain the Pratyekabuddha Fruit (Solitary Buddha); or some cannot be taught. Let some abide in Sarvajna Wisdom (the wisdom of all-knowing), and some should not be taught. For those countless and inconceivable beings, they should be guided to practice Dana Paramita (Perfection of Generosity), Sila Paramita (Perfection of Discipline), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Diligence), Dhyana Paramita (Perfection of Meditation), Prajna Paramita (Perfection of Wisdom); the Four Foundations of Mindfulness (Four Smrtyupasthana), Four Right Exertions (Four Samyakpradhana), Four Supernatural Powers (Four Rddhipada), Five Roots, Five Powers, Seven Factors of Enlightenment,
八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，開化眾生，不可計會、不可限量，于薩蕓若慧。于須菩提意云何？開化若干不可計人，各有所趣、各有所起、各使得度。寧有所起、有度者不？」
答曰：「不也，天中天！」
佛言：「如是菩薩摩訶薩以六波羅蜜，有所開化三十七品及諸佛法，四道、緣覺，亦無所趣，亦無所度，是為須菩提菩薩摩訶薩摩訶衍僧那僧涅。」
須菩提白佛言：「唯，天中天！若我聞法察其中誼，當觀菩薩摩訶薩則不復為僧那僧涅。所以者何？因從空興諸自然相。以是故，天中天！諸色、色空，諸痛癢思想生死識空；察眼、眼空，耳鼻舌身意、意空；察眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識十八之種，皆亦復空。眼之所習，耳鼻舌身意所習，如是六情所習，亦復如是，皆為空習，一切悉空所習法空。唯，天中天！檀波羅蜜亦空，尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，皆亦悉空。察內亦空，內空亦空，其無所有。自然亦空，其空亦空。四意止亦空，四意斷、四神足、五根、五力、七覺意、八由行亦空。十種力、四無所畏、四分別辯、十八不共諸佛之法亦空。所謂菩薩亦空，僧那僧涅亦空。唯，天中天！以是之故，當觀菩薩
【現代漢語翻譯】 現代漢語譯本：佛陀以八正道、十種力量（如來十力）、四無所畏（佛陀的四種無畏懼的宣說真理的自信）、四無礙辯（佛陀的四種辯才）、十八不共法（佛陀獨有的十八種功德），開導化育眾生，其數量不可計數、不可思議，使他們趨向一切智的智慧。須菩提，你認為如何？佛陀開導化育了無數不可計數的人，他們各自有不同的趨向、各自有不同的修行，各自得以解脫。難道真的存在所趨向、所解脫的人嗎？ 須菩提回答說：『不，世尊！』 佛陀說：『正是如此，菩薩摩訶薩以六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），開導化育三十七道品（四念處、四正勤、四神足、五根、五力、七覺支、八正道）以及諸佛之法，四道（聲聞、緣覺、菩薩、佛）、緣覺，實際上並沒有所趨向，也沒有所解脫，這就是須菩提菩薩摩訶薩的摩訶衍（大乘）僧那僧涅（鎧甲）。』 須菩提對佛說：『是的，世尊！如果我聽聞佛法，並深入理解其中的含義，那麼我將觀察到菩薩摩訶薩實際上不再需要僧那僧涅。這是為什麼呢？因為一切現象都從空性中生起。因此，世尊！諸色（物質現象）是空的，諸受（感受）、想（概念）、行（意志）、識（意識）也是空的；觀察眼，眼是空的，耳、鼻、舌、身、意，意也是空的；觀察眼色識、耳聲識、鼻香識、舌味識、身觸識、意法識這十八種，也都是空的。眼所習慣的，耳、鼻、舌、身、意所習慣的，這六根所習慣的，也都是如此，都是空性的習性，一切都是空性所習慣的法，都是空的。是的，世尊！佈施波羅蜜也是空的，持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、智慧波羅蜜，也都是空的。觀察內在是空的，內在的空也是空的，它什麼都沒有。自然也是空的，它的空也是空的。四念處也是空的，四正勤、四神足、五根、五力、七覺支、八正道也是空的。十種力量、四無所畏、四無礙辯、十八不共法也是空的。所謂的菩薩也是空的，僧那僧涅也是空的。是的，世尊！因此，應當觀察菩薩』
【English Translation】 English version: The Buddha, through the Eightfold Path, the Ten Powers (Tathagata's Ten Powers), the Four Fearlessnesses (Buddha's four confidences in proclaiming the truth), the Four Analytical Knowledges (Buddha's four kinds of eloquence), and the Eighteen Unique Qualities of a Buddha, guides and transforms sentient beings, whose number is immeasurable and inconceivable, leading them towards the wisdom of omniscience. Subhuti, what do you think? The Buddha has guided and transformed countless immeasurable beings, each with their own inclinations, each with their own practices, and each attaining liberation. Is there truly anyone who is inclined or liberated? Subhuti replied: 'No, World Honored One!' The Buddha said: 'It is so, Bodhisattva Mahasattvas, through the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), guide and transform the Thirty-seven Factors of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Power, Five Faculties, Five Strengths, Seven Factors of Enlightenment, Eightfold Path) and the teachings of all Buddhas, the Four Paths (Sravaka, Pratyekabuddha, Bodhisattva, Buddha), and Pratyekabuddhas, in reality, there is no one who is inclined, and no one who is liberated. This is what Subhuti Bodhisattva Mahasattva's Mahayana (Great Vehicle) Samnahasamnyuta (armor) is.' Subhuti said to the Buddha: 'Yes, World Honored One! If I hear the Dharma and deeply understand its meaning, then I will observe that Bodhisattva Mahasattvas actually no longer need Samnahasamnyuta. Why is this? Because all phenomena arise from emptiness. Therefore, World Honored One! All forms (material phenomena) are empty, all feelings, perceptions, volitions, and consciousness are also empty; observing the eye, the eye is empty, the ear, nose, tongue, body, and mind, the mind is also empty; observing the eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness, these eighteen are also empty. What the eye is accustomed to, what the ear, nose, tongue, body, and mind are accustomed to, what these six senses are accustomed to, are all like this, they are all habits of emptiness, everything is the Dharma that emptiness is accustomed to, they are all empty. Yes, World Honored One! The Paramita of generosity is also empty, the Paramita of morality, the Paramita of patience, the Paramita of diligence, the Paramita of meditation, and the Paramita of wisdom are all empty. Observing the internal is empty, the emptiness of the internal is also empty, it has nothing. Nature is also empty, its emptiness is also empty. The Four Foundations of Mindfulness are also empty, the Four Right Exertions, the Four Bases of Power, the Five Faculties, the Five Strengths, the Seven Factors of Enlightenment, and the Eightfold Path are also empty. The Ten Powers, the Four Fearlessnesses, the Four Analytical Knowledges, and the Eighteen Unique Qualities of a Buddha are also empty. The so-called Bodhisattva is also empty, and Samnahasamnyuta is also empty. Yes, World Honored One! Therefore, one should observe the Bodhisattva.'
摩訶薩為無僧那僧涅。」
佛告須菩提：「如是，如是！須菩提！誠如所云。」
佛告須菩提：「薩蕓若有為無所作，亦非不作，亦無所有；一切眾生亦無作，亦無所有。菩薩摩訶薩為眾生故，被大僧那鎧，亦無所作，亦非不作，亦無所有。」
須菩提白佛言：「唯，天中天！何以故薩蕓若慧亦無所作，亦非不作，亦無所有？此眾生類亦無有作，亦非不作，亦無所有？及諸菩薩摩訶薩僧那僧涅，亦如是也？」
世尊答曰：「有所作、有所得，則有所興。而薩蕓若，亦無所作，亦非不作，亦無所有。是諸眾生，亦無有作，亦非不作，亦無所有。所以者何？色無造者，亦無不造。亦無所行，亦無所作。痛癢思想生死識無有造者，亦無不造，亦無所行，亦無所作。眼者亦無所造，亦無不造，亦無所行，亦無所作。耳鼻舌身意亦無有造，亦無不造，亦無所行，亦無所作。色聲香味細滑法，亦無所造，亦無不造，亦無所行，亦無所作。十八種六情所習因致痛癢，亦無有造，亦無不造，亦無所行，亦無所作。吾我，須菩提！亦無有造，亦無不造，亦無所行，亦無所作。及有所知、有所見，亦無有造，亦無不造，亦無所行，亦無所作。以是之故，究竟本末無有根原而不可得。眾生及夢，亦無有造，亦無不造
【現代漢語翻譯】 現代漢語譯本：摩訶薩（菩薩）是爲了無僧那僧涅（無上正等正覺）而努力。 佛陀告訴須菩提：『是的，是的！須菩提！正如你所說。』 佛陀告訴須菩提：『薩蕓若（一切智）如果有作為，就不是無所作為，也不是沒有作為，也不是一無所有；一切眾生也是無所作為，也不是一無所有。菩薩摩訶薩爲了眾生的緣故，披上大僧那鎧（大精進鎧），也是無所作為，也不是沒有作為，也不是一無所有。』 須菩提對佛說：『世尊，為什麼薩蕓若的智慧也是無所作為，也不是沒有作為，也不是一無所有？這些眾生也是無所作為，也不是沒有作為，也不是一無所有？以及諸菩薩摩訶薩的僧那僧涅，也是如此嗎？』 世尊回答說：『有所作為、有所得，就會有所興起。而薩蕓若，是無所作為，也不是沒有作為，也不是一無所有。這些眾生，也是無所作為，也不是沒有作為，也不是一無所有。為什麼呢？色（物質）沒有創造者，也不是沒有創造者。也沒有所行，也沒有所作。痛癢（感受）、思想、生死、識（意識）沒有創造者，也不是沒有創造者，也沒有所行，也沒有所作。眼（根）也沒有所造，也不是沒有所造，也沒有所行，也沒有所作。耳、鼻、舌、身、意（根）也沒有所造，也不是沒有所造，也沒有所行，也沒有所作。色、聲、香、味、細滑、法（塵）也沒有所造，也不是沒有所造，也沒有所行，也沒有所作。十八種六情（六根）所習因致痛癢，也沒有所造，也不是沒有所造，也沒有所行，也沒有所作。吾我，須菩提！也沒有所造，也不是沒有所造，也沒有所行，也沒有所作。以及有所知、有所見，也沒有所造，也不是沒有所造，也沒有所行，也沒有所作。因此，究竟本末沒有根源而不可得。眾生以及夢，也沒有所造，也不是沒有所造。』
【English Translation】 English version: The Mahasattva (Bodhisattva) strives for Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Buddha said to Subhuti, 'Yes, yes! Subhuti! It is as you say.' The Buddha said to Subhuti, 'If Sarvajna (omniscience) has action, it is not inaction, nor is it non-action, nor is it nothing; all sentient beings also have no action, nor are they nothing. The Bodhisattva Mahasattva, for the sake of sentient beings, puts on the great armor of Samnaha (great armor of diligence), also has no action, nor is it non-action, nor is it nothing.' Subhuti said to the Buddha, 'World Honored One, why is it that the wisdom of Sarvajna also has no action, nor is it non-action, nor is it nothing? These sentient beings also have no action, nor is it non-action, nor is it nothing? And is it the same for the Samnaha of the Bodhisattva Mahasattvas?' The World Honored One replied, 'If there is action and attainment, there will be arising. But Sarvajna has no action, nor is it non-action, nor is it nothing. These sentient beings also have no action, nor is it non-action, nor is it nothing. Why is that? Form (matter) has no creator, nor is it without a creator. It also has no going, nor does it have action. Feeling, thought, birth and death, and consciousness have no creator, nor are they without a creator, nor do they have going, nor do they have action. The eye (faculty) also has no creation, nor is it without creation, nor does it have going, nor does it have action. The ear, nose, tongue, body, and mind (faculties) also have no creation, nor are they without creation, nor do they have going, nor do they have action. Form, sound, smell, taste, touch, and dharma (objects) also have no creation, nor are they without creation, nor do they have going, nor do they have action. The eighteen kinds of pain and pleasure caused by the six faculties also have no creation, nor are they without creation, nor do they have going, nor do they have action. The self, Subhuti! Also has no creation, nor is it without creation, nor does it have going, nor does it have action. And what is known and seen also has no creation, nor is it without creation, nor does it have going, nor does it have action. Therefore, the ultimate beginning and end have no origin and cannot be obtained. Sentient beings and dreams also have no creation, nor are they without creation.'
，亦無所行，亦無所作。所以者何？究竟本末無有根原亦不可得。如呼聲、響、水中之月、幻化、野馬，亦無有造，亦無不造，亦無所作，亦無所行。所以者何？究竟本末無有根原亦不可得。其內空者，須菩提！亦無有造，亦無不造，亦無所行，亦無所作；外空亦然。其有所有及自然空，亦無有造，亦無不造，亦無有行，亦無所作。三十七品、十種力、四無所畏、四分別辯、十八不共諸佛之法，亦無有造，亦無不造，亦無所行，亦無所作。所以者何？究竟本末無有根原亦不可得。其無本者，須菩提！亦無有造，亦無不造，亦無所行，亦無所作；無本亦復如是，亦無有異法。其法種者，住於法界諸法寂然。其本際者，亦無有造，亦無不造，亦無所行，亦無所作。所以者何？究竟本末無有根原亦不可得。其菩薩者，亦無有造，亦非不造，亦無所行，亦無所作。薩蕓若慧一切哀慧，亦非有造，亦非不造，亦無所行，亦無所作。所以者何？究竟本末無有根原亦不可得。其菩薩者，亦無有造，亦非不造，亦無所行，亦無所作。薩蕓若慧一切哀慧，亦無有造，亦非不造，亦無所行，亦無所作。所以者何？究竟本末無有根原亦不可得。以是故，須菩提！無所作。薩蕓若亦無所作，亦非不作。眾生如是，亦無所作，亦非不作。菩薩摩訶
【現代漢語翻譯】 現代漢語譯本：也沒有什麼行為，也沒有什麼造作。為什麼呢？因為究竟來說，根本和末端都沒有根源，也是不可得到的。就像呼喊的聲音、迴響、水中的月亮、幻化、野馬一樣，既沒有創造，也沒有不創造，既沒有造作，也沒有行為。為什麼呢？因為究竟來說，根本和末端都沒有根源，也是不可得到的。其內在的空性，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）！既沒有創造，也沒有不創造，既沒有行為，也沒有造作；外在的空性也是如此。其所有和自然的空性，既沒有創造，也沒有不創造，既沒有行為，也沒有造作。三十七道品（三十七種修行方法）、十種力量（佛陀的十種智慧力量）、四無所畏（佛陀的四種無畏懼的品質）、四無礙辯（佛陀的四種辯才）、十八不共佛法（佛陀獨有的十八種功德），既沒有創造，也沒有不創造，既沒有行為，也沒有造作。為什麼呢？因為究竟來說，根本和末端都沒有根源，也是不可得到的。其沒有根本的，須菩提！既沒有創造，也沒有不創造，既沒有行為，也沒有造作；沒有根本也是如此，也沒有不同的法則。其法的種子，安住在法界中，一切法寂靜無聲。其本際（事物的真實本質），既沒有創造，也沒有不創造，既沒有行為，也沒有造作。為什麼呢？因為究竟來說，根本和末端都沒有根源，也是不可得到的。其菩薩（Bodhisattva，發願要救度一切眾生的修行者），既沒有創造，也不是不創造，既沒有行為，也沒有造作。薩蕓若慧（Sarvajna，一切智）和一切哀慧（Karuna，慈悲的智慧），既不是有創造，也不是沒有創造，既沒有行為，也沒有造作。為什麼呢？因為究竟來說，根本和末端都沒有根源，也是不可得到的。其菩薩，既沒有創造，也不是不創造，既沒有行為，也沒有造作。薩蕓若慧和一切哀慧，既沒有創造，也不是不創造，既沒有行為，也沒有造作。為什麼呢？因為究竟來說，根本和末端都沒有根源，也是不可得到的。因此，須菩提！沒有造作。薩蕓若也沒有造作，也不是不造作。眾生也是如此，既沒有造作，也不是不造作。菩薩摩訶（Mahasattva，偉大的菩薩） 薩埵（Sattva，有情眾生）
【English Translation】 English version: There is also no action, and no making. Why is that? Because ultimately, there is no root or origin to the beginning or end, and it cannot be obtained. Like a call, a response, the moon in the water, an illusion, or a wild horse, there is neither creation nor non-creation, neither making nor action. Why is that? Because ultimately, there is no root or origin to the beginning or end, and it cannot be obtained. As for the inner emptiness, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness)! There is neither creation nor non-creation, neither action nor making; the outer emptiness is the same. As for all that exists and natural emptiness, there is neither creation nor non-creation, neither action nor making. The thirty-seven factors of enlightenment (thirty-seven practices for enlightenment), the ten powers (ten wisdom powers of the Buddha), the four fearlessnesses (four qualities of fearlessness of the Buddha), the four analytical knowledges (four kinds of eloquence of the Buddha), and the eighteen unique qualities of the Buddhas (eighteen unique merits of the Buddha), there is neither creation nor non-creation, neither action nor making. Why is that? Because ultimately, there is no root or origin to the beginning or end, and it cannot be obtained. As for that which has no root, Subhuti! There is neither creation nor non-creation, neither action nor making; that which has no root is also the same, and there is no different dharma. As for the seeds of dharma, they abide in the dharma realm, where all dharmas are silent. As for the ultimate reality (the true essence of things), there is neither creation nor non-creation, neither action nor making. Why is that? Because ultimately, there is no root or origin to the beginning or end, and it cannot be obtained. As for the Bodhisattva (a practitioner who vows to save all sentient beings), there is neither creation nor non-creation, neither action nor making. Sarvajna wisdom (all-knowing wisdom) and all Karuna wisdom (wisdom of compassion), there is neither creation nor non-creation, neither action nor making. Why is that? Because ultimately, there is no root or origin to the beginning or end, and it cannot be obtained. As for the Bodhisattva, there is neither creation nor non-creation, neither action nor making. Sarvajna wisdom and all Karuna wisdom, there is neither creation nor non-creation, neither action nor making. Why is that? Because ultimately, there is no root or origin to the beginning or end, and it cannot be obtained. Therefore, Subhuti! There is no making. Sarvajna also has no making, nor is it not making. Sentient beings are also like this, there is no making, nor is it not making. Bodhisattva Mahasattva (great Bodhisattva) Sattva (sentient beings)
薩所因摩訶衍僧那僧涅，以是故，須菩提！當察菩薩摩訶薩亦無摩訶衍僧那僧涅也。」
須菩提白佛言：「如是，世尊！教分別其誼，我分別誼，色無著、無縛、無脫；痛癢思想生死識，無著、無縛、無脫。」
分耨文陀尼弗問須菩提：「色為無著、無縛、無脫？痛癢思想生死識為無著、無縛、無脫？」
須菩提謂分耨文陀尼弗：「如是，賢者！色無著、無縛、無脫；痛癢思想生死識無著、無縛、無脫。」
分耨又問須菩提：「何所色無著、無縛、無脫？何所痛癢思想生死識無著、無縛、無脫？」
須菩提答曰：「色自然無著、無縛、無脫；痛癢思想生死識自然無著、無縛、無脫。色如呼響，無著、無縛、無脫；痛癢思想生死識如呼響，無著、無縛、無脫。色如野馬，無著、無縛、無脫；痛癢思想生死識如野馬，無著、無縛、無脫。色如幻，無著、無縛、無脫；痛癢思想生死識如幻，無著、無縛、無脫。色如化，無著、無縛、無脫；痛癢思想生死識如化，無著、無縛、無脫。過去色，無著、無縛、無脫；過去痛癢思想生死識，無著、無縛、無脫。當來色，無著、無縛、無脫；當來痛癢思想生死識，無著、無縛、無脫。現在色，無著、無縛、無脫；現在痛癢思想生死識，無著、無縛、無
【現代漢語翻譯】 現代漢語譯本 『薩所因摩訶衍僧那僧涅』（一切菩薩的聚集），因此，須菩提！應當觀察菩薩摩訶薩（偉大的菩薩）也沒有『摩訶衍僧那僧涅』（偉大的菩薩的聚集）。』 須菩提對佛說：『是的，世尊！您教導我們分別其意義，我理解的意義是，色（物質）無執著、無束縛、無解脫；痛癢（感受）、思想、生死（生命）、識（意識），也無執著、無束縛、無解脫。』 分耨文陀尼弗（一位尊者）問須菩提：『色（物質）是無執著、無束縛、無解脫的嗎？痛癢（感受）、思想、生死（生命）、識（意識）是無執著、無束縛、無解脫的嗎？』 須菩提對分耨文陀尼弗說：『是的，賢者！色（物質）無執著、無束縛、無解脫；痛癢（感受）、思想、生死（生命）、識（意識）也無執著、無束縛、無解脫。』 分耨又問須菩提：『什麼叫做色（物質）無執著、無束縛、無解脫？什麼叫做痛癢（感受）、思想、生死（生命）、識（意識）無執著、無束縛、無解脫？』 須菩提回答說：『色（物質）自然無執著、無束縛、無解脫；痛癢（感受）、思想、生死（生命）、識（意識）自然無執著、無束縛、無解脫。色（物質）如同回聲，無執著、無束縛、無解脫；痛癢（感受）、思想、生死（生命）、識（意識）如同回聲，無執著、無束縛、無解脫。色（物質）如同野馬（海市蜃樓），無執著、無束縛、無解脫；痛癢（感受）、思想、生死（生命）、識（意識）如同野馬，無執著、無束縛、無解脫。色（物質）如同幻象，無執著、無束縛、無解脫；痛癢（感受）、思想、生死（生命）、識（意識）如同幻象，無執著、無束縛、無解脫。色（物質）如同化現，無執著、無束縛、無解脫；痛癢（感受）、思想、生死（生命）、識（意識）如同化現，無執著、無束縛、無解脫。過去的色（物質），無執著、無束縛、無解脫；過去的痛癢（感受）、思想、生死（生命）、識（意識），無執著、無束縛、無解脫。未來的色（物質），無執著、無束縛、無解脫；未來的痛癢（感受）、思想、生死（生命）、識（意識），無執著、無束縛、無解脫。現在的色（物質），無執著、無束縛、無解脫；現在的痛癢（感受）、思想、生死（生命）、識（意識），無執著、無束縛、無解脫。』
【English Translation】 English version 'Sāsuoyin Mahāyāna Saṃghanasaṃghī' (the gathering of all Bodhisattvas), therefore, Subhuti! One should observe that even the Bodhisattva Mahāsattva (great Bodhisattva) has no 'Mahāyāna Saṃghanasaṃghī' (great gathering of Bodhisattvas).' Subhuti said to the Buddha, 'Yes, World Honored One! As you teach us to discern its meaning, the meaning I understand is that form (materiality) has no attachment, no bondage, no liberation; feeling, thought, life, and consciousness also have no attachment, no bondage, no liberation.' Pūrṇamaitrāyaṇīputra (a venerable one) asked Subhuti, 'Is form (materiality) without attachment, without bondage, without liberation? Are feeling, thought, life, and consciousness without attachment, without bondage, without liberation?' Subhuti said to Pūrṇamaitrāyaṇīputra, 'Yes, venerable one! Form (materiality) has no attachment, no bondage, no liberation; feeling, thought, life, and consciousness also have no attachment, no bondage, no liberation.' Pūrṇa further asked Subhuti, 'What is meant by form (materiality) having no attachment, no bondage, no liberation? What is meant by feeling, thought, life, and consciousness having no attachment, no bondage, no liberation?' Subhuti replied, 'Form (materiality) is naturally without attachment, without bondage, without liberation; feeling, thought, life, and consciousness are naturally without attachment, without bondage, without liberation. Form (materiality) is like an echo, without attachment, without bondage, without liberation; feeling, thought, life, and consciousness are like an echo, without attachment, without bondage, without liberation. Form (materiality) is like a mirage, without attachment, without bondage, without liberation; feeling, thought, life, and consciousness are like a mirage, without attachment, without bondage, without liberation. Form (materiality) is like an illusion, without attachment, without bondage, without liberation; feeling, thought, life, and consciousness are like an illusion, without attachment, without bondage, without liberation. Form (materiality) is like a transformation, without attachment, without bondage, without liberation; feeling, thought, life, and consciousness are like a transformation, without attachment, without bondage, without liberation. Past form (materiality) has no attachment, no bondage, no liberation; past feeling, thought, life, and consciousness have no attachment, no bondage, no liberation. Future form (materiality) has no attachment, no bondage, no liberation; future feeling, thought, life, and consciousness have no attachment, no bondage, no liberation. Present form (materiality) has no attachment, no bondage, no liberation; present feeling, thought, life, and consciousness have no attachment, no bondage, no liberation.'
脫。色無實，無著、無縛、無脫；痛癢思想生死識無實，無著、無縛、無脫。色憺怕，無著、無縛、無脫；痛癢思想生死識憺怕，無著、無縛、無脫。色無所生，無著、無縛、無脫；痛癢思想生死識無所生，無著、無縛、無脫。分耨！色善，無著、無縛、無脫；痛癢思想生死識善，無著、無縛、無脫。色不善，無著、無縛、無脫；痛癢思想生死識不善，無著、無縛、無脫。色無記，無著、無縛、無脫；痛癢思想生死識無記，無著、無縛、無脫。色不分別，無著、無縛、無脫；痛癢思想生死識不分別，無著、無縛、無脫。分耨！世俗色，無著、無縛、無脫；世俗痛癢思想生死識，無著、無縛、無脫。度世色，無著、無縛、無脫；度世痛癢思想生死識，無著、無縛、無脫。有漏、無漏色，無著、無縛、無脫；有漏、無漏痛癢思想生死識，無著、無縛、無脫。虛無，無著、無縛、無脫。恍忽，無著、無縛、無脫。一切諸法，無著、無縛、無脫。無所有，無著、無縛、無脫。寂然，無著、無縛、無脫。檀波羅蜜，無著、無縛、無脫。尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，無著、無縛、無脫。發至實，無著、無縛、無脫。發至寂寞，無著、無縛、無脫。內空，無著、無縛、無脫。外空，無著、無縛、無脫。
【現代漢語翻譯】 現代漢語譯本： 分耨（Bhikkhu）！色（Rupa，物質現象）的本質是空無的，所以沒有執著、沒有束縛、也沒有解脫；感受（Vedana）、知覺（Samjna）、意志（Samskara）、意識（Vijnana）的本質也是空無的，所以沒有執著、沒有束縛、也沒有解脫。 色（Rupa）是令人恐懼的，所以沒有執著、沒有束縛、也沒有解脫；感受（Vedana）、知覺（Samjna）、意志（Samskara）、意識（Vijnana）是令人恐懼的，所以沒有執著、沒有束縛、也沒有解脫。 色（Rupa）是無所生的，所以沒有執著、沒有束縛、也沒有解脫；感受（Vedana）、知覺（Samjna）、意志（Samskara）、意識（Vijnana）是無所生的，所以沒有執著、沒有束縛、也沒有解脫。 分耨（Bhikkhu）！色（Rupa）是善的，所以沒有執著、沒有束縛、也沒有解脫；感受（Vedana）、知覺（Samjna）、意志（Samskara）、意識（Vijnana）是善的，所以沒有執著、沒有束縛、也沒有解脫。 色（Rupa）是不善的，所以沒有執著、沒有束縛、也沒有解脫；感受（Vedana）、知覺（Samjna）、意志（Samskara）、意識（Vijnana）是不善的，所以沒有執著、沒有束縛、也沒有解脫。 色（Rupa）是無記的，所以沒有執著、沒有束縛、也沒有解脫；感受（Vedana）、知覺（Samjna）、意志（Samskara）、意識（Vijnana）是無記的，所以沒有執著、沒有束縛、也沒有解脫。 色（Rupa）是不可分別的，所以沒有執著、沒有束縛、也沒有解脫；感受（Vedana）、知覺（Samjna）、意志（Samskara）、意識（Vijnana）是不可分別的，所以沒有執著、沒有束縛、也沒有解脫。 分耨（Bhikkhu）！世俗的色（Rupa），沒有執著、沒有束縛、也沒有解脫；世俗的感受（Vedana）、知覺（Samjna）、意志（Samskara）、意識（Vijnana），沒有執著、沒有束縛、也沒有解脫。 出世的色（Rupa），沒有執著、沒有束縛、也沒有解脫；出世的感受（Vedana）、知覺（Samjna）、意志（Samskara）、意識（Vijnana），沒有執著、沒有束縛、也沒有解脫。 有漏、無漏的色（Rupa），沒有執著、沒有束縛、也沒有解脫；有漏、無漏的感受（Vedana）、知覺（Samjna）、意志（Samskara）、意識（Vijnana），沒有執著、沒有束縛、也沒有解脫。 虛無，沒有執著、沒有束縛、也沒有解脫。 恍惚，沒有執著、沒有束縛、也沒有解脫。 一切諸法，沒有執著、沒有束縛、也沒有解脫。 無所有，沒有執著、沒有束縛、也沒有解脫。 寂然，沒有執著、沒有束縛、也沒有解脫。 檀波羅蜜（Dana Paramita，佈施的完美），沒有執著、沒有束縛、也沒有解脫。 尸波羅蜜（Sila Paramita，持戒的完美）、羼波羅蜜（Ksanti Paramita，忍辱的完美）、惟逮波羅蜜（Virya Paramita，精進的完美）、禪波羅蜜（Dhyana Paramita，禪定的完美）、般若波羅蜜（Prajna Paramita，智慧的完美），沒有執著、沒有束縛、也沒有解脫。 發至實，沒有執著、沒有束縛、也沒有解脫。 發至寂寞，沒有執著、沒有束縛、也沒有解脫。 內空，沒有執著、沒有束縛、也沒有解脫。 外空，沒有執著、沒有束縛、也沒有解脫。
【English Translation】 English version: Bhikkhu! Form (Rupa) is without substance, therefore there is no attachment, no bondage, and no liberation; feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are also without substance, therefore there is no attachment, no bondage, and no liberation. Form (Rupa) is fearful, therefore there is no attachment, no bondage, and no liberation; feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are fearful, therefore there is no attachment, no bondage, and no liberation. Form (Rupa) is without origin, therefore there is no attachment, no bondage, and no liberation; feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are without origin, therefore there is no attachment, no bondage, and no liberation. Bhikkhu! Form (Rupa) is wholesome, therefore there is no attachment, no bondage, and no liberation; feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are wholesome, therefore there is no attachment, no bondage, and no liberation. Form (Rupa) is unwholesome, therefore there is no attachment, no bondage, and no liberation; feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are unwholesome, therefore there is no attachment, no bondage, and no liberation. Form (Rupa) is indeterminate, therefore there is no attachment, no bondage, and no liberation; feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are indeterminate, therefore there is no attachment, no bondage, and no liberation. Form (Rupa) is non-discriminating, therefore there is no attachment, no bondage, and no liberation; feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are non-discriminating, therefore there is no attachment, no bondage, and no liberation. Bhikkhu! Mundane form (Rupa), there is no attachment, no bondage, and no liberation; mundane feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana), there is no attachment, no bondage, and no liberation. Transcendent form (Rupa), there is no attachment, no bondage, and no liberation; transcendent feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana), there is no attachment, no bondage, and no liberation. Defiled and undefiled form (Rupa), there is no attachment, no bondage, and no liberation; defiled and undefiled feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana), there is no attachment, no bondage, and no liberation. Emptiness, there is no attachment, no bondage, and no liberation. Confusion, there is no attachment, no bondage, and no liberation. All dharmas, there is no attachment, no bondage, and no liberation. Nothingness, there is no attachment, no bondage, and no liberation. Tranquility, there is no attachment, no bondage, and no liberation. Dana Paramita (Perfection of Giving), there is no attachment, no bondage, and no liberation. Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), Dhyana Paramita (Perfection of Meditation), Prajna Paramita (Perfection of Wisdom), there is no attachment, no bondage, and no liberation. Arriving at truth, there is no attachment, no bondage, and no liberation. Arriving at solitude, there is no attachment, no bondage, and no liberation. Inner emptiness, there is no attachment, no bondage, and no liberation. Outer emptiness, there is no attachment, no bondage, and no liberation.
其所有自然空，無著、無縛、無脫。四意止，無著、無縛、無脫。四意斷、四神足、五根、五力、七覺意、八由行，無著、無縛、無脫。十種力、四無所畏、四分別辯、十八不共諸佛之法，無著、無縛、無脫。從虛無起，無著、無縛、無脫。佛道，無著、無縛、無脫。薩蕓若，無著、無縛、無脫。學菩薩道，無著、無縛、無脫。從虛無生，無著、無縛、無脫。寂然無所生，無著、無縛、無脫。其無本者，無著、無縛、無脫。又無本者等無有異順法住，無著、無縛、無脫。其寂定法，無著、無縛、無脫。其本際者及於無為，無著、無縛、無脫。無實所興，無著、無縛、無脫。空寂不起所興，無著、無縛、無脫。是為，賢者分耨！菩薩摩訶薩無著、無縛、無脫波羅蜜也。檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，無著、無縛、無脫。薩蕓若、無本慧、一切哀慧、轉上所作，皆亦無著、無縛、無脫。轉進上升，佈施、持戒、忍辱、精進、一心、智慧。轉進上升，無著、無縛、無脫。轉升上至住薩蕓若慧、一切哀慧，無著、無縛、無脫。教化眾生，無著、無縛、無脫。嚴凈佛土，無著、無縛、無脫。奉事諸佛世尊，無著、無縛、無脫。聽省經典，無著、無縛、無脫。未曾離諸佛，無著、無縛、無脫
【現代漢語翻譯】 現代漢語譯本：其所有自然空性，沒有執著、沒有束縛、沒有解脫。四念處（四種觀照的修行方法），沒有執著、沒有束縛、沒有解脫。四正勤（四種精進的修行方法）、四神足（四種成就神通的方法）、五根（五種產生力量的修行方法）、五力（五種力量）、七覺支（七種覺悟的因素）、八正道（八種正確的修行方法），沒有執著、沒有束縛、沒有解脫。十種力量（佛的十種力量）、四無所畏（佛的四種無畏懼的品質）、四無礙辯（四種無礙的辯才）、十八不共佛法（佛獨有的十八種功德），沒有執著、沒有束縛、沒有解脫。從虛無中生起，沒有執著、沒有束縛、沒有解脫。佛道，沒有執著、沒有束縛、沒有解脫。薩蕓若（一切智），沒有執著、沒有束縛、沒有解脫。學習菩薩道，沒有執著、沒有束縛、沒有解脫。從虛無中產生，沒有執著、沒有束縛、沒有解脫。寂靜無所生，沒有執著、沒有束縛、沒有解脫。其無本性者，沒有執著、沒有束縛、沒有解脫。又無本性者等同於沒有差異的順法而住，沒有執著、沒有束縛、沒有解脫。其寂靜的禪定之法，沒有執著、沒有束縛、沒有解脫。其本際（根本的界限）以及無為法，沒有執著、沒有束縛、沒有解脫。沒有真實所興起，沒有執著、沒有束縛、沒有解脫。空寂不起所興，沒有執著、沒有束縛、沒有解脫。這就是，賢者分耨！菩薩摩訶薩（偉大的菩薩）的無執著、無束縛、無解脫的波羅蜜（到達彼岸的方法）。佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜（智慧的到達彼岸的方法），沒有執著、沒有束縛、沒有解脫。薩蕓若（一切智）、無本慧（無根本的智慧）、一切哀慧（對一切眾生的悲憫智慧）、轉上所作（向上提升的修行），也都沒有執著、沒有束縛、沒有解脫。轉進上升，佈施、持戒、忍辱、精進、一心、智慧。轉進上升，沒有執著、沒有束縛、沒有解脫。轉升上至安住于薩蕓若慧（一切智的智慧）、一切哀慧（對一切眾生的悲憫智慧），沒有執著、沒有束縛、沒有解脫。教化眾生，沒有執著、沒有束縛、沒有解脫。莊嚴清凈佛土，沒有執著、沒有束縛、沒有解脫。奉事諸佛世尊，沒有執著、沒有束縛、沒有解脫。聽聞省察經典，沒有執著、沒有束縛、沒有解脫。未曾離開諸佛，沒有執著、沒有束縛、沒有解脫。
【English Translation】 English version: All its natural emptiness, without attachment, without bondage, without liberation. The four foundations of mindfulness (four practices of contemplation), without attachment, without bondage, without liberation. The four right efforts, the four bases of spiritual power, the five roots, the five powers, the seven factors of enlightenment, the eightfold path, without attachment, without bondage, without liberation. The ten powers (of a Buddha), the four fearlessnesses (of a Buddha), the four analytical knowledges, the eighteen unique qualities of a Buddha, without attachment, without bondage, without liberation. Arising from nothingness, without attachment, without bondage, without liberation. The path of Buddhahood, without attachment, without bondage, without liberation. Sarvajna (omniscience), without attachment, without bondage, without liberation. Learning the Bodhisattva path, without attachment, without bondage, without liberation. Born from nothingness, without attachment, without bondage, without liberation. Tranquil and without arising, without attachment, without bondage, without liberation. Those without inherent nature, without attachment, without bondage, without liberation. And those without inherent nature, abiding in accordance with the Dharma without difference, without attachment, without bondage, without liberation. Its tranquil meditative state, without attachment, without bondage, without liberation. Its ultimate boundary and the unconditioned, without attachment, without bondage, without liberation. Without any real arising, without attachment, without bondage, without liberation. Empty and still, without arising, without attachment, without bondage, without liberation. This is, O worthy one, the perfection of the Bodhisattva Mahasattva (great Bodhisattva) in non-attachment, non-bondage, and non-liberation. The perfection of giving, the perfection of morality, the perfection of patience, the perfection of vigor, the perfection of meditation, the perfection of wisdom, without attachment, without bondage, without liberation. Sarvajna (omniscience), wisdom without inherent nature, wisdom of compassion for all, and the upward progress, all without attachment, without bondage, without liberation. Progressing upwards, giving, morality, patience, vigor, concentration, wisdom. Progressing upwards, without attachment, without bondage, without liberation. Progressing upwards to abide in the wisdom of Sarvajna (omniscience), the wisdom of compassion for all, without attachment, without bondage, without liberation. Teaching sentient beings, without attachment, without bondage, without liberation. Adorning and purifying Buddha lands, without attachment, without bondage, without liberation. Serving all the Buddhas, the World Honored Ones, without attachment, without bondage, without liberation. Listening to and examining the scriptures, without attachment, without bondage, without liberation. Never having left the Buddhas, without attachment, without bondage, without liberation.
。未曾亡失神通，無著、無縛、無脫。不離五根，無著、無縛、無脫。不釋總持，無著、無縛、無脫。不捨三昧，無著、無縛、無脫。于道發哀，無著、無縛、無脫。薩蕓若慧，無著、無縛、無脫。所轉法輪，無著、無縛、無脫。開化眾生存於三乘，無著、無縛、無脫。」
須菩提謂分耨文陀尼弗：「是為菩薩摩訶薩六波羅蜜，無著、無縛、無脫。覺了一切諸正覺法，從虛無起，寂寞恬怕與無從生，是為，分耨！菩薩摩訶薩無著、無縛、無脫摩訶僧那僧涅也。」
摩訶般若波羅蜜三昧品第十六
賢者須菩提白佛言：「唯，天中天！何謂菩薩摩訶薩摩訶衍僧那？何謂菩薩摩訶薩摩訶衍？學大乘者何所誓志於衍？衍何所住、從何生？衍中誰為成衍者？」
佛告須菩提：「如須菩提之所問也：『何所菩薩摩訶薩衍者？』六波羅蜜則為菩薩摩訶薩摩訶衍也。何等六？檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜。彼何謂檀波羅蜜？於是，須菩提！菩薩摩訶薩遵崇發心存薩蕓若而行佈施，內外所有一切不惜，以給眾生，以為堅固，不備怨敵，則以勸助阿耨多羅三耶三菩；是為菩薩摩訶薩檀波羅蜜。何等菩薩摩訶薩尸波羅蜜？於是菩薩摩訶薩遵崇發心存薩蕓若，身自奉行十善之事
【現代漢語翻譯】 現代漢語譯本 未曾失去神通，沒有執著、沒有束縛、沒有解脫。不離五根（眼、耳、鼻、舌、身五種感覺器官），沒有執著、沒有束縛、沒有解脫。不捨棄總持（記憶和保持的能力），沒有執著、沒有束縛、沒有解脫。不捨棄三昧（專注的狀態），沒有執著、沒有束縛、沒有解脫。對於道生起悲憫，沒有執著、沒有束縛、沒有解脫。對於薩蕓若（一切智）的智慧，沒有執著、沒有束縛、沒有解脫。所轉的法輪（佛法的教義），沒有執著、沒有束縛、沒有解脫。開化眾生使其安住於三乘（聲聞乘、緣覺乘、菩薩乘），沒有執著、沒有束縛、沒有解脫。」 須菩提對分耨文陀尼弗說：『這就是菩薩摩訶薩（偉大的菩薩）的六波羅蜜（六種到達彼岸的方法），沒有執著、沒有束縛、沒有解脫。覺悟了一切諸正覺法（正確的覺悟之法），從虛無中產生，寂靜無為，與無生無滅同在，這就是，分耨！菩薩摩訶薩沒有執著、沒有束縛、沒有解脫，是摩訶僧那僧涅也（偉大的解脫）。』 《摩訶般若波羅蜜三昧品》第十六 賢者須菩提問佛說：『世尊，什麼是菩薩摩訶薩的摩訶衍僧那（大乘的修行）？什麼是菩薩摩訶薩的摩訶衍（大乘）？學習大乘的人以什麼為誓願？大乘安住於何處、從何處產生？大乘中誰是成就大乘的人？』 佛告訴須菩提：『正如須菩提你所問的：『什麼是菩薩摩訶薩的大乘？』六波羅蜜就是菩薩摩訶薩的大乘。哪六種呢？檀波羅蜜（佈施的到達彼岸）、尸波羅蜜（持戒的到達彼岸）、羼波羅蜜（忍辱的到達彼岸）、惟逮波羅蜜（精進的到達彼岸）、禪波羅蜜（禪定的到達彼岸）、般若波羅蜜（智慧的到達彼岸）。什麼是檀波羅蜜呢？須菩提，菩薩摩訶薩遵從發心，爲了獲得薩蕓若（一切智）而行佈施，對於內外一切所有都不吝惜，用來給予眾生，以此為堅固，不為怨敵所備，以此勸助阿耨多羅三耶三菩（無上正等正覺）；這就是菩薩摩訶薩的檀波羅蜜。什麼是菩薩摩訶薩的尸波羅蜜呢？菩薩摩訶薩遵從發心，爲了獲得薩蕓若（一切智），自身奉行十善之事
【English Translation】 English version Has not lost supernatural powers, without attachment, without bondage, without liberation. Not separate from the five roots (the five sense organs: eyes, ears, nose, tongue, body), without attachment, without bondage, without liberation. Not abandoning the total retention (the ability to remember and maintain), without attachment, without bondage, without liberation. Not abandoning samadhi (the state of concentration), without attachment, without bondage, without liberation. Having compassion for the path, without attachment, without bondage, without liberation. For the wisdom of Sarvajna (omniscience), without attachment, without bondage, without liberation. The turning of the Dharma wheel (the teachings of Buddhism), without attachment, without bondage, without liberation. Enlightening sentient beings to abide in the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), without attachment, without bondage, without liberation.』 Subhuti said to Punnavardhaniputra: 『These are the six pāramitās (six perfections) of a Bodhisattva Mahāsattva (great Bodhisattva), without attachment, without bondage, without liberation. Having awakened to all the Dharma of Right Awakening, arising from nothingness, being tranquil and still, and being with no birth and no death, this is, Punna! A Bodhisattva Mahāsattva is without attachment, without bondage, without liberation, and is Mahasanghasangha Nirvana (great liberation).』 Chapter Sixteen of the Mahāprajñāpāramitā Samādhi The venerable Subhuti said to the Buddha: 『O, World Honored One! What is the Mahāyāna Sangha (great vehicle practice) of a Bodhisattva Mahāsattva? What is the Mahāyāna (great vehicle) of a Bodhisattva Mahāsattva? What do those who study the Mahāyāna vow to? Where does the Mahāyāna abide, and from where does it arise? Who in the Mahāyāna is the one who accomplishes the Mahāyāna?』 The Buddha told Subhuti: 『As you, Subhuti, have asked: 『What is the Mahāyāna of a Bodhisattva Mahāsattva?』 The six pāramitās are the Mahāyāna of a Bodhisattva Mahāsattva. What are the six? Dāna pāramitā (perfection of giving), 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). What is Dāna pāramitā? Here, Subhuti! A Bodhisattva Mahāsattva, following the aspiration to attain Sarvajna (omniscience), practices giving, not being stingy with anything internal or external, using it to give to sentient beings, taking this as firm, not preparing for enemies, and using this to encourage Anuttara Samyak Sambodhi (unexcelled perfect enlightenment); this is the Dāna pāramitā of a Bodhisattva Mahāsattva. What is the Śīla pāramitā of a Bodhisattva Mahāsattva? Here, a Bodhisattva Mahāsattva, following the aspiration to attain Sarvajna (omniscience), personally practices the ten good deeds
，復以十善勸助人不墮顛倒，亦無所得；是為菩薩摩訶薩于尸波羅蜜無所亡失，不墮顛倒，亦無所得。」
須菩提白佛言：「唯，天中天！何謂菩薩摩訶薩羼波羅蜜？」
佛告須菩提：「於是菩薩摩訶薩己身能具足忍辱，教化他人立於忍辱，不墮顛倒，亦無所得；是為菩薩摩訶薩羼波羅蜜！」
須菩提白佛言：「唯，天中天！何謂菩薩摩訶薩惟逮波羅蜜？」
佛告須菩提：「菩薩摩訶薩其心遵崇薩蕓若慧，於五波羅蜜不以疏遠，以五波羅蜜教化眾生，不墮顛倒，亦無所得；是為菩薩摩訶薩惟逮波羅蜜！」
須菩提又問世尊：「唯，天中天！何謂菩薩摩訶薩禪波羅蜜？」
佛告須菩提：「菩薩摩訶薩遵崇發心存薩蕓若慧，己身常以漚和拘舍羅行禪三昧，不隨順從三昧而生也，亦教人令學禪定，不墮顛倒，亦無所得；是為菩薩摩訶薩禪波羅蜜！」
須菩提白佛言：「唯，天中天！何等為菩薩摩訶薩般若波羅蜜？」
佛告須菩提：「菩薩摩訶薩遵崇發心薩蕓若慧，於一切法無依倚，觀于諸法一切本凈，不墮顛倒，亦無所得。於一切法以無所著，以觀諸法一切本凈，則以斯法教化眾生，不墮顛倒，亦無所得；是為菩薩摩訶薩般若波羅蜜，是為菩薩摩訶薩摩訶衍也。
【現代漢語翻譯】 現代漢語譯本 「再以十善勸導幫助他人不墮入顛倒，也沒有任何執著；這就是菩薩摩訶薩在持戒波羅蜜（Śīla-pāramitā，意為持戒的完美）中沒有缺失，不墮入顛倒，也沒有任何執著。」
須菩提（Subhūti）對佛說：「世尊，什麼是菩薩摩訶薩的羼提波羅蜜（Kṣānti-pāramitā，意為忍辱的完美）？」
佛告訴須菩提：「菩薩摩訶薩自己能夠圓滿忍辱，教化他人安住于忍辱，不墮入顛倒，也沒有任何執著；這就是菩薩摩訶薩的羼提波羅蜜！」
須菩提對佛說：「世尊，什麼是菩薩摩訶薩的惟逮波羅蜜（Vīrya-pāramitā，意為精進的完美）？」
佛告訴須菩提：「菩薩摩訶薩的心尊崇一切智（Sarvajña，意為一切智），對於五波羅蜜（Pañca-pāramitā，指佈施、持戒、忍辱、精進、禪定）不疏遠，用五波羅蜜教化眾生，不墮入顛倒，也沒有任何執著；這就是菩薩摩訶薩的惟逮波羅蜜！」
須菩提又問世尊：「世尊，什麼是菩薩摩訶薩的禪波羅蜜（Dhyāna-pāramitā，意為禪定的完美）？」
佛告訴須菩提：「菩薩摩訶薩尊崇發心，存有求得一切智的心，自己常常以善巧方便（Upāya-kauśalya）修行禪定三昧（Samādhi，意為禪定），不隨順從三昧而生起執著，也教導他人學習禪定，不墮入顛倒，也沒有任何執著；這就是菩薩摩訶薩的禪波羅蜜！」
須菩提對佛說：「世尊，什麼是菩薩摩訶薩的般若波羅蜜（Prajñā-pāramitā，意為智慧的完美）？」
佛告訴須菩提：「菩薩摩訶薩尊崇發心，存有求得一切智的心，對於一切法沒有依賴，觀察諸法一切本性清凈，不墮入顛倒，也沒有任何執著。對於一切法沒有執著，以觀察諸法一切本性清凈，就用這種法教化眾生，不墮入顛倒，也沒有任何執著；這就是菩薩摩訶薩的般若波羅蜜，這就是菩薩摩訶薩的摩訶衍（Mahāyāna，意為大乘）。」
【English Translation】 English version 『Furthermore, they encourage and help others with the ten virtues, so they do not fall into delusion, and they have no attachment; this is how a Bodhisattva-Mahasattva does not lose anything in Śīla-pāramitā (Perfection of Morality), does not fall into delusion, and has no attachment.』
Subhūti said to the Buddha, 『World Honored One, what is the Kṣānti-pāramitā (Perfection of Patience) of a Bodhisattva-Mahasattva?』
The Buddha told Subhūti, 『A Bodhisattva-Mahasattva is able to fully practice patience, teaches others to abide in patience, does not fall into delusion, and has no attachment; this is the Kṣānti-pāramitā of a Bodhisattva-Mahasattva!』
Subhūti said to the Buddha, 『World Honored One, what is the Vīrya-pāramitā (Perfection of Vigor) of a Bodhisattva-Mahasattva?』
The Buddha told Subhūti, 『The mind of a Bodhisattva-Mahasattva reveres Sarvajña (All-Knowing Wisdom), is not distant from the five pāramitās (Perfections: Generosity, Morality, Patience, Vigor, and Meditation), uses the five pāramitās to teach sentient beings, does not fall into delusion, and has no attachment; this is the Vīrya-pāramitā of a Bodhisattva-Mahasattva!』
Subhūti again asked the World Honored One, 『World Honored One, what is the Dhyāna-pāramitā (Perfection of Meditation) of a Bodhisattva-Mahasattva?』
The Buddha told Subhūti, 『A Bodhisattva-Mahasattva reveres the aspiration to attain Sarvajña, constantly practices Samādhi (Meditation) with skillful means (Upāya-kauśalya), does not arise attachment from meditation, also teaches others to learn meditation, does not fall into delusion, and has no attachment; this is the Dhyāna-pāramitā of a Bodhisattva-Mahasattva!』
Subhūti said to the Buddha, 『World Honored One, what is the Prajñā-pāramitā (Perfection of Wisdom) of a Bodhisattva-Mahasattva?』
The Buddha told Subhūti, 『A Bodhisattva-Mahasattva reveres the aspiration to attain Sarvajña, has no reliance on any dharma, observes that all dharmas are fundamentally pure, does not fall into delusion, and has no attachment. Having no attachment to any dharma, and observing that all dharmas are fundamentally pure, they use this dharma to teach sentient beings, do not fall into delusion, and have no attachment; this is the Prajñā-pāramitā of a Bodhisattva-Mahasattva, this is the Mahāyāna (Great Vehicle) of a Bodhisattva-Mahasattva.』
「複次，須菩提！菩薩摩訶薩摩訶衍者，諸內為空、外亦為空、內外悉空、空亦復空、至號大空、真妙之空、清凈之空、有為空、無為空、自然相空、一切法空、無所得空、無有空而自為空、而有所見無所有空。彼何謂為內空？謂內法者，眼、耳、鼻、舌、身、意。彼所謂眼、眼所見者，則亦為空，不可毀傷、不可壞起。所以者何？本凈故也。其耳、耳所聽者，則亦為空，不可毀傷、不可壞起。所以者何？本凈故也。其鼻、鼻所嗅者，則亦為空，不可毀傷、不可壞起。所以者何？本凈故也。其舌、舌所嘗味者，則亦為空，不可毀傷、不可壞起。所以者何？本凈故也。其身、身所受者，亦復為空，不可毀傷、不可壞起。所以者何？本凈故也。其心、心所念者，亦復為空，不可毀傷、不可壞起。所以者何？本凈故也。是謂內空。彼何謂外空？外所云法、色、聲、香、味、細滑念也。其色、色者，亦復為空，不可毀傷、不可壞起。所以者何？本凈故也。是色、聲、香、味、細滑、法空，不可毀傷、不可壞起。所以者何？本凈故也。彼何謂內外法空？內六入、外六入是為內外法空。彼何謂外法空？不可毀傷、不可壞起。所以者何？本凈故也。是內法、外法則悉空故，故不可毀傷、不可壞起。所以者何？本凈故也。是為內外法空
。彼何謂空亦空？謂一切法空、諸法空、亦此空空，是謂空空。彼何謂為大空？所謂東方亦空、南方、西方、北方、東南、西南、西北、東北方、上方、下方，皆亦悉空，不可毀傷、不可壞起。所以者何？本凈故也。何謂真妙空者？曰無為者也。其無為者，無為亦空，不可毀傷、不可壞起。所以者何？本凈故也。是謂真妙空。彼何謂所有空？所有空者，謂欲界、色界、無色界空，不可毀傷、不可壞起。所以者何？本凈故也。彼何謂無為空？所謂無為空者，不起不滅、亦不自在、亦無所住，存在真諦，是為無為空。彼所謂無為空，其無為空者，不可毀傷、不可壞起。所以者何？本凈故也。彼何謂究竟空？究竟空者，謂不可得崖際。所以者何？本凈故也。是謂究竟空。彼何謂廣遠空？謂不見來，亦無所得。所以者何？本凈故也。是謂廣遠空。彼何謂不分別空？彼無能捨法，亦無所住。所以者何？本凈故也。是為不分別空。彼何謂本凈空？悉能解了一切諸法悉為本凈，有為、無為，非聲聞所作，非辟支佛所作。是謂本凈空。彼何謂一切法空？一切法者，謂色、痛癢、思想、生死、識，眼、耳、鼻、舌、身、意，色、聲、香、味、細滑之法，眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，眼所更、耳、鼻、舌、身、意
所更痛癢之事。有為法、無為法。是謂為一切法空。諸法法空，無所毀傷、不可壞起。所以者何？用本凈故。是謂一切法空。彼何謂自然相空？為色相故，色無所有相，受痛癢、思相、造生死相、知生死識相，痛癢、思想、生死、識，亦復如是。眼、耳、鼻、舌、身、意，色、聲、香、味、細滑、法，及十八種一切所更有為法相、無為法相，是一切法自然相空。彼何謂不可得無所有空？一切諸法亦不可得，無所毀害、不可壞起。所以者何？本凈故也。是謂不可得無所有空。彼何謂無所有空？索所有形貌而不可得。是謂無所有空。彼何謂自然空？無有合會為自然。是為自然空。彼何謂其無所有自然空者？其自然者，無有合會。是謂其無所有自然空也。
「複次，須菩提！其所有者，所有空。無所有者，無所有空。自然者，自然空。為他故者，他故亦空。彼何謂所有所有空？謂五陰也。彼五陰者，所有所有空。是謂所有所有空。何謂無所有無所有空？謂無為也。彼無為者，無為故空。是謂無所有無所有空。何謂自然自然空？其為空者，則無有相、亦無所作、亦無所見。是謂自然空！彼何謂為他故空？假使怛薩阿竭興出現者，若怛薩阿竭不興出現，其法常住，其法界亦寂滅故無本，無本斯則本際，其於此者為他空，是
【現代漢語翻譯】 現代漢語譯本 關於更深層的痛苦和癢感。有為法（saṃskṛta-dharma，指因緣和合而生的現象）、無為法（asaṃskṛta-dharma，指不依賴因緣而存在的現象）。這被稱為一切法空（sarva-dharma-śūnyatā，指一切現象的空性）。諸法（dharma，指一切事物）的法空（dharma-śūnyatā，指現象的空性），不會被毀壞，不可被破壞或產生。為什麼呢？因為其本性清凈。這被稱為一切法空。那麼，什麼是自然相空（prakṛti-śūnyatā，指事物本性的空性）呢？因為色相（rūpa-lakṣaṇa，指物質的特徵），色（rūpa，指物質）沒有實在的相狀，受（vedanā，指感受）的痛苦和癢感、思（saṃjñā，指概念）的相狀、造生死（bhava，指生命輪迴）的相狀、知生死識（vijñāna，指意識）的相狀，痛苦和癢感、思想、生死、意識，也都是如此。眼、耳、鼻、舌、身、意（ṣaḍāyatana，指六根），色、聲、香、味、細滑、法（ṣaḍviṣaya，指六塵），以及十八種一切所具有的有為法相、無為法相，這一切法的自然相都是空的。那麼，什麼是不可得無所有空（anupalabdhi-śūnyatā，指不可得的空性）呢？一切諸法也是不可得的，不會被毀壞，不可被破壞或產生。為什麼呢？因為其本性清凈。這被稱為不可得無所有空。那麼，什麼是無所有空（abhāva-śūnyatā，指不存在的空性）呢？尋求所有形貌而不可得。這被稱為無所有空。那麼，什麼是自然空（prakṛti-śūnyatā，指事物本性的空性）呢？沒有合會而為自然。這被稱為自然空。那麼，什麼是其無所有自然空（abhāva-prakṛti-śūnyatā，指不存在的本性空性）呢？其自然者，沒有合會。這被稱為其無所有自然空。 「再者，須菩提（Subhūti，佛陀的弟子）！其所有者，是所有空（svabhāva-śūnyatā，指自性的空性）。無所有者，是無所有空（abhāva-śūnyatā，指不存在的空性）。自然者，是自然空（prakṛti-śūnyatā，指事物本性的空性）。為他故者，他故也是空（parabhāva-śūnyatā，指依賴他者的空性）。那麼，什麼是所有所有空呢？是指五陰（pañca-skandha，指構成個體的五種要素）。這五陰，是所有所有空。這被稱為所有所有空。什麼是無所有無所有空呢？是指無為（asaṃskṛta，指不依賴因緣而存在的現象）。這無為，因為是無為所以是空的。這被稱為無所有無所有空。什麼是自然自然空呢？其為空的，則沒有相狀、也沒有所作、也沒有所見。這被稱為自然空！那麼，什麼是為他故空呢？假設怛薩阿竭（Tathāgata，如來）出現，或者怛薩阿竭不出現，其法（dharma，指真理）常住，其法界（dharmadhātu，指法性的界限）也寂滅，因為沒有本源，沒有本源就是本際（bhūta-koṭi，指真理的究竟），對於此而言是為他空，是
【English Translation】 English version About deeper pain and itching. There are conditioned dharmas (saṃskṛta-dharma, phenomena that arise from causes and conditions) and unconditioned dharmas (asaṃskṛta-dharma, phenomena that do not depend on causes and conditions). This is called the emptiness of all dharmas (sarva-dharma-śūnyatā, the emptiness of all phenomena). The dharma-emptiness (dharma-śūnyatā, the emptiness of phenomena) of all dharmas (dharma, all things) is not destroyed, cannot be broken or arise. Why? Because its nature is pure. This is called the emptiness of all dharmas. Then, what is natural-characteristic emptiness (prakṛti-śūnyatā, the emptiness of the nature of things)? Because of the characteristic of form (rūpa-lakṣaṇa, the characteristics of matter), form (rūpa, matter) has no real characteristic, the pain and itching of feeling (vedanā, feeling), the characteristic of thought (saṃjñā, concept), the characteristic of creating birth and death (bhava, the cycle of life and death), the characteristic of knowing the consciousness of birth and death (vijñāna, consciousness), pain and itching, thought, birth and death, consciousness, are also like this. Eye, ear, nose, tongue, body, mind (ṣaḍāyatana, the six sense organs), form, sound, smell, taste, touch, dharma (ṣaḍviṣaya, the six sense objects), and the eighteen kinds of all conditioned dharma characteristics and unconditioned dharma characteristics, the natural characteristics of all these dharmas are empty. Then, what is the emptiness of non-attainment and non-existence (anupalabdhi-śūnyatā, the emptiness of non-attainment)? All dharmas are also unattainable, not destroyed, cannot be broken or arise. Why? Because its nature is pure. This is called the emptiness of non-attainment and non-existence. Then, what is the emptiness of non-existence (abhāva-śūnyatā, the emptiness of non-existence)? Seeking all forms and appearances but not being able to attain them. This is called the emptiness of non-existence. Then, what is natural emptiness (prakṛti-śūnyatā, the emptiness of the nature of things)? There is no combination to be natural. This is called natural emptiness. Then, what is its emptiness of non-existent nature (abhāva-prakṛti-śūnyatā, the emptiness of non-existent nature)? Its nature is without combination. This is called its emptiness of non-existent nature. 「Furthermore, Subhūti (a disciple of the Buddha)! That which exists is the emptiness of existence (svabhāva-śūnyatā, the emptiness of self-nature). That which does not exist is the emptiness of non-existence (abhāva-śūnyatā, the emptiness of non-existence). That which is natural is natural emptiness (prakṛti-śūnyatā, the emptiness of the nature of things). That which is for the sake of others is also empty for the sake of others (parabhāva-śūnyatā, the emptiness of dependence on others). Then, what is the emptiness of existence of existence? It refers to the five aggregates (pañca-skandha, the five elements that constitute an individual). These five aggregates are the emptiness of existence of existence. This is called the emptiness of existence of existence. What is the emptiness of non-existence of non-existence? It refers to the unconditioned (asaṃskṛta, phenomena that do not depend on causes and conditions). This unconditioned, because it is unconditioned, is empty. This is called the emptiness of non-existence of non-existence. What is natural natural emptiness? That which is empty has no characteristics, no actions, and nothing to be seen. This is called natural emptiness! Then, what is emptiness for the sake of others? Suppose a Tathāgata (Tathāgata, the Thus Come One) appears, or a Tathāgata does not appear, its dharma (dharma, truth) remains constant, its dharmadhātu (dharmadhātu, the realm of dharma) is also quiescent, because there is no origin, no origin is the ultimate reality (bhūta-koṭi, the ultimate truth), for this, it is emptiness for the sake of others, it is
謂為他故空。是謂，須菩提！菩薩摩訶薩摩訶衍◎也。
「複次，須菩提！菩薩摩訶薩摩訶衍者，謂首楞嚴三昧！復有三昧名曰實印、復有三昧名師子娛樂、有三昧名善月、有三昧名月幢英、有三昧名一切法超上、有三昧名觀頂、有三昧名分別一切法、有三昧名了幢英、有三昧名金剛喻、有三昧名入法印、(丹本云有三昧名善住王)有三昧名放光無所奪、有三昧名定意王、有三昧名善住、有三昧名放光、有三昧名力精進、有三昧名等超、有三昧名分別隨順、有三昧名入諸語、有三昧名照諸方面、有三昧名總持印、有三昧名無所奪、有三昧名等御諸法海印、有三昧名普遍虛空、有三昧名金剛道場、有三昧名勝諸寶、有三昧名照明、有三昧名不眴、有三昧名住不究竟、有三昧名決了、有三昧名離垢燈明、有三昧名無量光、有三昧名光造、有三昧名普照、有三昧名凈御定、有三昧名離垢明、有三昧名為娛樂故、有三昧名慧燈、有三昧名無盡、有三昧名威神具、有三昧名除盡、有三昧名無特、有三昧名開通、有三昧名日燈明、有三昧名月離垢、有三昧名凈照明、有三昧名有所照曜、有三昧名作當所作、有三昧名慧英、有三昧名譬金剛、有三昧名善建志、有三昧名寶積、有三昧名超法印、有三昧名法普、有三昧名勝娛樂、
【現代漢語翻譯】 現代漢語譯本：所謂的『爲了他故空』，這就是，須菩提！菩薩摩訶薩（偉大的菩薩）的摩訶衍（大乘）之道。 再者，須菩提！菩薩摩訶薩的摩訶衍，指的是首楞嚴三昧（一種強大的禪定）。還有一種三昧名為實印（真實印記），還有一種三昧名為師子娛樂（獅子嬉戲），有一種三昧名為善月（吉祥之月），有一種三昧名為月幢英（月亮旗幟的精華），有一種三昧名為一切法超上（超越一切法），有一種三昧名為觀頂（觀察頂峰），有一種三昧名為分別一切法（辨別一切法），有一種三昧名爲了幢英（理解旗幟的精華），有一種三昧名為金剛喻（金剛的比喻），有一種三昧名為入法印（進入法印），（丹本云有一種三昧名為善住王（善住之王）），有一種三昧名為放光無所奪（放出光芒不可奪取），有一種三昧名為定意王（禪定之王），有一種三昧名為善住（善於安住），有一種三昧名為放光（放出光芒），有一種三昧名為力精進（力量精進），有一種三昧名為等超（平等超越），有一種三昧名為分別隨順（辨別隨順），有一種三昧名為入諸語（進入各種語言），有一種三昧名為照諸方面（照亮各個方面），有一種三昧名為總持印（總持的印記），有一種三昧名為無所奪（不可奪取），有一種三昧名為等御諸法海印（平等駕馭諸法海的印記），有一種三昧名為普遍虛空（普遍虛空），有一種三昧名為金剛道場（金剛道場），有一種三昧名為勝諸寶（勝過一切珍寶），有一種三昧名為照明（照明），有一種三昧名為不眴（不眨眼），有一種三昧名為住不究竟（安住于不究竟），有一種三昧名為決了（決斷了知），有一種三昧名為離垢燈明（遠離污垢的燈明），有一種三昧名為無量光（無量的光芒），有一種三昧名為光造（光芒創造），有一種三昧名為普照（普遍照耀），有一種三昧名為凈御定（清凈駕馭禪定），有一種三昧名為離垢明（遠離污垢的明亮），有一種三昧名為娛樂故（爲了娛樂的緣故），有一種三昧名為慧燈（智慧之燈），有一種三昧名為無盡（無盡），有一種三昧名為威神具（威神具足），有一種三昧名為除盡（完全去除），有一種三昧名為無特（沒有特殊），有一種三昧名為開通（開通），有一種三昧名為日燈明（太陽燈明），有一種三昧名為月離垢（月亮遠離污垢），有一種三昧名為凈照明（清凈照明），有一種三昧名為有所照曜（有所照耀），有一種三昧名為作當所作（做應當做的事情），有一種三昧名為慧英（智慧的精華），有一種三昧名為譬金剛（譬如金剛），有一種三昧名為善建志（善於建立志向），有一種三昧名為寶積（珍寶的積聚），有一種三昧名為超法印（超越法印），有一種三昧名為法普（法普遍），有一種三昧名為勝娛樂（殊勝的娛樂）。
【English Translation】 English version: That which is called 'empty for the sake of others,' this, Subhuti, is the Mahayana (Great Vehicle) of a Bodhisattva Mahasattva (a great Bodhisattva). Furthermore, Subhuti, the Mahayana of a Bodhisattva Mahasattva refers to the Shurangama Samadhi (a powerful state of meditative concentration)! There is also a samadhi called Real Seal (true mark), another samadhi called Lion's Play (lion's frolic), a samadhi called Good Moon (auspicious moon), a samadhi called Moon Banner Essence (essence of the moon banner), a samadhi called Transcending All Dharmas (surpassing all dharmas), a samadhi called Observing the Summit (observing the peak), a samadhi called Discriminating All Dharmas (distinguishing all dharmas), a samadhi called Understanding Banner Essence (understanding the essence of the banner), a samadhi called Vajra Analogy (vajra metaphor), a samadhi called Entering the Dharma Seal (entering the dharma seal), (the Dan version says there is a samadhi called Good Abiding King), a samadhi called Emitting Light Unseizable (emitting light that cannot be seized), a samadhi called King of Concentration (king of concentration), a samadhi called Good Abiding (good at abiding), a samadhi called Emitting Light (emitting light), a samadhi called Power of Diligence (power of diligence), a samadhi called Equal Transcendence (equal transcendence), a samadhi called Discriminating Compliance (discriminating compliance), a samadhi called Entering All Languages (entering all languages), a samadhi called Illuminating All Directions (illuminating all directions), a samadhi called Total Retention Seal (seal of total retention), a samadhi called Unseizable (cannot be seized), a samadhi called Equally Governing the Ocean of Dharmas Seal (seal of equally governing the ocean of dharmas), a samadhi called Pervading Space (pervading space), a samadhi called Vajra Mandala (vajra mandala), a samadhi called Surpassing All Treasures (surpassing all treasures), a samadhi called Illumination (illumination), a samadhi called Unblinking (not blinking), a samadhi called Abiding in Non-Ultimate (abiding in non-ultimate), a samadhi called Decisive Understanding (decisive understanding), a samadhi called Light of Removing Defilement (light of removing defilement), a samadhi called Immeasurable Light (immeasurable light), a samadhi called Light Creation (light creation), a samadhi called Universal Illumination (universal illumination), a samadhi called Pure Governing Concentration (pure governing concentration), a samadhi called Brightness of Removing Defilement (brightness of removing defilement), a samadhi called For the Sake of Enjoyment (for the sake of enjoyment), a samadhi called Lamp of Wisdom (lamp of wisdom), a samadhi called Inexhaustible (inexhaustible), a samadhi called Possessing Majestic Power (possessing majestic power), a samadhi called Complete Removal (complete removal), a samadhi called Non-Special (not special), a samadhi called Opening and Penetrating (opening and penetrating), a samadhi called Sun Lamp Brightness (sun lamp brightness), a samadhi called Moon Free from Defilement (moon free from defilement), a samadhi called Pure Illumination (pure illumination), a samadhi called Having Something to Illuminate (having something to illuminate), a samadhi called Doing What Should Be Done (doing what should be done), a samadhi called Essence of Wisdom (essence of wisdom), a samadhi called Like Vajra (like vajra), a samadhi called Good Establishment of Will (good at establishing will), a samadhi called Accumulation of Treasures (accumulation of treasures), a samadhi called Transcending the Dharma Seal (transcending the dharma seal), a samadhi called Dharma Universality (dharma universality), a samadhi called Superior Enjoyment (superior enjoyment).
有三昧名度法頂、有三昧名有所破壞、有三昧名分別諸句、有三昧名等造字、有三昧名離文字、有三昧名除斷緣、有三昧名離所作、有三昧名無所作、有三昧名行不使了、有三昧名除冥、有三昧名行跡、有三昧名無動、有三昧名度境界、有三昧名決一切德、有三昧名決所住、有三昧名清凈嚴華、有三昧名覺意句、有三昧名無量燈明、有三昧名等無等、有三昧名度一切法、有三昧名斷絕故、有三昧名離所作、有三昧名離所住、有三昧名一嚴凈、有三昧名御行事、有三昧名一事故、有三昧名制諸事、有三昧名除厭一切所作、有三昧名入緣合像音、有三昧名脫音教文字言、有三昧名光㷿熾盛、有三昧名相嚴凈、有三昧名無相、有三昧名造一切諸具、有三昧名不悅一切苦樂、有三昧名無盡故、有三昧名總持句、有三昧名愛護一切正邪、有三昧名入一切諸色無色、有三昧名無音斷音、有三昧名離垢曜、有三昧名御固要、有三昧名離垢滿月、有三昧名大嚴凈、有三昧名一切光世明故、有三昧名普明、有三昧名御空、有三昧名等御、有三昧名無青究竟無所娛樂、有三昧名究竟無本住、有三昧名身時安詳、有三昧名口言時蠲除虛空念、有三昧名脫虛無色；無所著百一十定！
「彼何謂名曰首楞嚴三昧？其定意者，皆入一切諸三昧
【現代漢語翻譯】 現代漢語譯本 有三昧名為度法頂（超越一切法的頂峰），有三昧名為有所破壞（能破除一切執著），有三昧名為分別諸句（能辨別一切語句的含義），有三昧名為等造字（能平等創造文字），有三昧名為離文字（超越文字的束縛），有三昧名為除斷緣（能斷除一切因緣），有三昧名為離所作（超越一切作為），有三昧名為無所作（無任何作為），有三昧名為行不使了（修行不執著于完成），有三昧名為除冥（能消除無明），有三昧名為行跡（能覺知一切行為的軌跡），有三昧名為無動（心不動搖），有三昧名為度境界（超越一切境界），有三昧名為決一切德（能決斷一切功德），有三昧名為決所住（能決斷所住之處），有三昧名為清凈嚴華（清凈莊嚴如花），有三昧名為覺意句（能覺悟意念的語句），有三昧名為無量燈明（如無量燈火般光明），有三昧名為等無等（平等對待平等與不平等），有三昧名為度一切法（超越一切法），有三昧名為斷絕故（因斷絕而存在），有三昧名為離所作（超越一切作為），有三昧名為離所住（超越一切住所），有三昧名為一嚴凈（唯一清凈），有三昧名為御行事（能駕馭一切行為），有三昧名為一事故（唯一目的），有三昧名為制諸事（能控制一切事物），有三昧名為除厭一切所作（能消除對一切作為的厭倦），有三昧名為入緣合像音（能進入因緣和合的形象和聲音），有三昧名為脫音教文字言（能脫離聲音、教義、文字和言語），有三昧名為光㷿熾盛（光明熾盛），有三昧名為相嚴凈（以相莊嚴清凈），有三昧名為無相（無任何相），有三昧名為造一切諸具（能創造一切器具），有三昧名為不悅一切苦樂（不執著於一切苦樂），有三昧名為無盡故（因無盡而存在），有三昧名為總持句（能總持一切語句），有三昧名為愛護一切正邪（愛護一切正道和邪道），有三昧名為入一切諸色無色（能進入一切有色和無色），有三昧名為無音斷音（無音和斷音），有三昧名為離垢曜（能脫離垢染的光芒），有三昧名為御固要（能駕馭堅固的要點），有三昧名為離垢滿月（如脫離垢染的滿月），有三昧名為大嚴凈（大莊嚴清凈），有三昧名為一切光世明故（因一切光明照耀世界而存在），有三昧名為普明（普遍光明），有三昧名為御空（能駕馭虛空），有三昧名為等御（平等駕馭），有三昧名為無青究竟無所娛樂（沒有青色，究竟沒有娛樂），有三昧名為究竟無本住（究竟沒有根本的住所），有三昧名為身時安詳（身體安詳），有三昧名為口言時蠲除虛空念（說話時能消除虛空的念頭），有三昧名為脫虛無色（能脫離虛無和無色）；無所著百一十定！ 『彼何謂名曰首楞嚴三昧（Shurangama Samadhi）？』其定意者，皆入一切諸三昧（samadhi）。
【English Translation】 English version There is a samadhi named 'Reaching the Peak of Dharma' (transcending the peak of all dharmas), there is a samadhi named 'Having Destruction' (able to destroy all attachments), there is a samadhi named 'Distinguishing All Phrases' (able to discern the meaning of all phrases), there is a samadhi named 'Equally Creating Words' (able to equally create words), there is a samadhi named 'Separated from Words' (transcending the bondage of words), there is a samadhi named 'Eliminating the Causes of Severance' (able to eliminate all causes and conditions), there is a samadhi named 'Separated from Actions' (transcending all actions), there is a samadhi named 'No Action' (without any action), there is a samadhi named 'Practicing Without Completion' (practicing without attachment to completion), there is a samadhi named 'Eliminating Darkness' (able to eliminate ignorance), there is a samadhi named 'Traces of Actions' (able to perceive the traces of all actions), there is a samadhi named 'Immovable' (the mind does not waver), there is a samadhi named 'Transcending Boundaries' (transcending all boundaries), there is a samadhi named 'Deciding All Virtues' (able to decide all merits), there is a samadhi named 'Deciding Where to Dwell' (able to decide where to dwell), there is a samadhi named 'Pure and Adorned Like Flowers' (pure and adorned like flowers), there is a samadhi named 'Sentences of Awakened Intent' (sentences that awaken intention), there is a samadhi named 'Limitless Light' (bright like limitless lights), there is a samadhi named 'Equal and Unequal' (treating equality and inequality equally), there is a samadhi named 'Transcending All Dharmas' (transcending all dharmas), there is a samadhi named 'Because of Severance' (existing because of severance), there is a samadhi named 'Separated from Actions' (transcending all actions), there is a samadhi named 'Separated from Dwellings' (transcending all dwellings), there is a samadhi named 'One Pure Adornment' (the only pure adornment), there is a samadhi named 'Controlling Actions' (able to control all actions), there is a samadhi named 'One Purpose' (the only purpose), there is a samadhi named 'Controlling All Matters' (able to control all matters), there is a samadhi named 'Eliminating Disgust for All Actions' (able to eliminate disgust for all actions), there is a samadhi named 'Entering the Images and Sounds of Conditioned Harmony' (able to enter the images and sounds of conditioned harmony), there is a samadhi named 'Liberated from Sounds, Teachings, Words, and Speech' (able to be liberated from sounds, teachings, words, and speech), there is a samadhi named 'Radiant and Blazing' (radiant and blazing), there is a samadhi named 'Adorned with Forms' (adorned with forms), there is a samadhi named 'Formless' (without any form), there is a samadhi named 'Creating All Tools' (able to create all tools), there is a samadhi named 'Not Pleased by All Suffering and Joy' (not attached to all suffering and joy), there is a samadhi named 'Because of Limitlessness' (existing because of limitlessness), there is a samadhi named 'Sentences of Total Retention' (able to retain all sentences), there is a samadhi named 'Cherishing All Righteousness and Evil' (cherishing all righteous and evil paths), there is a samadhi named 'Entering All Forms and Formlessness' (able to enter all forms and formlessness), there is a samadhi named 'No Sound and Severed Sound' (no sound and severed sound), there is a samadhi named 'Liberated from Defiled Radiance' (able to be liberated from defiled radiance), there is a samadhi named 'Controlling the Firm Essentials' (able to control the firm essentials), there is a samadhi named 'Liberated from Defiled Full Moon' (like a full moon liberated from defilement), there is a samadhi named 'Great Pure Adornment' (great pure adornment), there is a samadhi named 'Because All Light Illuminates the World' (existing because all light illuminates the world), there is a samadhi named 'Universal Illumination' (universal illumination), there is a samadhi named 'Controlling the Void' (able to control the void), there is a samadhi named 'Equal Control' (equal control), there is a samadhi named 'No Blue, Ultimately No Entertainment' (no blue color, ultimately no entertainment), there is a samadhi named 'Ultimately No Fundamental Dwelling' (ultimately no fundamental dwelling), there is a samadhi named 'Body at Peace' (the body is at peace), there is a samadhi named 'Eliminating Thoughts of Emptiness When Speaking' (able to eliminate thoughts of emptiness when speaking), there is a samadhi named 'Liberated from Emptiness and Formlessness' (able to be liberated from emptiness and formlessness); one hundred and ten samadhis without attachment! 『What is called the Shurangama Samadhi (首楞嚴三昧)?』 The meaning of this samadhi is that one enters all samadhis.
行，是謂首楞嚴三昧。彼何謂實印三昧？時以斯定意印一切三昧，是謂實印三昧。彼何謂師子娛樂三昧？住此定意時，皆娛樂一切定意，是謂師子娛樂三昧。彼何謂善月三昧？住是定意時，一切平等而無所有，是謂善月三昧。彼何謂月幢英三昧？住是定意三昧，以此定意普執一切諸三昧幢，是謂月幢英三昧。彼何謂超一切法上三昧？住是定意時，一切悉至於平等事，是謂一切法超上三昧。彼何謂觀頂三昧？住是定意時，則便觀睹一切三昧諸定意頂，是謂觀頂三昧。彼何謂分別法界三昧？住是定意時，則能分別諸有法界，是謂分別法界三昧。彼何謂決了幢英三昧？住是定意時，一切定意究竟執幢，是謂決了幢英三昧。彼何謂金剛三昧？住是定意時，一切平等無能破壞，是謂金剛三昧。彼何謂入法印三昧？住是定意時，尋則得入一切法印，是謂法印三昧。彼何謂善住王三昧？住是定意時，一切諸法王三昧之所建立，是謂善住王三昧。彼何謂放光明三昧？住是定意時，一切三昧皆演光明，是謂放光明三昧。彼何謂精進力三昧？住是定意時，一切三昧精進力所發起，是謂精進力三昧。彼何謂等度三昧？住是定意時，一切三昧皆至平等，是謂等度三昧。彼何謂順入言教三昧？住是定意時，皆得普入順應意聲，是謂順言教三昧。彼
【現代漢語翻譯】 現代漢語譯本： 『行』，這被稱為首楞嚴三昧（Śūraṃgama Samādhi，一種強大的禪定）。 那麼，什麼是實印三昧呢？當以這種禪定意念印證一切三昧時，這被稱為實印三昧。 那麼，什麼是師子娛樂三昧呢？當安住于這種禪定意念時，能自在地享受一切禪定意念，這被稱為師子娛樂三昧。 那麼，什麼是善月三昧呢？當安住于這種禪定意念時，一切都平等而無所執著，這被稱為善月三昧。 那麼，什麼是月幢英三昧呢？當安住于這種禪定意念時，能以這種禪定意念普遍執持一切三昧之幢，這被稱為月幢英三昧。 那麼，什麼是超一切法上三昧呢？當安住于這種禪定意念時，一切都達到平等之境，這被稱為超一切法上三昧。 那麼，什麼是觀頂三昧呢？當安住于這種禪定意念時，便能觀察到一切三昧的禪定意念之頂，這被稱為觀頂三昧。 那麼，什麼是分別法界三昧呢？當安住于這種禪定意念時，便能分別諸有法界，這被稱為分別法界三昧。 那麼，什麼是決了幢英三昧呢？當安住于這種禪定意念時，一切禪定意念都究竟執持其幢，這被稱為決了幢英三昧。 那麼，什麼是金剛三昧呢？當安住于這種禪定意念時，一切都平等而不可破壞，這被稱為金剛三昧。 那麼，什麼是入法印三昧呢？當安住于這種禪定意念時，隨即就能進入一切法印，這被稱為法印三昧。 那麼，什麼是善住王三昧呢？當安住于這種禪定意念時，一切諸法王三昧都由此建立，這被稱為善住王三昧。 那麼，什麼是放光明三昧呢？當安住于這種禪定意念時，一切三昧都顯現光明，這被稱為放光明三昧。 那麼，什麼是精進力三昧呢？當安住于這種禪定意念時，一切三昧都由精進力所發起，這被稱為精進力三昧。 那麼，什麼是等度三昧呢？當安住于這種禪定意念時，一切三昧都達到平等，這被稱為等度三昧。 那麼，什麼是順入言教三昧呢？當安住于這種禪定意念時，都能普遍進入順應意聲的教導，這被稱為順言教三昧。
【English Translation】 English version: 'Practice,' this is called the Śūraṃgama Samādhi (a powerful state of meditative concentration). Then, what is the Real Seal Samādhi? When, with this state of concentration, one seals all samādhis, this is called the Real Seal Samādhi. Then, what is the Lion's Play Samādhi? When abiding in this state of concentration, one enjoys all states of concentration freely, this is called the Lion's Play Samādhi. Then, what is the Good Moon Samādhi? When abiding in this state of concentration, all is equal and without attachment, this is called the Good Moon Samādhi. Then, what is the Moon Banner Hero Samādhi? When abiding in this state of concentration, with this concentration, one universally grasps the banners of all samādhis, this is called the Moon Banner Hero Samādhi. Then, what is the Samādhi that Transcends All Dharmas? When abiding in this state of concentration, all reach a state of equality, this is called the Samādhi that Transcends All Dharmas. Then, what is the Observation of the Summit Samādhi? When abiding in this state of concentration, one then observes the summit of all samādhis' states of concentration, this is called the Observation of the Summit Samādhi. Then, what is the Discrimination of the Dharma Realm Samādhi? When abiding in this state of concentration, one can then discriminate the realms of all dharmas, this is called the Discrimination of the Dharma Realm Samādhi. Then, what is the Banner Hero of Resolution Samādhi? When abiding in this state of concentration, all states of concentration ultimately grasp their banners, this is called the Banner Hero of Resolution Samādhi. Then, what is the Vajra Samādhi? When abiding in this state of concentration, all is equal and indestructible, this is called the Vajra Samādhi. Then, what is the Entering the Dharma Seal Samādhi? When abiding in this state of concentration, one immediately enters all Dharma Seals, this is called the Dharma Seal Samādhi. Then, what is the Well-Established King Samādhi? When abiding in this state of concentration, all the King Samādhis of all dharmas are established by this, this is called the Well-Established King Samādhi. Then, what is the Emission of Light Samādhi? When abiding in this state of concentration, all samādhis emit light, this is called the Emission of Light Samādhi. Then, what is the Power of Diligence Samādhi? When abiding in this state of concentration, all samādhis are initiated by the power of diligence, this is called the Power of Diligence Samādhi. Then, what is the Equal Crossing Samādhi? When abiding in this state of concentration, all samādhis reach equality, this is called the Equal Crossing Samādhi. Then, what is the Samādhi of Following the Teachings? When abiding in this state of concentration, one can universally enter the teachings that accord with the voice of intention, this is called the Samādhi of Following the Teachings.
何謂入諸言教三昧？住是定意時，一切皆從三昧言教，是謂入言教三昧。彼何謂照諸方面三昧？住是定意時，皆照一切諸方面定意，是謂照諸方面三昧。彼何謂總持印三昧？住是定意時，總持一切諸三昧印，是謂總持印三昧。彼何謂無所奪三昧？住是定意時，尋即不忘一切定意，是謂無所奪三昧。彼何謂等御諸法海印三昧？住是定意時，行平等事思攝等御，是謂等御海印三昧。彼何謂普遍虛空三昧？住是定意時，一切三昧普遍虛空無所不周，是謂普遍虛空三昧。彼何謂金剛道場三昧？住是定意三昧時，總持一切定意道場，是謂金剛道場三昧。彼何謂勝諸寶三昧？住是定意時，蠲除一切塵垢，諸欲不可瑕疵，是謂勝諸寶三昧。彼何謂照明三昧？住是定意三昧時，致一切等，則無所照曜諸道，是謂照明三昧。彼何謂不眴三昧？住是定意時，于諸三昧不求諸法，是謂不眴三昧。彼何謂不究竟住三昧？住是定意時，不見諸法三界所住，是謂不究竟住三昧。彼何謂決了三昧？住是定意時，無心無念法所趣，是謂決了三昧。彼何謂離垢明三昧？住是定意時，一切三昧轉相照曜，是謂離垢明三昧。彼何謂無量光三昧？住是定意時，其光明者無所不照，是謂無量光三昧。彼何謂造所為光三昧？住是定意時，若得三昧一切定意皆放光明，
【現代漢語翻譯】 現代漢語譯本 什麼是入諸言教三昧（Samadhi of Entering into the Teachings of Words）？當安住于這種禪定狀態時，一切都從三昧的言教中產生，這被稱為入言教三昧。 什麼是照諸方面三昧（Samadhi of Illuminating All Aspects）？當安住于這種禪定狀態時，能照見一切諸方面的禪定意境，這被稱為照諸方面三昧。 什麼是總持印三昧（Samadhi of Holding All Seals）？當安住于這種禪定狀態時，能總持一切諸三昧的印記，這被稱為總持印三昧。 什麼是無所奪三昧（Samadhi of Unforgettable）？當安住于這種禪定狀態時，立刻不會忘記一切禪定意境，這被稱為無所奪三昧。 什麼是等御諸法海印三昧（Samadhi of Equally Governing the Ocean Seal of All Dharmas）？當安住于這種禪定狀態時，以平等之心行事，並以思慮來攝持和駕馭，這被稱為等御海印三昧。 什麼是普遍虛空三昧（Samadhi of Pervading Space）？當安住于這種禪定狀態時，一切三昧普遍充滿虛空，無所不周，這被稱為普遍虛空三昧。 什麼是金剛道場三昧（Samadhi of the Diamond Mandala）？當安住于這種禪定狀態時，能總持一切禪定意境的道場，這被稱為金剛道場三昧。 什麼是勝諸寶三昧（Samadhi of Surpassing All Treasures）？當安住于這種禪定狀態時，能去除一切塵垢，使諸欲無法玷污，這被稱為勝諸寶三昧。 什麼是照明三昧（Samadhi of Illumination）？當安住于這種禪定狀態時，達到一切平等，則不再需要照耀任何道路，這被稱為照明三昧。 什麼是不眴三昧（Samadhi of Non-Seeking）？當安住于這種禪定狀態時，對於諸三昧不尋求任何法，這被稱為不眴三昧。 什麼是不究竟住三昧（Samadhi of Non-Ultimate Abiding）？當安住于這種禪定狀態時，不見諸法在三界中的任何住處，這被稱為不究竟住三昧。 什麼是決了三昧（Samadhi of Resolution）？當安住于這種禪定狀態時，無心無念，法所趨向，這被稱為決了三昧。 什麼是離垢明三昧（Samadhi of Pure Light）？當安住于這種禪定狀態時，一切三昧互相照耀，這被稱為離垢明三昧。 什麼是無量光三昧（Samadhi of Immeasurable Light）？當安住于這種禪定狀態時，其光明無所不照，這被稱為無量光三昧。 什麼是造所為光三昧（Samadhi of Creating Light）？當安住于這種禪定狀態時，如果獲得三昧，一切禪定意境都會放出光明， English version What is the Samadhi of Entering into the Teachings of Words? When abiding in this state of concentration, everything arises from the teachings of words within the samadhi; this is called the Samadhi of Entering into the Teachings of Words. What is the Samadhi of Illuminating All Aspects? When abiding in this state of concentration, one illuminates all aspects of concentration; this is called the Samadhi of Illuminating All Aspects. What is the Samadhi of Holding All Seals? When abiding in this state of concentration, one holds all the seals of all samadhis; this is called the Samadhi of Holding All Seals. What is the Samadhi of Unforgettable? When abiding in this state of concentration, one immediately does not forget any state of concentration; this is called the Samadhi of Unforgettable. What is the Samadhi of Equally Governing the Ocean Seal of All Dharmas? When abiding in this state of concentration, one acts with equality and governs through contemplation; this is called the Samadhi of Equally Governing the Ocean Seal. What is the Samadhi of Pervading Space? When abiding in this state of concentration, all samadhis pervade space without exception; this is called the Samadhi of Pervading Space. What is the Samadhi of the Diamond Mandala? When abiding in this state of concentration, one holds the mandala of all states of concentration; this is called the Samadhi of the Diamond Mandala. What is the Samadhi of Surpassing All Treasures? When abiding in this state of concentration, one eliminates all defilements, and desires cannot taint it; this is called the Samadhi of Surpassing All Treasures. What is the Samadhi of Illumination? When abiding in this state of concentration, one attains equality in all things, and there is no need to illuminate any path; this is called the Samadhi of Illumination. What is the Samadhi of Non-Seeking? When abiding in this state of concentration, one does not seek any dharma in any samadhi; this is called the Samadhi of Non-Seeking. What is the Samadhi of Non-Ultimate Abiding? When abiding in this state of concentration, one does not see any abode of dharmas in the three realms; this is called the Samadhi of Non-Ultimate Abiding. What is the Samadhi of Resolution? When abiding in this state of concentration, there is no mind, no thought, and the dharma is the direction; this is called the Samadhi of Resolution. What is the Samadhi of Pure Light? When abiding in this state of concentration, all samadhis illuminate each other; this is called the Samadhi of Pure Light. What is the Samadhi of Immeasurable Light? When abiding in this state of concentration, its light illuminates everything; this is called the Samadhi of Immeasurable Light. What is the Samadhi of Creating Light? When abiding in this state of concentration, if one attains samadhi, all states of concentration emit light,
【English Translation】 English version What is the Samadhi of Entering into the Teachings of Words? When abiding in this state of concentration, everything arises from the teachings of words within the samadhi; this is called the Samadhi of Entering into the Teachings of Words. What is the Samadhi of Illuminating All Aspects? When abiding in this state of concentration, one illuminates all aspects of concentration; this is called the Samadhi of Illuminating All Aspects. What is the Samadhi of Holding All Seals? When abiding in this state of concentration, one holds all the seals of all samadhis; this is called the Samadhi of Holding All Seals. What is the Samadhi of Unforgettable? When abiding in this state of concentration, one immediately does not forget any state of concentration; this is called the Samadhi of Unforgettable. What is the Samadhi of Equally Governing the Ocean Seal of All Dharmas? When abiding in this state of concentration, one acts with equality and governs through contemplation; this is called the Samadhi of Equally Governing the Ocean Seal. What is the Samadhi of Pervading Space? When abiding in this state of concentration, all samadhis pervade space without exception; this is called the Samadhi of Pervading Space. What is the Samadhi of the Diamond Mandala? When abiding in this state of concentration, one holds the mandala of all states of concentration; this is called the Samadhi of the Diamond Mandala. What is the Samadhi of Surpassing All Treasures? When abiding in this state of concentration, one eliminates all defilements, and desires cannot taint it; this is called the Samadhi of Surpassing All Treasures. What is the Samadhi of Illumination? When abiding in this state of concentration, one attains equality in all things, and there is no need to illuminate any path; this is called the Samadhi of Illumination. What is the Samadhi of Non-Seeking? When abiding in this state of concentration, one does not seek any dharma in any samadhi; this is called the Samadhi of Non-Seeking. What is the Samadhi of Non-Ultimate Abiding? When abiding in this state of concentration, one does not see any abode of dharmas in the three realms; this is called the Samadhi of Non-Ultimate Abiding. What is the Samadhi of Resolution? When abiding in this state of concentration, there is no mind, no thought, and the dharma is the direction; this is called the Samadhi of Resolution. What is the Samadhi of Pure Light? When abiding in this state of concentration, all samadhis illuminate each other; this is called the Samadhi of Pure Light. What is the Samadhi of Immeasurable Light? When abiding in this state of concentration, its light illuminates everything; this is called the Samadhi of Immeasurable Light. What is the Samadhi of Creating Light? When abiding in this state of concentration, if one attains samadhi, all states of concentration emit light,
是謂造所為光三昧。彼何謂普照三昧？這獲此定，一切諸三昧門自然演光，是謂普照三昧。彼何謂御諸凈三昧？住是定意時，則便逮得一切三昧清凈普等，是謂御諸凈三昧。彼何謂離垢光三昧？住是定意時，于諸三昧除一切垢悉令灰燼，是謂離垢光三昧。彼何謂所娛樂三昧？住是定意時，則便娛樂一切三昧，是謂所娛樂三昧。彼何謂慧燈明三昧？住是定意時，照明一切諸所三昧，是謂慧燈明三昧。彼何謂無盡三昧？住是定意時，於一切三昧亦無有盡、亦無不盡、亦復不見盡與不盡，是謂無盡三昧。彼何謂威神句三昧？住是定意時，一切平等威神巍巍光曜遠照，是謂威神句三昧。彼何謂除諸盡三昧？住是定意時，見諸三昧一切無盡，見而無本而無所見，是謂除諸盡三昧。彼何謂無特異三昧？住是定意時，一切平等不著、不念，無所患苦、亦無因緣，是謂無特異三昧。彼何謂開通三昧？住是定意時，不見諸法有所通達、亦無顛倒，是謂開通三昧。彼何謂日燈明三昧？住是定意時，開發一切諸三昧門而奮光明，是謂日燈明三昧。彼何謂離月垢三昧？住是定意時，于諸三昧以光除冥，是謂離月垢三昧。彼何謂清凈燈明三昧？住是定意時，于諸三昧普護一切四分別辯，是謂清凈燈明三昧。彼何謂有所照曜三昧？住是定意時，則皆
【現代漢語翻譯】 現代漢語譯本 所謂造所為光三昧（通過修行而獲得光明的三昧）。那麼，什麼是普照三昧（普遍照耀的三昧）呢？當獲得這種禪定時，一切三昧之門自然會發出光芒，這就是所謂的普照三昧。那麼，什麼是御諸凈三昧（駕馭所有清凈的三昧）呢？當處於這種禪定狀態時，就能獲得一切三昧的清凈平等，這就是所謂的御諸凈三昧。那麼，什麼是離垢光三昧（去除污垢的光明三昧）呢？當處於這種禪定狀態時，對於所有三昧，能去除一切污垢，使其完全消盡，這就是所謂的離垢光三昧。那麼，什麼是所娛樂三昧（令人愉悅的三昧）呢？當處於這種禪定狀態時，就能享受一切三昧的樂趣，這就是所謂的所娛樂三昧。那麼，什麼是慧燈明三昧（智慧之燈光明的三昧）呢？當處於這種禪定狀態時，能照亮一切三昧，這就是所謂的慧燈明三昧。那麼，什麼是無盡三昧（沒有窮盡的三昧）呢？當處於這種禪定狀態時，對於一切三昧，既沒有窮盡，也沒有不窮盡，也看不到窮盡與不窮盡，這就是所謂的無盡三昧。那麼，什麼是威神句三昧（具有威嚴神力的三昧）呢？當處於這種禪定狀態時，一切平等，威嚴神力光芒照耀遠方，這就是所謂的威神句三昧。那麼，什麼是除諸盡三昧（去除所有窮盡的三昧）呢？當處於這種禪定狀態時，看到所有三昧都是無盡的，看到它們沒有根本，也沒有所見，這就是所謂的除諸盡三昧。那麼，什麼是無特異三昧（沒有特殊差異的三昧）呢？當處於這種禪定狀態時，一切平等，不執著，不思念，沒有痛苦，也沒有因緣，這就是所謂的無特異三昧。那麼，什麼是開通三昧（開通一切的三昧）呢？當處於這種禪定狀態時，看不到諸法有所通達，也沒有顛倒，這就是所謂的開通三昧。那麼，什麼是日燈明三昧（如日光般明亮的三昧）呢？當處於這種禪定狀態時，能開啟一切三昧之門，併發出光明，這就是所謂的日燈明三昧。那麼，什麼是離月垢三昧（去除月亮污垢的三昧）呢？當處於這種禪定狀態時，能用光明去除三昧中的黑暗，這就是所謂的離月垢三昧。那麼，什麼是清凈燈明三昧（清凈光明的燈三昧）呢？當處於這種禪定狀態時，能普遍守護一切三昧的四種分別辯才，這就是所謂的清凈燈明三昧。那麼，什麼是所有照耀三昧（所有都被照耀的三昧）呢？當處於這種禪定狀態時，所有
【English Translation】 English version This is called the Samadhi of Creating Light. What is the Samadhi of Universal Illumination? When one attains this concentration, all the gates of Samadhi naturally emit light; this is called the Samadhi of Universal Illumination. What is the Samadhi of Mastering All Purity? When dwelling in this concentration, one attains the purity and equality of all Samadhis; this is called the Samadhi of Mastering All Purity. What is the Samadhi of Light Free from Defilement? When dwelling in this concentration, one removes all defilements from all Samadhis, causing them to be completely extinguished; this is called the Samadhi of Light Free from Defilement. What is the Samadhi of Enjoyment? When dwelling in this concentration, one enjoys all Samadhis; this is called the Samadhi of Enjoyment. What is the Samadhi of the Lamp of Wisdom? When dwelling in this concentration, one illuminates all Samadhis; this is called the Samadhi of the Lamp of Wisdom. What is the Samadhi of Limitlessness? When dwelling in this concentration, in all Samadhis, there is neither limit nor no limit, and one does not see limit or no limit; this is called the Samadhi of Limitlessness. What is the Samadhi of Majestic Power? When dwelling in this concentration, all is equal, and majestic power shines far and wide; this is called the Samadhi of Majestic Power. What is the Samadhi of Removing All Exhaustion? When dwelling in this concentration, one sees that all Samadhis are inexhaustible, seeing them without origin and without anything seen; this is called the Samadhi of Removing All Exhaustion. What is the Samadhi of No Distinction? When dwelling in this concentration, all is equal, without attachment, without thought, without suffering, and without cause; this is called the Samadhi of No Distinction. What is the Samadhi of Openness? When dwelling in this concentration, one does not see any Dharma as being penetrated, nor is there any inversion; this is called the Samadhi of Openness. What is the Samadhi of the Lamp of the Sun? When dwelling in this concentration, one opens all the gates of Samadhi and emits light; this is called the Samadhi of the Lamp of the Sun. What is the Samadhi of Freedom from the Moon's Defilement? When dwelling in this concentration, one uses light to remove darkness from all Samadhis; this is called the Samadhi of Freedom from the Moon's Defilement. What is the Samadhi of the Pure Lamp? When dwelling in this concentration, one universally protects all four forms of eloquence in all Samadhis; this is called the Samadhi of the Pure Lamp. What is the Samadhi of All Illumination? When dwelling in this concentration, all
照明諸三昧門，是謂有所照曜三昧。彼何謂所造作三昧？住是定意時，趣一切三昧成辦所當，又復所造作三昧所立定時，普見一切諸三昧慧英，是謂所造作三昧。彼何謂金剛喻三昧？住是定意時，滅除一切所作諸法，不復睹見諸苦惱患，是謂金剛喻三昧。彼何謂心住三昧？住是定意時，心不動搖、亦不開閉、亦不照明、亦不見所起、亦不念言：『有此心也。』是謂心住三昧。彼何謂普世三昧？住是定意時，普見一切諸三昧定，靡所不照，是謂普世三昧。彼何謂善志住三昧？住是定意時，一切普安立諸三昧。彼何謂寶積三昧？住是定意時，普見一切諸三昧者悉為積寶，是謂寶積三昧。彼何謂勝法印三昧？住是定意時，等印諸法，未遭印者皆見印印，悉能究竟，是謂勝法印三昧。彼何謂法平等三昧？住是定意時，不見諸法平等若險岨，是謂法平等三昧。彼何謂勝娛樂三昧？住是定意時，降伏一切諸所樂法，是謂勝娛樂三昧。彼何謂度諸法頂三昧？住是定意時，調定一切諸法之上，皆復越度諸所三昧，是謂度諸法頂三昧。彼何謂壞除三昧？住是定意時，除諸三昧壞一切法，是謂壞除三昧。彼何謂分別諸法三昧？住是定意時，皆能分別于諸三昧，曉了一切諸法之句，是謂分別諸法三昧。彼何謂等造文字三昧？住是定意時，分別
【現代漢語翻譯】 現代漢語譯本 照亮一切三昧之門，這被稱為有所照耀三昧（能照亮一切的三昧）。那麼，什麼叫做所造作三昧（通過修行而成就的三昧）呢？當安住于這種禪定狀態時，能夠趨向一切三昧的成就，並且在所造作三昧確立時，普遍見到一切三昧的智慧精華，這被稱為所造作三昧。那麼，什麼叫做金剛喻三昧（像金剛一樣堅固的三昧）呢？當安住于這種禪定狀態時，能夠滅除一切所造作的諸法，不再見到任何痛苦煩惱，這被稱為金剛喻三昧。那麼，什麼叫做心住三昧（心安住于禪定的三昧）呢？當安住于這種禪定狀態時，心不動搖，也不開啟或關閉，也不照明，也不見所生起之物，也不念想：『有這個心。』這被稱為心住三昧。那麼，什麼叫做普世三昧（普遍照耀一切世間的三昧）呢？當安住于這種禪定狀態時，普遍見到一切三昧禪定，無所不照，這被稱為普世三昧。那麼，什麼叫做善志住三昧（以善的意願安住的三昧）呢？當安住于這種禪定狀態時，能夠普遍安立一切三昧。那麼，什麼叫做寶積三昧（積聚珍寶的三昧）呢？當安住于這種禪定狀態時，普遍見到一切修習三昧的人都如同積聚珍寶，這被稱為寶積三昧。那麼，什麼叫做勝法印三昧（以殊勝的佛法印證一切的三昧）呢？當安住于這種禪定狀態時，能夠平等印證一切諸法，未被印證的都能見到被印證，並且都能達到究竟，這被稱為勝法印三昧。那麼，什麼叫做法平等三昧（諸法平等的真理的三昧）呢？當安住于這種禪定狀態時，不見諸法有平等或險峻之分，這被稱為法平等三昧。那麼，什麼叫做勝娛樂三昧（殊勝的快樂的三昧）呢？當安住于這種禪定狀態時，能夠降伏一切所貪愛的法，這被稱為勝娛樂三昧。那麼，什麼叫做度諸法頂三昧（超越一切諸法之上的三昧）呢？當安住于這種禪定狀態時，能夠調伏一切諸法之上，並且超越一切三昧，這被稱為度諸法頂三昧。那麼，什麼叫做壞除三昧（破壞和消除一切的三昧）呢？當安住于這種禪定狀態時，能夠去除一切三昧，破壞一切法，這被稱為壞除三昧。那麼，什麼叫做分別諸法三昧（分別一切諸法的三昧）呢？當安住于這種禪定狀態時，能夠分別一切三昧，明瞭一切諸法的含義，這被稱為分別諸法三昧。那麼，什麼叫做等造文字三昧（平等創造文字的三昧）呢？當安住于這種禪定狀態時，能夠分別 現代漢語譯本
【English Translation】 English version Illuminating all the doors of Samadhi, this is called the Samadhi of Illumination (the Samadhi that can illuminate everything). Then, what is called the Samadhi of Creation (the Samadhi achieved through practice)? When abiding in this state of concentration, one can approach the accomplishment of all Samadhis, and when the Samadhi of Creation is established, one universally sees the essence of wisdom of all Samadhis, this is called the Samadhi of Creation. Then, what is called the Vajra-like Samadhi (the Samadhi as firm as a diamond)? When abiding in this state of concentration, one can extinguish all created dharmas, and no longer see any suffering or affliction, this is called the Vajra-like Samadhi. Then, what is called the Samadhi of Mind Abiding (the Samadhi where the mind abides in concentration)? When abiding in this state of concentration, the mind does not waver, nor does it open or close, nor does it illuminate, nor does it see what arises, nor does it think: 'There is this mind.' This is called the Samadhi of Mind Abiding. Then, what is called the Universal Samadhi (the Samadhi that universally illuminates all worlds)? When abiding in this state of concentration, one universally sees all Samadhi concentrations, illuminating everything, this is called the Universal Samadhi. Then, what is called the Samadhi of Good Intention Abiding (the Samadhi of abiding with good intentions)? When abiding in this state of concentration, one can universally establish all Samadhis. Then, what is called the Samadhi of Treasure Accumulation (the Samadhi of accumulating treasures)? When abiding in this state of concentration, one universally sees all those who practice Samadhi as if they are accumulating treasures, this is called the Samadhi of Treasure Accumulation. Then, what is called the Samadhi of Superior Dharma Seal (the Samadhi of sealing everything with the superior Dharma)? When abiding in this state of concentration, one can equally seal all dharmas, and those not yet sealed can see that they are sealed, and all can reach ultimate completion, this is called the Samadhi of Superior Dharma Seal. Then, what is called the Samadhi of Dharma Equality (the Samadhi of the truth of the equality of all dharmas)? When abiding in this state of concentration, one does not see any distinction between the equality or unevenness of dharmas, this is called the Samadhi of Dharma Equality. Then, what is called the Samadhi of Superior Enjoyment (the Samadhi of superior joy)? When abiding in this state of concentration, one can subdue all desired dharmas, this is called the Samadhi of Superior Enjoyment. Then, what is called the Samadhi of Transcending the Peak of All Dharmas (the Samadhi that transcends all dharmas)? When abiding in this state of concentration, one can subdue all dharmas, and transcend all Samadhis, this is called the Samadhi of Transcending the Peak of All Dharmas. Then, what is called the Samadhi of Destruction and Elimination (the Samadhi of destroying and eliminating everything)? When abiding in this state of concentration, one can remove all Samadhis and destroy all dharmas, this is called the Samadhi of Destruction and Elimination. Then, what is called the Samadhi of Discriminating All Dharmas (the Samadhi of discriminating all dharmas)? When abiding in this state of concentration, one can discriminate all Samadhis, and understand the meaning of all dharmas, this is called the Samadhi of Discriminating All Dharmas. Then, what is called the Samadhi of Equally Creating Words (the Samadhi of equally creating words)? When abiding in this state of concentration, one can discriminate English version
曉了三昧致等文字，是謂等造文字三昧。彼何謂除諸文字三昧？住是定意時，于諸三昧無一文字亦無所得，是謂除諸文字三昧。彼何謂除斷因緣三昧？住是定意時，斷諸三昧緣，無有眾亂，是謂除斷因緣三昧。彼何謂無所作三昧？住是定意時，不得諸法有所作為，亦無所造，是謂無所作三昧。彼何謂離所作三昧？住是定意時，不得諸法因緣所造，是謂離所作三昧。彼何謂不究竟行三昧？住是定意時，不得一切諸三昧行究竟邊際，是謂不究竟行三昧。彼何謂除諸冥三昧？住是定意時，一切三昧除諸闇冥，滅盡諸亂令致清凈，是謂除諸冥三昧。彼何謂行諸句三昧？住是定意時，普見一切諸三昧行，是謂行諸句三昧。彼何謂無動三昧？住是定意時，不見一切諸三昧有震動者，是謂不動三昧。彼何謂度諸界三昧？住是定意時，一切三昧度諸邪反亦無差錯，順其正誼，是謂度諸界三昧。彼何謂分別諸德三昧？住是定意時，決一切諸法了眾生三昧，是謂分別諸德三昧。彼何謂所住究竟三昧？住是定意時，於一切定求於心本而不可得，是謂所住究竟三昧。彼何謂凈華嚴飾三昧？住是定意時，得諸三昧一切清凈普嚴諸華，是謂凈華嚴飾三昧。彼何謂覺意句三昧？住是定意時，一切三昧疾逮覺意，是謂覺意句三昧。彼何謂無量辯三昧？住
【現代漢語翻譯】 現代漢語譯本 什麼是了知三昧導致文字等，這被稱為等造文字三昧（Samadhi of creating letters equally）？當處於這種禪定狀態時，對於所有三昧，沒有一個文字，也沒有任何所得，這被稱為去除所有文字的三昧。什麼是去除斷因緣三昧（Samadhi of eliminating the causes and conditions）？當處於這種禪定狀態時，斷絕所有三昧的因緣，沒有雜亂，這被稱為去除斷因緣三昧。什麼是無所作三昧（Samadhi of non-action）？當處於這種禪定狀態時，不認為任何法有所作為，也沒有任何創造，這被稱為無所作三昧。什麼是離所作三昧（Samadhi of detachment from action）？當處於這種禪定狀態時，不認為任何法是由因緣所造，這被稱為離所作三昧。什麼是不究竟行三昧（Samadhi of non-ultimate practice）？當處於這種禪定狀態時，不認為所有三昧的修行有究竟的邊際，這被稱為不究竟行三昧。什麼是去除所有黑暗的三昧（Samadhi of eliminating all darkness）？當處於這種禪定狀態時，所有三昧都去除黑暗，消滅所有混亂，達到清凈，這被稱為去除所有黑暗的三昧。什麼是行諸句三昧（Samadhi of practicing all phrases）？當處於這種禪定狀態時，普遍看到所有三昧的修行，這被稱為行諸句三昧。什麼是不動三昧（Samadhi of immovability）？當處於這種禪定狀態時，不認為所有三昧有任何震動，這被稱為不動三昧。什麼是度諸界三昧（Samadhi of transcending all realms）？當處於這種禪定狀態時，所有三昧都超越邪見，沒有錯誤，順應正義，這被稱為度諸界三昧。什麼是分別諸德三昧（Samadhi of distinguishing all virtues）？當處於這種禪定狀態時，決斷一切法，瞭解眾生的三昧，這被稱為分別諸德三昧。什麼是所住究竟三昧（Samadhi of ultimate abiding）？當處於這種禪定狀態時，在一切禪定中尋求心的本源而不可得，這被稱為所住究竟三昧。什麼是凈華嚴飾三昧（Samadhi of pure flower adornment）？當處於這種禪定狀態時，獲得所有三昧的清凈，普遍以鮮花莊嚴，這被稱為凈華嚴飾三昧。什麼是覺意句三昧（Samadhi of the phrases of enlightenment）？當處於這種禪定狀態時，所有三昧迅速達到覺悟的意境，這被稱為覺意句三昧。什麼是無量辯三昧（Samadhi of immeasurable eloquence）？
【English Translation】 English version What is the Samadhi that understands letters and leads to the creation of letters, which is called the Samadhi of creating letters equally? When abiding in this state of concentration, with regard to all Samadhis, there is not a single letter, nor is anything attained. This is called the Samadhi of eliminating all letters. What is the Samadhi of eliminating the causes and conditions? When abiding in this state of concentration, the causes and conditions of all Samadhis are severed, and there is no confusion. This is called the Samadhi of eliminating the causes and conditions. What is the Samadhi of non-action? When abiding in this state of concentration, it is not considered that any dharma has any action, nor is anything created. This is called the Samadhi of non-action. What is the Samadhi of detachment from action? When abiding in this state of concentration, it is not considered that any dharma is created by causes and conditions. This is called the Samadhi of detachment from action. What is the Samadhi of non-ultimate practice? When abiding in this state of concentration, it is not considered that the practice of all Samadhis has an ultimate boundary. This is called the Samadhi of non-ultimate practice. What is the Samadhi of eliminating all darkness? When abiding in this state of concentration, all Samadhis eliminate darkness, extinguish all confusion, and attain purity. This is called the Samadhi of eliminating all darkness. What is the Samadhi of practicing all phrases? When abiding in this state of concentration, all practices of Samadhis are universally seen. This is called the Samadhi of practicing all phrases. What is the Samadhi of immovability? When abiding in this state of concentration, it is not considered that all Samadhis have any movement. This is called the Samadhi of immovability. What is the Samadhi of transcending all realms? When abiding in this state of concentration, all Samadhis transcend wrong views, without error, and follow righteousness. This is called the Samadhi of transcending all realms. What is the Samadhi of distinguishing all virtues? When abiding in this state of concentration, all dharmas are decided, and the Samadhi of sentient beings is understood. This is called the Samadhi of distinguishing all virtues. What is the Samadhi of ultimate abiding? When abiding in this state of concentration, the origin of the mind is sought in all concentrations but cannot be found. This is called the Samadhi of ultimate abiding. What is the Samadhi of pure flower adornment? When abiding in this state of concentration, the purity of all Samadhis is attained, and all are adorned with flowers. This is called the Samadhi of pure flower adornment. What is the Samadhi of the phrases of enlightenment? When abiding in this state of concentration, all Samadhis quickly attain the state of enlightenment. This is called the Samadhi of the phrases of enlightenment. What is the Samadhi of immeasurable eloquence?
是定意時，尋即逮得無量辯才隨行分別，是謂無量辯三昧。彼何謂等無等三昧？住是定意時，一切定逮得等無等三昧，能令諸邪皆至平等，是謂等無等三昧。彼何謂度一切諸法三昧？住是定意時，皆能越度一切三界，是謂度一切諸法三昧。彼何謂斷諸作三昧？住是定意時，見一切法諸三昧定，悉為斷絕之，是謂斷諸所作三昧。彼何謂無意無毀三昧？住是定意時，已逮諸定，得致諸法皆歸壞敗，是謂無意無毀三昧。彼何謂無所住三昧？住是定意時，不見諸法有所住處，是謂無所住三昧。彼何謂一清凈三昧？住是定意時，不見諸法而有二事，是謂一清凈三昧。彼何謂御諸事行三昧？住是定意時，不見諸法有因緣趣，是謂御諸事行三昧。彼何謂勝諸事三昧？住是定意時，一切三昧不睹二事，亦無所見，是謂勝諸事三昧。彼何謂除滅一切所有斷諸根三昧？住是定意時，於一切三昧滅除諸事而逮得慧，所入之處無所遭遇，是謂除滅一切所有斷諸根三昧。彼何謂入合隨音三昧？住是定意時，不隨三昧諸音聲，是謂入合隨音三昧。彼何謂度諸言字音聲三昧？住是定意時，則悉度脫一切諸行文字之事，亦無所見，是謂度諸言字音聲三昧。彼何謂熾盛光曜三昧？住是定意時，普照降伏光明惟曜，是謂熾盛光曜三昧。彼何謂諸相嚴凈三昧？
住是定意時，莊嚴一切諸相功德，是謂諸相嚴凈三昧。彼何謂無相三昧？住是定意時，一切三昧永不睹一切相，是謂無相三昧。彼何謂一切具足三昧？住是定意時，一切所求普悉具足，是謂一切具足三昧。彼何謂不悅苦安三昧？住是定意時，不睹三昧一切苦安，是謂不悅苦安三昧。彼何謂無盡故三昧？住是定意時，於一切三昧，亦無有盡，亦無所見，是謂無盡故三昧。彼何謂總持句三昧？住是定意時，總持一切諸三昧事，是謂總持句三昧。彼何謂護諸正邪三昧？住是定意時，于諸三昧永不睹見正等與邪，是謂護諸正邪三昧。彼何謂滅除諸聲色無聲色三昧？住是定意時，于諸三昧一切不見有聲色，永無聲色，是謂滅除諸聲色無聲色三昧。彼何謂無音斷音三昧？住是定意時，見一切法無聲無音，是謂無音三昧。彼何謂離垢明三昧？住是定意時，不得一切三昧光明諸垢，是謂離垢明三昧。彼何謂要御三昧？住是定意時，不見諸三昧有要無要、有御無御，是謂要御三昧。彼何謂滿月離垢明三昧？住是定意時，一切平等具足成滿功德之福，譬如月盛滿十五日時，是謂滿月離垢明三昧。彼何謂大嚴凈三昧？住是定意時，皆悉平等無極清凈莊嚴普備，是謂大嚴凈三昧。彼何謂普照世間三昧？住是定意時，一切平等皆能光照一切諸法，
是謂普照世間三昧。彼何謂普定意三昧？住是定意時，一切定亦無所亂、不得一心，是謂普定意三昧。彼何謂御空三昧？住是定意時，等御一切不樂法者而令得樂，是謂御空三昧。彼何謂御薩蕓若空等御三昧？住是定意時，於一切御平等之事，亦無所御，是謂御薩蕓若空等御三昧。彼何謂無青究竟無樂三昧？住是定意時，不得名號亦無所獲，是謂無青究竟無樂三昧。彼何謂住于無本無心三昧？住是定意時，住于諸三昧，普入無本，無所轉求，是謂住于無本無心三昧。彼何謂身時安詳三昧？住是定意時，于諸三昧永無所得亦無見身，是謂身時安詳三昧。彼何謂口言時壞除虛空念三昧？住是定意時，一切三昧不得口言之所歸趣，是謂口言時壞除虛空念三昧。彼何謂脫虛無無色三昧？住是定意時，逮得虛空，無為無數一切法寂，是謂脫虛無無色三昧。是為須菩提菩薩摩訶薩般若波羅蜜摩訶衍也。」
光贊經卷第六 大正藏第 08 冊 No. 0222 光贊經
光贊經卷第七
西晉三藏竺法護譯
摩訶般若波羅蜜觀品第十七
佛告須菩提：「菩薩摩訶薩摩訶衍者，謂四意止。何謂四意止？內自觀身，不與身俱，亦不想念、亦不得身。觀于外身，不與身俱，亦不想念、亦不得身，於是安
【現代漢語翻譯】 現代漢語譯本 『所謂普照世間三昧（Sammati，一種禪定狀態），是指什麼呢？』 『所謂普定意三昧（Samadhi，禪定），是指什麼呢？』 『處於這種禪定狀態時，一切禪定都不會被打亂，也不會執著於一心，這被稱為普定意三昧。』 『所謂御空三昧（Akasha，虛空），是指什麼呢？』 『處於這種禪定狀態時，能夠平等地引導一切不樂於佛法的人獲得快樂，這被稱為御空三昧。』 『所謂御薩蕓若空等御三昧（Sarvajna，一切智），是指什麼呢？』 『處於這種禪定狀態時，對於一切平等引導的事物，也不執著于引導，這被稱為御薩蕓若空等御三昧。』 『所謂無青究竟無樂三昧，是指什麼呢？』 『處於這種禪定狀態時，不執著于名號，也沒有任何獲得，這被稱為無青究竟無樂三昧。』 『所謂安住于無本無心三昧，是指什麼呢？』 『處於這種禪定狀態時，安住于各種禪定，普遍進入無本的狀態，沒有任何追求，這被稱為安住于無本無心三昧。』 『所謂身時安詳三昧，是指什麼呢？』 『處於這種禪定狀態時，對於各種禪定永遠沒有任何獲得，也沒有見到身體，這被稱為身時安詳三昧。』 『所謂口言時壞除虛空念三昧，是指什麼呢？』 『處於這種禪定狀態時，一切禪定都不能被口頭言語所歸納，這被稱為口言時壞除虛空念三昧。』 『所謂脫虛無無色三昧，是指什麼呢？』 『處於這種禪定狀態時，能夠達到虛空的狀態，無為、無數，一切法寂靜，這被稱為脫虛無無色三昧。』 『須菩提（Subhuti），這就是菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）的般若波羅蜜（Prajnaparamita，智慧的完美）大乘（Mahayana，大乘佛法）。』
《光贊經》卷第六 大正藏第 08 冊 No. 0222 《光贊經》
《光贊經》卷第七
西晉三藏竺法護譯
摩訶般若波羅蜜觀品第十七
佛告須菩提：『菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）的大乘（Mahayana，大乘佛法），是指四意止（Smrtyupasthana，四念住）。什麼是四意止呢？』 『內在觀察自己的身體，不與身體執著，也不去想念，也不執著于身體。觀察外在的身體，不與身體執著，也不去想念，也不執著于身體，於是安住於此。』
【English Translation】 English version 'What is called the Samadhi (Sammati) that illuminates all the world?' 'What is called the Samadhi (Samadhi) of universal fixed intention?' 'When dwelling in this Samadhi, all Samadhis are not disturbed, and one does not cling to a single-mindedness; this is called the Samadhi of universal fixed intention.' 'What is called the Samadhi (Akasha) of controlling the void?' 'When dwelling in this Samadhi, one can equally guide all those who do not delight in the Dharma to attain joy; this is called the Samadhi of controlling the void.' 'What is called the Samadhi of controlling the Sarvajna (Sarvajna) void and so on?' 'When dwelling in this Samadhi, one does not cling to controlling all things that are equally guided; this is called the Samadhi of controlling the Sarvajna void and so on.' 'What is called the Samadhi of no blue, ultimate no joy?' 'When dwelling in this Samadhi, one does not cling to names, nor does one obtain anything; this is called the Samadhi of no blue, ultimate no joy.' 'What is called dwelling in the Samadhi of no origin, no mind?' 'When dwelling in this Samadhi, one dwells in all Samadhis, universally entering the state of no origin, without seeking anything; this is called dwelling in the Samadhi of no origin, no mind.' 'What is called the Samadhi of peacefulness at the time of the body?' 'When dwelling in this Samadhi, one never obtains anything from all Samadhis, nor does one see the body; this is called the Samadhi of peacefulness at the time of the body.' 'What is called the Samadhi of destroying the thought of void at the time of speech?' 'When dwelling in this Samadhi, all Samadhis cannot be categorized by spoken words; this is called the Samadhi of destroying the thought of void at the time of speech.' 'What is called the Samadhi of liberation from void, no form?' 'When dwelling in this Samadhi, one attains the state of void, non-action, countless, and all Dharmas are tranquil; this is called the Samadhi of liberation from void, no form.' 'Subhuti (Subhuti), this is the Prajnaparamita (Prajnaparamita) Mahayana (Mahayana) of the Bodhisattva Mahasattva (Bodhisattva Mahasattva).'
The Sixth Scroll of the Guang Zan Jing Taisho Tripitaka Volume 08 No. 0222 Guang Zan Jing
The Seventh Scroll of the Guang Zan Jing
Translated by the Tripiṭaka Master Zhu Fahu of the Western Jin Dynasty
Chapter Seventeen on the Observation of the Maha Prajnaparamita
The Buddha said to Subhuti: 'The Mahayana (Mahayana) of the Bodhisattva Mahasattva (Bodhisattva Mahasattva) refers to the four Smrtyupasthana (Smrtyupasthana). What are the four Smrtyupasthana?' 'Internally observing one's own body, not clinging to the body, nor thinking about it, nor clinging to the body. Observing the external body, not clinging to the body, nor thinking about it, nor clinging to the body, and thus dwelling in this.'
詳調御其意。觀於世間無明愁戚，內觀痛癢彼心法者，於是安詳調御其意。睹於世間無明愁戚，觀外痛癢，不與痛癢俱，亦不想念，亦不得身。觀內思想，不與想俱，亦無想念，不得思想。觀外思想，不與想俱，亦無想念，不得思想。觀于內法，不與法俱，亦無法想，亦不得法。觀于外法，不與法俱，亦無法念，亦不得法。於是寂然調御其意於世無明愁戚之事。何謂，須菩提！菩薩摩訶薩內觀身？於此菩薩摩訶薩，知心所行若住已住，亦知已坐當坐，亦知行臥已當行臥，如身應住所志所趣，皆悉知之。是為菩薩摩訶薩觀內身也。於是安詳調御其意於世無明愁戚之事。
「複次，須菩提！菩薩摩訶薩往反安詳觀察視瞻而不卒暴，進止屈伸、著衣持缽、飲食臥寐，懈息所從律行去來，坐起臥覺，有所說者，常懷徐詳，喜在閑居心不馳騁。是為，須菩提！菩薩摩訶薩行般若波羅蜜自觀內身而不可得。
「複次，須菩提！菩薩摩訶薩其心專一睹出入息，息長、息短亦悉知之；意息若近、若遠亦悉知之；意息若遲、若疾亦悉知之；意息卒暴、柔和亦悉知之。譬如，轉輪聖王知土地長短廣狹！譬如，瓦師作器知大小深淺！如是，須菩提！菩薩摩訶薩知息出入、長短、遲疾、剛柔。菩薩如是觀其內身，知其安詳，調御其
【現代漢語翻譯】 現代漢語譯本：
詳細地調御自己的心意。觀察世間因無明而產生的憂愁悲傷，向內觀察感受（痛癢）以及與之相關的心法，從而安詳地調御自己的心意。觀察世間因無明而產生的憂愁悲傷，向外觀察感受（痛癢），不與感受（痛癢）同在，也不執著于感受（痛癢），不認為感受（痛癢）是自身。觀察內在的思想，不與思想同在，也不執著于思想，不認為思想是自身。觀察外在的思想，不與思想同在，也不執著于思想，不認為思想是自身。觀察內在的法，不與法同在，也不執著於法，不認為法是自身。觀察外在的法，不與法同在，也不執著於法，不認為法是自身。因此，寂靜地調御自己的心意，使其不受世間無明憂愁悲傷的影響。須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）向內觀察自身呢？對於這位菩薩摩訶薩來說，他知道自己的心在做什麼，如果正在安住，就知道自己正在安住；如果正在坐著，就知道自己正在坐著；如果正在行走或躺臥，就知道自己正在行走或躺臥。身體應該處於什麼狀態，心意想要去哪裡，他都完全清楚。這就是菩薩摩訶薩向內觀察自身。因此，安詳地調御自己的心意，使其不受世間無明憂愁悲傷的影響。
『再者，須菩提！菩薩摩訶薩來回走動時，安詳地觀察，不急躁；在進退屈伸、穿衣持缽、飲食睡眠、休息時，都遵循戒律，來來去去，坐起躺臥，說話時，都保持緩慢詳盡，喜歡獨處，心不散亂。這就是，須菩提！菩薩摩訶薩修行般若波羅蜜（Prajnaparamita，智慧的完美）時，向內觀察自身而不可得。
『再者，須菩提！菩薩摩訶薩專心一意地觀察呼吸的出入，呼吸長時，知道呼吸長；呼吸短時，知道呼吸短；意念中的呼吸如果近，知道呼吸近；如果遠，知道呼吸遠；意念中的呼吸如果慢，知道呼吸慢；如果快，知道呼吸快；意念中的呼吸如果急促，知道呼吸急促；如果柔和，知道呼吸柔和。譬如，轉輪聖王（Chakravartin，擁有統治世界的理想君主）知道土地的長短廣狹；譬如，瓦匠製作器皿時知道大小深淺。同樣，須菩提！菩薩摩訶薩知道呼吸的出入、長短、遲疾、剛柔。菩薩這樣觀察自己的身體，知道自己的安詳，調御自己的心意。 English version:
Carefully regulate one's mind. Observe the sorrows and griefs in the world arising from ignorance, and internally observe feelings (pain and itching) and the mental states associated with them, thereby peacefully regulating one's mind. Observe the sorrows and griefs in the world arising from ignorance, and externally observe feelings (pain and itching), not being one with the feelings (pain and itching), not clinging to the feelings (pain and itching), and not considering the feelings (pain and itching) as oneself. Observe internal thoughts, not being one with the thoughts, not clinging to the thoughts, and not considering the thoughts as oneself. Observe external thoughts, not being one with the thoughts, not clinging to the thoughts, and not considering the thoughts as oneself. Observe internal dharmas (laws, teachings), not being one with the dharmas, not clinging to the dharmas, and not considering the dharmas as oneself. Observe external dharmas, not being one with the dharmas, not clinging to the dharmas, and not considering the dharmas as oneself. Therefore, peacefully regulate one's mind, so that it is not affected by the sorrows and griefs of ignorance in the world. Subhuti (one of the ten major disciples of the Buddha, known for his understanding of emptiness)! What is it for a Bodhisattva-Mahasattva (Great Bodhisattva) to internally observe the self? For this Bodhisattva-Mahasattva, he knows what his mind is doing; if he is dwelling, he knows he is dwelling; if he is sitting, he knows he is sitting; if he is walking or lying down, he knows he is walking or lying down. He is fully aware of what state the body should be in and where the mind wants to go. This is how a Bodhisattva-Mahasattva internally observes the self. Therefore, peacefully regulate one's mind, so that it is not affected by the sorrows and griefs of ignorance in the world.
'Furthermore, Subhuti! When a Bodhisattva-Mahasattva walks back and forth, he observes peacefully without being hasty; in advancing, retreating, bending, stretching, putting on clothes, holding a bowl, eating, sleeping, resting, he follows the precepts; in coming and going, sitting, rising, lying down, and speaking, he is always slow and detailed, likes to be alone, and his mind is not scattered. This is, Subhuti! How a Bodhisattva-Mahasattva practices Prajnaparamita (the perfection of wisdom), internally observing the self and finding it unattainable.
'Furthermore, Subhuti! A Bodhisattva-Mahasattva focuses his mind on observing the in and out breaths; when the breath is long, he knows the breath is long; when the breath is short, he knows the breath is short; if the breath in the mind is near, he knows the breath is near; if it is far, he knows the breath is far; if the breath in the mind is slow, he knows the breath is slow; if it is fast, he knows the breath is fast; if the breath in the mind is abrupt, he knows the breath is abrupt; if it is gentle, he knows the breath is gentle. For example, a Chakravartin (an ideal monarch who rules the world) knows the length, width, and breadth of the land; for example, a potter knows the size and depth when making vessels. Similarly, Subhuti! A Bodhisattva-Mahasattva knows the in and out breaths, their length, speed, and roughness. The Bodhisattva observes his body in this way, knows his peace, and regulates his mind.
【English Translation】 Carefully regulate one's mind. Observe the sorrows and griefs in the world arising from ignorance, and internally observe feelings (pain and itching) and the mental states associated with them, thereby peacefully regulating one's mind. Observe the sorrows and griefs in the world arising from ignorance, and externally observe feelings (pain and itching), not being one with the feelings (pain and itching), not clinging to the feelings (pain and itching), and not considering the feelings (pain and itching) as oneself. Observe internal thoughts, not being one with the thoughts, not clinging to the thoughts, and not considering the thoughts as oneself. Observe external thoughts, not being one with the thoughts, not clinging to the thoughts, and not considering the thoughts as oneself. Observe internal dharmas (laws, teachings), not being one with the dharmas, not clinging to the dharmas, and not considering the dharmas as oneself. Observe external dharmas, not being one with the dharmas, not clinging to the dharmas, and not considering the dharmas as oneself. Therefore, peacefully regulate one's mind, so that it is not affected by the sorrows and griefs of ignorance in the world. Subhuti (one of the ten major disciples of the Buddha, known for his understanding of emptiness)! What is it for a Bodhisattva-Mahasattva (Great Bodhisattva) to internally observe the self? For this Bodhisattva-Mahasattva, he knows what his mind is doing; if he is dwelling, he knows he is dwelling; if he is sitting, he knows he is sitting; if he is walking or lying down, he knows he is walking or lying down. He is fully aware of what state the body should be in and where the mind wants to go. This is how a Bodhisattva-Mahasattva internally observes the self. Therefore, peacefully regulate one's mind, so that it is not affected by the sorrows and griefs of ignorance in the world. 'Furthermore, Subhuti! When a Bodhisattva-Mahasattva walks back and forth, he observes peacefully without being hasty; in advancing, retreating, bending, stretching, putting on clothes, holding a bowl, eating, sleeping, resting, he follows the precepts; in coming and going, sitting, rising, lying down, and speaking, he is always slow and detailed, likes to be alone, and his mind is not scattered. This is, Subhuti! How a Bodhisattva-Mahasattva practices Prajnaparamita (the perfection of wisdom), internally observing the self and finding it unattainable. 'Furthermore, Subhuti! A Bodhisattva-Mahasattva focuses his mind on observing the in and out breaths; when the breath is long, he knows the breath is long; when the breath is short, he knows the breath is short; if the breath in the mind is near, he knows the breath is near; if it is far, he knows the breath is far; if the breath in the mind is slow, he knows the breath is slow; if it is fast, he knows the breath is fast; if the breath in the mind is abrupt, he knows the breath is abrupt; if it is gentle, he knows the breath is gentle. For example, a Chakravartin (an ideal monarch who rules the world) knows the length, width, and breadth of the land; for example, a potter knows the size and depth when making vessels. Similarly, Subhuti! A Bodhisattva-Mahasattva knows the in and out breaths, their length, speed, and roughness. The Bodhisattva observes his body in this way, knows his peace, and regulates his mind.'
心令順法教。是為，須菩提！菩薩摩訶薩內自觀身調御其意於世無明愁戚之事。
「複次，須菩提！菩薩摩訶薩自觀其身四分諸種，今身有是地種、水種、火種、風種。譬如，屠兒以持利刀，殺害牛、畜解為四段，為四段已，坐起省察則無牛，因緣合成。如是，須菩提！菩薩摩訶薩行般若波羅蜜自觀是身，而身有此地種、水種、火種、風種。菩薩摩訶薩行般若波羅蜜自觀內身，亦不見身，亦無所得。
「複次，須菩提！菩薩摩訶薩自察其身從頭至足，有身、發、髓、腦，惡穢不凈具足充滿。有此身者，有發毛、爪齒、皮革、筋脈、骨節、腸𦝩、腹、肝、肺、心、腎、五臟、血肉、脂髓、涕唾、垢濁、不凈、大便、小便。譬如，佃家以囊器盛若干種穀、麻、米、粟、豆、大麥、小麥、稻穬。明目之人寫之置地分別知之，是為麻油、是為粳米、是為豆粟、是為稻穬。如是，須菩提！菩薩摩訶薩今此身者，從足至頭，發毛、爪齒、皮革、筋脈、骨節、腸胃、腹、肝、肺、心、腎、五臟、血肉、脂髓、㖒唾、垢濁、不凈、大便、小便。如是，須菩提！菩薩摩訶薩內自觀身調御其意於世無明愁戚之事，亦無所得。
「複次，須菩提！菩薩摩訶薩如今觀身遭諸寒熱，若其壽終一日、若三日四日五日，其身膀脹，
【現代漢語翻譯】 現代漢語譯本：
要使心意順應佛法教誨。須菩提！這就是菩薩摩訶薩在內心觀察自身，調伏自己的意念，從而在世間不會有無知和憂愁的事情的原因。
「再者，須菩提！菩薩摩訶薩觀察自身由四種元素組成，即地、水、火、風四種元素。譬如，屠夫用鋒利的刀，宰殺牛等牲畜，將其肢解為四段。肢解之後，他會坐下來觀察，發現這已經不是一頭牛了，只是因緣和合而成。同樣，須菩提！菩薩摩訶薩修行般若波羅蜜時，觀察自身，發現身體由地、水、火、風四種元素組成。菩薩摩訶薩修行般若波羅蜜時，觀察自身內部，既看不到一個實在的『身』，也沒有任何可以執著的東西。
「再者，須菩提！菩薩摩訶薩仔細觀察自身，從頭到腳，有頭髮、骨髓、腦等，充滿了污穢不凈之物。這個身體有頭髮、毛髮、指甲、牙齒、面板、筋脈、骨節、腸胃、腹部、肝臟、肺臟、心臟、腎臟、五臟、血液、肌肉、脂肪、骨髓、鼻涕、唾液、污垢、不凈之物、大便、小便。譬如，農夫用袋子盛裝各種穀物，如麻、米、粟、豆、大麥、小麥、稻穀等。明眼人將其倒在地上，可以分辨出哪些是麻油、哪些是粳米、哪些是豆粟、哪些是稻穀。同樣，須菩提！菩薩摩訶薩觀察這個身體，從腳到頭，有頭髮、毛髮、指甲、牙齒、面板、筋脈、骨節、腸胃、腹部、肝臟、肺臟、心臟、腎臟、五臟、血液、肌肉、脂肪、骨髓、鼻涕、唾液、污垢、不凈之物、大便、小便。因此，須菩提！菩薩摩訶薩在內心觀察自身，調伏自己的意念，從而在世間不會有無知和憂愁的事情，也沒有任何可以執著的東西。
「再者，須菩提！菩薩摩訶薩觀察到身體會遭受寒冷和炎熱。如果壽命終結，一天、三天、四天、五天之後，身體就會腫脹，
【English Translation】 English version:
To make the mind follow the teachings of the Dharma. This is why, Subhuti, a Bodhisattva Mahasattva internally observes his own body, regulates his mind, and thus has no ignorance or sorrow in the world.
'Furthermore, Subhuti, a Bodhisattva Mahasattva observes his own body as being composed of four elements: earth, water, fire, and wind. For example, a butcher uses a sharp knife to kill cattle and other livestock, cutting them into four pieces. After cutting them, he sits down to observe and finds that it is no longer a cow, but a combination of causes and conditions. Similarly, Subhuti, when a Bodhisattva Mahasattva practices Prajna Paramita, he observes his own body and finds that it is composed of the four elements: earth, water, fire, and wind. When a Bodhisattva Mahasattva practices Prajna Paramita, he observes his inner body and sees neither a real 'body' nor anything to be attached to.
'Furthermore, Subhuti, a Bodhisattva Mahasattva carefully observes his own body, from head to toe, and finds hair, marrow, brain, and other things, all filled with filth and impurity. This body has hair, body hair, nails, teeth, skin, tendons, veins, bones, joints, intestines, stomach, liver, lungs, heart, kidneys, the five internal organs, blood, flesh, fat, marrow, mucus, saliva, dirt, impurities, feces, and urine. For example, a farmer uses a bag to hold various grains, such as hemp, rice, millet, beans, barley, wheat, and paddy. A person with good eyesight can pour them on the ground and distinguish them, knowing which is hemp oil, which is polished rice, which is millet, and which is paddy. Similarly, Subhuti, a Bodhisattva Mahasattva observes this body, from foot to head, and finds hair, body hair, nails, teeth, skin, tendons, veins, bones, joints, intestines, stomach, liver, lungs, heart, kidneys, the five internal organs, blood, flesh, fat, marrow, mucus, saliva, dirt, impurities, feces, and urine. Therefore, Subhuti, a Bodhisattva Mahasattva internally observes his own body, regulates his mind, and thus has no ignorance or sorrow in the world, nor anything to be attached to.
'Furthermore, Subhuti, a Bodhisattva Mahasattva observes that the body is subject to cold and heat. If life ends, after one day, three days, four days, or five days, the body will swell,'
其色變青，臭爛膿血流出，計如此身，則不能離無常之法。如是，須菩提！菩薩摩訶薩自觀內身！知其安詳，調御其意於世無明愁戚之事，亦無所得，亦無所見。
「複次，須菩提！菩薩摩訶薩觀人壽終遭是寒熱日炙風飄，死至一日、若至二日三日四日五日六日七日，為鳥烏所食，狐、狼、熊、羆、虎、豹、鴟、梟、狗犬所食，無央數蟲從其身出還食其體。其人自察身所游處，法無有常，分散離別，無脫此者。內自觀身調御其意於世無明愁戚之事，亦無所見。
「複次，須菩提！菩薩摩訶薩假使見身非常之後，寒熱所遭、日炙風飄，膀腫青脹，鳥獸所啖，臭處不凈。還自觀身亦當如是，調御其意於世無明愁戚之事，亦無所得，亦無所見。
「複次，須菩提！菩薩摩訶薩假使觀身終亡之後，遭于寒熱、日炙風飄，骨節相連譬如交璅，肉涂血澆、筋纏革裹皮覆。自觀身調定其意於世無明愁戚之事，亦無所得，亦無所見。
「複次，須菩提！菩薩摩訶薩假使見人終亡之後，但白骨鉤璅相連，有血脈皮肉筋髓，則而察之：『今此軀體其法如是，分散別離，此非常法，無有脫者。』如是，須菩提！菩薩摩訶薩觀身，調定其意於世無明愁戚之事，亦無所得，亦無所見。
「複次，須菩提！菩薩摩訶
【現代漢語翻譯】 現代漢語譯本：它的顏色變成青色，散發出腐爛的臭味，膿血流出。考慮到這個身體，就不能脫離無常的法則。須菩提！菩薩摩訶薩這樣觀察自己的身體！知道它是安詳的，調伏自己的心意，對於世間的無明、憂愁、悲傷之事，既沒有執著，也沒有任何見解。 再者，須菩提！菩薩摩訶薩觀察人死後遭受寒冷、炎熱、日曬、風吹，死後一天、兩天、三天、四天、五天、六天、七天，被鳥類啄食，被狐貍、狼、熊、羆、老虎、豹子、鴟、梟、狗等動物吞食，無數的蟲子從他的身體里出來又吃他的身體。這個人自己觀察身體所處的狀態，知道法則是無常的，終將分散離別，沒有人能逃脫這個規律。內心觀察自己的身體，調伏自己的心意，對於世間的無明、憂愁、悲傷之事，也沒有任何見解。 再者，須菩提！菩薩摩訶薩即使看到身體無常之後，遭受寒冷、炎熱、日曬、風吹，身體腫脹發青，被鳥獸吞食，散發著不乾淨的臭味。再觀察自己的身體也會是這樣，調伏自己的心意，對於世間的無明、憂愁、悲傷之事，既沒有執著，也沒有任何見解。 再者，須菩提！菩薩摩訶薩即使看到人死後，遭受寒冷、炎熱、日曬、風吹，骨節相連如同鎖鏈，肉被血浸泡，筋纏繞著，皮革包裹著。觀察自己的身體，調伏自己的心意，對於世間的無明、憂愁、悲傷之事，既沒有執著，也沒有任何見解。 再者，須菩提！菩薩摩訶薩即使看到人死後，只剩下白骨像鎖鏈一樣相連，有血脈、皮肉、筋髓，就觀察它：『現在這個軀體，它的法則就是這樣，終將分散離別，這是無常的法則，沒有人能逃脫。』須菩提！菩薩摩訶薩這樣觀察身體，調伏自己的心意，對於世間的無明、憂愁、悲傷之事，既沒有執著，也沒有任何見解。 再者，須菩提！菩薩摩訶
【English Translation】 English version: Its color changes to blue, a rotten stench emanates, and pus and blood flow out. Considering this body, one cannot escape the law of impermanence. Thus, Subhuti! A Bodhisattva Mahasattva observes their own body! Knowing it is peaceful, they subdue their mind regarding worldly matters of ignorance, sorrow, and grief, having neither attachment nor any view. Furthermore, Subhuti! A Bodhisattva Mahasattva observes a person's death, suffering from cold, heat, sun, and wind. After death, for one day, two days, three days, four days, five days, six days, or seven days, they are eaten by birds, devoured by foxes, wolves, bears, hyenas, tigers, leopards, owls, and dogs. Countless insects emerge from their body and consume it. This person observes the state of their body, knowing that the Dharma is impermanent, destined to disperse and separate, and no one can escape this law. Internally observing their own body, they subdue their mind regarding worldly matters of ignorance, sorrow, and grief, having no view. Furthermore, Subhuti! A Bodhisattva Mahasattva, even after seeing the impermanence of the body, suffering from cold, heat, sun, and wind, the body swells and turns blue, is eaten by birds and beasts, and emits an unclean stench. They then observe their own body, knowing it will be the same, subduing their mind regarding worldly matters of ignorance, sorrow, and grief, having neither attachment nor any view. Furthermore, Subhuti! A Bodhisattva Mahasattva, even seeing a person after death, suffering from cold, heat, sun, and wind, with bones connected like chains, flesh soaked in blood, tendons wrapped around, and skin covering it. Observing their own body, they subdue their mind regarding worldly matters of ignorance, sorrow, and grief, having neither attachment nor any view. Furthermore, Subhuti! A Bodhisattva Mahasattva, even seeing a person after death, with only white bones connected like chains, with blood vessels, flesh, tendons, and marrow, they observe: 'Now this body, its law is such, it will disperse and separate, this is the law of impermanence, and no one can escape it.' Thus, Subhuti! A Bodhisattva Mahasattva observes the body, subduing their mind regarding worldly matters of ignorance, sorrow, and grief, having neither attachment nor any view. Furthermore, Subhuti! A Bodhisattva Maha
薩假使見骨髓筋纏碎壞分散還與土合。觀察如是：『今此軀體，其法如是。』內自觀身，調御其意於世無明愁戚之事，亦無所得，亦無所見。
「複次，須菩提！假使睹見骨散在地，東西南北腳骨異處，膝臏、項頸、胸脅、頭顱各自異處，則而察之：『今此軀體，其法如是，手足分散別離，此非常法，無脫此者。』內觀其身，調定其意於世無明愁戚之事，亦無所得，亦無所見。
「複次，須菩提！菩薩摩訶薩便觀身，死來久遠骨散在地，積有年歲，不可稱數難量之載，青骨碎壞與灰土合：『今此軀體其法如是，分散別離，此非常法，無有脫者。』如是，須菩提！菩薩摩訶薩內自觀身，調定其意於世無明愁戚之事，亦無所得，亦無所見。痛癢思想觀法，亦復如是。以持誘進初發意者為無常觀，稍稍入空乃知無本；以為發意達者，觀內外身亦無有身，觀內外想亦無有想，觀內外法亦無有法，亦無所觀亦無所見，道不離俗、俗不離道，二者俱空，亦無所獲。
「複次，須菩提！菩薩摩訶薩行摩訶衍者，四意斷。何等為四意斷？於是菩薩摩訶薩，諸惡未起不善之法，設來興者，制令不生；慇勤精進攝其心本，令斷諸瑕，諸惡不善非法之事，適興尋斷，慇勤精進自攝其心，使平等斷；諸善德本設來興者，假欲
【現代漢語翻譯】 現代漢語譯本： 「舍利弗，假設你看到骨髓、筋脈纏繞的骨頭碎裂、損壞、分散，最終與泥土混合。你應該這樣觀察：『現在這個身體，它的規律就是這樣。』向內觀察自己的身體，調整自己的心意，對於世間的無知、憂愁、悲傷之事，既不執著，也不妄見。 「再者，須菩提！假設你看到散落在地的骨頭，東西南北的腳骨各在異處，膝蓋骨、頸骨、胸骨、肋骨、頭骨各自散落，你應該觀察：『現在這個身體，它的規律就是這樣，手足分散，彼此分離，這是無常的規律，沒有人能夠逃脫。』向內觀察自己的身體，調整自己的心意，對於世間的無知、憂愁、悲傷之事，既不執著，也不妄見。 「再者，須菩提！菩薩摩訶薩觀察身體，看到死亡已久，骨頭散落在地，經過多年，無法計數，難以衡量的歲月，青色的骨頭碎裂損壞，與灰土混合：『現在這個身體，它的規律就是這樣，分散分離，這是無常的規律，沒有人能夠逃脫。』須菩提！菩薩摩訶薩這樣向內觀察自己的身體，調整自己的心意，對於世間的無知、憂愁、悲傷之事，既不執著，也不妄見。對於感受、思想、觀察法，也應如此。以此引導初發菩提心的人進行無常的觀察，逐漸進入空性，最終明白一切皆無自性；對於已經開悟的人，觀察內外身體，也無所謂身體；觀察內外思想，也無所謂思想；觀察內外法，也無所謂法；既無所觀察，也無所見，道不離世俗，世俗不離道，兩者皆空，也無所得。 「再者，須菩提！菩薩摩訶薩修行大乘佛法，要修習四意斷（四種精進）。什麼是四意斷？菩薩摩訶薩對於尚未生起的惡法，如果將要生起，就制止它不讓生起；勤奮精進地攝持自己的心，斷除一切瑕疵；對於已經生起的惡法，立即斷除，勤奮精進地攝持自己的心，使之平等斷除；對於將要生起的善法，如果想要
【English Translation】 English version: 『Sariputra, suppose you see the bones with marrow and tendons, broken, damaged, scattered, and eventually mixed with the soil. You should observe like this: 『This body now, its nature is like this.』 Observing your own body internally, adjust your mind, and regarding the matters of ignorance, sorrow, and grief in the world, neither cling to them nor have false views. 『Furthermore, Subhuti! Suppose you see bones scattered on the ground, the foot bones in different places to the east, west, north, and south, the kneecaps, neck bones, chest bones, ribs, and skull each scattered in different places, then you should observe: 『This body now, its nature is like this, the hands and feet scattered and separated, this is the law of impermanence, and no one can escape it.』 Observing your own body internally, adjust your mind, and regarding the matters of ignorance, sorrow, and grief in the world, neither cling to them nor have false views. 『Furthermore, Subhuti! A Bodhisattva Mahasattva observes the body, seeing that death has long passed, the bones scattered on the ground, after many years, countless and immeasurable ages, the blue bones broken and damaged, mixed with ash and soil: 『This body now, its nature is like this, scattered and separated, this is the law of impermanence, and no one can escape it.』 Thus, Subhuti! A Bodhisattva Mahasattva observes his own body internally, adjusts his mind, and regarding the matters of ignorance, sorrow, and grief in the world, neither clings to them nor has false views. The same should be done with feelings, thoughts, and the observation of dharmas. Use this to guide those who have just awakened the Bodhi mind to observe impermanence, gradually enter into emptiness, and ultimately understand that everything has no self-nature; for those who have already awakened, observing the internal and external body, there is no such thing as a body; observing internal and external thoughts, there is no such thing as thoughts; observing internal and external dharmas, there is no such thing as dharmas; there is nothing to observe and nothing to see, the path is not separate from the mundane, and the mundane is not separate from the path, both are empty, and there is nothing to be gained. 『Furthermore, Subhuti! A Bodhisattva Mahasattva who practices the Mahayana Dharma should cultivate the four right exertions (four efforts). What are the four right exertions? A Bodhisattva Mahasattva, regarding unwholesome dharmas that have not yet arisen, if they are about to arise, prevents them from arising; diligently and vigorously gathers his mind, cutting off all flaws; regarding unwholesome dharmas that have already arisen, immediately cuts them off, diligently and vigorously gathers his mind, making them equally cut off; regarding wholesome dharmas that are about to arise, if he wants to
斷者，慇勤精進救攝其心，平等解脫；懷善法生，堅住不失，思惟具足，廣普令備益加歡樂，慇勤精進救攝其心，平等解脫。有所得亦無所得、亦無所見。是為，須菩提！菩薩摩訶薩摩訶衍也！
◎「複次，須菩提！菩薩摩訶薩行摩訶衍，謂五根：信根、精進根、意根、定根、慧根。是為菩薩摩訶薩摩訶衍，有所得亦無所得、亦無所獲。
「複次，須菩提！菩薩摩訶薩摩訶衍者，謂五力也。何謂五力？信力、精進力、意力、定力、慧力。是為菩薩摩訶薩摩訶衍五力也。有所得亦無所得、亦無所獲也。
「複次，須菩提！菩薩摩訶薩摩訶衍，謂七覺意。何謂七覺意？於是，須菩提！菩薩摩訶薩專修思覺意，依于寂然，無有貪慾，亦無所依，除于諍訟、舍諸法，是謂思覺意。有行精進覺意，依于寂然，無有貪慾，亦無所依，除諍訟、舍諸法，是謂精進覺意。又行悅豫覺意、行信覺意、行安覺意、定覺意、行觀覺意，依于寂然，無有貪慾，亦無所依，除諍訟、舍諸法，是謂菩薩摩訶薩摩訶衍行七覺也。有所得亦無所得、亦無所獲。
「複次，須菩提！菩薩摩訶薩摩訶衍，謂八由行賢聖之路。何謂八？正見、正念、正語、正治、正業、正方便、正意、正定，是為八由行賢聖之法。有所得亦無所得、亦
【現代漢語翻譯】 現代漢語譯本 對於那些懈怠的人，菩薩應當慇勤精進地去救護和攝持他們的心，使他們達到平等解脫的境界；對於那些心中懷有善法的人，菩薩應當使他們堅定地安住于善法而不失，使他們的思惟圓滿具足，廣泛地使他們獲得利益和增加歡樂，並慇勤精進地救護和攝持他們的心，使他們達到平等解脫的境界。菩薩在這一切過程中，既不執著于有所得，也不執著于無所得，也不執著于有所見。須菩提啊！這就是菩薩摩訶薩所修的大乘之道！ 『再者，須菩提！菩薩摩訶薩修行大乘，指的是五根：信根（對佛法的信心）、精進根（修行上的努力）、意根（專注的心）、定根（禪定的能力）、慧根（智慧的根基）。這就是菩薩摩訶薩所修的大乘之道，他們既不執著于有所得，也不執著于無所得，也不執著于有所獲。 『再者，須菩提！菩薩摩訶薩修行大乘，指的是五力。什麼是五力呢？信力（堅定的信心）、精進力（不懈的努力）、意力（專注的力量）、定力（禪定的力量）、慧力（智慧的力量）。這就是菩薩摩訶薩所修的大乘五力。他們既不執著于有所得，也不執著于無所得，也不執著于有所獲。 『再者，須菩提！菩薩摩訶薩修行大乘，指的是七覺支。什麼是七覺支呢？須菩提啊！菩薩摩訶薩專修思覺支（對佛法的思考），依于寂靜，沒有貪慾，也沒有任何執著，去除諍訟，捨棄一切法，這就是思覺支。菩薩修行精進覺支（修行上的努力），依于寂靜，沒有貪慾，也沒有任何執著，去除諍訟，捨棄一切法，這就是精進覺支。菩薩還修行喜悅覺支、信覺支、安覺支、定覺支、觀覺支，依于寂靜，沒有貪慾，也沒有任何執著，去除諍訟，捨棄一切法，這就是菩薩摩訶薩修行大乘的七覺支。他們既不執著于有所得，也不執著于無所得，也不執著于有所獲。 『再者，須菩提！菩薩摩訶薩修行大乘，指的是八聖道。什麼是八聖道呢？正見（正確的見解）、正念（正確的念頭）、正語（正確的言語）、正治（正確的行為）、正業（正確的職業）、正方便（正確的努力）、正意（正確的意念）、正定（正確的禪定），這就是八聖道。他們既不執著于有所得，也不執著于無所得，也不...
【English Translation】 English version For those who are lax, the Bodhisattva should diligently and vigorously rescue and gather their minds, enabling them to reach the state of equal liberation; for those who harbor good dharmas in their hearts, the Bodhisattva should enable them to firmly abide in good dharmas without losing them, making their thoughts complete and sufficient, widely benefiting them and increasing their joy, and diligently and vigorously rescuing and gathering their minds, enabling them to reach the state of equal liberation. In all of this, the Bodhisattva neither clings to having something gained, nor to having nothing gained, nor to having something seen. Subhuti! This is the Mahayana path practiced by the Bodhisattva Mahasattva! 'Furthermore, Subhuti! The Bodhisattva Mahasattva practices Mahayana, referring to the five roots: the root of faith (confidence in the Dharma), the root of vigor (effort in practice), the root of mindfulness (focused mind), the root of concentration (ability in meditation), and the root of wisdom (the foundation of wisdom). This is the Mahayana path practiced by the Bodhisattva Mahasattva, they neither cling to having something gained, nor to having nothing gained, nor to having something obtained.' 'Furthermore, Subhuti! The Bodhisattva Mahasattva practices Mahayana, referring to the five powers. What are the five powers? The power of faith (firm confidence), the power of vigor (unremitting effort), the power of mindfulness (the power of focus), the power of concentration (the power of meditation), and the power of wisdom (the power of wisdom). These are the five powers of Mahayana practiced by the Bodhisattva Mahasattva. They neither cling to having something gained, nor to having nothing gained, nor to having something obtained.' 'Furthermore, Subhuti! The Bodhisattva Mahasattva practices Mahayana, referring to the seven factors of enlightenment. What are the seven factors of enlightenment? Subhuti! The Bodhisattva Mahasattva specifically cultivates the factor of mindfulness of thought (reflection on the Dharma), relying on tranquility, without greed, without any attachment, removing disputes, and abandoning all dharmas, this is the factor of mindfulness of thought. The Bodhisattva cultivates the factor of vigor (effort in practice), relying on tranquility, without greed, without any attachment, removing disputes, and abandoning all dharmas, this is the factor of vigor. The Bodhisattva also cultivates the factors of joy, faith, tranquility, concentration, and observation, relying on tranquility, without greed, without any attachment, removing disputes, and abandoning all dharmas, these are the seven factors of enlightenment of Mahayana practiced by the Bodhisattva Mahasattva. They neither cling to having something gained, nor to having nothing gained, nor to having something obtained.' 'Furthermore, Subhuti! The Bodhisattva Mahasattva practices Mahayana, referring to the eightfold noble path. What is the eightfold noble path? Right view (correct understanding), right thought (correct thinking), right speech (correct words), right action (correct behavior), right livelihood (correct occupation), right effort (correct striving), right mindfulness (correct awareness), and right concentration (correct meditation), these are the eightfold noble path. They neither cling to having something gained, nor to having nothing gained, nor to...
無所獲，是為菩薩摩訶薩摩訶衍也。
「複次，須菩提！菩薩摩訶薩摩訶衍者，謂三品三昧。何謂為三？空三昧，無相、無愿三昧。彼何謂空三昧？已相法空，空者脫門，則為無相，其無相者便為脫門，其所行者無所行也，是為無愿脫門也。是為，須菩提！菩薩摩訶薩摩訶衍也。逮得此已，亦無所得、亦無所獲。
「複次，須菩提！菩薩摩訶薩摩訶衍，當分別若曉了所習、決斷滅盡、覺知由路、知所盡者、知無所起。曉了諸法，分別無我。曉了柔和終沒之事，自知其心、了他人心，是謂為慧。彼何謂分別？于苦知苦、無所從生、亦無所起，是謂分別苦。何謂為曉了所習？謂蠲除所習令不復生。何等為決斷滅盡？謂苦已盡，令無根本。何等覺知由路？謂賢聖之法八由路也。何謂知所盡者？謂淫、怒、癡滅。何謂知無所起？謂無所從生不起之慧。何謂曉了法慧？謂於五陰所造罪福，斷絕為慧。何謂分別無我？謂色非常，痛癢思想生死識非常。眼耳鼻舌身心，非我所有；色聲香味細滑法，非我所有；眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，亦非我所有；何謂曉了柔和終沒之事？有所咨嗟多所發起。何謂自知其心？自知古來根原。何謂知人心？能別他人眾生心之所念。彼何謂如所慧心？謂怛薩阿竭
【現代漢語翻譯】 現代漢語譯本：
沒有獲得，這就是菩薩摩訶薩的摩訶衍（大乘）。 「再者，須菩提！菩薩摩訶薩的摩訶衍，是指三種三昧。哪三種呢？空三昧，無相三昧，無愿三昧。什麼是空三昧呢？已經認識到諸法皆空，空是解脫之門，因此就是無相，無相就是解脫之門，所行之處無所行，這就是無愿解脫之門。這就是，須菩提！菩薩摩訶薩的摩訶衍。證得這些之後，也無所得，也無所獲。 「再者，須菩提！菩薩摩訶薩的摩訶衍，應當分別瞭解所習，決斷滅盡，覺知道路，知道所盡之處，知道無所生起。瞭解諸法，分別無我。瞭解柔和終結之事，自己知道自己的心，瞭解他人的心，這叫做慧。什麼是分別呢？對於苦，知道是苦，無所從來，也無所生起，這叫做分別苦。什麼是瞭解所習呢？就是去除所習，使之不再生起。什麼是決斷滅盡呢？就是苦已經滅盡，使其沒有根本。什麼是覺知道路呢？就是賢聖之法八條道路。什麼是知道所盡之處呢？就是淫慾、嗔怒、愚癡滅盡。什麼是知道無所生起呢？就是無所從來，不生起的智慧。什麼是了解法慧呢？就是對於五陰所造的罪福，斷絕為慧。什麼是分別無我呢？就是色不是常住的，感受、思想、生死、意識不是常住的。眼、耳、鼻、舌、身、心，不是我所有；色、聲、香、味、觸、法，不是我所有；眼色識、耳聲識、鼻香識、舌味識、身觸識、意識，也不是我所有；什麼是瞭解柔和終結之事呢？就是有所咨嗟，多所發起。什麼是自己知道自己的心呢？就是自己知道古來的根源。什麼是瞭解他人的心呢？就是能夠分別他人眾生的心之所念。什麼是如所慧心呢？就是怛薩阿竭（如來）。
【English Translation】 English version:
Without attainment, this is the Mahāyāna (Great Vehicle) of a Bodhisattva Mahāsattva. Furthermore, Subhuti! The Mahāyāna of a Bodhisattva Mahāsattva refers to the three samādhis (meditative absorptions). What are the three? The emptiness samādhi, the signlessness samādhi, and the wishlessness samādhi. What is the emptiness samādhi? It is having realized that all dharmas (phenomena) are empty, emptiness is the gate of liberation, therefore it is signlessness, signlessness is the gate of liberation, where there is no action, this is the wishless gate of liberation. This is, Subhuti! The Mahāyāna of a Bodhisattva Mahāsattva. Having attained these, there is also no attainment, and no gain. Furthermore, Subhuti! The Mahāyāna of a Bodhisattva Mahāsattva, one should discern and understand what is practiced, decisively extinguish, be aware of the path, know what is exhausted, and know what does not arise. Understand all dharmas, discern no-self. Understand the matter of gentleness and its end, know one's own mind, and understand the minds of others, this is called wisdom. What is discernment? Regarding suffering, knowing it is suffering, without origin, and without arising, this is called discerning suffering. What is understanding what is practiced? It is removing what is practiced so that it does not arise again. What is decisively extinguishing? It is that suffering has been extinguished, so that it has no root. What is being aware of the path? It is the eight paths of the noble ones. What is knowing what is exhausted? It is the extinction of lust, anger, and delusion. What is knowing what does not arise? It is the wisdom that does not arise from anywhere. What is understanding dharma wisdom? It is, regarding the merits and demerits created by the five skandhas (aggregates), cutting them off as wisdom. What is discerning no-self? It is that form is not permanent, feeling, thought, birth and death, and consciousness are not permanent. The eyes, ears, nose, tongue, body, and mind are not mine; form, sound, smell, taste, touch, and dharma are not mine; eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are also not mine; what is understanding the matter of gentleness and its end? It is having lamentations and initiating many things. What is knowing one's own mind? It is knowing one's own ancient roots. What is understanding the minds of others? It is being able to discern the thoughts of other beings. What is the mind of such wisdom? It is Tathāgata (Thus Come One).
薩蕓若慧，是謂如所慧心。已得，是以亦無所得，亦無所獲。
「複次，須菩提！菩薩摩訶薩摩訶衍謂有三根！異人根、異根、別根。彼何謂異人根？謂有諸學士未得平等信根、精進根、意根、定根、慧根。何謂異根？其學士者無有異信、信根、精進根、意根、定根、慧根，是謂異根。彼何謂別根？謂未學士而發大意——辟支佛、菩薩、怛薩阿竭、阿羅訶、三耶三佛——信根、精進根、意根、定根、慧根！是謂菩薩摩訶薩別根摩訶衍也。有所得者亦無所得、亦無所獲也。
「複次，須菩提！菩薩摩訶薩摩訶衍者，謂平等定也。有三事：有想有行三昧、無想有行三昧、無想無行三昧。彼何謂有想有行三昧？脫諸欲，寂除諸惡不善之法，有想有行，行第一寂，是謂有想有行三昧。彼何謂無想有行三昧？謂其心之內無想有行，亦無所著至第二寂，亦無內外，是謂無想有行三昧。彼何謂無想無行三昧？過第二、第三寂，度于無量有慧之定，越于無量識慧之宜，過於無量不用慧定，越于無量有想無想之定，是謂無想無行。是謂須菩提菩薩摩訶薩摩訶衍也。
「複次，須菩提！菩薩摩訶薩摩訶衍者，當行十念。何謂十念？唸佛、念法、念聖眾、念戒、念佈施、念天、念恬怕、念無所起、念觀身、念當終亡，是為
【現代漢語翻譯】 現代漢語譯本：薩蕓若慧（Sāyún Ruòhuì），這就是所謂的如實智慧之心。已經獲得，因此也沒有所得，也沒有所獲。
『再者，須菩提！菩薩摩訶薩（Bodhisattva Mahāsattva，偉大的菩薩）的摩訶衍（Mahāyāna，大乘）有三種根：異人根、異根、別根。什麼是異人根？是指那些尚未獲得平等信根、精進根、意根、定根、慧根的學士。什麼是異根？是指那些沒有不同的信、信根、精進根、意根、定根、慧根的學士，這就是異根。什麼是別根？是指那些尚未學習的學士，卻發起了大愿——辟支佛（Pratyekabuddha，緣覺）、菩薩、怛薩阿竭（Tathāgata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺者）——信根、精進根、意根、定根、慧根！這就是菩薩摩訶薩的別根摩訶衍。有所得者，也沒有所得，也沒有所獲。』
『再者，須菩提！菩薩摩訶薩的摩訶衍，是指平等定。有三種情況：有想有行三昧（samādhi，禪定）、無想有行三昧、無想無行三昧。什麼是有想有行三昧？是指脫離各種慾望，寂靜地去除各種惡和不善之法，有想有行，修行第一寂靜，這就是有想有行三昧。什麼是無想有行三昧？是指內心沒有想法，但仍然有修行，也沒有執著，達到第二寂靜，也沒有內外之分，這就是無想有行三昧。什麼是無想無行三昧？是指超越第二、第三寂靜，度過無量有智慧的禪定，超越無量認識智慧的適宜，超越無量不用智慧的禪定，超越無量有想無想的禪定，這就是無想無行。這就是須菩提菩薩摩訶薩的摩訶衍。』
『再者，須菩提！菩薩摩訶薩的摩訶衍，應當修行十念。什麼是十念？唸佛（Buddha，佛陀）、念法（Dharma，佛法）、念聖眾（Sangha，僧伽）、念戒（Śīla，戒律）、念佈施（Dāna，佈施）、念天（Deva，天神）、念恬怕（Tranquility，寂靜）、念無所起（Non-arising，無生）、念觀身（Contemplation of the body，觀身）、念當終亡（Mindfulness of death，念死），這就是十念。』
【English Translation】 English version: Sāyún Ruòhuì, this is what is called the mind of true wisdom. Having attained it, there is therefore nothing attained, nor anything gained.
'Furthermore, Subhuti! The Mahāyāna (Great Vehicle) of a Bodhisattva Mahāsattva (Great Bodhisattva) has three roots: the root of different persons, the different root, and the separate root. What is the root of different persons? It refers to those scholars who have not yet attained the equal roots of faith, diligence, intention, concentration, and wisdom. What is the different root? It refers to those scholars who have no different faith, roots of faith, diligence, intention, concentration, and wisdom; this is the different root. What is the separate root? It refers to those scholars who have not yet studied but have generated great aspirations—Pratyekabuddha (Solitary Buddha), Bodhisattva, Tathāgata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One)—roots of faith, diligence, intention, concentration, and wisdom! This is the separate root Mahāyāna of a Bodhisattva Mahāsattva. Those who have attained have neither attained nor gained anything.'
'Furthermore, Subhuti! The Mahāyāna of a Bodhisattva Mahāsattva refers to equal concentration. There are three states: samādhi (meditative absorption) with thought and activity, samādhi without thought but with activity, and samādhi without thought and without activity. What is samādhi with thought and activity? It refers to abandoning all desires, pacifying all evil and unwholesome dharmas, having thought and activity, practicing the first tranquility; this is samādhi with thought and activity. What is samādhi without thought but with activity? It refers to the mind being without thought but still having activity, without attachment, reaching the second tranquility, without inner or outer distinctions; this is samādhi without thought but with activity. What is samādhi without thought and without activity? It refers to transcending the second and third tranquilities, passing through immeasurable concentrations of wisdom, transcending immeasurable suitability of cognitive wisdom, transcending immeasurable concentrations without wisdom, transcending immeasurable concentrations with and without thought; this is without thought and without activity. This is the Mahāyāna of a Bodhisattva Mahāsattva, Subhuti.'
'Furthermore, Subhuti! The Mahāyāna of a Bodhisattva Mahāsattva should practice the ten recollections. What are the ten recollections? Recollection of the Buddha, recollection of the Dharma (teachings), recollection of the Sangha (community), recollection of Śīla (precepts), recollection of Dāna (generosity), recollection of Deva (deities), recollection of Tranquility, recollection of Non-arising, recollection of Contemplation of the body, and recollection of Mindfulness of death; these are the ten recollections.'
十念。是為菩薩摩訶薩摩訶衍。有所得亦無所得、亦無所獲。
「複次，須菩提！菩薩摩訶薩摩訶衍，謂四禪、四無色定、四等心、八脫門、未曾所獲味之定，是謂須菩提菩薩摩訶薩摩訶衍也。有所得者亦無所得、亦無所獲。
「複次，須菩提！菩薩摩訶薩摩訶衍，謂怛薩阿竭十種力也。何謂十種力？謂知他人、眾生之類處處非處，處有限無限。如審悉知過去、當來、今現在因緣罪福所行之處有所報應。如審悉知，世間之人有若干種，其體不同。如審悉知，他人眾生若干種心，所喜各異。如審悉知，他人眾生根原所趣，本末各異。如審悉知，一切五道終始所歸。如審悉知，知于眾人行者之心，根、力、覺意、一心、脫門、三昧正受，結縛、瞋恨、斗訟之事，能慧分別。如審悉知，無數寂然。悉識過去無數億劫之事。識過去無數億劫之所。游居眾生察其終沒之所歸趣。道眼徹視於十方一切佛界。五道生死、善惡、禍福、起滅終始。如審悉知，諸漏已盡，無有塵垢，度于想念，以知慧脫現在造行，自以神通證知諸行，生死已斷，稱舉梵行，所作已辦知未度者。是為，須菩提！菩薩摩訶薩摩訶衍。有所得亦無所得、亦無所獲。
「複次，須菩提！菩薩摩訶薩摩訶衍，謂四無所畏。何謂四無所畏？今吾已逮
【現代漢語翻譯】 現代漢語譯本 十念（指唸佛、念法、念僧等十種修行方法）。這就是菩薩摩訶薩（ महानसत्व，偉大的菩薩）的摩訶衍（महायान，大乘）。他們有所得，也無所得，也無所獲。
『再者，須菩提！菩薩摩訶薩的摩訶衍，指的是四禪（指色界四種禪定）、四無色定（指無色界四種禪定）、四等心（指慈、悲、喜、舍四種心）、八脫門（指八種解脫的修行方法）、以及未曾體驗過的禪定之味。這就是須菩提，菩薩摩訶薩的摩訶衍。他們有所得，也無所得，也無所獲。
『再者，須菩提！菩薩摩訶薩的摩訶衍，指的是如來（Tathāgata，佛的稱號）的十種力量。哪十種力量呢？指的是知道他人、眾生之類在何處是合理的，何處是不合理的，何處是有限的，何處是無限的。如實地知道過去、未來、現在因緣的罪福報應。如實地知道，世間之人有若干種，其體性不同。如實地知道，他人眾生有若干種心，所喜愛的各不相同。如實地知道，他人眾生的根性所趨向，本末各異。如實地知道，一切五道（指地獄、餓鬼、畜生、人、天）的終始所歸。如實地知道，修行者的心，根、力、覺意、一心、脫門、三昧正受，以及結縛、瞋恨、斗訟之事，能以智慧分別。如實地知道，無數的寂靜。完全知曉過去無數億劫的事情。知曉過去無數億劫的所處。觀察眾生的游居和終結所歸之處。以道眼徹視十方一切佛界。五道的生死、善惡、禍福、起滅終始。如實地知道，諸漏（指煩惱）已盡，沒有塵垢，超越了想念，以智慧解脫現在所造的業行，自己以神通證知諸行，生死已經斷絕，稱揚梵行，所作已辦，知道未度化的人。這就是，須菩提！菩薩摩訶薩的摩訶衍。他們有所得，也無所得，也無所獲。
『再者，須菩提！菩薩摩訶薩的摩訶衍，指的是四無所畏。哪四種無所畏呢？現在我已經獲得
【English Translation】 English version The ten recollections (referring to ten practices such as recollection of the Buddha, Dharma, Sangha, etc.). This is the Mahayana (महायान, the Great Vehicle) of the Bodhisattva Mahasattva (महानसत्व, a great Bodhisattva). They have attainment, yet they have no attainment, and they have no gain.
'Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the four dhyanas (referring to the four meditative states of the form realm), the four formless attainments (referring to the four meditative states of the formless realm), the four immeasurables (referring to the four boundless states of loving-kindness, compassion, joy, and equanimity), the eight liberations (referring to eight practices of liberation), and the taste of samadhi that has never been experienced. This, Subhuti, is the Mahayana of the Bodhisattva Mahasattva. They have attainment, yet they have no attainment, and they have no gain.'
'Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the ten powers of the Tathagata (तथागत, an epithet of the Buddha). What are the ten powers? They refer to knowing what is reasonable and unreasonable, what is limited and unlimited, in various places for others and sentient beings. Truly knowing the karmic retribution of past, future, and present causes of sin and merit. Truly knowing that there are various kinds of people in the world, with different natures. Truly knowing that others and sentient beings have various kinds of minds, with different preferences. Truly knowing that the roots and tendencies of others and sentient beings are different in origin and end. Truly knowing the final destination of all five realms (referring to hell, hungry ghosts, animals, humans, and gods). Truly knowing the minds of practitioners, their roots, powers, factors of enlightenment, one-pointedness, liberations, samadhi, and the matters of bondage, hatred, and disputes, and being able to discern them with wisdom. Truly knowing countless silences. Fully knowing the events of countless eons in the past. Knowing the places of countless eons in the past. Observing the dwelling and final destination of sentient beings. With the eye of the path, seeing through all the Buddha realms in the ten directions. The birth, death, good, evil, fortune, misfortune, arising, and ceasing of the five realms. Truly knowing that all outflows (referring to defilements) are exhausted, without any dust, transcending thoughts, liberating from present actions with wisdom, personally realizing all actions with supernatural powers, the cycle of birth and death is cut off, praising the pure conduct, having done what needs to be done, and knowing those who have not been liberated. This, Subhuti, is the Mahayana of the Bodhisattva Mahasattva. They have attainment, yet they have no attainment, and they have no gain.'
'Furthermore, Subhuti! The Mahayana of the Bodhisattva Mahasattva refers to the four fearlessnesses. What are the four fearlessnesses? Now I have attained'
成平等覺，若有沙門、梵志、諸天、人民，若復異天、異覺之人，來欲訟理求佛之短，謂為不成平等之覺，不見瑞應，敢有發意當如來者！無敢發念，故佛安隱所行，無難亦無畏。勇猛行達無所著，而為他人師子之吼，講說分別清凈法輪，沙門、梵志、諸天宮魔及諸梵天，天上、世間無有能及道法之誼，諸漏已盡，無有終始。沙門、梵志、諸天魔梵、天上、世間，欲求佛短，謂不然者，諸漏未盡。都了不見發心求短者，故佛安隱無有恐懼，則為眾人而師子吼。悉知內法，無有內外，不見吾我。沙門、梵志、諸天魔梵、天上、世間，欲求佛短，謂不然者，不知內法計有吾我。都了不見發心求短者，故佛安隱無有恐懼，則為眾人而師子吼。講說賢聖，不解者解、不達者達、無乘者乘，而以平等普除苦惱，終不能求得佛短也。以奉法故，不違道誼，勇猛、無恐、無懼，而為他人講說清凈法輪，為師子吼。是為，須菩提！菩薩摩訶薩摩訶衍也。有所得亦無所得、亦無所獲。
「複次，須菩提！菩薩摩訶薩摩訶衍，謂四分別辯。何謂為四？一曰分別誼、二曰分別法、三曰所歸順分別、四曰分別辯。是謂，須菩提！菩薩摩訶薩摩訶衍。有所得亦無所得、亦無所獲。
「複次，須菩提！菩薩摩訶薩摩訶衍者，謂十八不共
【現代漢語翻譯】 現代漢語譯本：成就平等覺悟后，如果有沙門（出家修道者）、梵志（婆羅門教修行者）、諸天（天神）、人民，或者其他天界、其他覺悟的人，想要來辯論，尋求佛的缺點，說佛沒有成就平等覺悟，沒有見到瑞應，膽敢有這種想法來質疑如來！沒有人敢有這樣的念頭，所以佛安穩地行走，沒有困難也沒有畏懼。勇猛精進，達到無所執著，為他人發出獅子吼，講說分別清凈的法輪，沙門、梵志、諸天宮的魔和諸梵天（色界天神），天上、世間沒有人能在道法義理上勝過佛，因為佛的諸漏（煩惱）已經斷盡，沒有開始也沒有終結。沙門、梵志、諸天、魔、梵天、天上、世間，想要尋求佛的缺點，說佛沒有成就，是因為他們的諸漏沒有斷盡。完全看不到有人發心來尋求佛的缺點，所以佛安穩沒有恐懼，為眾人發出獅子吼。完全瞭解內在的法，沒有內外之分，不見有『我』的存在。沙門、梵志、諸天、魔、梵天、天上、世間，想要尋求佛的缺點，說佛沒有成就，是因為他們不瞭解內在的法，執著于有『我』的存在。完全看不到有人發心來尋求佛的缺點，所以佛安穩沒有恐懼，為眾人發出獅子吼。講說賢聖之道，不理解的人能理解，不通達的人能通達，沒有乘（教法）的人能得到乘，用平等心普遍消除苦惱，最終不能找到佛的缺點。因為奉行佛法，不違背道義，勇猛、無恐、無懼，為他人講說清凈的法輪，發出獅子吼。這就是，須菩提（佛陀弟子）！菩薩摩訶薩（大菩薩）的摩訶衍（大乘）。有所得也無所得，也無所獲。 『再者，須菩提！菩薩摩訶薩的摩訶衍，是指四種分別辯才。哪四種呢？一是分別義理，二是分別法，三是所歸順的分別，四是分別辯才。這就是，須菩提！菩薩摩訶薩的摩訶衍。有所得也無所得，也無所獲。』 『再者，須菩提！菩薩摩訶薩的摩訶衍，是指十八不共法（佛獨有的十八種功德）。』
【English Translation】 English version: Having achieved equal enlightenment, if there are śrāmaṇas (ascetics), brahmins (Brahmin priests), devas (gods), people, or other beings from different heavens or with different enlightenments, who come to argue, seeking the Buddha's shortcomings, claiming that the Buddha has not achieved equal enlightenment, has not seen auspicious signs, and dare to have such thoughts to question the Tathāgata! No one dares to have such thoughts, therefore the Buddha walks peacefully, without difficulty or fear. Courageously advancing, reaching non-attachment, he roars the lion's roar for others, explaining and distinguishing the pure Dharma wheel. No one in the śrāmaṇas, brahmins, devas of the heavenly palaces, Māras (demons), and Brahmās (gods of the form realm), in heaven or on earth, can surpass the Buddha in the meaning of the Dharma, because the Buddha's āsavas (defilements) are exhausted, without beginning or end. Śrāmaṇas, brahmins, devas, Māras, Brahmās, in heaven or on earth, who seek the Buddha's shortcomings, claiming that the Buddha has not achieved enlightenment, do so because their āsavas are not exhausted. It is completely unseen that anyone has the intention to seek the Buddha's shortcomings, therefore the Buddha is peaceful without fear, and roars the lion's roar for the multitude. He fully understands the inner Dharma, without inner or outer distinctions, and does not see the existence of 『I』. Śrāmaṇas, brahmins, devas, Māras, Brahmās, in heaven or on earth, who seek the Buddha's shortcomings, claiming that the Buddha has not achieved enlightenment, do so because they do not understand the inner Dharma and cling to the existence of 『I』. It is completely unseen that anyone has the intention to seek the Buddha's shortcomings, therefore the Buddha is peaceful without fear, and roars the lion's roar for the multitude. He explains the path of the noble ones, enabling the uncomprehending to comprehend, the unpenetrating to penetrate, and those without a vehicle (teaching) to attain a vehicle, universally eliminating suffering with equanimity, and ultimately cannot find the Buddha's shortcomings. Because he upholds the Dharma, does not violate the path of righteousness, is courageous, without fear or dread, he explains the pure Dharma wheel for others, and roars the lion's roar. This is, Subhūti (Buddha's disciple)! The Mahāyāna (Great Vehicle) of the Bodhisattva Mahāsattva (Great Bodhisattva). There is attainment and non-attainment, and nothing is gained. 『Furthermore, Subhūti! The Mahāyāna of the Bodhisattva Mahāsattva refers to the four analytical eloquences. What are the four? First is analytical eloquence of meaning, second is analytical eloquence of Dharma, third is analytical eloquence of what to conform to, and fourth is analytical eloquence of debate. This is, Subhūti! The Mahāyāna of the Bodhisattva Mahāsattva. There is attainment and non-attainment, and nothing is gained.』 『Furthermore, Subhūti! The Mahāyāna of the Bodhisattva Mahāsattva refers to the eighteen unique qualities of a Buddha.』
諸佛之法。何謂十八？一者如來無有瑕短。所說應時，無有短乏心、無忘失、無有若干想、無有不定心、無有不辯。分別所觀無有所樂。斷精進無失，終無失意。智慧無損解脫不闕。度知見不減。一切諸身之事無所不達。一切口所言說無所不通，各令得所。一切心所念，以智慧心悉知其原。又知過去不可計會無央數劫事，智慧悉見。又知當來不可計會無央數劫事，智慧悉見。又知現在不可計會無央數劫事，智慧悉見。是為，須菩提！菩薩摩訶薩摩訶衍。有所得亦無所得、亦無所獲。
「複次，須菩提！菩薩摩訶薩摩訶衍者，謂總持門。彼何謂總持門？諸文字等，所說平等，文字之門、文字所入。何謂文字門、文字所入因緣之門？一切諸法，以過去者亦無所起。其門所作是羅之門，法離諸垢是波之門，分別諸誼是遮之門。逮得一切諸法之行，亦無所得，亦無所沒者、亦無所生者，是那之門。一切法離諸號字，計其本凈而不可得，是羅之門。皆悉超度一切世法——恩愛、報應、因緣——是陀之門。一切諸法悉為本無，有、無斷絕，是為波之門。皆悉解結諸法所縛，是咤之門。燒盡諸法逮至清凈，是沙之門。一切諸法，無有掛礙不得諸事，是和之門。斷除一切諸法音聲句跡所趣，是多之門。一切諸法而無有本不可動搖
【現代漢語翻譯】 現代漢語譯本： 諸佛的法則，什麼是十八種？第一，如來沒有瑕疵和缺點。所說的話都應時宜，沒有短缺的心，沒有遺忘，沒有各種雜念，沒有不定的心，沒有不善辯。分別觀察事物時沒有偏愛。斷除精進時沒有缺失，最終不會失望。智慧沒有損失，解脫沒有欠缺。度化眾生的知見沒有減少。一切身體的活動沒有不通達的。一切口中所說的話沒有不通曉的，都能使眾生各得其所。一切心中所想的，都能用智慧心完全知道其根源。又能知道過去不可計數無量劫的事情，智慧都能看見。又能知道未來不可計數無量劫的事情，智慧都能看見。又能知道現在不可計數無量劫的事情，智慧都能看見。這就是，須菩提！菩薩摩訶薩（大菩薩）的摩訶衍（大乘）。有所得也無所得，也沒有所獲得。
「再者，須菩提！菩薩摩訶薩（大菩薩）的摩訶衍（大乘），是指總持門（陀羅尼門）。那什麼是總持門呢？就是一切文字等，所說的都是平等的，文字的門、文字所進入的地方。什麼是文字門、文字所進入的因緣之門呢？一切諸法，就過去而言也沒有生起。其門所作是羅之門，法遠離各種污垢是波之門，分別各種意義是遮之門。獲得一切諸法的修行，也沒有所得，也沒有所沒，也沒有所生，這是那之門。一切法遠離各種名號，計算其本性清凈而不可得，這是羅之門。都能超越一切世間法——恩愛、報應、因緣——這是陀之門。一切諸法本來都是沒有的，有和無都斷絕，這是波之門。都能解開各種法所束縛的結，這是咤之門。燒盡各種法而達到清凈，這是沙之門。一切諸法，沒有障礙，沒有不能成就的事情，這是和之門。斷除一切諸法的音聲、語句、軌跡所指向的地方，這是多之門。一切諸法都沒有根本，不可動搖。
【English Translation】 English version: What are the eighteen qualities of the Buddhas' Dharma? First, the Tathagata (Buddha) has no flaws or shortcomings. What he says is always timely, without a deficient mind, without forgetfulness, without various thoughts, without an unstable mind, and without being ineloquent. When observing things, he has no preferences. When ceasing diligence, there is no loss, and ultimately there is no disappointment. Wisdom is not diminished, liberation is not lacking. The knowledge and views for guiding beings are not reduced. All bodily activities are unobstructed. All words spoken are understood, enabling beings to attain what they need. All thoughts in the mind are fully known by the wisdom mind to their origins. Furthermore, he knows the events of countless past kalpas (eons), which wisdom sees. He also knows the events of countless future kalpas, which wisdom sees. He also knows the events of countless present kalpas, which wisdom sees. This is, Subhuti! The Mahayana (Great Vehicle) of the Bodhisattva Mahasattva (Great Bodhisattva). There is attainment, yet no attainment, and nothing is gained.
Furthermore, Subhuti! The Mahayana (Great Vehicle) of the Bodhisattva Mahasattva (Great Bodhisattva) refers to the Dharani (mantra) gate. What is the Dharani gate? It is that all words and so on, what is spoken is equal, the gate of words, the place where words enter. What is the gate of words, the gate of the causes and conditions where words enter? All dharmas (phenomena), in terms of the past, have not arisen. The action of that gate is the 'Ra' gate, the dharma is free from all defilements is the 'Pa' gate, distinguishing various meanings is the 'Cha' gate. Attaining the practice of all dharmas, there is no attainment, no disappearance, and no arising, this is the 'Na' gate. All dharmas are free from all names, calculating their original purity is unattainable, this is the 'Ra' gate. All can transcend all worldly dharmas—love, retribution, causes and conditions—this is the 'Dha' gate. All dharmas are originally non-existent, existence and non-existence are cut off, this is the 'Pa' gate. All can untie the knots of all dharmas, this is the 'Ta' gate. Burning away all dharmas to reach purity, this is the 'Sa' gate. All dharmas have no obstacles, and there is nothing that cannot be accomplished, this is the 'Ha' gate. Cutting off all the sounds, words, and traces of all dharmas, this is the 'Da' gate. All dharmas have no origin and cannot be moved.
，是計之門。一切諸法而無所起，是吒之門。一切諸法得至究竟，是阿之門。一切諸法所當作為皆悉逮得，是娑之門。一切諸法皆已時得，通不悉節，是摩之門。解知諸法從吾我起，是迦之門。一切諸法逮得擁護，是癉之門。一切諸法逮得諸法之處，是阇之門。一切諸法而無所起，是波之門。一切諸法而無所起，是陀呵之門。一切諸法諸種無所起會，是奢之門。一切諸法寂然不起，是呿之門。一切諸法猶如虛空而無所生，是叉之門。一切諸法皆悉滅盡而不可得，是尸癉之門。一切諸法堅住于處而不可動，亦不可得，是𢜪之門。一切諸法慧不可得，是咤呵之門。一切諸法逮得所持，是披何之門。一切諸法已得閑靜，是車之門。一切諸法皆已焚燒，是那之門。一切諸法而無所作，是沙波之門。一切諸法而得至信，是嗟之門。一切諸法皆得盡滅，是迦何之門。一切諸法得輪數所在，是咤徐之門。一切諸法有所住處得無所住，是那之門。一切諸法，不來不去不立不坐不臥不寐，無應不應、無想不想，是頗之門。一切諸法不可所奏，是尸迦之門。一切諸法不得五陰，是磋之門。一切諸法不得他念，是伊陀之門。舍一切法而無所得，伊陀之門。一切諸法不得所在，是吒之門。一切諸法，究竟邊際盡其處所，無生無死、無有無作，拔
【現代漢語翻譯】 現代漢語譯本：是計之門（計：計算，衡量）。一切諸法（諸法：一切事物和現象）而無所起，是吒之門（吒：表示無生）。一切諸法得至究竟，是阿之門（阿：表示究竟）。一切諸法所當作為皆悉逮得，是娑之門（娑：表示成就）。一切諸法皆已時得，通不悉節，是摩之門（摩：表示圓滿）。解知諸法從吾我起，是迦之門（迦：表示自我）。一切諸法逮得擁護，是癉之門（癉：表示守護）。一切諸法逮得諸法之處，是阇之門（阇：表示處所）。一切諸法而無所起，是波之門（波：表示無生）。一切諸法而無所起，是陀呵之門（陀呵：表示無生）。一切諸法諸種無所起會，是奢之門（奢：表示無會）。一切諸法寂然不起，是呿之門（呿：表示寂靜）。一切諸法猶如虛空而無所生，是叉之門（叉：表示虛空）。一切諸法皆悉滅盡而不可得，是尸癉之門（尸癉：表示滅盡）。一切諸法堅住于處而不可動，亦不可得，是𢜪之門（𢜪：表示不動）。一切諸法慧不可得，是咤呵之門（咤呵：表示無慧）。一切諸法逮得所持，是披何之門（披何：表示持守）。一切諸法已得閑靜，是車之門（車：表示閑靜）。一切諸法皆已焚燒，是那之門（那：表示焚燒）。一切諸法而無所作，是沙波之門（沙波：表示無作）。一切諸法而得至信，是嗟之門（嗟：表示信）。一切諸法皆得盡滅，是迦何之門（迦何：表示滅盡）。一切諸法得輪數所在，是咤徐之門（咤徐：表示輪轉）。一切諸法有所住處得無所住，是那之門（那：表示無住）。一切諸法，不來不去不立不坐不臥不寐，無應不應、無想不想，是頗之門（頗：表示無相）。一切諸法不可所奏，是尸迦之門（尸迦：表示不可說）。一切諸法不得五陰，是磋之門（磋：表示無五陰）。一切諸法不得他念，是伊陀之門（伊陀：表示無他念）。舍一切法而無所得，伊陀之門（伊陀：表示無所得）。一切諸法不得所在，是吒之門（吒：表示無所在）。一切諸法，究竟邊際盡其處所，無生無死、無有無作，拔 English version: It is the gate of calculation (計: calculation, measurement). All dharmas (諸法: all things and phenomena) without arising, is the gate of 吒 (吒: indicates no arising). All dharmas attaining ultimate completion, is the gate of 阿 (阿: indicates ultimate). All dharmas that should be done are all attained, is the gate of 娑 (娑: indicates accomplishment). All dharmas are obtained in due time, completely without exception, is the gate of 摩 (摩: indicates perfection). Understanding that all dharmas arise from self, is the gate of 迦 (迦: indicates self). All dharmas attain protection, is the gate of 癉 (癉: indicates protection). All dharmas attain the place of all dharmas, is the gate of 阇 (阇: indicates place). All dharmas without arising, is the gate of 波 (波: indicates no arising). All dharmas without arising, is the gate of 陀呵 (陀呵: indicates no arising). All dharmas, all kinds without arising and meeting, is the gate of 奢 (奢: indicates no meeting). All dharmas are silent and do not arise, is the gate of 呿 (呿: indicates silence). All dharmas are like empty space and do not arise, is the gate of 叉 (叉: indicates emptiness). All dharmas are completely extinguished and cannot be obtained, is the gate of 尸癉 (尸癉: indicates extinction). All dharmas firmly abide in their place and cannot be moved, and also cannot be obtained, is the gate of 𢜪 (𢜪: indicates immovability). All dharmas, wisdom cannot be obtained, is the gate of 咤呵 (咤呵: indicates no wisdom). All dharmas attain what is held, is the gate of 披何 (披何: indicates holding). All dharmas have attained tranquility, is the gate of 車 (車: indicates tranquility). All dharmas have been burned, is the gate of 那 (那: indicates burning). All dharmas without action, is the gate of 沙波 (沙波: indicates no action). All dharmas attain faith, is the gate of 嗟 (嗟: indicates faith). All dharmas attain complete extinction, is the gate of 迦何 (迦何: indicates extinction). All dharmas attain the place of rotation, is the gate of 咤徐 (咤徐: indicates rotation). All dharmas have a place to abide but attain no abiding, is the gate of 那 (那: indicates no abiding). All dharmas, neither coming nor going, neither standing nor sitting, neither lying nor sleeping, without response or non-response, without thought or non-thought, is the gate of 頗 (頗: indicates no form). All dharmas cannot be spoken of, is the gate of 尸迦 (尸迦: indicates unspeakable). All dharmas do not attain the five skandhas, is the gate of 磋 (磋: indicates no five skandhas). All dharmas do not attain other thoughts, is the gate of 伊陀 (伊陀: indicates no other thoughts). Abandoning all dharmas without attainment, is the gate of 伊陀 (伊陀: indicates no attainment). All dharmas do not attain a place, is the gate of 吒 (吒: indicates no place). All dharmas, reaching the ultimate boundary, exhausting their place, without birth or death, without being or non-being, without action, uproot
【English Translation】 It is the gate of calculation (計: calculation, measurement). All dharmas (諸法: all things and phenomena) without arising, is the gate of 'ta' (吒: indicates no arising). All dharmas attaining ultimate completion, is the gate of 'a' (阿: indicates ultimate). All dharmas that should be done are all attained, is the gate of 'sa' (娑: indicates accomplishment). All dharmas are obtained in due time, completely without exception, is the gate of 'ma' (摩: indicates perfection). Understanding that all dharmas arise from self, is the gate of 'ka' (迦: indicates self). All dharmas attain protection, is the gate of 'dan' (癉: indicates protection). All dharmas attain the place of all dharmas, is the gate of 'she' (阇: indicates place). All dharmas without arising, is the gate of 'pa' (波: indicates no arising). All dharmas without arising, is the gate of 'tuo he' (陀呵: indicates no arising). All dharmas, all kinds without arising and meeting, is the gate of 'she' (奢: indicates no meeting). All dharmas are silent and do not arise, is the gate of 'qu' (呿: indicates silence). All dharmas are like empty space and do not arise, is the gate of 'cha' (叉: indicates emptiness). All dharmas are completely extinguished and cannot be obtained, is the gate of 'shi dan' (尸癉: indicates extinction). All dharmas firmly abide in their place and cannot be moved, and also cannot be obtained, is the gate of 'ta' (𢜪: indicates immovability). All dharmas, wisdom cannot be obtained, is the gate of 'ta he' (咤呵: indicates no wisdom). All dharmas attain what is held, is the gate of 'pi he' (披何: indicates holding). All dharmas have attained tranquility, is the gate of 'che' (車: indicates tranquility). All dharmas have been burned, is the gate of 'na' (那: indicates burning). All dharmas without action, is the gate of 'sha po' (沙波: indicates no action). All dharmas attain faith, is the gate of 'jie' (嗟: indicates faith). All dharmas attain complete extinction, is the gate of 'jia he' (迦何: indicates extinction). All dharmas attain the place of rotation, is the gate of 'ta xu' (咤徐: indicates rotation). All dharmas have a place to abide but attain no abiding, is the gate of 'na' (那: indicates no abiding). All dharmas, neither coming nor going, neither standing nor sitting, neither lying nor sleeping, without response or non-response, without thought or non-thought, is the gate of 'po' (頗: indicates no form). All dharmas cannot be spoken of, is the gate of 'shi jia' (尸迦: indicates unspeakable). All dharmas do not attain the five skandhas, is the gate of 'cuo' (磋: indicates no five skandhas). All dharmas do not attain other thoughts, is the gate of 'yi tuo' (伊陀: indicates no other thoughts). Abandoning all dharmas without attainment, is the gate of 'yi tuo' (伊陀: indicates no attainment). All dharmas do not attain a place, is the gate of 'ta' (吒: indicates no place). All dharmas, reaching the ultimate boundary, exhausting their place, without birth or death, without being or non-being, without action, uproot
去文字音聲之說。所以者何？厭諸掛礙，無彼無名、無處所言，亦不可得、亦不可說、亦不可盡、亦不可見。譬如，須菩提！虛空虛無，一切諸法亦悉如是。是為，須菩提！總持所入因緣，文字分別所入。其有菩薩摩訶薩知是一切因緣，文字方便分別，則不復著音聲言說，則能次第曉了諸法之所歸趣也。」
摩訶般若波羅蜜十住品第十八
佛告須菩提：「如汝所言：『何謂菩薩摩訶薩為摩訶衍三拔致？』如是，須菩提！菩薩摩訶薩行六波羅蜜入于道地。云何菩薩入于道地？入一切諸法，無來亦無所去，無去亦無所壞。一切諸法不可知處、亦無想念，行十道地不見道地。何謂菩薩行十道地者？是菩薩摩訶薩行第一住者，當行十事。何謂為十？修治志性不為顛倒；修治愍哀除去眾想；等心眾生不得眾生；行佈施事受者無異；敬善知識無有輕慢；求法為業而無所得；慇勤出學無所貪慕；求于佛身不想相好；開闡法事悉于眾生無所希望；棄除貢高則于諸法而無所著；口之所言至誠為業。是為十事。須菩提！菩薩摩訶薩行第一道地也。
「複次，須菩提！菩薩摩訶薩行第二住者，當行八法。何謂為八？其戒清凈而有反覆；能知報恩；住于忍力；常行歡喜；不捨眾生勤于大哀；受尊長教；其出家者視如世尊；行
【現代漢語翻譯】 現代漢語譯本 捨棄文字和音聲的說法。為什麼呢？因為厭惡一切掛礙，那裡沒有名稱、沒有處所可以言說，也不可獲得、不可說盡、不可看見。譬如，須菩提！虛空是虛無的，一切諸法也都是如此。這就是，須菩提！總持所入的因緣，文字分別所入的道理。如果有菩薩摩訶薩知道這一切因緣，文字方便的分別，就不再執著于音聲言說，就能逐漸明瞭諸法最終的歸宿。
《摩訶般若波羅蜜十住品》第十八
佛告訴須菩提：『正如你所說：『什麼是菩薩摩訶薩成為摩訶衍（大乘）的真正修行者？』是的，須菩提！菩薩摩訶薩修行六波羅蜜（六度）進入道地。菩薩如何進入道地呢？進入一切諸法，沒有來處也沒有去處，沒有去處也沒有壞滅。一切諸法不可知、也沒有想念，修行十道地卻不見道地。什麼是菩薩修行十道地呢？這位菩薩摩訶薩修行第一住時，應當修行十件事。什麼是十件事呢？修治心性不被顛倒；修治慈悲心去除各種妄想；平等對待眾生不執著于眾生相；行佈施時對受施者沒有分別；尊敬善知識沒有輕慢；求法為業而不執著于所得；勤奮學習而不貪圖名利；追求佛身而不執著于相好；開闡佛法時對眾生沒有期望；捨棄貢高我慢，對一切諸法沒有執著；口中所說真實不虛。這就是十件事。須菩提！菩薩摩訶薩修行第一道地就是這樣。
『再者，須菩提！菩薩摩訶薩修行第二住時，應當修行八法。什麼是八法呢？持戒清凈但能反思；能知報恩；安住于忍辱的力量；常常心懷歡喜；不捨棄眾生，勤于大悲；接受尊長的教誨；對於出家修行者視如世尊；修行
【English Translation】 English version To abandon the notion of words and sounds. Why is that? Because of aversion to all attachments, where there is no name, no place to speak of, nor can it be obtained, nor can it be fully spoken, nor can it be seen. For example, Subhuti! Emptiness is void, and all dharmas are also like that. This is, Subhuti! The cause and condition of entering the total retention, the way of entering through the distinction of words. If a Bodhisattva Mahasattva knows all these causes and conditions, the distinctions of skillful means of words, then he will no longer be attached to the speech of sounds, and then he will be able to gradually understand the ultimate destination of all dharmas.
Chapter 18 of the Ten Stages of the Mahaprajnaparamita
The Buddha said to Subhuti: 'As you said: 'What is it that a Bodhisattva Mahasattva becomes a true practitioner of the Mahayana (Great Vehicle)?' Yes, Subhuti! A Bodhisattva Mahasattva practices the Six Paramitas (Six Perfections) to enter the stage of the path. How does a Bodhisattva enter the stage of the path? By entering all dharmas, there is no coming and no going, no going and no destruction. All dharmas are unknowable, and there is no thought, practicing the ten stages of the path but not seeing the stage of the path. What is it that a Bodhisattva practices the ten stages of the path? When this Bodhisattva Mahasattva practices the first stage, he should practice ten things. What are the ten things? Cultivating the mind so that it is not inverted; cultivating compassion and removing all delusions; treating all beings equally without attachment to the appearance of beings; when giving alms, not distinguishing between the receiver; respecting good teachers without arrogance; seeking the Dharma as a practice without attachment to what is gained; diligently learning without greed for fame and gain; pursuing the Buddha's body without attachment to the marks and characteristics; when expounding the Dharma, having no expectations of beings; abandoning arrogance and pride, having no attachment to all dharmas; speaking truthfully. These are the ten things. Subhuti! This is how a Bodhisattva Mahasattva practices the first stage of the path.
'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the second stage, he should practice eight dharmas. What are the eight dharmas? Keeping precepts purely but being able to reflect; being able to know gratitude; abiding in the power of patience; always being joyful; not abandoning beings, diligently practicing great compassion; accepting the teachings of elders; regarding those who have left home to practice as the World Honored One; practicing
波羅蜜慕求善權。是為八事。
「複次，須菩提！菩薩摩訶薩行第三住者，行五法。何謂為五？博問無厭不著文字；開化法施無衣食想；凈于佛土；勸眾德本；亦無所望。是為五事。
「複次，須菩提！菩薩摩訶薩行第四住者，當行十法終不為舍。何謂為十？不捨閑居；志在少求；而知止足；不離宴坐；不毀禁戒；不厭受欲；不止滅度；一切所有施而不惜；而不怯弱；于諸所有而無所慕。是為十事。
「複次，須菩提！菩薩摩訶薩行第五住者，當棄八事。何謂為八？棄捐家居；離比丘尼；捨棄動性；不貪功德；舍于睡臥；離於瞋爭；不自稱譽；不毀他人。是為八事。
「複次，須菩提！菩薩摩訶薩行第六住者，以具六法。何謂為六？謂六波羅蜜；不為六法；不求聲聞、無緣覺想、不念于小；見貧乞者心色和悅；有所施與不以憂戚；心不懷恨。是為六事。
「複次，須菩提！菩薩摩訶薩行第七住者，為以離二十法。何謂二十？無所受；無吾我；不計人；不有命；不念壽；不念常；不著斷滅；無諸想著；離因緣見；不倚諸陰；不慕諸種；舍于諸種；舍于諸入；無三界想；不著于佛；不著於法；不著聖眾；護禁舍見；不猗念空；舍諸邪見無所染污，是為二十事。當復具足二十法事。何謂二十
【現代漢語翻譯】 現代漢語譯本 以般若波羅蜜（Prajnaparamita，智慧的完美）為目標，尋求善巧方便（Upaya，巧妙的方法），這是第八件事。
『再者，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）修行第三住位時，修行五種法。哪五種呢？廣泛求問而不厭倦，不執著于文字；開導教化，佈施佛法，不求衣食；凈化佛土；勸導眾生積累功德根本；並且不求回報。這是五件事。
『再者，須菩提！菩薩摩訶薩修行第四住位時，應當修行十種法，永遠不捨棄。哪十種呢？不捨棄閑居；志向在於少欲；並且知足；不離開禪坐；不毀壞戒律；不厭惡接受慾望；不止息于涅槃（Nirvana，解脫）；一切所有都佈施而不吝惜；不怯懦；對於一切所有都不貪求。這是十件事。
『再者，須菩提！菩薩摩訶薩修行第五住位時，應當捨棄八件事。哪八件呢？捨棄居家生活；遠離比丘尼（bhikkhuni，女性出家人）；捨棄躁動不安的性格；不貪求功德；捨棄睡眠；遠離嗔恨爭鬥；不自我稱讚；不詆譭他人。這是八件事。
『再者，須菩提！菩薩摩訶薩修行第六住位時，以具足六種法。哪六種呢？即六波羅蜜（paramita，到達彼岸的修行）：不為六法所束縛；不求聲聞（Sravaka，聽聞佛法而修行的人）果位，沒有緣覺（Pratyekabuddha，獨自覺悟的人）的想法，不執著于小乘；見到貧窮乞討的人，內心和悅；有所佈施時不感到憂愁；心中不懷恨意。這是六件事。
『再者，須菩提！菩薩摩訶薩修行第七住位時，是爲了遠離二十種法。哪二十種呢？無所受；無我執；不計較人；不執著于生命；不執著于壽命；不執著于常；不執著于斷滅；沒有各種執著；遠離因緣見；不依賴於五蘊（skandha，構成人身的五種要素）；不貪求各種種姓；捨棄各種種姓；捨棄各種入（ayatana，感官與對像）；沒有三界（triloka，欲界、色界、無色界）的想法；不執著于佛；不執著於法；不執著于僧伽（samgha，僧團）；守護戒律，捨棄邪見；不執著于空性；捨棄各種邪見，不被污染，這是二十件事。應當還要具足二十種法事。哪二十種呢？
【English Translation】 English version Seeking skillful means (Upaya) with the goal of Prajnaparamita (perfection of wisdom), this is the eighth matter.
『Furthermore, Subhuti! When a Bodhisattva-mahasattva (great Bodhisattva) practices the third dwelling, they practice five dharmas. What are the five? To inquire widely without weariness, not clinging to words; to enlighten and teach, giving the Dharma without thought of clothing or food; to purify the Buddha-land; to encourage beings to accumulate roots of merit; and to have no expectations. These are the five matters.
『Furthermore, Subhuti! When a Bodhisattva-mahasattva practices the fourth dwelling, they should practice ten dharmas, never abandoning them. What are the ten? Not abandoning seclusion; having the aspiration to desire little; and knowing contentment; not leaving meditation; not breaking precepts; not being averse to receiving desires; not ceasing in Nirvana (liberation); giving away all possessions without stinginess; not being timid; and not craving anything. These are the ten matters.
『Furthermore, Subhuti! When a Bodhisattva-mahasattva practices the fifth dwelling, they should abandon eight matters. What are the eight? Abandoning household life; distancing oneself from bhikkhunis (female monastics); abandoning restlessness; not craving merit; abandoning sleep; distancing oneself from anger and conflict; not praising oneself; and not disparaging others. These are the eight matters.
『Furthermore, Subhuti! When a Bodhisattva-mahasattva practices the sixth dwelling, they are endowed with six dharmas. What are the six? Namely, the six paramitas (perfections): not being bound by the six dharmas; not seeking the Sravaka (hearer) path, not having the thought of a Pratyekabuddha (solitary realizer), not clinging to the small vehicle; upon seeing poor beggars, having a joyful heart; when giving, not feeling sorrow; and not harboring resentment. These are the six matters.
『Furthermore, Subhuti! When a Bodhisattva-mahasattva practices the seventh dwelling, it is to be free from twenty dharmas. What are the twenty? Having no reception; having no self; not calculating people; not clinging to life; not clinging to lifespan; not clinging to permanence; not clinging to annihilation; having no attachments; being free from views of causality; not relying on the five skandhas (aggregates); not craving various lineages; abandoning various lineages; abandoning various entrances (ayatana); having no thought of the three realms (triloka); not clinging to the Buddha; not clinging to the Dharma; not clinging to the Sangha (community); protecting precepts, abandoning wrong views; not clinging to emptiness; abandoning all wrong views, being unpolluted. These are the twenty matters. One should also be endowed with twenty dharmas. What are the twenty?
。曉了于空；不證無相；惠無所愿；凈於三場；愍哀眾生；不見眾生；無所輕慢；等觀諸法；體解法義；無所分別；曉了真正；亦無所著；無從生忍；講說一品；滅除眾想；棄捐塵勞；寂然離邪；其心調定；不離智慧；無有卒暴。是為二十。複次，須菩提！菩薩摩訶薩行第八住者，以為具足四法。何謂為四？入眾生心神通自樂；現諸佛土隨所觀察；具成己土稽首諸佛；以真諦觀諸佛之身。是為四法。
「複次，須菩提！菩薩摩訶薩行第九住者，當復具足四法。何謂為四？曉了諸根成諸佛土；慇勤奉修于幻三昧；順化眾生令其造德本處於淳淑；為眾示現具足之身為說道義。是為四事。
「複次，須菩提！菩薩摩訶薩行第十住者，於十二事悉具足。何謂十二？為無量處而設擁護；隨眾所愿各令得所；口所演說，諸天、龍神、揵沓和、阿須倫、迦樓羅、真陀羅、摩烋勒聞其音各各解了；辯才如是；胞胎眾事、種姓尊貴、所生之處、眷屬國土、棄國捐家、詣于佛樹、清凈具足；一切名德，皆為備悉。是為十二。
「複次，須菩提！第十菩薩摩訶薩者，即謂是佛。」
須菩提白佛言：「何謂菩薩遵修志性？」
佛言：「所作德本，心皆勸助薩蕓若慧故。何謂菩薩等心？一切志薩蕓若，行四等心—
【現代漢語翻譯】 現代漢語譯本 通達空性；不執著于無相；以智慧不求任何回報；在身、口、意三方面清凈；憐憫眾生；不視眾生為實在；不輕慢任何眾生；平等看待一切法；理解法的真義；不作分別；通達真正的道理；也不執著於此；從無生法忍中生起；宣講佛法的一品；滅除各種妄想；捨棄塵世的勞苦；寂靜而遠離邪見；內心調伏安定；不離智慧；沒有急躁粗暴。這是第二十種。再者，須菩提！菩薩摩訶薩修行第八住位時，應具足四種法。哪四種呢？進入眾生的心意，自在地運用神通；顯現諸佛的凈土，隨心觀察；圓滿成就自己的凈土，頂禮諸佛；以真諦觀察諸佛的法身。這是四種法。 再者，須菩提！菩薩摩訶薩修行第九住位時，應當具足四種法。哪四種呢？通達諸根，成就諸佛的凈土；精勤修習如幻三昧；順應教化眾生，使他們建立善德的根本，處於淳樸善良的狀態；為眾生示現圓滿的報身，宣說佛法的真義。這是四種事。 再者，須菩提！菩薩摩訶薩修行第十住位時，在十二件事上都圓滿具足。哪十二件呢？為無量眾生提供庇護；隨順眾生的願望，使他們各得其所；口中所宣說的法，諸天、龍神（Naga）、乾闥婆（Gandharva，天上的樂神）、阿修羅（Asura，非天）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，天上的歌神）、摩睺羅伽（Mahoraga，大蟒神）聽到他的聲音，都能各自理解；辯才如此；關於胞胎、種姓尊貴、出生之處、眷屬國土、捨棄王位和家庭、到達菩提樹下、清凈圓滿；一切名聲和功德，都完全具備。這是十二件。 再者，須菩提！第十住位的菩薩摩訶薩，就稱為佛。 須菩提問佛說：『什麼是菩薩所遵修的志向和本性？』 佛說：『所作的功德善本，內心都勸助眾生獲得薩蕓若（Sarvajna，一切智）的智慧。什麼是菩薩的平等心？一切志向都是爲了薩蕓若，修行四種平等心—'
【English Translation】 English version Understanding emptiness; not attesting to no-form; with wisdom, not desiring anything; being pure in the three fields (body, speech, and mind); having compassion for sentient beings; not seeing sentient beings as real; not belittling any sentient beings; viewing all dharmas equally; understanding the true meaning of dharmas; not making distinctions; understanding the true reality; not being attached to it either; arising from the patience of non-origination; expounding a chapter of the Dharma; eliminating all thoughts; abandoning worldly toil; being tranquil and free from evil; having a mind that is disciplined and stable; not being separated from wisdom; not being rash or violent. This is the twentieth. Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the eighth stage, they are considered to have fulfilled four dharmas. What are the four? Entering the minds of sentient beings, freely using supernatural powers; manifesting the pure lands of all Buddhas, observing them at will; perfectly accomplishing their own pure land, bowing to all Buddhas; observing the Dharma body of all Buddhas with the true meaning. These are the four dharmas. Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the ninth stage, they should fulfill four dharmas. What are the four? Understanding the roots of all beings, accomplishing the pure lands of all Buddhas; diligently practicing the illusion-like samadhi; guiding and transforming sentient beings, enabling them to establish the root of virtue, and be in a state of purity and goodness; manifesting a complete reward body for sentient beings, expounding the true meaning of the Dharma. These are the four matters. Furthermore, Subhuti! When a Bodhisattva Mahasattva practices the tenth stage, they are completely fulfilled in twelve matters. What are the twelve? Providing protection for countless beings; fulfilling the wishes of sentient beings, enabling them to obtain what they desire; the Dharma spoken from their mouth, the devas, nagas (serpent deities), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), and mahoragas (great serpent deities) hearing their voice, each can understand; their eloquence is such; regarding the womb, noble lineage, place of birth, family and country, abandoning the kingdom and family, reaching the Bodhi tree, being pure and complete; all fame and virtues are fully possessed. These are the twelve matters. Furthermore, Subhuti! A Bodhisattva Mahasattva of the tenth stage is called a Buddha. Subhuti asked the Buddha, 'What is the aspiration and nature that a Bodhisattva follows and cultivates?' The Buddha said, 'The meritorious roots that are created, the mind encourages all beings to obtain the wisdom of Sarvajna (all-knowing). What is the equal mind of a Bodhisattva? All aspirations are for Sarvajna, practicing the four equal minds—'
—慈悲喜護——故。何謂菩薩為佈施業？施於一切，無所想念故。何謂菩薩結善知識？勸化一切令立正道，稽首問信恭敬尊長故。何謂菩薩具足求法？諸所求法，心常在於薩蕓若慧，而不墮落聲聞、辟支佛地故。何謂菩薩慇勤出家？所生之處，世世舍業無所毀壞，隨怛薩阿竭教，其出家者修無上行故。何謂菩薩遵求佛身？若見佛形，其心未曾離佛爾，乃至於薩蕓若慧故。何謂菩薩開闡諸法？假使菩薩現在見佛若般泥洹，而為眾生講說經法，初語亦善、中語亦善、竟語亦善，其義備悉，微妙具足清凈之行，及十二部經——聞經、德經、聽經、分別經、示現經、譬喻經、所說經、所生經、方等經、未曾有經章句經、所行經，是為菩薩十二部經——開闡諸法。何謂菩薩棄捐憍慢心？未曾懷自大，終不生小姓家故。何謂菩薩所言至誠？若有所說，言行相副故。」
佛語須菩提：「是為菩薩摩訶薩行第一住奉行十事！」
須菩提白佛言：「何謂菩薩戒品清凈？」佛言：「心不念求聲聞、辟支佛乘，亦不毀訾于諸菩薩。若犯戒者，而以勸喻，令不墮塹故。何謂菩薩而有反覆知報恩者？設使菩薩行菩薩道時，若施少者不以廢忘，何況于多。何謂菩薩住于忍力？常于眾生無有亂心，志不懷害故。何謂菩薩心色和悅？念化眾
【現代漢語翻譯】 現代漢語譯本 ——慈悲喜護——因此。什麼是菩薩的佈施行為？是對一切眾生布施，心中沒有任何執著和念頭。什麼是菩薩結交善知識？是勸導教化一切眾生走上正道，恭敬地向有德長者請教和學習。什麼是菩薩具足求法？是所求的佛法，心中常以求得薩蕓若慧（一切智）為目標，而不墮入聲聞、辟支佛的境界。什麼是菩薩精進出家？是無論轉生到何處，世世代代都能捨棄世俗的產業而不毀壞，跟隨怛薩阿竭（如來）的教導，出家修行無上的道行。什麼是菩薩遵循追求佛身？是如果見到佛的形象，心中從不曾離開對佛的思念，乃至最終證得薩蕓若慧（一切智）。什麼是菩薩開闡諸法？是即使菩薩現在見到佛或者佛入滅，仍然為眾生講說佛法，初語善、中語善、后語善，其義理完備詳盡，微妙具足清凈的修行，以及十二部經——聞經、德經、聽經、分別經、示現經、譬喻經、所說經、所生經、方等經、未曾有經、章句經、所行經，這就是菩薩開闡諸法的十二部經。什麼是菩薩捨棄驕慢心？是心中從不曾懷有自大，最終也不會出生在卑賤的家族。什麼是菩薩所言至誠？是如果有所說，言語和行為相符一致。 佛告訴須菩提：『這就是菩薩摩訶薩（大菩薩）修行第一住（菩薩十地中的第一地）所奉行的十件事！』 須菩提對佛說：『什麼是菩薩戒品清凈？』佛說：『心中不念求聲聞、辟支佛的果位，也不誹謗其他的菩薩。如果有人犯戒，就用勸導開解的方法，使他們不墮入惡道。什麼是菩薩有反覆知報恩的心？是即使菩薩在行菩薩道時，如果有人給予少許的恩惠也不會忘記，更何況是給予更多的恩惠。什麼是菩薩安住于忍辱的力量？是常常對眾生沒有嗔恨心，心中不懷害人之意。什麼是菩薩心色和悅？是想著教化眾
【English Translation】 English version —Compassion, joy, and protection—therefore. What is a Bodhisattva's act of giving? It is giving to all beings without any attachment or thought. What is a Bodhisattva's association with good teachers? It is to persuade and teach all beings to follow the right path, and to respectfully ask and learn from virtuous elders. What is a Bodhisattva's complete seeking of the Dharma? It is that in seeking the Dharma, the mind is always focused on attaining Sarvajna-wisdom (all-knowing wisdom), and not falling into the realm of Sravakas or Pratyekabuddhas. What is a Bodhisattva's diligent renunciation of home life? It is that wherever they are born, they can renounce worldly possessions in every lifetime without being corrupted, and follow the teachings of Tathagata (Thus Come One), renouncing home life to cultivate the supreme path. What is a Bodhisattva's following and seeking of the Buddha's body? It is that if they see the form of the Buddha, their mind never departs from the thought of the Buddha, until they ultimately attain Sarvajna-wisdom (all-knowing wisdom). What is a Bodhisattva's exposition of all Dharmas? It is that even if the Bodhisattva now sees the Buddha or the Buddha's passing into Nirvana, they still speak the Dharma for sentient beings, the beginning words are good, the middle words are good, and the ending words are good, the meaning is complete and detailed, subtle and complete with pure practice, and the twelve divisions of scriptures—scriptures of hearing, scriptures of virtue, scriptures of listening, scriptures of analysis, scriptures of manifestation, scriptures of parables, scriptures of what is said, scriptures of what is born, scriptures of Vaipulya, scriptures of the unprecedented, scriptures of verses, scriptures of what is practiced, these are the twelve divisions of scriptures of a Bodhisattva's exposition of all Dharmas. What is a Bodhisattva's abandonment of arrogance? It is that the mind never harbors self-importance, and ultimately will not be born into a lowly family. What is a Bodhisattva's truthful speech? It is that if something is said, the words and actions are consistent. The Buddha said to Subhuti: 'These are the ten things that a Bodhisattva Mahasattva (Great Bodhisattva) practices in the first stage of practice!' Subhuti said to the Buddha: 'What is the purity of a Bodhisattva's precepts?' The Buddha said: 'The mind does not seek the attainment of Sravaka or Pratyekabuddha, nor does it slander other Bodhisattvas. If someone violates the precepts, they are advised and guided so that they do not fall into evil paths. What is a Bodhisattva's mind of knowing and repaying kindness? It is that even if a Bodhisattva receives a small favor while practicing the Bodhisattva path, they will not forget it, let alone a greater favor. What is a Bodhisattva's dwelling in the power of patience? It is that they always have no anger towards sentient beings, and their mind does not harbor harmful intentions. What is a Bodhisattva's mind of joy and harmony? It is thinking of transforming the masses
生不違正行故。何謂菩薩不捨眾生？能救濟護一切人故。何謂菩薩近於大悲？假使菩薩行道之時，心自念言：『因一切人故，恒河沙劫在於地獄，若見考署終不懈怠，當令彼人成於佛乘，以得滅度。』如是比類一切眾生，其心自勸，微妙如是。何謂菩薩受尊長教？其有出家，若見師父視之如佛。何謂菩薩求波羅蜜？若使菩薩不志餘業、不念他法，無所輕慢，求無極故。何謂菩薩博聞無厭？諸佛天中天所可言說於此所講，及十方佛口所演說，悉奉受持故。何謂菩薩所說法施無衣食想？以此法施，心念如是，不想佛道故。何謂菩薩凈于佛土？所殖德本，皆以勸助嚴凈佛土故。何謂菩薩不厭生死？常欲具足一切功德，成就善本開化眾生，凈于佛土未曾懈惓，至令具足薩蕓若慧故。何謂菩薩而知慚愧？常無聲聞、辟支佛心故。何謂菩薩不捨閑居？不入聲聞、辟支佛地故。何謂菩薩志在少求？行菩薩道無所貪慕，志在佛道故。何謂菩薩而知止足？用成薩蕓若故。何謂菩薩不捨節限？謂能分別曉深法故。何謂菩薩不捨學戒？所持禁戒而不放逸故。何謂菩薩不厭受欲？其心未曾起貪慾故。何謂菩薩心不滅度？於一切法而無所行故。何謂菩薩一切所有？能以佈施而悉將護，內外諸法無所貪故。何謂菩薩志不怯弱？心未曾發而為二識故。
何謂菩薩觀諸所有而無所貪？于諸萬物無所念故。何謂菩薩棄國捐家？從一佛國復游一國，所生之處，除其鬚髮而被袈裟，現作沙門故。何謂菩薩舍比丘尼？彈指之頃不與從事，于彼因緣心無所起故。何謂菩薩捨棄種姓？菩薩當念：『令眾生處在安隱，以自然安。』若使見者，終不起嫉心故。何謂菩薩棄捐眾貪及與睡臥？假使菩薩所在眾會，若有興發聲聞、辟支佛心者，不當于彼與從事故。何謂菩薩離瞋恚？不從恨怒危害之心，無斗訟意無所爭故。何謂菩薩不自稱譽？不見內法，無所觀故。何謂菩薩不毀他人？于外一切無所見故。何謂菩薩棄於十惡？習賢聖道為上行，凈身、口、意故。何謂菩薩棄捐憍慢？如是所行，不見諸法而有慢故。何謂菩薩舍于自大？所行不見形貌及與所有故。何謂菩薩離於顛倒？察諸所有而不可得故。何謂菩薩棄淫怒癡？永不睹見淫、怒、癡垢之所在故。何謂菩薩具足六法？第六住者當具六法。何謂為六？謂六波羅蜜當具足之。云何具足六波羅蜜？住六波羅蜜則能超越聲聞、辟支佛故。何謂菩薩不起聲聞、辟支佛心？此等所行不應為道，行小乘者不順佛道。若見乞求者則懷怯弱。行菩薩者當舍離之，心無憂戚。所以者何？斯等所行為不入道，從初發意常行佈施，心不忘舍故。何謂菩薩不自貪身
【現代漢語翻譯】 現代漢語譯本 什麼是菩薩觀察一切事物卻不貪戀？因為對萬物沒有執念的緣故。 什麼是菩薩捨棄國家和家庭？從一個佛國遊歷到另一個佛國，所出生的地方，剃除鬚髮，穿上袈裟，顯現出沙門的形象的緣故。 什麼是菩薩捨棄比丘尼？在彈指之間不與她們交往，因為對於那些因緣，心中不起任何念頭的緣故。 什麼是菩薩捨棄種姓？菩薩應當想：『讓眾生處於安穩，以自然的方式安住。』如果有人看到，最終也不會生起嫉妒心的緣故。 什麼是菩薩捨棄各種貪慾以及睡眠？假設菩薩身處大眾集會，如果有引發聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）心的人，不應當與他們交往。 什麼是菩薩遠離嗔恚？不從怨恨憤怒的危害之心出發，沒有爭鬥訴訟的意念，沒有爭執的緣故。 什麼是菩薩不自我稱讚？因為不見內在的法，沒有什麼可以觀察的緣故。 什麼是菩薩不譭謗他人？因為對外在的一切都沒有執見的緣故。 什麼是菩薩捨棄十惡？修習賢聖之道作為最高的行為，清凈身、口、意的緣故。 什麼是菩薩捨棄驕慢？像這樣修行，不見諸法而有驕慢的緣故。 什麼是菩薩捨棄自大？所行所為不見形貌以及所有的緣故。 什麼是菩薩遠離顛倒？觀察一切事物而不可得的緣故。 什麼是菩薩捨棄淫慾、嗔怒、愚癡？永遠不看到淫慾、嗔怒、愚癡的污垢所在的緣故。 什麼是菩薩具足六法？第六住位的菩薩應當具足六法。 什麼是六法？是指應當具足六波羅蜜（Paramita，到達彼岸的方法）。 如何具足六波羅蜜？安住於六波羅蜜就能超越聲聞和辟支佛的境界的緣故。 什麼是菩薩不生起聲聞和辟支佛的心？這些修行不應被視為正道，修行小乘的人不順應佛道。如果看到乞求的人就心生怯弱。修行菩薩道的人應當捨棄這種想法，心中沒有憂愁。為什麼呢？因為這些修行不入道，從最初發心就常常行佈施，心中不忘捨棄的緣故。 什麼是菩薩不貪戀自己的身體？
【English Translation】 English version What is it that a Bodhisattva observes all things without being greedy? It is because they have no attachment to any of the myriad things. What is it that a Bodhisattva abandons their country and family? It is because they travel from one Buddha-land to another, and in the places they are born, they shave their hair and beard, put on the kasaya (monk's robe), and appear as a Sramana (monk). What is it that a Bodhisattva abandons Bhikshunis (nuns)? It is because they do not engage with them even for the snap of a finger, as they do not give rise to any thoughts regarding those causes and conditions. What is it that a Bodhisattva abandons their lineage? A Bodhisattva should think: 'May all sentient beings dwell in peace and security, in a natural way.' If others see this, they will ultimately not give rise to jealousy. What is it that a Bodhisattva abandons all forms of greed and sleep? If a Bodhisattva is in a gathering, and there are those who give rise to the mind of a Sravaka (hearer of the teachings) or a Pratyekabuddha (solitary Buddha), they should not associate with them. What is it that a Bodhisattva is free from anger? It is because they do not act from a heart of hatred and harm, have no intention of fighting or litigation, and do not engage in disputes. What is it that a Bodhisattva does not praise themselves? It is because they do not see any internal dharma (teachings), and there is nothing to observe. What is it that a Bodhisattva does not slander others? It is because they have no attachment to anything external. What is it that a Bodhisattva abandons the ten evils? It is because they practice the path of the wise and noble as the highest conduct, purifying their body, speech, and mind. What is it that a Bodhisattva abandons arrogance? It is because in their practice, they do not see any dharmas (teachings) that would give rise to arrogance. What is it that a Bodhisattva abandons self-importance? It is because in their actions, they do not see any form or possessions. What is it that a Bodhisattva is free from delusion? It is because they observe all things and find them unattainable. What is it that a Bodhisattva abandons lust, anger, and ignorance? It is because they never see where the defilements of lust, anger, and ignorance are located. What is it that a Bodhisattva is complete with the six dharmas? A Bodhisattva in the sixth stage should be complete with the six dharmas. What are the six? It refers to being complete with the six Paramitas (perfections). How does one become complete with the six Paramitas? By abiding in the six Paramitas, one can transcend the realms of Sravakas and Pratyekabuddhas. What is it that a Bodhisattva does not give rise to the mind of a Sravaka or Pratyekabuddha? These practices should not be considered the true path, as those who practice the Hinayana (small vehicle) do not follow the Buddha's path. If they see someone begging, they become timid. Those who practice the Bodhisattva path should abandon such thoughts and have no sorrow in their hearts. Why is this so? Because these practices do not lead to the path, and from the initial aspiration, they always practice giving, never forgetting to let go. What is it that a Bodhisattva does not crave their own body?
？所以爾者？推求本末無有吾我，計人壽命亦復如是。所以者何？諦觀察之心無所有故。何謂菩薩不墮滅見？所以爾者，一切諸法心無所斷，本末不起，一切諸法亦無所生故。何謂菩薩不計有常？所以爾者，假使諸法悉無所起，則無有常故。何謂菩薩不為想著？所以爾者，如是計之無有塵勞，無因緣見。所以爾者，彼所見者不見諸見故。何謂菩薩不猗名色？所以爾者，一切有所為無所有故。何謂菩薩不著諸陰？不猗諸種、不慕諸入。所以爾者，如是行者悉為自怨而無所有，以是故，不當猗著陰、種、諸入故。何謂菩薩不猗三界？其三界者自然無形，雖在三界而無所猗故。何謂菩薩不處所有？不以剋期而為虛空，一切所有悉無所有故。何謂菩薩見佛不著？不以猗見為見諸佛故。何謂菩薩不爭于空？一切諸法悉為空無，空不亂空，無所爭故。何謂菩薩具足於空？身相虛空則為菩薩具足於空故。何謂菩薩不證無相？於一切相而無所念故。何謂菩薩志無愿慧？而於三界皆無所行故。何謂菩薩凈於三場？便能具足十善德故。何謂菩薩愍哀一切眾生之類？便能行德無極大哀故？何謂菩薩不慢眾生？而欲具足佛土故。何謂菩薩等觀諸法？察于諸法無高無下故。何謂菩薩諦觀道地？於一切法而無所習，無所動轉故。何謂菩薩無從生忍？
一切諸法悉無所起，亦無所滅，忍無所有故。何謂菩薩無所生慧？其于名色，慧無所起故。何謂菩薩說於一品？不行二事故。何謂菩薩不念諸念？於一切法而無所念故。何謂菩薩棄捐諸見？能捨離聲聞、辟支佛地故。何謂菩薩滅除塵勞？一切諸漏所習止處，欲垢悉斷故。何謂菩薩寂離見地？謂能逮成薩蕓若慧故。何謂心調？於三界無所患難故。何謂心寂？能御六根故。何謂菩薩不捨智慧？謂能逮得明眼故。何謂菩薩無有卒暴？觀於六入無染著故。何謂菩薩心有所入？則以一心普見一切眾生之念故。何謂菩薩神通自娛？則以神通而自娛樂，從一佛國復至一國，所游之處無佛土想故。何謂菩薩見諸佛國？住此佛國則見十方無量佛國，于諸佛國亦無所著故。何謂菩薩如所觀察？見諸佛國具足嚴凈，三千世界所游之處，輒為轉輪聖王故。何謂菩薩稽首諸佛供事歸念？一切經法分別義趣故。何謂菩薩而常審諦觀諸佛身？以真正見諸佛則為法身故。何謂菩薩曉了諸根？若能住于怛薩阿竭十種力者，則能曉了一切眾生諸根本故。何謂菩薩佛土清凈？人民清凈是則名曰佛土清凈故。何謂菩薩如幻三昧？住此三昧菩薩則能變現一切，無所不入，心無所處故。何謂菩薩而等三昧？菩薩于諸三昧無所希望故。何謂菩薩能教眾生？所造德本各隨
其行而開化，菩薩摩訶薩則以至誠而護己身，隨其眾生而開度之。何謂菩薩至誠？自然有所勸發，欲以度脫一切眾生故。何謂菩薩如其志願必能得之？菩薩常具足六波羅蜜故。何謂菩薩所演出音，諸天、龍神及揵沓和聞其音者，各得解了而順化之？用有大哀普等音故。何謂菩薩入于胞胎？菩薩摩訶薩世世所生而無所生故。何謂菩薩在於尊貴？菩薩所生在諸種姓則能化之故。何謂菩薩所生具足？假使菩薩在君子種、在梵志種、在居士種，則能勸化故。何謂菩薩在於尊姓？諸以過去眾菩薩性等無差別故。何謂菩薩眷屬具足？菩薩所從諸眷屬侍使無所乏故。何謂菩薩土地嚴凈？始生之時，光明照曜無數世界，其蒙光者皆得安隱故。何謂菩薩棄國捐家？菩薩摩訶薩舍家學道時，化無央數億百千人而與從俱，能令眾生立於三乘故。何謂菩薩詣諸佛樹？其樹則為根莖枝葉華實，皆為七寶紫磨金色，照於十方無數佛土悉為大明，是為菩薩詣佛樹嚴凈。何謂菩薩一切名德而悉具足？設使菩薩人清凈者則佛國凈，是為菩薩名德具足。何謂菩薩住十道地成為如來？菩薩摩訶薩具足六波羅蜜，十力、無畏、十八不共諸佛之法，得薩蕓若慧，斷除塵勞、無所掛礙，是為菩薩住十道地成為如來。如是，須菩提！菩薩摩訶薩漚和拘舍羅行六波羅蜜，
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（菩薩中的大菩薩）以其行為開化眾生，以至誠之心護持自身，並隨順眾生的根性而開導他們。什麼是菩薩的至誠？自然而然地生起勸導之心，想要度脫一切眾生。什麼是菩薩如其志願必能實現？因為菩薩常常具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。什麼是菩薩所發出的聲音，諸天、龍神以及乾闥婆（天上的樂神）聽到后，都能理解並順從教化？因為菩薩的聲音具有大慈悲心，平等地對待一切眾生。什麼是菩薩入于胞胎？菩薩摩訶薩世世輪迴，但實際上並沒有真正的出生。什麼是菩薩處於尊貴地位？菩薩無論出生在何種姓氏，都能教化他們。什麼是菩薩的出生具足？即使菩薩出生在君子、婆羅門或居士的家庭，都能勸導他們修行。什麼是菩薩處於尊貴的姓氏？因為過去所有菩薩的本性都是平等無差別的。什麼是菩薩的眷屬具足？菩薩的眷屬和侍從不會有所缺乏。什麼是菩薩的國土莊嚴清凈？菩薩剛出生時，光明照耀無數世界，被光照耀到的眾生都得到安穩。什麼是菩薩捨棄國家和家庭？菩薩摩訶薩舍家學道時，能教化無數億百千人跟隨他，並使眾生安立於三乘（聲聞乘、緣覺乘、菩薩乘）。什麼是菩薩前往菩提樹下？那棵樹的根、莖、枝、葉、花、果都由七寶和紫磨金色構成，照耀十方無數佛土，成為大光明，這就是菩薩前往菩提樹的莊嚴清凈。什麼是菩薩一切名德都具足？如果菩薩的內心清凈，那麼佛國也會清凈，這就是菩薩名德具足。什麼是菩薩安住於十地（菩薩修行的十個階段）而成就如來？菩薩摩訶薩具足六波羅蜜、十力（如來所具有的十種力量）、四無畏（如來所具有的四種無所畏懼的自信）、十八不共法（如來所具有的十八種不與二乘共通的功德），獲得一切智（薩蕓若）的智慧，斷除煩惱，沒有任何障礙，這就是菩薩安住於十地而成就如來。須菩提！菩薩摩訶薩以善巧方便修行六波羅蜜。
【English Translation】 English version The Bodhisattva Mahasattva (a great Bodhisattva) cultivates and enlightens beings through their actions, protects themselves with utmost sincerity, and guides beings according to their respective capacities. What is the Bodhisattva's utmost sincerity? It is the natural arising of the intention to persuade and liberate all beings. What does it mean that a Bodhisattva's wishes are always fulfilled? It is because the Bodhisattva always possesses the six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom). What does it mean that when a Bodhisattva emits a sound, gods, dragons, and Gandharvas (celestial musicians) who hear it understand and follow the teachings? It is because the Bodhisattva's sound is filled with great compassion and treats all beings equally. What does it mean that a Bodhisattva enters a womb? The Bodhisattva Mahasattva is reborn in every life, but in reality, there is no true birth. What does it mean that a Bodhisattva is in a position of honor? It means that no matter what caste the Bodhisattva is born into, they can teach and transform them. What does it mean that a Bodhisattva's birth is complete? It means that even if the Bodhisattva is born into a noble, Brahmin, or householder family, they can persuade them to practice. What does it mean that a Bodhisattva is of a noble lineage? It is because the nature of all past Bodhisattvas is equal and without difference. What does it mean that a Bodhisattva's retinue is complete? It means that the Bodhisattva's retinue and attendants will never lack anything. What does it mean that a Bodhisattva's land is adorned and pure? It means that when the Bodhisattva is born, light illuminates countless worlds, and beings who are touched by the light attain peace and security. What does it mean that a Bodhisattva abandons their country and family? It means that when the Bodhisattva Mahasattva leaves home to pursue the path, they can teach countless billions of people to follow them and establish beings in the three vehicles (Shravakayana, Pratyekabuddhayana, and Bodhisattvayana). What does it mean that a Bodhisattva goes to the Bodhi tree? It means that the roots, stems, branches, leaves, flowers, and fruits of that tree are all made of seven treasures and purple-gold, illuminating countless Buddha lands in the ten directions, becoming great light. This is the adornment and purity of the Bodhisattva going to the Bodhi tree. What does it mean that a Bodhisattva possesses all virtues and merits? It means that if the Bodhisattva's mind is pure, then the Buddha land will also be pure. This is the completeness of the Bodhisattva's virtues and merits. What does it mean that a Bodhisattva dwells in the ten Bhumis (ten stages of Bodhisattva practice) and becomes a Tathagata? It means that the Bodhisattva Mahasattva possesses the six Paramitas, the ten powers (ten powers of a Tathagata), the four fearlessnesses (four kinds of fearlessness of a Tathagata), the eighteen unique qualities (eighteen unique qualities of a Tathagata that are not shared with the two vehicles), attains the wisdom of all-knowing (Sarvajna), cuts off afflictions, and has no obstacles. This is the Bodhisattva dwelling in the ten Bhumis and becoming a Tathagata. Subhuti! The Bodhisattva Mahasattva practices the six Paramitas with skillful means.
意止、意斷、神足、根、力、七覺、八道、三十七品、十力、無畏、四分別辯、十八不共諸佛之法，寂然離見，現入種性八等之地。若有所處，離欲之地、所作辦地，離於聲聞辟、支佛地、菩薩之地，是為菩薩摩訶薩入第九住于佛地，是為菩薩摩訶薩第十行住，是為菩薩摩訶薩三拔致！」
光贊經卷第七 大正藏第 08 冊 No. 0222 光贊經
光贊經卷第八
西晉月支國三藏竺法護譯
摩訶般若波羅蜜所因出衍品第十九
佛告須菩提：「如汝所問，何從出衍中？何從住衍中？誰為成衍者？從三界生，住薩蕓若，有本無生無甫當生。所以者何？其摩訶衍薩蕓若慧，於此二事，法無所合亦無所散，無色無見無所取捨，則為一相則無有相。所以者何？其無相法無所出生。法有生者，則為欲令法界出生，其無相法有所生者，則為欲令本無出生，其無相法則無所生。欲令生者，則為欲令真本際生。其有欲令無相生者，則為欲令不可思議法界出生。其有欲令無相法生，則為欲令專精修行而出生。其有欲令無相法生，則便欲令斷界出生。取要言之，須菩提！則為欲令離欲界生。其有欲令無相法生者，則為欲令滅度界生。須菩提！彼為欲令寂然空無而出生矣。其有欲令色痛癢思想生死識
【現代漢語翻譯】 現代漢語譯本：意念的止息（意止）、意念的斷絕（意斷）、神通的力量（神足）、修行的根本（根）、力量（力）、七種覺悟的因素（七覺）、八正道（八道）、三十七道品（三十七品）、如來的十種力量（十力）、無所畏懼的自信（無畏）、四種辯才（四分別辯）、佛獨有的十八種功德（十八不共諸佛之法），這些都寂靜無為，遠離一切見解，顯現並進入菩薩的八種階位（種性八等之地）。如果有所處，那就是遠離慾望的境界（離欲之地）、所作已辦的境界（所作辦地），遠離聲聞、辟支佛的境界，以及菩薩的境界，這就是菩薩摩訶薩進入第九住于佛的境界（佛地），這就是菩薩摩訶薩的第十行住，這就是菩薩摩訶薩的三拔致（三拔致）！
佛告訴須菩提：『正如你所問，大乘（衍）從何處產生？大乘（衍）住在何處？誰是成就大乘（衍）的人？大乘（衍）從三界產生，住在一切智（薩蕓若）中，它本來無生，也無未來之生。為什麼呢？因為大乘（摩訶衍）的一切智（薩蕓若）的智慧，對於這兩件事，法既不結合也不分散，無色無見，無所取捨，即為一相，即為無相。為什麼呢？因為無相之法無所出生。如果法有生，那就是想要讓法界出生；如果無相之法有所生，那就是想要讓本來無有的出生；而無相之法是無所生的。如果想要讓它生，那就是想要讓真如的本際生；如果想要讓無相生，那就是想要讓不可思議的法界出生；如果想要讓無相法生，那就是想要讓專精修行而出生；如果想要讓無相法生，那就是想要讓斷界出生。總而言之，須菩提！那就是想要讓離欲界生。如果想要讓無相法生，那就是想要讓滅度界生。須菩提！他們是想要讓寂然空無而出生啊。如果想要讓色、受、想、行、識'
【English Translation】 English version: The cessation of intention (意止), the cutting off of intention (意斷), the power of spiritual abilities (神足), the roots of practice (根), strength (力), the seven factors of enlightenment (七覺), the eightfold path (八道), the thirty-seven factors of enlightenment (三十七品), the ten powers of the Tathagata (十力), fearlessness (無畏), the four kinds of eloquence (四分別辯), the eighteen unique qualities of the Buddhas (十八不共諸佛之法), these are all tranquil and free from views, manifesting and entering the eight stages of Bodhisattvas (種性八等之地). If there is a place, it is the realm free from desire (離欲之地), the realm where what needs to be done is completed (所作辦地), far from the realms of Sravakas, Pratyekabuddhas, and Bodhisattvas, this is the Bodhisattva Mahasattva entering the ninth abode in the Buddha's realm (佛地), this is the tenth practice abode of the Bodhisattva Mahasattva, this is the Samadhi of the Bodhisattva Mahasattva (三拔致)!
The Buddha said to Subhuti: 'As you have asked, from where does the Great Vehicle (衍) arise? Where does the Great Vehicle (衍) abide? Who is the one who accomplishes the Great Vehicle (衍)? The Great Vehicle (衍) arises from the three realms, abides in all-knowing wisdom (薩蕓若), it is originally unborn, and has no future birth. Why is that? Because the wisdom of the Great Vehicle (摩訶衍) of all-knowing wisdom (薩蕓若), regarding these two matters, the Dharma neither combines nor disperses, it is without form, without seeing, without grasping or abandoning, it is one aspect, it is without aspect. Why is that? Because the Dharma without aspect has no birth. If the Dharma has birth, then it is wanting the Dharma realm to be born; if the Dharma without aspect has birth, then it is wanting what is originally non-existent to be born; but the Dharma without aspect is without birth. If one wants it to be born, then it is wanting the true essence to be born; if one wants the non-aspect to be born, then it is wanting the inconceivable Dharma realm to be born; if one wants the Dharma without aspect to be born, then it is wanting to be born through dedicated practice; if one wants the Dharma without aspect to be born, then it is wanting the realm of cessation to be born. In short, Subhuti! It is wanting the realm free from desire to be born. If one wants the Dharma without aspect to be born, then it is wanting the realm of Nirvana to be born. Subhuti! They are wanting to be born from tranquil emptiness. If one wants form, feeling, perception, mental formations, and consciousness'
無相法生者，則為欲令有相法生。所以者何？色則為空，從三界生，住薩蕓若；痛癢思想生死識亦無有空，從三界生，薩蕓若者則無所住。所以者何？若解色者色則為空，解痛癢思想生死識者識則為空，眼耳鼻舌身心亦空。欲令生者，則為欲令虛空出生。眼色識、耳聲識、鼻香識、舌味識、身更識、意欲識，此十八種因緣所見則為空無，欲令生者，則為欲令無相法生。所以者何？須菩提！眼之所視悉皆為空，耳鼻舌身意亦如是，習皆空。須菩提！三界為空，眼所視空，從三界生，薩蕓若者則無所住。六情亦空，因三界生，薩蕓若者則無所住。六情所受所習皆空，無有相，欲令生者則為欲令生者，則為欲令夢幻出生。所以者何？夢、幻、水月、芭蕉、野馬、深山之響，皆悉自然，自然之事如來之化。三界自然則無所生，薩蕓若者則無所住。所以者何？須菩提！如夢自然，夢自然者悉無所有，幻化之事亦復如是。須菩提！其欲令檀波羅蜜有，尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜生者，則為欲令無相法生。所以者何？須菩提！六波羅蜜者悉皆自然，從三界生，薩蕓若者亦無所住。所以者何？須菩提！六波羅蜜者則為自然，其自然者故曰為空。其有欲令無相法生者，則為欲令內空、外空、有空、無空、近
【現代漢語翻譯】 現代漢語譯本：如果說『無相法』產生，那就是想要讓『有相法』產生。為什麼呢？因為色（rupa，物質現象）的本質是空，它從三界（trailokya，欲界、色界、無色界）產生，並安住于薩蕓若（sarvajna，一切智），而痛癢（vedana，感受）、思想（samjna，概念）、生死（samsara，輪迴）、識（vijnana，意識）也都是空，它們從三界產生，而薩蕓若則無所住。為什麼呢？如果理解了色的本質是空，理解了痛癢、思想、生死、識的本質是空，那麼眼、耳、鼻、舌、身、意（sadayatana，六根）也都是空。想要讓它們產生，就等於想要讓虛空產生。眼、色、識，耳、聲、識，鼻、香、識，舌、味、識，身、觸、識，意、法、識，這十八種因緣所見都是空無，想要讓它們產生，就等於想要讓無相法產生。為什麼呢？須菩提（Subhuti，佛陀的弟子）！眼睛所見的一切都是空，耳朵、鼻子、舌頭、身體、意念也是如此，它們都是空。須菩提！三界是空，眼睛所見是空，它們從三界產生，而薩蕓若則無所住。六根也是空，它們因三界而生，而薩蕓若則無所住。六根所感受和習得的一切都是空，沒有實體，想要讓它們產生，就等於想要讓夢幻產生。為什麼呢？夢、幻、水月、芭蕉、野馬、深山的迴響，都是自然而然的，自然的事物如同如來的化現。三界自然而然，所以無所生，而薩蕓若則無所住。為什麼呢？須菩提！如同夢是自然而然的，夢的自然而然就是什麼都沒有，幻化的事物也是如此。須菩提！如果想要讓檀波羅蜜（dana-paramita，佈施波羅蜜）、尸波羅蜜（sila-paramita，持戒波羅蜜）、羼波羅蜜（ksanti-paramita，忍辱波羅蜜）、惟逮波羅蜜（virya-paramita，精進波羅蜜）、禪波羅蜜（dhyana-paramita，禪定波羅蜜）、般若波羅蜜（prajna-paramita，智慧波羅蜜）產生，那就是想要讓無相法產生。為什麼呢？須菩提！六波羅蜜都是自然而然的，它們從三界產生，而薩蕓若也無所住。為什麼呢？須菩提！六波羅蜜是自然而然的，它們的自然而然就意味著空。如果想要讓無相法產生，那就是想要讓內空、外空、有空、無空、近空、遠空、大空、小空、一切空、無空、性空、自性空、第一義空、空空、空不空產生。 現代漢語譯本：如果說『無相法』產生，那就是想要讓『有相法』產生。為什麼呢？因為色（rupa，物質現象）的本質是空，它從三界（trailokya，欲界、色界、無色界）產生，並安住于薩蕓若（sarvajna，一切智），而痛癢（vedana，感受）、思想（samjna，概念）、生死（samsara，輪迴）、識（vijnana，意識）也都是空，它們從三界產生，而薩蕓若則無所住。為什麼呢？如果理解了色的本質是空，理解了痛癢、思想、生死、識的本質是空，那麼眼、耳、鼻、舌、身、意（sadayatana，六根）也都是空。想要讓它們產生，就等於想要讓虛空產生。眼、色、識，耳、聲、識，鼻、香、識，舌、味、識，身、觸、識，意、法、識，這十八種因緣所見都是空無，想要讓它們產生，就等於想要讓無相法產生。為什麼呢？須菩提（Subhuti，佛陀的弟子）！眼睛所見的一切都是空，耳朵、鼻子、舌頭、身體、意念也是如此，它們都是空。須菩提！三界是空，眼睛所見是空，它們從三界產生，而薩蕓若則無所住。六根也是空，它們因三界而生，而薩蕓若則無所住。六根所感受和習得的一切都是空，沒有實體，想要讓它們產生，就等於想要讓夢幻產生。為什麼呢？夢、幻、水月、芭蕉、野馬、深山的迴響，都是自然而然的，自然的事物如同如來的化現。三界自然而然，所以無所生，而薩蕓若則無所住。為什麼呢？須菩提！如同夢是自然而然的，夢的自然而然就是什麼都沒有，幻化的事物也是如此。須菩提！如果想要讓檀波羅蜜（dana-paramita，佈施波羅蜜）、尸波羅蜜（sila-paramita，持戒波羅蜜）、羼波羅蜜（ksanti-paramita，忍辱波羅蜜）、惟逮波羅蜜（virya-paramita，精進波羅蜜）、禪波羅蜜（dhyana-paramita，禪定波羅蜜）、般若波羅蜜（prajna-paramita，智慧波羅蜜）產生，那就是想要讓無相法產生。為什麼呢？須菩提！六波羅蜜都是自然而然的，它們從三界產生，而薩蕓若也無所住。為什麼呢？須菩提！六波羅蜜是自然而然的，它們的自然而然就意味著空。如果想要讓無相法產生，那就是想要讓內空、外空、有空、無空、近空、遠空、大空、小空、一切空、無空、性空、自性空、第一義空、空空、空不空產生。
【English Translation】 English version: If one says that 'formless dharma' arises, it is as if one wishes 'form-possessing dharma' to arise. Why is that? Because form (rupa, material phenomena) is empty, it arises from the three realms (trailokya, the desire realm, the form realm, and the formless realm), and abides in sarvajna (all-knowing wisdom); while feeling (vedana, sensation), thought (samjna, perception), birth and death (samsara, cycle of existence), and consciousness (vijnana, awareness) are also empty, they arise from the three realms, and sarvajna has no abiding place. Why is that? If one understands that form is empty, and understands that feeling, thought, birth and death, and consciousness are empty, then the eye, ear, nose, tongue, body, and mind (sadayatana, the six sense bases) are also empty. To wish for them to arise is like wishing for emptiness to arise. The eye, form, and consciousness; the ear, sound, and consciousness; the nose, smell, and consciousness; the tongue, taste, and consciousness; the body, touch, and consciousness; the mind, dharma, and consciousness—these eighteen kinds of conditions are seen as empty and non-existent. To wish for them to arise is like wishing for formless dharma to arise. Why is that? Subhuti (a disciple of the Buddha)! Everything that the eye sees is empty, and so are the ear, nose, tongue, body, and mind; they are all empty. Subhuti! The three realms are empty, what the eye sees is empty, they arise from the three realms, and sarvajna has no abiding place. The six senses are also empty, they arise from the three realms, and sarvajna has no abiding place. All that the six senses experience and learn is empty, without substance. To wish for them to arise is like wishing for a dream to arise. Why is that? Dreams, illusions, reflections of the moon in water, plantains, wild horses, and echoes in deep mountains are all natural. Natural things are like the manifestations of the Tathagata. The three realms are natural, thus they have no arising, and sarvajna has no abiding place. Why is that? Subhuti! Just as a dream is natural, the naturalness of a dream is that it is without anything, and so are illusory things. Subhuti! If one wishes for dana-paramita (perfection of giving), 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) to arise, it is as if one wishes for formless dharma to arise. Why is that? Subhuti! The six paramitas are all natural, they arise from the three realms, and sarvajna also has no abiding place. Why is that? Subhuti! The six paramitas are natural, and their naturalness means emptiness. If one wishes for formless dharma to arise, it is as if one wishes for inner emptiness, outer emptiness, emptiness of existence, emptiness of non-existence, emptiness of nearness, emptiness of distance, great emptiness, small emptiness, emptiness of all, emptiness of non-emptiness, emptiness of nature, emptiness of self-nature, emptiness of the ultimate truth, emptiness of emptiness, and emptiness of non-emptiness to arise. English version: If one says that 'formless dharma' arises, it is as if one wishes 'form-possessing dharma' to arise. Why is that? Because form (rupa, material phenomena) is empty, it arises from the three realms (trailokya, the desire realm, the form realm, and the formless realm), and abides in sarvajna (all-knowing wisdom); while feeling (vedana, sensation), thought (samjna, perception), birth and death (samsara, cycle of existence), and consciousness (vijnana, awareness) are also empty, they arise from the three realms, and sarvajna has no abiding place. Why is that? If one understands that form is empty, and understands that feeling, thought, birth and death, and consciousness are empty, then the eye, ear, nose, tongue, body, and mind (sadayatana, the six sense bases) are also empty. To wish for them to arise is like wishing for emptiness to arise. The eye, form, and consciousness; the ear, sound, and consciousness; the nose, smell, and consciousness; the tongue, taste, and consciousness; the body, touch, and consciousness; the mind, dharma, and consciousness—these eighteen kinds of conditions are seen as empty and non-existent. To wish for them to arise is like wishing for formless dharma to arise. Why is that? Subhuti (a disciple of the Buddha)! Everything that the eye sees is empty, and so are the ear, nose, tongue, body, and mind; they are all empty. Subhuti! The three realms are empty, what the eye sees is empty, they arise from the three realms, and sarvajna has no abiding place. The six senses are also empty, they arise from the three realms, and sarvajna has no abiding place. All that the six senses experience and learn is empty, without substance. To wish for them to arise is like wishing for a dream to arise. Why is that? Dreams, illusions, reflections of the moon in water, plantains, wild horses, and echoes in deep mountains are all natural. Natural things are like the manifestations of the Tathagata. The three realms are natural, thus they have no arising, and sarvajna has no abiding place. Why is that? Subhuti! Just as a dream is natural, the naturalness of a dream is that it is without anything, and so are illusory things. Subhuti! If one wishes for dana-paramita (perfection of giving), 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) to arise, it is as if one wishes for formless dharma to arise. Why is that? Subhuti! The six paramitas are all natural, they arise from the three realms, and sarvajna also has no abiding place. Why is that? Subhuti! The six paramitas are natural, and their naturalness means emptiness. If one wishes for formless dharma to arise, it is as if one wishes for inner emptiness, outer emptiness, emptiness of existence, emptiness of non-existence, emptiness of nearness, emptiness of distance, great emptiness, small emptiness, emptiness of all, emptiness of non-emptiness, emptiness of nature, emptiness of self-nature, emptiness of the ultimate truth, emptiness of emptiness, and emptiness of non-emptiness to arise.
空、遠空、真空出生。所以者何？須菩提！其七空者則為自然，以自然故，因三界生，薩蕓若者則無所住。所以者何？須菩提！用七空自然故名曰為空，故空為空。須菩提！其有欲令無相法生者，則為欲令四意止、四意斷、四神足念、五根、五力、七覺、八道行生。所以者何？皆自然空，因三界生，薩蕓若者則無所住。須菩提！其有欲令三十七品出生者，則為欲令無相法生。所以者何？須菩提！三十七品則為自然，不生三界，薩蕓若者則無所住。所以者何？三十七品自然空，空故曰空。須菩提！其有欲令十力、無畏、十八不共諸佛之法、四分別辯，悉自然空，空故曰空。須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，上至怛薩阿竭、阿羅訶、三耶三佛生者，則為欲令無相法生。所以者何？須菩提！其三乘者亦復自然，不出三界，薩蕓若者則無所住。所以者何？須菩提！阿羅漢者則為自然，自然故空，故曰為空。辟支佛者則為自然，自然故空，故曰為空。怛薩阿竭則為自然，自然故空，故曰為空。須菩提！其有欲令名號生者，則為欲令無相法生。空、無相、無愿亦復如是。其欲令因緣言辭生者，則為欲令無相法生。所以者何？須菩提！其名號空，不生三界，薩蕓若者則無所住。所以者何？名號則空，用名號空，故曰為空。
【現代漢語翻譯】 現代漢語譯本：空性、遠離空性、絕對的空性由此而生。這是為什麼呢？須菩提！這七種空性是自然而然的，因為它們的自然屬性，它們從三界中產生，而薩蕓若（一切智）則無所依住。這是為什麼呢？須菩提！因為這七種空性是自然而然的，所以被稱為空，因此空即是空。須菩提！如果有人想要讓無相之法產生，那麼他就是想要讓四念處、四正勤、四神足、五根、五力、七覺支、八正道產生。這是為什麼呢？因為它們都是自然空性的，從三界中產生，而薩蕓若則無所依住。須菩提！如果有人想要讓三十七道品產生，那麼他就是想要讓無相之法產生。這是為什麼呢？須菩提！三十七道品是自然而然的，不生於三界，而薩蕓若則無所依住。這是為什麼呢？三十七道品是自然空性的，因為空性所以稱為空。須菩提！如果有人想要讓十力、四無畏、十八不共佛法、四無礙辯才產生，它們都是自然空性的，因為空性所以稱為空。須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺），乃至怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺）的產生，都是想要讓無相之法產生。這是為什麼呢？須菩提！這三乘也是自然而然的，不超出三界，而薩蕓若則無所依住。這是為什麼呢？須菩提！阿羅漢是自然而然的，因為自然所以是空，所以稱為空。辟支佛是自然而然的，因為自然所以是空，所以稱為空。怛薩阿竭是自然而然的，因為自然所以是空，所以稱為空。須菩提！如果有人想要讓名號產生，那麼他就是想要讓無相之法產生。空性、無相、無愿也是如此。如果有人想要讓因緣言辭產生，那麼他就是想要讓無相之法產生。這是為什麼呢？須菩提！名號是空性的，不生於三界，而薩蕓若則無所依住。這是為什麼呢？名號是空性的，因為名號的空性，所以稱為空。 English version: Emptiness, remoteness of emptiness, and ultimate emptiness are born from this. Why is that? Subhuti! These seven emptinesses are natural, and because of their naturalness, they arise from the three realms, while Sarvajna (omniscience) has no dwelling place. Why is that? Subhuti! Because these seven emptinesses are natural, they are called emptiness, thus emptiness is emptiness. Subhuti! If someone wishes to bring forth the unconditioned dharma, then they wish to bring forth the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path. Why is that? Because they are all naturally empty, arising from the three realms, while Sarvajna has no dwelling place. Subhuti! If someone wishes to bring forth the thirty-seven factors of enlightenment, then they wish to bring forth the unconditioned dharma. Why is that? Subhuti! The thirty-seven factors of enlightenment are natural, not arising in the three realms, while Sarvajna has no dwelling place. Why is that? The thirty-seven factors of enlightenment are naturally empty, and because of emptiness, they are called emptiness. Subhuti! If someone wishes to bring forth the ten powers, the four fearlessnesses, the eighteen unique qualities of a Buddha, and the four analytical knowledges, they are all naturally empty, and because of emptiness, they are called emptiness. The Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), up to Tathagata (thus-gone), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), their arising is to bring forth the unconditioned dharma. Why is that? Subhuti! These three vehicles are also natural, not going beyond the three realms, while Sarvajna has no dwelling place. Why is that? Subhuti! An Arhat is natural, and because of naturalness, it is empty, thus it is called emptiness. A Pratyekabuddha is natural, and because of naturalness, it is empty, thus it is called emptiness. A Tathagata is natural, and because of naturalness, it is empty, thus it is called emptiness. Subhuti! If someone wishes to bring forth names, then they wish to bring forth the unconditioned dharma. Emptiness, signlessness, and wishlessness are also like this. If someone wishes to bring forth causal words, then they wish to bring forth the unconditioned dharma. Why is that? Subhuti! Names are empty, not arising in the three realms, while Sarvajna has no dwelling place. Why is that? Names are empty, and because of the emptiness of names, they are called emptiness.
【English Translation】 Emptiness, remoteness of emptiness, and ultimate emptiness are born from this. Why is that? Subhuti! These seven emptinesses are natural, and because of their naturalness, they arise from the three realms, while Sarvajna (omniscience) has no dwelling place. Why is that? Subhuti! Because these seven emptinesses are natural, they are called emptiness, thus emptiness is emptiness. Subhuti! If someone wishes to bring forth the unconditioned dharma, then they wish to bring forth the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path. Why is that? Because they are all naturally empty, arising from the three realms, while Sarvajna has no dwelling place. Subhuti! If someone wishes to bring forth the thirty-seven factors of enlightenment, then they wish to bring forth the unconditioned dharma. Why is that? Subhuti! The thirty-seven factors of enlightenment are natural, not arising in the three realms, while Sarvajna has no dwelling place. Why is that? The thirty-seven factors of enlightenment are naturally empty, and because of emptiness, they are called emptiness. Subhuti! If someone wishes to bring forth the ten powers, the four fearlessnesses, the eighteen unique qualities of a Buddha, and the four analytical knowledges, they are all naturally empty, and because of emptiness, they are called emptiness. The Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), up to Tathagata (thus-gone), Arhat (worthy one), Samyaksambuddha (perfectly enlightened one), their arising is to bring forth the unconditioned dharma. Why is that? Subhuti! These three vehicles are also natural, not going beyond the three realms, while Sarvajna has no dwelling place. Why is that? Subhuti! An Arhat is natural, and because of naturalness, it is empty, thus it is called emptiness. A Pratyekabuddha is natural, and because of naturalness, it is empty, thus it is called emptiness. A Tathagata is natural, and because of naturalness, it is empty, thus it is called emptiness. Subhuti! If someone wishes to bring forth names, then they wish to bring forth the unconditioned dharma. Emptiness, signlessness, and wishlessness are also like this. If someone wishes to bring forth causal words, then they wish to bring forth the unconditioned dharma. Why is that? Subhuti! Names are empty, not arising in the three realms, while Sarvajna has no dwelling place. Why is that? Names are empty, and because of the emptiness of names, they are called emptiness.
因緣言辭諸可處所悉皆為空，諸法處空，故曰為空，其有欲令無所生生，則為欲令無相法生。所以者何？無相法空悉無處所，處所空故，故曰為空。其有欲令無滅、無想、無塵、無瞋、無所有生者，則為欲令無相法生。所以者何？此諸事空，空故曰空。名號因緣言辭所處，三十七品、十種力、四無畏、十八不共諸佛之法、四分別辯，亦復如是。是故，須菩提！摩訶衍者從三界生，為無所生生，薩蕓若生亦無所生，無有動處。又須菩提所問在何所住者，心無所住，衍無有處。所以者何？無所住故，一切諸法亦無所住。又，須菩提！衍所住者，住無所住。其法界者，亦無所住，住無所住；衍亦如是，住無所住。如上虛空無所由轉；衍亦如是，住無所住。又譬如無生，住無所住；衍亦如是，住無所住。譬如無滅、無塵、無瞋及無所有，住無所住；衍亦如是，住無所住。所以者何？法界自然，住無所住。所以者何？法界自然，用自然故，自然為空，及與七空悉無所有，自然為空，空無所有，故曰為空。是故，須菩提！衍無所住，住無所住，故無動轉。須菩提所問從何所住而成衍者，衍無所生。所以者何？無有從中生者，無有甫當生者，一切諸法悉無所有。以此無故，一切諸法亦復如是，何所有法當有生者。所以者何？我、人、
【現代漢語翻譯】 現代漢語譯本：因緣、言辭以及一切事物所處的地方，實際上都是空無的。一切法都處於空的狀態，所以稱之為『空』。如果有人想要讓無所生之法產生，那就是想要讓無相之法產生。為什麼呢？因為無相之法是空無的，沒有任何處所，因為沒有處所，所以稱之為『空』。如果有人想要讓無滅、無想、無塵、無瞋、無所有之法產生，那就是想要讓無相之法產生。為什麼呢？因為這些事物都是空無的，因為空無，所以稱之為『空』。名號、因緣、言辭所指之處，包括三十七道品（菩提道品的三十七個組成部分）、十力（佛的十種力量）、四無畏（佛的四種無所畏懼的品質）、十八不共佛法（佛獨有的十八種功德）、四無礙辯（佛的四種辯才），也都是如此。所以，須菩提！大乘是從三界（欲界、色界、無色界）產生，爲了讓無所生之法產生，薩蕓若（一切智）的產生也是無所生的，沒有任何動搖之處。還有，須菩提你所問的『住在何處』，心是無所住的，大乘也沒有固定的處所。為什麼呢？因為無所住，所以一切諸法也是無所住的。還有，須菩提！大乘所住之處，是住在無所住的狀態。法界（一切法的總和）也是無所住的，住在無所住的狀態；大乘也是如此，住在無所住的狀態。就像虛空一樣，沒有固定的運轉方向；大乘也是如此，住在無所住的狀態。又比如無生，住在無所住的狀態；大乘也是如此，住在無所住的狀態。比如無滅、無塵、無瞋以及無所有，住在無所住的狀態；大乘也是如此，住在無所住的狀態。為什麼呢？因為法界是自然的，住在無所住的狀態。為什麼呢？因為法界是自然的，運用自然的力量，自然就是空無的，與七空（七種空性）一樣，都是沒有任何實體的，自然就是空無的，空無所有，所以稱之為『空』。所以，須菩提！大乘是無所住的，住在無所住的狀態，所以不會動搖。須菩提你所問的『大乘是從何處產生』，大乘是無所生的。為什麼呢？因為沒有從中產生的事物，也沒有即將產生的事物，一切諸法都是沒有任何實體的。因為這個無，一切諸法也是如此，哪裡還有什麼法會產生呢？為什麼呢？我、人、
【English Translation】 English version: The causes and conditions, words, and all places where things exist are all empty. All dharmas (phenomena) are in a state of emptiness, therefore it is called 'empty'. If someone desires to bring forth that which is unborn, it is like desiring to bring forth the formless dharma. Why is that? Because the formless dharma is empty, it has no place, and because it has no place, it is called 'empty'. If someone desires to bring forth that which is without cessation, without thought, without defilement, without anger, and without possession, it is like desiring to bring forth the formless dharma. Why is that? Because these things are empty, and because they are empty, they are called 'empty'. The places where names, causes and conditions, and words are applied, including the thirty-seven factors of enlightenment (the thirty-seven components of the path to enlightenment), the ten powers (of a Buddha), the four fearlessnesses (of a Buddha), the eighteen unique qualities of a Buddha, and the four analytical knowledges, are also like this. Therefore, Subhuti! The Mahayana (Great Vehicle) arises from the three realms (desire realm, form realm, formless realm), for the sake of bringing forth that which is unborn, and the arising of Sarvajna (omniscience) is also unborn, without any movement. Furthermore, Subhuti, regarding your question of 'where does it abide', the mind does not abide anywhere, and the Mahayana has no fixed place. Why is that? Because it does not abide anywhere, all dharmas also do not abide anywhere. Furthermore, Subhuti! The place where the Mahayana abides is in the state of non-abiding. The Dharmadhatu (the totality of all dharmas) also does not abide anywhere, it abides in the state of non-abiding; the Mahayana is also like this, it abides in the state of non-abiding. Just like space, which has no fixed direction of movement; the Mahayana is also like this, it abides in the state of non-abiding. Also, like the unborn, it abides in the state of non-abiding; the Mahayana is also like this, it abides in the state of non-abiding. Like the unceasing, the undefiled, the unangered, and the unpossessed, it abides in the state of non-abiding; the Mahayana is also like this, it abides in the state of non-abiding. Why is that? Because the Dharmadhatu is natural, it abides in the state of non-abiding. Why is that? Because the Dharmadhatu is natural, using the power of nature, nature is empty, and like the seven emptinesses, they are all without any substance, nature is empty, empty and without anything, therefore it is called 'empty'. Therefore, Subhuti! The Mahayana does not abide anywhere, it abides in the state of non-abiding, therefore it does not move. Subhuti, regarding your question of 'from where does the Mahayana arise', the Mahayana is unborn. Why is that? Because there is nothing that arises from it, and there is nothing that is about to arise, all dharmas are without any substance. Because of this non-existence, all dharmas are also like this, where is there any dharma that will arise? Why is that? The self, the person,
壽命亦復如是，亦無有如，亦無所見，亦無所得，本末清凈；是故我、人、壽命，如是法界，悉不可得，本末悉空；是故怛薩阿竭悉不可得。其本際者，亦不可得，本末悉凈；是故諸界不可思議，悉不可得，本末清凈；是故陰、種、諸入悉不可得，本末清凈。陰、種、諸入不可得故，本末清凈；六波羅蜜者，悉不可得，本末清凈。是故，七空亦不可得，本末清凈；意止、意斷、神足、根、力、七覺、八道三十七品，十種力、四無所畏、十八不共諸佛之法、四分別辯，亦不可得，本末清凈；須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，上至怛薩阿竭、阿羅訶、三耶三佛，悉不可得，本末清凈。三乘之法薩蕓若慧，不可得故，本末清凈。其無所有生，悉不可得，本末清凈，無滅、無塵、無瞋、無爭，諸無所有及諸所有，悉不可得，本末清凈；其過去當來今現在事，往來所住住止所生，悉不可得，本末清凈；所益所損，悉不可得，本末清凈。誰當逮得不可得者？其法界者亦不可逮，無有得者。所以者何？欲逮法界則不可得。若求阿羅漢、辟支佛、怛薩阿竭，欲得此者悉不可得。若有欲得三十七品、十力、無畏、十八不共諸佛之法、四分別辯者，亦不可得，無能逮者。若有欲逮得阿耨多羅三耶三菩，悉不可得，本際悉空而不可
得。六波羅蜜及與七空，亦復如是，悉不可得。其無所生亦無所滅，無塵、無瞋、無所有者、悉不可得，所以者何？正真觀之，悉無所有，悉不可得。其欲逮得第一住者，亦不可得；至於十住，亦不可得，本末清凈。何所有第一住者？其清凈觀者，及種性八等所示現地，是所有地：離欲之地、所作辦地、辟支佛地、菩薩道地、三耶三佛地及第一地悉，不可得。其七空者，悉不可得。計于內空上至十住，悉不可得，七空、十住悉無所有，悉不可得。所以者何。須菩提！其第一住但名字耳，為不可得，上至十住亦復如是。假有所得，為不可得，本末清凈，而為眾生講說內空悉不可得，一切眾生亦不可得，而為眾生說七品空事，所可說者悉不可得，本末清凈。以內空故，佛土清凈，悉無所得。七空自然，自然空故，佛土清凈，悉不可得，本末清凈。是故內空及與五眼。悉不可得，皆無所有、自然，自然空為其五眼，悉無處所，本末清凈。是故，須菩提！菩薩摩訶薩於一切悉無所得，則為逮得成摩訶衍三拔致薩蕓若慧。」
摩訶般若波羅蜜無去來品第二十
爾時賢者須菩提白佛言：「所言摩訶衍者，其摩訶衍義之所趣，唯，天中天！于天上人中世間而最為尊，莫不歸者。衍與空等，譬如虛空容覆無量阿僧祇人莫不
【現代漢語翻譯】 現代漢語譯本：須菩提，六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）以及七空（內空、外空、內外空、空空、大空、勝義空、有為空），也都是如此，完全不可得。它們的無生無滅，無塵、無嗔、無所有者，也完全不可得。為什麼呢？因為以正真的智慧觀察，它們都是空無所有，完全不可得。想要證得第一住（菩薩修行階位）的人，也是不可得；乃至十住，也是不可得，它們的本末都是清凈的。哪裡有什麼第一住呢？那些清凈的觀照者，以及種性八等所顯現的修行地，這些所有的地：離欲之地、所作辦地、辟支佛地、菩薩道地、三耶三佛地以及第一地，全部都是不可得。那七空，也全部不可得。從內空到十住，全部不可得，七空、十住全部都是空無所有，完全不可得。為什麼呢？須菩提！所謂的第一住，只不過是個名字罷了，是不可得的，乃至十住也是如此。假設有所得，也是不可得，它們的本末都是清凈的。爲了眾生講說內空，也是完全不可得，一切眾生也是不可得，爲了眾生說七品空的事，所能說的也完全不可得，它們的本末都是清凈的。因為內空，佛土才清凈，完全沒有所得。七空自然而然，因為自然空，佛土才清凈，完全不可得，它們的本末都是清凈的。因此，內空以及五眼（肉眼、天眼、慧眼、法眼、佛眼），全部不可得，都是空無所有、自然而然的，自然空就是五眼，完全沒有處所，它們的本末都是清凈的。因此，須菩提！菩薩摩訶薩對於一切都無所得，就能夠證得成就摩訶衍（大乘）三拔致薩蕓若慧（一切智）。
這時，賢者須菩提對佛說：『所說的摩訶衍（大乘），它所指向的意義，唯有您，天中天！在天上人間世間最為尊貴，沒有不歸向您的。衍（大乘）與空相等，譬如虛空能夠容納覆蓋無量阿僧祇的人，沒有不被容納的。』
【English Translation】 English version: Subhuti, the six paramitas (perfection of giving, morality, patience, vigor, meditation, and wisdom) and the seven emptinesses (internal emptiness, external emptiness, internal-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, and conditioned emptiness) are also like this, all are unattainable. Their non-arising and non-cessation, without dust, without anger, without possessors, are all unattainable. Why is that? Because when viewed with true wisdom, they are all empty and unattainable. Those who wish to attain the first stage (of a Bodhisattva's path) are also unattainable; even up to the tenth stage, they are also unattainable, their beginning and end are pure. Where is the first stage? Those who have pure contemplation, and the grounds of practice shown by the eight kinds of nature, all these grounds: the ground of detachment, the ground of accomplished action, the ground of Pratyekabuddha, the ground of Bodhisattva path, the ground of Samyaksambuddha, and the first ground, all are unattainable. The seven emptinesses are all unattainable. From internal emptiness up to the tenth stage, all are unattainable, the seven emptinesses and the ten stages are all empty and unattainable. Why is that? Subhuti! The so-called first stage is just a name, it is unattainable, and so it is up to the tenth stage. If there is something attained, it is unattainable, their beginning and end are pure. For the sake of sentient beings, speaking of internal emptiness is also completely unattainable, all sentient beings are also unattainable, and for the sake of sentient beings, speaking of the seven kinds of emptiness, what can be spoken is also completely unattainable, their beginning and end are pure. Because of internal emptiness, the Buddha land is pure, and there is nothing attained. The seven emptinesses are natural, because of natural emptiness, the Buddha land is pure, all are unattainable, their beginning and end are pure. Therefore, internal emptiness and the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, and Buddha eye) are all unattainable, all are empty, natural, and natural emptiness is the five eyes, there is no place for them, their beginning and end are pure. Therefore, Subhuti! When a Bodhisattva Mahasattva has no attainment in everything, then they will attain the wisdom of Mahayana (Great Vehicle) Samadhi Sarvajna (all-knowing).
At that time, the venerable Subhuti said to the Buddha: 'The so-called Mahayana (Great Vehicle), its meaning, only you, the most honored among gods and humans, are the most revered in the world, and there is none who does not turn to you. The Vehicle (Mahayana) is equal to emptiness, just as space can accommodate and cover countless Asankhya people, and none are not accommodated.'
戴仰，唯，天中天！摩訶衍者亦復如是，菩薩摩訶薩覆不可計阿僧祇人悉因得度。摩訶衍者，不見來時、不見去時、不見住處。如是，天中天！摩訶衍者，不得過去當來現在，亦無中間見、亦無所得，其名等於三世，故曰為衍，是故為摩訶衍。」於是世尊告須菩提：「如是，如是！所謂摩訶衍者，是為菩薩摩訶薩六波羅蜜：檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜。是為，須菩提！菩薩摩訶薩摩訶衍。
「複次，須菩提！菩薩摩訶薩摩訶衍者，謂一切諸陀羅尼門、諸三昧門、首楞嚴三昧。取要言之，空等三昧、解脫三昧、無著三昧、寂滅三昧，是謂菩薩摩訶薩摩訶衍。
「複次，須菩提！菩薩摩訶薩摩訶衍者，曉了七空、三十七品、十力、無畏、十八不共諸佛之法、四分別辯，是為菩薩摩訶薩摩訶衍也。又，須菩提！所言摩訶衍者，天上天下世間最上，莫不歸仰者。譬如，須菩提，欲界本無而無本無，等無有異不可分別，無有顛倒誠諦自然，久長堅固，無有別離法，無合無散未曾所有，是為摩訶衍天上天下人中最尊，莫不歸仰者。假使，須菩提！劫盡燒時悉為現之，教化一切令知無常，無有長久、無堅固者，悉無所有，是故摩訶衍天上天下世間最尊，莫不歸仰者。又，須菩提
！欲界如是等無有異，無有顛倒誠諦自然，無本堅固無別離法，無有因緣，其無所有終不所有，是為摩訶衍天上天下最尊。設使，須菩提！欲界有想無常顛倒而現破壞，一切無常無有長久不可堅固，別離之法悉無所有。是故，須菩提！摩訶衍天上天下，于無色界亦復如是。設使，須菩提！諸色本無悉無所有，亦復如是，等亦無差別，無有若干誠諦自然，本無堅固無別離法，其無有者不可令有，是為摩訶衍天上天下最尊。假使，須菩提！色有所念而應清凈，而為顛倒悉令飽滿，皆當無常，無有久存、不得堅固，別離之法悉無所有，是故摩訶衍。色痛癢思想生死識，亦復如是；眼耳鼻舌身心，等無有異；眼色識、耳聲識、鼻香識、舌味識、身更識、意欲識，等無有異，悉無所有所可分別。至誠真諦，計有常者，久長堅固，是非摩訶衍。用習六事心有想念，因緣所習迷惑多求以自飽滿，是一切法，皆悉無常，無有長存、不可久固。是故摩訶衍，天上天下最尊。設使，須菩提！法界所有悉無所有，是為摩訶衍天上天下最尊。堅固，無所有生。如，須菩提！法界所有，悉無所有，行無所有，是故摩訶衍天上天下最尊。設使，須菩提！怛薩阿竭現有所有，悉無所有，其真本際不可思議。其界所有，悉無所有，是為摩訶衍天上天下最
【現代漢語翻譯】 現代漢語譯本：！欲界（kāmadhātu，指眾生因慾望而輪迴的世界）就是這樣，沒有不同，沒有顛倒，真實不虛，自然而然，沒有根本的堅固，沒有分離的法則，沒有因緣，它本來就什麼都沒有，最終也不會有什麼，這就是摩訶衍（mahāyāna，大乘）在天上天下最尊貴的地方。假設，須菩提（Subhūti，佛陀的弟子）！欲界如果有念頭，就會顯現無常和顛倒的破壞，一切都是無常的，沒有長久，不可堅固，分離的法則也都不存在。因此，須菩提！摩訶衍在天上天下，對於『無』也是如此。假設，須菩提！諸色（rūpa，物質）的本性是空無，什麼都沒有，也是如此，平等沒有差別，沒有若干的真實不虛，自然而然，本來就沒有堅固，沒有分離的法則，它本來就沒有，不可能讓它有，這就是摩訶衍在天上天下最尊貴的地方。假設，須菩提！色如果有所念而應該清凈，卻因為顛倒而充滿，都會是無常的，沒有長久存在，不能堅固，分離的法則也都不存在，因此是摩訶衍。色、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識），也是如此；眼、耳、鼻、舌、身、意（indriya，六根），等同沒有不同；眼、色、識，耳、聲、識，鼻、香、識，舌、味、識，身、觸、識，意、欲、識，等同沒有不同，都沒有什麼可以分別的。如果認為至誠真諦是常住的，長久堅固的，那就不是摩訶衍。如果用六事（六根）來習染，心中有想念，因為因緣所習染而迷惑，多方追求以滿足自己，這一切法都是無常的，沒有長存，不可久固。因此，摩訶衍在天上天下最尊貴。假設，須菩提！法界（dharmadhātu，一切法的總稱）所有的一切都是空無，這就是摩訶衍在天上天下最尊貴的地方。堅固，無所有生。如，須菩提！法界所有，一切都是空無，行為也是空無，因此摩訶衍在天上天下最尊貴。假設，須菩提！怛薩阿竭（Tathāgata，如來）現在所有的一切都是空無，它的真實本際不可思議。它的界限所有的一切都是空無，這就是摩訶衍在天上天下最
【English Translation】 English version:! The desire realm (kāmadhātu), is just like this, without difference, without inversion, truly real, naturally so, without fundamental firmness, without the law of separation, without causes and conditions, it originally has nothing, and ultimately will have nothing, this is the most honored place of Mahāyāna (the Great Vehicle) in heaven and earth. Suppose, Subhūti (a disciple of the Buddha)! If the desire realm has thoughts, it will manifest the destruction of impermanence and inversion, everything is impermanent, not lasting, not firm, and the laws of separation do not exist. Therefore, Subhūti! Mahāyāna in heaven and earth, is also like this regarding 'nothingness'. Suppose, Subhūti! The nature of all forms (rūpa) is emptiness, having nothing, it is also like this, equal without difference, without various truths, naturally so, originally without firmness, without the law of separation, it originally has nothing, it is impossible to make it have something, this is the most honored place of Mahāyāna in heaven and earth. Suppose, Subhūti! If form has thoughts and should be pure, but because of inversion it is filled, it will all be impermanent, not lasting, not firm, and the laws of separation do not exist, therefore it is Mahāyāna. Form, feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna), are also like this; eye, ear, nose, tongue, body, and mind (indriya, the six sense organs), are the same without difference; eye, form, and consciousness, ear, sound, and consciousness, nose, smell, and consciousness, tongue, taste, and consciousness, body, touch, and consciousness, mind, desire, and consciousness, are the same without difference, there is nothing to distinguish. If one considers the ultimate truth to be permanent, lasting, and firm, then it is not Mahāyāna. If one uses the six things (the six sense organs) to be defiled, and has thoughts in the mind, because of the defilement of causes and conditions, one is confused, and seeks in many ways to satisfy oneself, all these dharmas are impermanent, not lasting, and not firm. Therefore, Mahāyāna is the most honored in heaven and earth. Suppose, Subhūti! Everything in the dharma realm (dharmadhātu, the totality of all dharmas) is empty, this is the most honored place of Mahāyāna in heaven and earth. Firm, nothing is born. Like, Subhūti! Everything in the dharma realm is empty, actions are also empty, therefore Mahāyāna is the most honored in heaven and earth. Suppose, Subhūti! Everything that the Tathāgata (Tathāgata) currently has is empty, its true essence is inconceivable. Everything within its realm is empty, this is the most honored place of Mahāyāna in heaven and earth.
尊。正使，須菩提！諸界者不可思議，其所有者悉無所有，是故摩訶衍天上天下最尊。設使，須菩提！六波羅蜜所有，悉無所有、亦復不無，是為摩訶衍。正使，須菩提！其內空者，不有不無，自然為空，不有不無，是為摩訶衍。所以，須菩提！其內空者自然無有，有了空者不有不無，故曰摩訶衍。設使，須菩提！三十七品，十力、無畏、十八不共諸佛之法、四分別辯，不有不無、亦不不無，是為摩訶衍。正使，須菩提！其種性法，不有不無、亦不不無，用種性法不有不無、亦不不無，是故摩訶衍。正使，須菩提！其八等法不有不無，須陀洹法、斯陀含法、阿那含法、阿羅漢法、辟支佛法、諸佛之法，不有不無，用不有不無、亦不無無，是故摩訶衍。正使，須菩提！其八等法及與佛法，不有不無、亦不無無，是故摩訶衍。用，須菩提！其諸種性，不有不無、亦不無無；用諸八等，不有不無、亦不無無，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，上至怛薩阿竭、阿羅訶、三耶三佛，不有不無、亦不無無，是故摩訶衍。須菩提！欲知以諸八等、怛薩阿竭、阿羅訶、三耶三佛，不有不無、亦不無無，是故摩訶衍。設使，須菩提！諸天、人民、阿須倫及與世間，不有不無、亦不無無，以諸天、人民及阿須倫世間所有，不有不
【現代漢語翻譯】 現代漢語譯本： 世尊，正是這樣，須菩提！諸界（指一切存在）是不可思議的，它們的所有本質都是空無的，因此摩訶衍（大乘）在天上天下最為尊貴。假設，須菩提！六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的所有，都是空無的，但也不是完全沒有，這就是摩訶衍。正是這樣，須菩提！其內空（內在的空性）的狀態，不是有也不是無，自然就是空，不是有也不是無，這就是摩訶衍。所以，須菩提！其內空的狀態自然是無有的，有了空性，就不是有也不是無，所以稱為摩訶衍。假設，須菩提！三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道），十力（如來十種智慧力量）、四無畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德）、四無礙辯（佛的四種辯才），不是有也不是無，也不是非有非無，這就是摩訶衍。正是這樣，須菩提！其種性法（眾生本具的成佛可能性），不是有也不是無，也不是非有非無，運用種性法，不是有也不是無，也不是非有非無，因此是摩訶衍。正是這樣，須菩提！其八等法（指須陀洹、斯陀含、阿那含、阿羅漢四向四果），不是有也不是無，須陀洹（入流果）的法、斯陀含（一來果）的法、阿那含（不還果）的法、阿羅漢（無生果）的法、辟支佛（緣覺）的法、諸佛的法，不是有也不是無，運用不是有也不是無，也不是非有非無，因此是摩訶衍。正是這樣，須菩提！其八等法以及佛法，不是有也不是無，也不是非有非無，因此是摩訶衍。運用，須菩提！其各種種性，不是有也不是無，也不是非有非無；運用各種八等，不是有也不是無，也不是非有非無，從須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，上至怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺），不是有也不是無，也不是非有非無，因此是摩訶衍。須菩提！想要知道以各種八等、怛薩阿竭、阿羅訶、三耶三佛，不是有也不是無，也不是非有非無，因此是摩訶衍。假設，須菩提！諸天、人民、阿須倫（非天）以及世間，不是有也不是無，也不是非有非無，以諸天、人民以及阿須倫世間所有，不是有也不是無，也不是非有非無，因此是摩訶衍。
【English Translation】 English version: Venerable One, it is so, Subhuti! The realms (all existences) are inconceivable, and their essence is all without any existence; therefore, the Mahayana (Great Vehicle) is the most venerable in heaven and on earth. Suppose, Subhuti! All of the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) are without any existence, yet they are not completely non-existent; this is the Mahayana. It is so, Subhuti! The state of inner emptiness (intrinsic emptiness) is neither existent nor non-existent; it is naturally empty, neither existent nor non-existent; this is the Mahayana. Therefore, Subhuti! The state of inner emptiness is naturally non-existent; having emptiness, it is neither existent nor non-existent; hence it is called the Mahayana. Suppose, Subhuti! The Thirty-seven Factors of Enlightenment (the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, the Eightfold Path), the Ten Powers (ten wisdom powers of the Tathagata), the Four Fearlessnesses (four kinds of fearlessness of the Buddha), the Eighteen Unique Qualities (eighteen unique virtues of the Buddha), the Four Unimpeded Eloquences (four kinds of eloquence of the Buddha), are neither existent nor non-existent, nor are they neither existent nor non-existent; this is the Mahayana. It is so, Subhuti! The nature of the potential for enlightenment (the inherent possibility of sentient beings to become Buddhas) is neither existent nor non-existent, nor is it neither existent nor non-existent; using the nature of the potential for enlightenment, it is neither existent nor non-existent, nor is it neither existent nor non-existent; therefore, it is the Mahayana. It is so, Subhuti! The Eight Stages of Sainthood (referring to the four paths and four fruits of Srotapanna, Sakrdagamin, Anagamin, and Arhat) are neither existent nor non-existent; the Dharma of Srotapanna (stream-enterer), the Dharma of Sakrdagamin (once-returner), the Dharma of Anagamin (non-returner), the Dharma of Arhat (worthy one), the Dharma of Pratyekabuddha (solitary Buddha), the Dharma of all Buddhas, are neither existent nor non-existent; using neither existent nor non-existent, nor neither non-existent nor non-existent, therefore it is the Mahayana. It is so, Subhuti! The Eight Stages of Sainthood and the Dharma of the Buddhas are neither existent nor non-existent, nor are they neither non-existent nor non-existent; therefore, it is the Mahayana. Using, Subhuti! The various natures of the potential for enlightenment are neither existent nor non-existent, nor are they neither non-existent nor non-existent; using the various Eight Stages of Sainthood, they are neither existent nor non-existent, nor are they neither non-existent nor non-existent, from Srotapanna, Sakrdagamin, Anagamin, Arhat, Pratyekabuddha, up to Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), they are neither existent nor non-existent, nor are they neither non-existent nor non-existent; therefore, it is the Mahayana. Subhuti! If you want to know that the various Eight Stages of Sainthood, Tathagata, Arhat, Samyaksambuddha, are neither existent nor non-existent, nor are they neither non-existent nor non-existent, therefore it is the Mahayana. Suppose, Subhuti! The gods, people, Asuras (demigods), and the world, are neither existent nor non-existent, nor are they neither non-existent nor non-existent; all that belongs to the gods, people, and Asuras in the world, are neither existent nor non-existent, nor are they neither non-existent nor non-existent; therefore, it is the Mahayana.
無、亦不無無，是故摩訶衍。假使，須菩提！菩薩從初發意，乃至道場坐于佛樹，于中發心，不有不無、亦不無無。如，須菩提！菩薩摩訶薩從初發意乃至道場，于中發心，一切不有不無，亦不無無，是故摩訶衍。假使，須菩提！菩薩摩訶薩，其智慧尊猶如金剛，不有不無、亦不無無，是為菩薩摩訶薩曉了達見一切諸礙及眾塵勞，得薩蕓若。以，須菩提！菩薩摩訶薩了諸掛礙一切塵勞悉無所有，逮薩蕓若，是故摩訶衍。正使，須菩提！怛薩阿竭、阿羅訶、三耶三佛，其三十二大人之相，不有不無、亦不無無，是故怛薩阿竭、阿羅訶、三耶三佛，天上天下最尊，威神聖德光明微妙，靡所不照無有疇匹。是故怛薩阿竭、阿羅訶、三耶三佛，威神巍巍聖德光明，照於十方恒沙諸佛世界，及諸天上天下諸天、人民、諸阿須倫，光明普遍，用不有不無、亦不無無，是故怛薩阿竭、阿羅訶、三耶三佛光明，照於十方恒沙世界。又，須菩提！怛薩阿竭有八部之音，不有不無、亦不無無，是故怛薩阿竭、阿羅訶、三耶三佛，聲告十方于阿僧祇無量世界，用怛薩阿竭其八部聲，不有不無、亦不無無，是故有八種音聲，告於十方不可思議無量世界。又，須菩提！怛薩阿竭所轉法輪，不有不無、亦不無無，是為怛薩阿竭轉於法輪。沙門、婆羅
【現代漢語翻譯】 現代漢語譯本：既不是有，也不是沒有，也不是既有又無，這就是摩訶衍（大乘）。假設，須菩提（佛陀的十大弟子之一）！菩薩從最初發心，直到在菩提樹下道場成佛，在此期間的發心，既不是有也不是無，也不是既有又無。例如，須菩提！菩薩摩訶薩（偉大的菩薩）從最初發心直到道場，在此期間的發心，一切既不是有也不是無，也不是既有又無，這就是摩訶衍。假設，須菩提！菩薩摩訶薩，他的智慧尊貴猶如金剛，既不是有也不是無，也不是既有又無，這就是菩薩摩訶薩明瞭通達一切障礙和塵勞，獲得薩蕓若（一切智）。因為，須菩提！菩薩摩訶薩明瞭一切掛礙和塵勞都是空無所有，才獲得薩蕓若，這就是摩訶衍。即使，須菩提！怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺），他們的三十二大人相，既不是有也不是無，也不是既有又無，所以怛薩阿竭、阿羅訶、三耶三佛，在天上天下最為尊貴，威神聖德光明微妙，無所不照，沒有誰能與之匹敵。所以怛薩阿竭、阿羅訶、三耶三佛，威神巍巍，聖德光明，照耀十方恒河沙數諸佛世界，以及天上天下諸天、人民、諸阿須倫（非天），光明普遍，運用既不是有也不是無，也不是既有又無的道理，所以怛薩阿竭、阿羅訶、三耶三佛的光明，照耀十方恒河沙數世界。還有，須菩提！怛薩阿竭有八部之音，既不是有也不是無，也不是既有又無，所以怛薩阿竭、阿羅訶、三耶三佛，用他的八部之音，在阿僧祇（無數）無量世界中宣說，運用既不是有也不是無，也不是既有又無的道理，所以有八種音聲，在十方不可思議的無量世界中宣說。還有，須菩提！怛薩阿竭所轉法輪，既不是有也不是無，也不是既有又無，這就是怛薩阿竭轉法輪。沙門（出家修行者）、婆羅門（古印度祭司階層）
【English Translation】 English version: It is neither existence, nor non-existence, nor both existence and non-existence; therefore, it is Mahayana (the Great Vehicle). Suppose, Subhuti (one of Buddha's ten great disciples)! When a Bodhisattva first generates the aspiration for enlightenment, and until he sits at the Bodhi tree in the place of enlightenment, the mind he generates during this period is neither existence nor non-existence, nor both existence and non-existence. For example, Subhuti! When a Bodhisattva Mahasattva (a great Bodhisattva) first generates the aspiration for enlightenment, and until he reaches the place of enlightenment, the mind he generates during this period is neither existence nor non-existence, nor both existence and non-existence; therefore, it is Mahayana. Suppose, Subhuti! The wisdom of a Bodhisattva Mahasattva is as precious as a diamond; it is neither existence nor non-existence, nor both existence and non-existence. This is how a Bodhisattva Mahasattva understands and sees through all obstacles and defilements, and attains Sarvajna (omniscience). Because, Subhuti! A Bodhisattva Mahasattva understands that all attachments and defilements are empty, he attains Sarvajna; therefore, it is Mahayana. Even, Subhuti! The thirty-two marks of a Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), are neither existence nor non-existence, nor both existence and non-existence. Therefore, the Tathagata, Arhat, Samyaksambuddha is the most honored in heaven and on earth. His majestic spiritual power, sacred virtue, and subtle light illuminate everything, and no one can compare to him. Therefore, the Tathagata, Arhat, Samyaksambuddha, with his majestic spiritual power and sacred virtue, illuminates the countless Buddha worlds in the ten directions, as well as all the gods, people, and Asuras (demigods) in heaven and on earth. His light is universal, using the principle of neither existence nor non-existence, nor both existence and non-existence. Therefore, the light of the Tathagata, Arhat, Samyaksambuddha illuminates the countless worlds in the ten directions. Furthermore, Subhuti! The Tathagata has eight kinds of sounds, which are neither existence nor non-existence, nor both existence and non-existence. Therefore, the Tathagata, Arhat, Samyaksambuddha, uses his eight kinds of sounds to proclaim in countless Asankhya (innumerable) worlds, using the principle of neither existence nor non-existence, nor both existence and non-existence. Therefore, there are eight kinds of sounds, proclaiming in the ten directions in inconceivable and countless worlds. Furthermore, Subhuti! The Dharma wheel turned by the Tathagata is neither existence nor non-existence, nor both existence and non-existence. This is the Tathagata turning the Dharma wheel. Sramanas (ascetics), Brahmins (ancient Indian priestly class)
門、諸梵天眾，天上天下莫能當者，皆令如法各得其所。是故怛薩阿竭為轉法輪，沙門、婆羅門、天上天下及諸人民，莫能當者。又，須菩提！一切眾生，不有不無、亦不無無，是故怛薩阿竭數轉法輪，令諸眾生不至無餘于泥洹界。又，須菩提！此諸眾生，不有不無、亦不無無，悉了是已故，怛薩阿竭轉於法輪，是故眾生至無餘界，于泥洹界而般泥洹。」
摩訶般若波羅蜜衍與空等品第二十一
佛告須菩提：「如汝所言衍與空等者，所說至誠。如是，如是！衍與空等。譬如虛空，不可計知東方里數，南方西方北方四隅上下亦不可知，無遠無近、無有邊際；怛薩阿竭慧亦如是，不可盡極八方上下，無有邊際、無有遠近，慧不可盡。譬如虛空，無長無短、無有方面、無增無減；怛薩阿竭慧亦如是，無長無短、不圓不方、無增無減，又，須菩提！譬如虛空，無有五色青黃赤白；衍亦如是，又，須菩提！譬如虛空，無有過去當來現在；衍亦如是，無去來今。又，須菩提，譬如虛空，無能增者、無能減者；衍亦如是；不增不減。故言衍與空等。又，須菩提！譬如虛空！無有塵勞、無瞋恨、無有生者亦無所滅、亦無所住亦無不住、亦無所念；衍亦如是。是故言衍與空等。又，須菩提！譬如虛空，無有善惡、無有言辭、
【現代漢語翻譯】 現代漢語譯本：佛陀對須菩提說：『（我所說的）法門、以及諸梵天眾，天上天下沒有誰能阻擋他們，都讓他們如法各得其所。因此，如來（怛薩阿竭，Tathāgata）才轉法輪，沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）、天上天下以及所有人民，沒有誰能阻擋。』 『又，須菩提！一切眾生，既不是有，也不是無，也不是非有非無，因此，如來才多次轉法輪，讓眾生不至於完全滅盡而進入涅槃（泥洹，Nirvāṇa）的境界。』 『又，須菩提！這些眾生，既不是有，也不是無，也不是非有非無，完全瞭解這些之後，如來才轉法輪，因此眾生才能到達無餘的境界，在涅槃的境界中般涅槃（Parinirvāṇa）。』
《摩訶般若波羅蜜衍與空等品》第二十一
佛陀告訴須菩提：『正如你所說，般若波羅蜜（衍，Pāramitā）與空（Śūnyatā）相等，你所說的至為真實。是的，是的！般若波羅蜜與空相等。譬如虛空，無法計算東方的里數，南方、西方、北方、四隅、上方、下方也無法計算，沒有遠近，沒有邊際；如來的智慧也像這樣，無法窮盡八方上下，沒有邊際，沒有遠近，智慧無法窮盡。』 『譬如虛空，沒有長短，沒有方面，沒有增減；如來的智慧也像這樣，沒有長短，不圓不方，沒有增減。又，須菩提！譬如虛空，沒有五種顏色，青黃赤白；般若波羅蜜也像這樣。又，須菩提！譬如虛空，沒有過去、未來、現在；般若波羅蜜也像這樣，沒有過去、未來、現在。』 『又，須菩提，譬如虛空，沒有能增加它的，也沒有能減少它的；般若波羅蜜也像這樣；不增不減。所以說般若波羅蜜與空相等。又，須菩提！譬如虛空！沒有塵勞（煩惱），沒有瞋恨，沒有生者，也沒有滅者，也沒有住，也沒有不住，也沒有念頭；般若波羅蜜也像這樣。所以說般若波羅蜜與空相等。又，須菩提！譬如虛空，沒有善惡，沒有言辭，』
【English Translation】 English version: The Buddha said to Subhuti, 'The Dharma gate, and all the Brahma gods, none in heaven or on earth can withstand them, and they all obtain what they should according to the Dharma. Therefore, the Tathāgata (怛薩阿竭) turns the Dharma wheel, and no Śrāmaṇa (沙門), Brāhmaṇa (婆羅門), or anyone in heaven or on earth can withstand it.' 'Furthermore, Subhuti! All sentient beings are neither existent nor non-existent, nor are they both non-existent and not non-existent. Therefore, the Tathāgata turns the Dharma wheel many times, so that sentient beings do not completely perish and enter the realm of Nirvāṇa (泥洹).' 'Moreover, Subhuti! These sentient beings are neither existent nor non-existent, nor are they both non-existent and not non-existent. Having fully understood this, the Tathāgata turns the Dharma wheel, so that sentient beings can reach the realm of no remainder and attain Parinirvāṇa (般泥洹) in the realm of Nirvāṇa.'
Chapter 21: The Perfection of Wisdom (Mahāprajñāpāramitā) is Equal to Emptiness
The Buddha told Subhuti, 'As you said, the Perfection of Wisdom (Pāramitā, 衍) is equal to emptiness (Śūnyatā, 空), what you said is true. Yes, yes! The Perfection of Wisdom is equal to emptiness. For example, the void cannot be measured in terms of the number of miles to the east, nor can the south, west, north, four corners, above, or below be measured. There is no far or near, no boundary. The wisdom of the Tathāgata is also like this, it cannot be exhausted in the eight directions, above and below, there is no boundary, no far or near, and wisdom cannot be exhausted.' 'Like the void, there is no long or short, no aspect, no increase or decrease. The wisdom of the Tathāgata is also like this, there is no long or short, neither round nor square, no increase or decrease. Furthermore, Subhuti! Like the void, there are no five colors, blue, yellow, red, or white. The Perfection of Wisdom is also like this. Furthermore, Subhuti! Like the void, there is no past, future, or present. The Perfection of Wisdom is also like this, there is no past, future, or present.' 'Moreover, Subhuti, like the void, there is no one who can increase it, nor is there anyone who can decrease it. The Perfection of Wisdom is also like this; it neither increases nor decreases. Therefore, it is said that the Perfection of Wisdom is equal to emptiness. Furthermore, Subhuti! Like the void! There is no defilement, no hatred, no one who is born, nor is there anyone who perishes, nor is there any abiding, nor is there any non-abiding, nor is there any thought. The Perfection of Wisdom is also like this. Therefore, it is said that the Perfection of Wisdom is equal to emptiness. Furthermore, Subhuti! Like the void, there is no good or evil, no words,'
亦無不言，譬如虛空，無見無聞、無念無知；衍亦如是。是故言衍與空等。又，須菩提！譬如虛空，亦無有異、亦無不異，亦無所斷、亦無所造證、亦無所除；衍亦如是。又，須菩提！譬如虛空，無有欲法、不離欲法，無瞋恚法、不離瞋恚，無愚癡法、不離愚癡；衍亦如是。又，須菩提！譬如虛空，不與欲界合同，不與色界及無色界合同，亦不離三界；衍亦如是。又，須菩提！譬如虛空，無初發意、從第一住；衍亦如是，無有十住。又，須菩提！譬如虛空，無有清濁、無所觀見、無有處所，無種性地、八人等地、無示現地，無我所地、無所欲地，無所作不作地；衍亦如是。又，須菩提！譬如虛空，無須陀洹果、無斯陀含果、無阿那含果、無阿羅漢果。又，須菩提！譬如虛空，無聲聞地，無辟支佛地，無三耶三佛地；衍亦如是。又，須菩提！譬如虛空，無有形像、亦無不像，亦無有見、亦不無見、無受無舍，無合無散；衍亦如是。又，須菩提！譬如虛空，則無有常、亦無不常，無苦無樂、無我不我；衍亦如是。又，須菩提！譬如虛空，亦無有空、亦無不空、無有異空，無有異想，亦無無想，亦無有愿、亦無不願；衍亦如是。故言衍與空等。又，須菩提！譬如虛空，無有寂然、無不寂然，無有惔怕、亦無不怕。又，須菩提
！譬如虛空，無有光明、亦無闇冥；衍亦如是。又，須菩提！譬如虛空，無所逮得、亦無不得；衍亦如是。是故言衍與空等。又，須菩提！譬如虛空，無言無說、亦無不言；衍亦如是。是故言衍與空等。是故，須菩提！虛空平等，衍亦平等。如須菩提所言，譬如虛空無有邊際，覆不可計阿僧祇人；衍亦如是，安不可計阿僧祇人。如是，須菩提！譬如虛空覆不可計阿僧祇人；衍亦如是，護不可計阿僧祇人計人無人。譬如虛空，不可得有，空以無有；摩訶衍者亦復如是。是故，須菩提！摩訶衍者，安護無數阿僧祇人。所以者何？人與虛空及摩訶衍，此一切法都不可得故。
「複次，須菩提！人不可計，空亦不可計，虛空亦不可計，摩訶衍亦不可計，是故摩訶衍覆不可計阿僧祇人。所以者何？須菩提！人與虛空及摩訶衍，悉不可計、悉不可得。
「複次，須菩提！不可計，是故摩訶衍覆護不可計阿僧祇人。
「複次，須菩提！人無所有，法界亦無所有，一切諸法亦無所有，故曰虛空亦無所有。人與虛空及摩訶衍悉無所有，阿僧祇無所有，無有量無所有，無有底無所有，是故摩訶衍覆護不可計阿僧祇人。所以者何？眾生法界及摩訶衍，又阿僧祇不可限量、無有崖底，悉不可得故。
「複次，須菩提！
【現代漢語翻譯】 現代漢語譯本： 『例如虛空，沒有光明，也沒有黑暗；大乘（衍，Mahayana）也是如此。』 『又，須菩提（Subhuti）！例如虛空，沒有什麼可以執取，也沒有什麼不可以執取；大乘也是如此。所以說大乘與虛空相等。』 『又，須菩提！例如虛空，無言無說，也沒有不說；大乘也是如此。所以說大乘與虛空相等。』 『所以，須菩提！虛空是平等的，大乘也是平等的。』 『正如須菩提所說，例如虛空沒有邊際，可以覆蓋不可計數的阿僧祇（asamkhya，無數）人；大乘也是如此，可以安頓不可計數的阿僧祇人。』 『是這樣的，須菩提！例如虛空可以覆蓋不可計數的阿僧祇人；大乘也是如此，可以護佑不可計數的阿僧祇人，既不計人，也不無人。』 『例如虛空，不可能存在，因為它是空無的；大乘也是如此。』 『所以，須菩提！大乘可以安頓和護佑無數阿僧祇人。』 『為什麼呢？因為人與虛空以及大乘，這一切法都是不可得的。』 『再者，須菩提！人不可計數，虛空也不可計數，虛空也不可計數，大乘也不可計數，所以大乘可以覆蓋不可計數的阿僧祇人。』 『為什麼呢？須菩提！人與虛空以及大乘，都是不可計數、不可得的。』 『再者，須菩提！因為不可計數，所以大乘可以覆蓋和護佑不可計數的阿僧祇人。』 『再者，須菩提！人無所有，法界（dharma-dhatu，宇宙的真實本質）也無所有，一切諸法也無所有，所以說虛空也無所有。』 『人與虛空以及大乘都無所有，阿僧祇無所有，沒有量無所有，沒有底無所有，所以大乘可以覆蓋和護佑不可計數的阿僧祇人。』 『為什麼呢？因為眾生、法界以及大乘，還有阿僧祇，都是不可思議、沒有邊際，都是不可得的。』 『再者，須菩提！』
【English Translation】 English version: 'For example, space has neither light nor darkness; so it is with the Mahayana (Yana, the Great Vehicle).' 'Furthermore, Subhuti! For example, space has nothing to be grasped, nor is there anything not to be grasped; so it is with the Mahayana. Therefore, it is said that the Mahayana is equal to space.' 'Furthermore, Subhuti! For example, space has no words, no speech, nor is there no speech; so it is with the Mahayana. Therefore, it is said that the Mahayana is equal to space.' 'Therefore, Subhuti! Space is equal, and the Mahayana is also equal.' 'As Subhuti said, for example, space has no boundaries and can cover countless asamkhya (innumerable) people; so it is with the Mahayana, which can settle countless asamkhya people.' 'It is like this, Subhuti! For example, space can cover countless asamkhya people; so it is with the Mahayana, which can protect countless asamkhya people, neither counting people nor not counting people.' 'For example, space cannot be said to exist, because it is empty; so it is with the Mahayana.' 'Therefore, Subhuti! The Mahayana can settle and protect countless asamkhya people.' 'Why is that? Because people, space, and the Mahayana, all these dharmas (phenomena) are unattainable.' 'Furthermore, Subhuti! People are uncountable, space is also uncountable, the void is also uncountable, and the Mahayana is also uncountable, therefore the Mahayana can cover countless asamkhya people.' 'Why is that? Subhuti! People, space, and the Mahayana are all uncountable and unattainable.' 'Furthermore, Subhuti! Because it is uncountable, the Mahayana can cover and protect countless asamkhya people.' 'Furthermore, Subhuti! People have nothing, the dharma-dhatu (the true essence of the universe) also has nothing, all dharmas also have nothing, therefore it is said that space also has nothing.' 'People, space, and the Mahayana all have nothing, asamkhya has nothing, no measure has nothing, no bottom has nothing, therefore the Mahayana can cover and protect countless asamkhya people.' 'Why is that? Because sentient beings, the dharma-dhatu, and the Mahayana, as well as asamkhya, are all inconceivable, without boundaries, and unattainable.' 'Furthermore, Subhuti!'
人無所有，怛薩阿竭亦無所有，虛空亦無所有，摩訶衍亦無所有，阿僧祇亦無所有，不可計亦無所有，無底亦無所有，一切諸法亦無所有。是故，須菩提！摩訶衍者，為不可計阿僧祇崖底人而設擁護。所以者何？怛薩阿竭、虛空、眾生及摩訶衍，其阿僧祇不可計議、無有崖底，悉不可得故。
「複次，須菩提！吾我無所有，所知所見亦無所有，本際無所有，當作是了本際以無，至不可計，及阿僧祇無央數者亦無所有。以無所有，一切諸法亦無所有，是故摩訶衍名曰不可計阿僧祇覆護無央數人。所以者何？須菩提！一切眾生所知所見及與本際，至阿僧祇無央數不可計，皆不可得。
「複次，須菩提！吾我及人悉無所有，所知所見亦無所有，不可思議境界亦無所有，色痛癢思想生死識亦無所有，虛空亦無所有，摩訶衍亦無所有，阿僧祇亦無所有，不可計亦無所有，無央數亦無所有，一切諸法亦無所有，是故摩訶衍為不可計阿僧祇人之覆護。所以者何？如，須菩提！吾我諸法悉不可逮！
「複次，須菩提！吾我及人悉為虛空，所知所見亦復虛無，眼亦虛無，耳鼻舌身意亦復虛無，以虛無虛空亦虛無，空以虛無，摩訶衍者亦復虛無，以無二虛，阿僧祇無央數不可計亦復虛無，不可計以虛無，一切諸法亦復虛
【現代漢語翻譯】 現代漢語譯本：人沒有任何所有，怛薩阿竭（Tathāgata，如來）也沒有任何所有，虛空也沒有任何所有，摩訶衍（Mahāyāna，大乘）也沒有任何所有，阿僧祇（asaṃkhya，無數）也沒有任何所有，不可計也沒有任何所有，無底也沒有任何所有，一切諸法也沒有任何所有。因此，須菩提！摩訶衍是爲了不可計的阿僧祇無邊無際的人而設的保護。為什麼呢？因為怛薩阿竭、虛空、眾生以及摩訶衍，它們的阿僧祇、不可計數、無邊無際，都是不可得的。 再者，須菩提！我的自我沒有任何所有，所知所見也沒有任何所有，本際（根本的界限）沒有任何所有，應當理解本際是無，直到不可計數，以及阿僧祇無央數（無數）的也沒有任何所有。因為沒有任何所有，一切諸法也沒有任何所有，所以摩訶衍被稱為是不可計的阿僧祇覆蓋保護無數的人。為什麼呢？須菩提！一切眾生所知所見以及本際，直到阿僧祇無數不可計數，都是不可得的。 再者，須菩提！我的自我和他人都沒有任何所有，所知所見也沒有任何所有，不可思議的境界也沒有任何所有，色（rūpa，物質）、痛癢（vedanā，感受）、思想（saṃjñā，知覺）、生死（saṃsāra，輪迴）、識（vijñāna，意識）也沒有任何所有，虛空也沒有任何所有，摩訶衍也沒有任何所有，阿僧祇也沒有任何所有，不可計也沒有任何所有，無央數也沒有任何所有，一切諸法也沒有任何所有，所以摩訶衍是為不可計的阿僧祇人而設的保護。為什麼呢？須菩提！我的自我和一切諸法都是不可達到的！ 再者，須菩提！我的自我和他人都是虛空，所知所見也是虛無，眼也是虛無，耳鼻舌身意也是虛無，因為虛無，虛空也是虛無，因為空是虛無，摩訶衍也是虛無，因為沒有二元虛無，阿僧祇無數不可計也是虛無，不可計也是虛無，一切諸法也是虛無。
【English Translation】 English version: There is nothing belonging to a person, nor is there anything belonging to the Tathāgata (如來), nor is there anything belonging to space, nor is there anything belonging to the Mahāyāna (大乘), nor is there anything belonging to asaṃkhya (無數), nor is there anything belonging to the immeasurable, nor is there anything belonging to the bottomless, nor is there anything belonging to all dharmas. Therefore, Subhuti! The Mahāyāna is established as a protection for immeasurable, countless, and boundless people. Why is that? Because the Tathāgata, space, sentient beings, and the Mahāyāna, their asaṃkhya, immeasurability, and boundlessness are all unattainable. Furthermore, Subhuti! My self has nothing, what is known and seen has nothing, the original limit (本際) has nothing, it should be understood that the original limit is nothing, until the immeasurable, and the countless asaṃkhya have nothing. Because there is nothing, all dharmas have nothing, therefore the Mahāyāna is called the immeasurable asaṃkhya covering and protecting countless people. Why is that? Subhuti! What all sentient beings know and see, and the original limit, until the countless immeasurable asaṃkhya, are all unattainable. Furthermore, Subhuti! My self and others have nothing, what is known and seen has nothing, the inconceivable realm has nothing, form (rūpa), feeling (vedanā), perception (saṃjñā), samsara (生死), and consciousness (vijñāna) have nothing, space has nothing, the Mahāyāna has nothing, asaṃkhya has nothing, the immeasurable has nothing, the countless has nothing, all dharmas have nothing, therefore the Mahāyāna is the protection for immeasurable asaṃkhya people. Why is that? Subhuti! My self and all dharmas are all unattainable! Furthermore, Subhuti! My self and others are all empty, what is known and seen is also empty, the eye is also empty, the ear, nose, tongue, body, and mind are also empty, because of emptiness, space is also empty, because emptiness is empty, the Mahāyāna is also empty, because there is no dual emptiness, the countless immeasurable asaṃkhya is also empty, the immeasurable is also empty, all dharmas are also empty.
無，是故摩訶衍覆無央數不可計阿僧祇人。所以者何？須菩提！吾我及人、一切諸法，悉不可得。
「複次，須菩提！吾我無所有，所知所見亦無所有；所知所見以無所有，檀波羅蜜亦無所有，尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜亦無所有；般若波羅蜜以無所有，虛空亦無所有，摩訶衍亦無所有；是故摩訶衍覆護無央數不可計阿僧祇人。所以者何？須菩提！吾我及壽、一切諸法，悉不可得故。
「複次，須菩提！吾我及人則無所有，世間所知內空、外空、近空、遠空、真空、所有空、無所有空亦無所有；七空以無有，虛空亦無所有，摩訶衍亦無所有，無央數不可計阿僧祇亦無所有，一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何？須菩提！我、人及壽、一切諸法，悉不可得故。
「複次，須菩提！我、人知見悉無所有，意止、意斷、神足、根、力、七覺、八道三十七品亦無所有，十力、無畏、十八不共諸佛之法亦無所有，虛空、摩訶衍亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何？吾我及人、一切諸法，悉不可得故。
「複次，須菩提！我、人知見悉無所有，種性諸法亦無所有，所作之地以無所有，虛空亦無所有，摩訶衍亦無所有
【現代漢語翻譯】 現代漢語譯本：因此，大乘覆蓋了無數不可計數、不可思議的人。這是為什麼呢？須菩提！因為『我』、『人』以及一切諸法，都是不可得的。 再者，須菩提！『我』是無所有的，所知所見也是無所有的；因為所知所見是無所有的，所以佈施波羅蜜（檀波羅蜜，意為到達彼岸的佈施）也是無所有的，持戒波羅蜜（尸波羅蜜，意為到達彼岸的持戒）、忍辱波羅蜜（羼波羅蜜，意為到達彼岸的忍辱）、精進波羅蜜（惟逮波羅蜜，意為到達彼岸的精進）、禪定波羅蜜（禪波羅蜜，意為到達彼岸的禪定）、般若波羅蜜（般若波羅蜜，意為到達彼岸的智慧）也是無所有的；因為般若波羅蜜是無所有的，所以虛空也是無所有的，大乘也是無所有的；因此，大乘覆蓋保護著無數不可計數、不可思議的人。這是為什麼呢？須菩提！因為『我』、『人』以及壽命、一切諸法，都是不可得的。 再者，須菩提！『我』和『人』是無所有的，世間所知的內空、外空、近空、遠空、真空、所有空、無所有空也是無所有的；因為這七空是無所有的，所以虛空也是無所有的，大乘也是無所有的，無數不可計數、不可思議也是無所有的，一切諸法也是無所有的，因此，大乘覆蓋保護著無數不可計數、不可思議的人。這是為什麼呢？須菩提！因為『我』、『人』以及壽命、一切諸法，都是不可得的。 再者，須菩提！『我』、『人』的知見都是無所有的，意止、意斷、神足、根、力、七覺支、八正道（三十七品，指三十七道品）也是無所有的，十力、無畏、十八不共法（諸佛之法，指佛獨有的十八種功德）也是無所有的，虛空、大乘也是無所有的，因此，大乘覆蓋保護著無數不可計數、不可思議的人。這是為什麼呢？因為『我』、『人』以及一切諸法，都是不可得的。 再者，須菩提！『我』、『人』的知見都是無所有的，種性諸法也是無所有的，所作之地也是無所有的，虛空也是無所有的，大乘也是無所有的。
【English Translation】 English version: Therefore, the Mahayana (摩訶衍, Great Vehicle) covers countless, immeasurable, and incalculable asamkhya (阿僧祇, an extremely large number) beings. Why is that? Subhuti (須菩提)! Because 『self』, 『person』, and all dharmas (一切諸法, phenomena) are unattainable. Furthermore, Subhuti! 『Self』 is without any existence, and what is known and seen is also without any existence; because what is known and seen is without any existence, so is the Dana Paramita (檀波羅蜜, Perfection of Giving) without any existence, the Sila Paramita (尸波羅蜜, Perfection of Morality), the Ksanti Paramita (羼波羅蜜, Perfection of Patience), the Virya Paramita (惟逮波羅蜜, Perfection of Vigor), the Dhyana Paramita (禪波羅蜜, Perfection of Meditation), and the Prajna Paramita (般若波羅蜜, Perfection of Wisdom) are also without any existence; because the Prajna Paramita is without any existence, so is space without any existence, and the Mahayana is without any existence; therefore, the Mahayana covers and protects countless, immeasurable, and incalculable asamkhya beings. Why is that? Subhuti! Because 『self』, 『person』, and lifespan, and all dharmas are unattainable. Furthermore, Subhuti! 『Self』 and 『person』 are without any existence, and the worldly known inner emptiness, outer emptiness, near emptiness, far emptiness, true emptiness, emptiness of all, and emptiness of non-existence are also without any existence; because these seven emptinesses are without any existence, so is space without any existence, the Mahayana is without any existence, countless, immeasurable, and incalculable asamkhya are also without any existence, and all dharmas are also without any existence, therefore, the Mahayana covers and protects countless, immeasurable, and incalculable asamkhya beings. Why is that? Subhuti! Because 『self』, 『person』, and lifespan, and all dharmas are unattainable. Furthermore, Subhuti! The knowledge and views of 『self』 and 『person』 are all without any existence, the four right efforts, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path (thirty-seven factors of enlightenment, 三十七品) are also without any existence, the ten powers, the four fearlessnesses, and the eighteen unique qualities of the Buddhas (諸佛之法) are also without any existence, space and the Mahayana are also without any existence, therefore, the Mahayana covers and protects countless, immeasurable, and incalculable asamkhya beings. Why is that? Because 『self』, 『person』, and all dharmas are unattainable. Furthermore, Subhuti! The knowledge and views of 『self』 and 『person』 are all without any existence, the dharmas of lineage are also without any existence, the place of action is also without any existence, space is also without any existence, and the Mahayana is also without any existence.
，不可計阿僧祇人一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。
「複次，須菩提！我、人知見亦無所有，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛亦無所有，一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何。吾我及人、一切諸法，悉不可得。◎
「◎複次，須菩提！聲聞、辟支佛上至怛薩阿竭亦無所有，薩蕓若亦無所有，一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何？須菩提！我、人諸法悉不可得故。又，須菩提！泥洹之界覆護不可計阿僧祇人，衍亦如是，是故衍與空等，覆護不可計阿僧祇人。如須菩提所問，摩訶衍者，亦不見來時、亦不見去時、亦不見住處；衍亦如是。所以者何？一切諸法不可轉動，是故無有住者、無有來者、亦無所住。所以者何。須菩提！色痛癢思想生死識，亦無所從來、亦無所從去、亦無所住。須菩提！色痛癢思想生死識亦清凈，無所從來、無所從去、亦無所住。色痛癢思想生死識者無本，無所從來、無所從去、亦無所住。色痛癢思想生死識自然，無所從來、無所從去、亦無所住、色痛癢思想生死識自然相，無所從來、無所從去、亦無所住。眼耳鼻舌身意自然相者，無所從來、無所從去、亦無所住。其地水火風空
【現代漢語翻譯】 現代漢語譯本：不可計數的阿僧祇（asaṃkhya，意為無數）人以及一切諸法也都是空無所有的，因此，摩訶衍（Mahāyāna，意為大乘）覆蓋和保護著不可計數、無量無邊的阿僧祇人。 『再者，須菩提（Subhūti）！我、人等知見也是空無所有的，須陀洹（Srotaāpanna，意為入流者）、斯陀含（Sakṛdāgāmin，意為一來者）、阿那含（Anāgāmin，意為不還者）、阿羅漢（Arhat，意為應供）和辟支佛（Pratyekabuddha，意為獨覺）也都是空無所有的，一切諸法也都是空無所有的，因此，摩訶衍覆蓋和保護著不可計數、無量無邊的阿僧祇人。這是為什麼呢？因為我、人以及一切諸法，都是不可得的。』 『再者，須菩提！聲聞（Śrāvaka，意為聽聞者）、辟支佛，乃至怛薩阿竭（Tathāgata，意為如來）也都是空無所有的，薩蕓若（Sarvajña，意為一切智）也是空無所有的，一切諸法也都是空無所有的，因此，摩訶衍覆蓋和保護著不可計數、無量無邊的阿僧祇人。這是為什麼呢？須菩提！因為我、人等諸法都是不可得的。還有，須菩提！涅槃（Nirvāṇa，意為寂滅）的境界覆蓋和保護著不可計數的阿僧祇人，大乘也是如此，因此，大乘與空性相等，覆蓋和保護著不可計數的阿僧祇人。正如須菩提你所問，摩訶衍，既不見其來處，也不見其去處，也不見其住處；大乘也是如此。這是為什麼呢？因為一切諸法都不可轉動，所以沒有住者，沒有來者，也沒有所住之處。這是為什麼呢？須菩提！色（rūpa，意為形色）、痛癢（vedanā，意為感受）、思想（saṃjñā，意為知覺）、生死（saṃskāra，意為行蘊）、識（vijñāna，意為意識），也沒有從哪裡來，也沒有到哪裡去，也沒有住處。須菩提！色、痛癢、思想、生死、識也是清凈的，沒有從哪裡來，沒有到哪裡去，也沒有住處。色、痛癢、思想、生死、識沒有根本，沒有從哪裡來，沒有到哪裡去，也沒有住處。色、痛癢、思想、生死、識是自然的，沒有從哪裡來，沒有到哪裡去，也沒有住處。色、痛癢、思想、生死、識的自然相，沒有從哪裡來，沒有到哪裡去，也沒有住處。眼、耳、鼻、舌、身、意的自然相，沒有從哪裡來，沒有到哪裡去，也沒有住處。地、水、火、風、空
【English Translation】 English version: Countless asaṃkhya (meaning immeasurable) beings and all dharmas are also without any existence. Therefore, the Mahāyāna (meaning Great Vehicle) covers and protects countless, immeasurable asaṃkhya beings. 'Furthermore, Subhūti! The views of self, beings, etc., are also without any existence. Srotaāpanna (meaning stream-enterer), Sakṛdāgāmin (meaning once-returner), Anāgāmin (meaning non-returner), Arhat (meaning worthy one), and Pratyekabuddha (meaning solitary buddha) are also without any existence. All dharmas are also without any existence. Therefore, the Mahāyāna covers and protects countless, immeasurable asaṃkhya beings. Why is this so? Because self, beings, and all dharmas are unattainable.' 'Furthermore, Subhūti! Śrāvaka (meaning hearer), Pratyekabuddha, and even Tathāgata (meaning thus-gone one) are also without any existence. Sarvajña (meaning all-knowing) is also without any existence. All dharmas are also without any existence. Therefore, the Mahāyāna covers and protects countless, immeasurable asaṃkhya beings. Why is this so? Subhūti! Because self, beings, and all dharmas are unattainable. Moreover, Subhūti! The realm of Nirvāṇa (meaning cessation) covers and protects countless asaṃkhya beings, and so does the Mahāyāna. Therefore, the Mahāyāna is equal to emptiness, covering and protecting countless asaṃkhya beings. As you, Subhūti, have asked, the Mahāyāna neither sees a coming, nor sees a going, nor sees a dwelling place; the Mahāyāna is also like this. Why is this so? Because all dharmas are immovable, therefore there is no dweller, no comer, and no place to dwell. Why is this so? Subhūti! Form (rūpa), feeling (vedanā), perception (saṃjñā), formations (saṃskāra), and consciousness (vijñāna) also have no coming from anywhere, no going to anywhere, and no dwelling place. Subhūti! Form, feeling, perception, formations, and consciousness are also pure, having no coming from anywhere, no going to anywhere, and no dwelling place. Form, feeling, perception, formations, and consciousness have no origin, no coming from anywhere, no going to anywhere, and no dwelling place. Form, feeling, perception, formations, and consciousness are natural, having no coming from anywhere, no going to anywhere, and no dwelling place. The natural aspect of form, feeling, perception, formations, and consciousness has no coming from anywhere, no going to anywhere, and no dwelling place. The natural aspect of eye, ear, nose, tongue, body, and mind has no coming from anywhere, no going to anywhere, and no dwelling place. Earth, water, fire, wind, and space
是諸種者，無有清凈、亦無無本，其自然者亦無地種自然相者，無所從來、無所從去、亦無所住，水、火、風種，虛空、識種，亦復如是。怛薩阿竭本無自然及自然相，無所從來、無所從去、亦無所住。須菩提！本際清凈、本際無本，本原自然、本自然相，不可計議。及清凈界者，無所從來、無所從去、亦無所住。不可思議及與無本，無所念界及與自然，無思議界自然之相，無所從來、無所從去、亦無所住。須菩提！六波羅蜜亦清凈，般若波羅蜜亦無無本亦無自然，自然之相，無所從來、無所從去、亦無所住。三十七品，十力、無畏、十八不共諸佛之法，道德清凈，佛與正覺，無所從來、無所從去、亦無所住。其無所有及與無本，其無為者不為自然，其無為者無自然相，無所從來、無所從去、亦無所住。如須菩提所言：『摩訶衍者，不得過去、不得當來、不得中間，三世平等，摩訶衍者但有字耳。』如是，須菩提！所言摩訶衍者，無去來今，三世平等；摩訶衍者但有字耳。所以者何？須菩提！過去亦空、當來亦空、現在亦空，三世平等三世空等，摩訶衍者亦復空等；菩薩亦空，其以空者，無一無二無三無四，不多不少，是故名曰三世平等，為摩訶衍。菩薩功德巍巍，無有等侶、無正無邪，亦不于欲、亦不離欲，亦不瞋
【現代漢語翻譯】 現代漢語譯本：須菩提，這所謂的『諸種』（指構成世界的各種元素），既不是清凈的，也沒有根本；它們所謂的『自然』，也沒有『地種』（地元素）的自然屬性，它們無所從來，無所從去，也無所停留。水、火、風等元素，以及虛空、識等元素，也是如此。如來（怛薩阿竭，Tathāgata）的本性既沒有自然，也沒有自然的屬性，無所從來，無所從去，也無所停留。須菩提，本際（事物的根本）是清凈的，本際沒有根本，本原是自然的，本原的自然屬性，是不可思議的。清凈的境界，無所從來，無所從去，也無所停留。不可思議的境界和無根本的境界，沒有念頭的境界和自然的境界，不可思議境界的自然屬性，無所從來，無所從去，也無所停留。須菩提，六波羅蜜（六種到達彼岸的方法）也是清凈的，般若波羅蜜（智慧的到達彼岸）既沒有根本也沒有自然，自然的屬性，無所從來，無所從去，也無所停留。三十七品（三十七道品），十力（如來的十種力量）、無畏（如來的四種無畏）、十八不共諸佛之法（佛獨有的十八種功德），道德清凈，佛與正覺，無所從來，無所從去，也無所停留。其無所有和無根本，其無為（不造作）不是自然，其無為沒有自然的屬性，無所從來，無所從去，也無所停留。正如須菩提所說：『大乘（摩訶衍，Mahāyāna）既不屬於過去，也不屬於未來，也不屬於現在，三世是平等的，大乘只是一個名稱而已。』是的，須菩提，所謂的大乘，沒有過去、未來、現在，三世是平等的；大乘只是一個名稱而已。為什麼呢？須菩提，過去是空的，未來是空的，現在也是空的，三世平等，三世皆空，大乘也是空的；菩薩也是空的，因為空性，所以沒有一、沒有二、沒有三、沒有四，不多也不少，所以稱為三世平等，稱為大乘。菩薩的功德巍峨，沒有同等者，沒有正也沒有邪，既不執著于慾望，也不脫離慾望，也不嗔恨。
【English Translation】 English version: Subhuti, these so-called 'elements' (referring to the various elements that make up the world), are neither pure nor do they have a root; their so-called 'nature' does not have the natural attribute of the 'earth element' (earth element), they do not come from anywhere, do not go anywhere, and do not stay anywhere. The elements of water, fire, wind, as well as space and consciousness, are also the same. The nature of the Tathāgata (怛薩阿竭) has neither nature nor natural attributes, does not come from anywhere, does not go anywhere, and does not stay anywhere. Subhuti, the fundamental limit (the root of things) is pure, the fundamental limit has no root, the origin is natural, and the natural attribute of the origin is inconceivable. The realm of purity does not come from anywhere, does not go anywhere, and does not stay anywhere. The inconceivable realm and the rootless realm, the realm without thoughts and the realm of nature, the natural attribute of the inconceivable realm, do not come from anywhere, do not go anywhere, and do not stay anywhere. Subhuti, the six pāramitās (six ways to reach the other shore) are also pure, the prajñāpāramitā (wisdom to reach the other shore) has neither root nor nature, the natural attribute, does not come from anywhere, does not go anywhere, and does not stay anywhere. The thirty-seven factors of enlightenment (thirty-seven aids to enlightenment), the ten powers (ten powers of the Tathāgata), the four fearlessnesses (four fearlessnesses of the Tathāgata), the eighteen unique qualities of the Buddhas (eighteen unique merits of the Buddha), moral purity, the Buddha and enlightenment, do not come from anywhere, do not go anywhere, and do not stay anywhere. Its non-existence and rootlessness, its non-action (non-fabrication) is not natural, its non-action has no natural attribute, does not come from anywhere, does not go anywhere, and does not stay anywhere. Just as Subhuti said: 'The Mahāyāna (摩訶衍) does not belong to the past, nor to the future, nor to the present, the three times are equal, the Mahāyāna is just a name.' Yes, Subhuti, the so-called Mahāyāna has no past, future, or present, the three times are equal; the Mahāyāna is just a name. Why is that? Subhuti, the past is empty, the future is empty, and the present is also empty, the three times are equal, the three times are all empty, the Mahāyāna is also empty; the Bodhisattva is also empty, because of emptiness, there is no one, no two, no three, no four, not more and not less, so it is called the equality of the three times, called the Mahāyāna. The merits of the Bodhisattva are majestic, there is no equal, there is no right and no wrong, neither attached to desire nor detached from desire, nor angry.
恚、不離瞋恚，亦不愚癡、不離愚癡，不得憍慢、不離憍慢，不得貪慳妒嫉、亦無所離，不得善法惡法，不得有常無常，不得苦樂，不得我不我，欲界、色界、無色界亦不可得，不度欲界、不度色界、不度無色界。所以者何？不得自然，過去色空、當來色空、現在色空；痛癢思想生死識，亦復如是。色不可得，用過去當來現在色空，故不可得，空故曰空。空不可得，何況念空有去來今？痛癢思想生死識，亦復如是。又，須菩提！六波羅蜜，不得過去、不得當來、不得現在。須菩提！六波羅蜜亦不可得，三世平等故。六波羅蜜為不可得，其平等者無去來今，用平等故。
「複次，須菩提！其三十七品，十力、無畏、十八不共諸佛之法亦不可得，過去當來現在三世平等故。三十七品，十力、無畏、諸佛之法亦不可得，其平等者無去來今。十力、無畏、十八不共諸佛之法無去來今，以平等故，故曰平等。何況平等去來今三十七品、十力、無畏、十八不共諸佛之法，而可得乎？
「複次
「須菩提！過去當來現在凡夫亦不可得，三世平等故，故凡夫等。所以者何？推求人，永不可得；須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩、怛薩阿竭亦不可得，當來現在亦復如是，三世平等故。諸聲聞、辟支佛、
【現代漢語翻譯】 現代漢語譯本：不執著于嗔恨，也不脫離嗔恨；不執著于愚癡，也不脫離愚癡；不執著于驕慢，也不脫離驕慢；不執著于貪婪、吝嗇、嫉妒，也不脫離它們；不執著于善法或惡法；不執著于常或無常；不執著于苦或樂；不執著於我或非我。欲界（kāmadhātu，指眾生有情慾的境界）、色界（rūpadhātu，指眾生有色相的境界）、無色界（arūpadhātu，指眾生無色相的境界）都不可得，不超越欲界、不超越色界、不超越無色界。為什麼呢？因為沒有所謂的自然存在。過去的色（rūpa，指物質現象）是空的，未來的色是空的，現在的色也是空的；感受（vedanā）、思想（saṃjñā）、生死（saṃskāra）、意識（vijñāna）也是如此。色不可得，因為過去、未來、現在的色都是空的，所以不可得，因為空所以稱為空。空不可得，何況執著于空的過去、現在、未來呢？感受、思想、生死、意識也是如此。還有，須菩提（Subhūti，佛陀的弟子）！六波羅蜜（ṣaṭ pāramitā，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法），過去不可得，未來不可得，現在不可得。須菩提！六波羅蜜也是不可得的，因為三世是平等的。六波羅蜜是不可得的，其平等性沒有過去、現在、未來，因為是平等的。 現代漢語譯本：再者，須菩提！三十七道品（bodhipākṣikā dharmāḥ，指三十七種幫助修行者達到覺悟的修行方法）、十力（daśabala，指佛陀的十種力量）、四無畏（catvāri vaiśāradyāni，指佛陀的四種無所畏懼的特質）、十八不共法（aṣṭādaśāveṇikabuddhadharmāḥ，指佛陀獨有的十八種功德）等諸佛的法也是不可得的，因為過去、未來、現在三世是平等的。三十七道品、十力、四無畏、諸佛的法也是不可得的，其平等性沒有過去、現在、未來。十力、四無畏、十八不共法沒有過去、現在、未來，因為是平等的，所以稱為平等。何況執著于平等的過去、現在、未來的三十七道品、十力、四無畏、十八不共法呢？ 現代漢語譯本：再者，須菩提！過去、未來、現在的凡夫（pṛthagjana，指未開悟的普通人）也是不可得的，因為三世是平等的，所以凡夫是平等的。為什麼呢？因為追尋人，永遠不可得；須陀洹（srotaāpanna，指入流果，初果）、斯陀含（sakṛdāgāmin，指一來果，二果）、阿那含（anāgāmin，指不還果，三果）、阿羅漢（arhat，指無生果，四果）、辟支佛（pratyekabuddha，指獨覺者）、菩薩（bodhisattva，指發菩提心求佛果的修行者）、怛薩阿竭（tathāgata，如來，佛的稱號）也是不可得的，未來、現在也是如此，因為三世是平等的。諸聲聞（śrāvaka，指聽聞佛法而修行的人）、辟支佛、
【English Translation】 English version: Not clinging to anger, nor detached from anger; not clinging to ignorance, nor detached from ignorance; not clinging to arrogance, nor detached from arrogance; not clinging to greed, stinginess, and jealousy, nor detached from them; not clinging to good or evil dharmas; not clinging to permanence or impermanence; not clinging to suffering or pleasure; not clinging to self or non-self. The desire realm (kāmadhātu, the realm of beings with sensual desires), the form realm (rūpadhātu, the realm of beings with form), and the formless realm (arūpadhātu, the realm of beings without form) are all unattainable; not transcending the desire realm, not transcending the form realm, not transcending the formless realm. Why? Because there is no such thing as inherent existence. The past form (rūpa, material phenomena) is empty, the future form is empty, and the present form is empty; sensations (vedanā), thoughts (saṃjñā), formations (saṃskāra), and consciousness (vijñāna) are also like this. Form is unattainable because past, future, and present forms are empty, therefore it is unattainable, and because of emptiness it is called emptiness. Emptiness is unattainable, so how can one cling to the past, present, and future of emptiness? Sensations, thoughts, formations, and consciousness are also like this. Furthermore, Subhūti (a disciple of the Buddha)! The six perfections (ṣaṭ pāramitā, the six ways to reach the other shore: generosity, morality, patience, diligence, meditation, and wisdom) are unattainable in the past, unattainable in the future, and unattainable in the present. Subhūti! The six perfections are also unattainable because the three times are equal. The six perfections are unattainable, and their equality has no past, present, or future, because they are equal. English version: Furthermore, Subhūti! The thirty-seven factors of enlightenment (bodhipākṣikā dharmāḥ, thirty-seven practices that help practitioners achieve enlightenment), the ten powers (daśabala, the ten powers of the Buddha), the four fearlessnesses (catvāri vaiśāradyāni, the four qualities of fearlessness of the Buddha), and the eighteen unique qualities of a Buddha (aṣṭādaśāveṇikabuddhadharmāḥ, the eighteen unique virtues of the Buddha) are also unattainable, because the past, future, and present three times are equal. The thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, and the dharmas of the Buddhas are also unattainable, and their equality has no past, present, or future. The ten powers, the four fearlessnesses, and the eighteen unique qualities of a Buddha have no past, present, or future, because they are equal, therefore they are called equal. How much more so are the equal past, present, and future thirty-seven factors of enlightenment, ten powers, four fearlessnesses, and eighteen unique qualities of a Buddha unattainable? English version: Furthermore, Subhūti! The ordinary beings (pṛthagjana, unenlightened beings) of the past, future, and present are also unattainable, because the three times are equal, therefore ordinary beings are equal. Why? Because when one seeks a person, it is forever unattainable; a stream-enterer (srotaāpanna, the first stage of enlightenment), a once-returner (sakṛdāgāmin, the second stage of enlightenment), a non-returner (anāgāmin, the third stage of enlightenment), an arhat (arhat, the fourth stage of enlightenment), a pratyekabuddha (pratyekabuddha, a solitary enlightened one), a bodhisattva (bodhisattva, a being who seeks enlightenment for the benefit of all beings), and a tathāgata (tathāgata, a title of the Buddha) are also unattainable, and the future and present are also like this, because the three times are equal. The śrāvakas (śrāvaka, those who hear and practice the teachings of the Buddha), pratyekabuddhas,
菩薩、怛薩阿竭亦不可得，推極人本不可得故。如是，須菩提，故菩薩摩訶薩作是住般若波羅蜜，覺了三世，為以具足薩蕓若慧，是為菩薩摩訶薩，為摩訶衍三世平等。菩薩摩訶薩以住是者，天上天下世間最尊，因得出生薩蕓若慧。」
須菩提白佛言：「善哉，善哉！唯！天中天！摩訶衍者，是菩薩摩訶薩學此衍者，過去菩薩摩訶薩亦因學是得薩蕓若慧，當來菩薩摩訶薩亦因是學得薩蕓若慧，今現在十方不可計無央數阿僧祇世界，諸菩薩摩訶薩亦復學是摩訶衍得薩蕓若慧。是故，天中天！菩薩摩訶薩，摩訶衍也。」
佛告須菩提：「如是，如是！過去未來當今現在，怛薩阿竭、阿羅訶、三耶三佛，悉學是法得薩蕓若慧。」◎
光贊經卷第八 大正藏第 08 冊 No. 0222 光贊經
光贊經卷第九
西晉月氏國三藏竺法護譯
《摩訶般若波羅蜜》〈分曼陀尼弗品〉第二十二
◎爾時賢者分曼陀尼弗白佛言：「尊者須菩提，佛使說般若波羅蜜，乃說摩訶衍事為？」
須菩提白佛言：「唯，我說摩訶衍得無過，天中天！」
佛言：「不過也。汝說摩訶衍，為隨般若波羅蜜教。所以者何？須菩提？諸所有善法——聲聞、辟支佛法、佛正覺法——皆從般若
【現代漢語翻譯】 現代漢語譯本：菩薩（Bodhisattva，指追求覺悟的修行者）、怛薩阿竭（Tathagata，如來，佛的稱號）也是不可得的，因為推究到極致，人的本性也是不可得的。須菩提（Subhuti，佛陀的弟子），菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）就是這樣安住于般若波羅蜜（Prajnaparamita，智慧的完美），覺悟了過去、現在、未來三世，爲了具足薩蕓若慧（Sarvajna-jnana，一切智），這就是菩薩摩訶薩，爲了大乘（Mahayana）的三世平等。菩薩摩訶薩安住於此，在天上天下世間最為尊貴，因此能夠出生薩蕓若慧。 須菩提對佛說：『太好了，太好了！世尊！大乘，菩薩摩訶薩學習此乘，過去的菩薩摩訶薩也是因為學習此乘而得到薩蕓若慧，未來的菩薩摩訶薩也會因為學習此乘而得到薩蕓若慧，現在十方不可計數無量無數阿僧祇（asamkhya，無數）世界中的菩薩摩訶薩也都是學習此大乘而得到薩蕓若慧。所以，世尊！菩薩摩訶薩就是大乘。』 佛告訴須菩提：『是的，是的！過去、未來、現在，怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksambuddha，正等覺佛），都是學習此法而得到薩蕓若慧。』 當時，賢者分曼陀尼弗（Purna Maitrayaniputra，富樓那彌多羅尼子）問佛：『尊者須菩提，佛陀讓他說般若波羅蜜，為什麼卻說大乘的事呢？』 須菩提對佛說：『是的，我說大乘沒有過錯，世尊！』 佛說：『沒有過錯。你說大乘，是隨順般若波羅蜜的教導。為什麼呢？須菩提？所有一切善法——聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨覺佛）法、佛正覺法——都是從般若波羅蜜中產生的。』
【English Translation】 English version: Bodhisattvas (Bodhisattva, a practitioner seeking enlightenment) and Tathagatas (Tathagata, the title of a Buddha) are also unattainable, because when investigated to the extreme, the very nature of a person is also unattainable. Thus, Subhuti (Subhuti, a disciple of the Buddha), a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, a great Bodhisattva) dwells in Prajnaparamita (Prajnaparamita, the perfection of wisdom), realizing the three times of past, present, and future, in order to fully possess Sarvajna-jnana (Sarvajna-jnana, all-knowing wisdom). This is a Bodhisattva-Mahasattva, for the equality of the three times of the Mahayana (Mahayana, the Great Vehicle). A Bodhisattva-Mahasattva dwelling in this way is the most honored in heaven, on earth, and in the world, and thus is able to give birth to Sarvajna-jnana. Subhuti said to the Buddha: 'Excellent, excellent! World Honored One! The Mahayana, Bodhisattva-Mahasattvas who study this vehicle, past Bodhisattva-Mahasattvas also attained Sarvajna-jnana by studying this vehicle, future Bodhisattva-Mahasattvas will also attain Sarvajna-jnana by studying this vehicle, and now in the immeasurable and countless asamkhya (asamkhya, countless) worlds of the ten directions, all Bodhisattva-Mahasattvas also attain Sarvajna-jnana by studying this Mahayana. Therefore, World Honored One! Bodhisattva-Mahasattvas are the Mahayana.' The Buddha told Subhuti: 'So it is, so it is! In the past, future, and present, Tathagatas (Tathagata, the Thus Come One), Arhats (Arhat, a worthy one), and Samyaksambuddhas (Samyaksambuddha, a fully enlightened Buddha) all attain Sarvajna-jnana by studying this Dharma.' At that time, the venerable Purna Maitrayaniputra (Purna Maitrayaniputra, Purna, son of Maitrayani) asked the Buddha: 'Venerable Subhuti, the Buddha asked him to speak about Prajnaparamita, why is he speaking about the Mahayana?' Subhuti said to the Buddha: 'Yes, I speak of the Mahayana without fault, World Honored One!' The Buddha said: 'There is no fault. Your speaking of the Mahayana is in accordance with the teachings of Prajnaparamita. Why is that? Subhuti? All good dharmas—the Dharma of Sravakas (Sravaka, a hearer of the Buddha's teachings), Pratyekabuddhas (Pratyekabuddha, a solitary Buddha), and the Dharma of the Buddha's perfect enlightenment—all arise from Prajnaparamita.'
波羅蜜出生，本從其教。」
須菩提白佛言：「云何，天中天！諸所善法——聲聞、辟支佛法、諸佛之法及菩薩法——皆從般若波羅蜜出生，皆從其教乎？」
佛告須菩提：「檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，四意止、四意斷、四神足念、五根、五力、七覺意、八道行，空、無相、無愿諸解脫門，如來十力、四無所畏、十八不共諸佛之法，四分別辯，大慈大哀無忘失法慈悲喜護，曉了道品所施行法，聲聞、辟支佛法、菩薩法，一切諸法皆從般若波羅蜜中出生，皆從其教。又，須菩提！其摩訶衍般若波羅蜜及五波羅蜜，色痛癢思想生死識，眼色識、耳聲識、鼻香識、舌味識、身更識、意法識，所更因緣所習因緣，諸可不可意所習種，意止、意斷、神足、根、力、七覺、八道，十力、無畏、十八不共諸佛之法，空、無想愿諸解脫門，一切善法——有漏無漏、有所有無所有、有為無為——苦、習、盡道，欲界、色界、無色界，內空、外空、近空、遠空、真空、所有空、無所有空，一切平等，及諸三昧、陀羅尼門，怛薩阿竭所曉了法自到成就，諸佛法界、如來本際、不可思議界，若合若散、無合無散、有色無色、有見無見，有形無形、有相無相，是一切諸法皆從摩訶衍出生，為順般若波羅
【現代漢語翻譯】 現代漢語譯本：般若波羅蜜由此而生，本源於其教導。」 須菩提對佛說：『世尊，諸善法——聲聞法、辟支佛法、諸佛之法以及菩薩法——都從般若波羅蜜出生，都源於其教導嗎？』 佛告訴須菩提：『佈施波羅蜜（檀波羅蜜，意為佈施的完美）、持戒波羅蜜（尸波羅蜜，意為持戒的完美）、忍辱波羅蜜（羼波羅蜜，意為忍辱的完美）、精進波羅蜜（惟逮波羅蜜，意為精進的完美）、禪定波羅蜜（禪波羅蜜，意為禪定的完美），四念處（四意止）、四正勤（四意斷）、四神足、五根、五力、七覺支（七覺意）、八正道（八道行），空、無相、無愿等解脫之門，如來的十力、四無所畏、十八不共佛法，四無礙辯，大慈大悲、無忘失法、慈悲喜捨，通曉道品所施行的法，聲聞法、辟支佛法、菩薩法，一切諸法都從般若波羅蜜中出生，都源於其教導。』 『此外，須菩提！大乘般若波羅蜜以及五波羅蜜，色、受、想、行、識，眼、色、識，耳、聲、識，鼻、香、識，舌、味、識，身、觸、識，意、法、識，所經歷的因緣，所習得的因緣，各種可意與不可意的習性，四念處、四正勤、四神足、五根、五力、七覺支、八正道，十力、四無畏、十八不共佛法，空、無相、無愿等解脫之門，一切善法——有漏無漏、有所有無所有、有為無為——苦、集、滅、道，欲界、色界、無色界，內空、外空、內外空、遠空、真空、大空、無所有空，一切平等，以及各種三昧、陀羅尼門，如來所通曉的法，自身所成就的，諸佛法界、如來本際、不可思議界，若合若散、無合無散、有色無色、有見無見，有形無形、有相無相，這一切諸法都從大乘中出生，是爲了順應般若波羅蜜。』
【English Translation】 English version: 'Prajnaparamita is born, fundamentally from its teachings.' Subhuti said to the Buddha, 'World Honored One, how is it that all wholesome dharmas—the Dharma of Sravakas, the Dharma of Pratyekabuddhas, the Dharma of all Buddhas, and the Dharma of Bodhisattvas—are all born from Prajnaparamita, and all originate from its teachings?' The Buddha told Subhuti, 'Dana Paramita (the perfection of giving), Sila Paramita (the perfection of morality), Ksanti Paramita (the perfection of patience), Virya Paramita (the perfection of vigor), Dhyana Paramita (the perfection of meditation), the four foundations of mindfulness (four mindfulnesses), the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, the eightfold path, the doors of liberation of emptiness, signlessness, and wishlessness, the ten powers of the Tathagata, the four fearlessnesses, the eighteen unique qualities of a Buddha, the four analytical knowledges, great compassion, the non-forgetting dharma, loving-kindness, compassion, joy, and equanimity, the dharmas practiced by those who understand the path, the Dharma of Sravakas, the Dharma of Pratyekabuddhas, the Dharma of Bodhisattvas, all dharmas are born from Prajnaparamita, and all originate from its teachings.' 'Furthermore, Subhuti! The Mahayana Prajnaparamita and the five paramitas, form, feeling, perception, volition, consciousness, eye, form, consciousness, ear, sound, consciousness, nose, smell, consciousness, tongue, taste, consciousness, body, touch, consciousness, mind, dharma, consciousness, the conditions experienced, the conditions learned, all kinds of agreeable and disagreeable habits, 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 path, the ten powers, the four fearlessnesses, the eighteen unique qualities of a Buddha, the doors of liberation of emptiness, signlessness, and wishlessness, all wholesome dharmas—with outflows and without outflows, with possessions and without possessions, conditioned and unconditioned—suffering, origination, cessation, path, the desire realm, the form realm, the formless realm, inner emptiness, outer emptiness, inner-outer emptiness, far emptiness, true emptiness, great emptiness, emptiness of non-existence, all equality, and all samadhis, dharani gates, the dharmas understood by the Tathagata, self-attained, the Buddha-dharma realm, the Tathagata's original limit, the inconceivable realm, whether combined or dispersed, neither combined nor dispersed, with form and without form, with seeing and without seeing, with shape and without shape, with characteristics and without characteristics, all these dharmas are born from the Mahayana, in order to accord with Prajnaparamita.'
蜜教。所以者何？須菩提！摩訶衍般若波羅蜜等無異，六波羅蜜復無有異，十力、無畏諸佛之法亦無有異，是故摩訶衍、諸佛之法，則無有異、亦無有二、亦無若干。是故，須菩提！所說摩訶衍者，則說般若波羅蜜。」
摩訶般若波羅蜜等三世品第二十三
須菩提白佛言：「菩薩亦不念過去、亦不念當來、亦不念中間；色痛癢思想生死識亦無有邊，菩薩亦無有邊。色與菩薩俱無所有、亦不可得；痛癢思想生死識，識與菩薩俱無所有、亦不可得。如是，天中天！一切菩薩摩訶薩皆不可得。當云何教菩薩摩訶薩般若波羅蜜？一切求菩薩悉不可得、亦不可見，當云何說般若波羅蜜教菩薩耶？菩薩而復號菩薩，但有字耳。譬如人自言：『吾有我。』本末求之悉無所有。諸法自然，何所生色，色之所生；何所生痛癢思想生死識，識之所生？唯，天中天！其無所生，則無有色亦無有識也。何所有說般若波羅蜜者？當云何教菩薩？亦無有異處，亦無有出生，亦不可得菩薩者，亦不得行道者。菩薩聞是，不恐不怖、無所畏懼，菩薩摩訶薩則為行般若波羅蜜。」
舍利弗謂須菩提：「云何過去當來中間菩薩而不可得。何以故？色無有邊，痛癢思想生死識亦無有邊，菩薩亦無有邊。色痛癢思想生死識，俱無所有亦不可得
【現代漢語翻譯】 現代漢語譯本：蜜教（秘密教義）。這是為什麼呢？須菩提！摩訶衍（大乘）般若波羅蜜（智慧到彼岸）等同無異，六波羅蜜（六種到達彼岸的方法）也無有差異，十力（佛的十種力量）、無畏（佛的無畏）等諸佛的教法也無有差異。因此，摩訶衍、諸佛的教法，則沒有差異，也沒有兩種，也沒有若干種。所以，須菩提！所說的摩訶衍，就是指般若波羅蜜。
須菩提對佛說：『菩薩也不執著於過去，也不執著于未來，也不執著于現在；色（物質）、痛癢（感受）、思想（概念）、生死（生命過程）、識（意識）也沒有邊際，菩薩也沒有邊際。色與菩薩都無所有，也不可得；痛癢、思想、生死、識，識與菩薩都無所有，也不可得。像這樣，天中天（佛）！一切菩薩摩訶薩（大菩薩）都是不可得的。應當如何教導菩薩摩訶薩般若波羅蜜呢？一切求菩薩的人都不可得，也不可見，應當如何說般若波羅蜜來教導菩薩呢？菩薩只是一個名稱，只是一個字而已。譬如人自己說：『我有我。』從頭到尾去尋找，什麼也沒有。諸法（一切事物）是自然而然的，什麼產生了色，色又產生了什麼？什麼產生了痛癢、思想、生死、識，識又產生了什麼？唯有，天中天！它們都是無所生的，那麼就沒有色，也沒有識了。有什麼可以用來談論般若波羅蜜呢？應當如何教導菩薩呢？也沒有不同的地方，也沒有出生，也不可得菩薩，也不可得修行道的人。菩薩聽到這些，不恐懼，不害怕，沒有畏懼，這樣的菩薩摩訶薩就是修行般若波羅蜜。』
舍利弗對須菩提說：『為什麼過去、未來、現在的菩薩都不可得呢？因為色沒有邊際，痛癢、思想、生死、識也沒有邊際，菩薩也沒有邊際。色、痛癢、思想、生死、識，都無所有，也不可得。』
【English Translation】 English version: The secret teaching. Why is that? Subhuti! The Mahayana (Great Vehicle) Prajnaparamita (Perfection of Wisdom) is no different, the six paramitas (six perfections) are also no different, the ten powers (ten powers of a Buddha), fearlessness (fearlessness of a Buddha), and all the teachings of the Buddhas are also no different. Therefore, the Mahayana and the teachings of the Buddhas are no different, not two, and not several. Therefore, Subhuti! What is called Mahayana is called Prajnaparamita.
Subhuti said to the Buddha: 'A Bodhisattva does not dwell on the past, does not dwell on the future, and does not dwell on the present; form (materiality), sensation, perception, formations, and consciousness also have no limit, and a Bodhisattva also has no limit. Form and a Bodhisattva are both non-existent and unattainable; sensation, perception, formations, and consciousness, and consciousness and a Bodhisattva are both non-existent and unattainable. Thus, O Blessed One! All Bodhisattva-Mahasattvas (Great Bodhisattvas) are unattainable. How should one teach Bodhisattva-Mahasattvas Prajnaparamita? All those who seek Bodhisattvas are unattainable and invisible, how should one teach Bodhisattvas Prajnaparamita? Bodhisattva is just a name, just a word. For example, a person says: 『I have a self.』 If you search from beginning to end, there is nothing. All dharmas (all things) are natural, what produces form, and what does form produce? What produces sensation, perception, formations, and consciousness, and what does consciousness produce? Only, O Blessed One! They are all unproduced, then there is no form and no consciousness. What is there to talk about Prajnaparamita? How should one teach a Bodhisattva? There is no different place, there is no birth, and neither a Bodhisattva nor a practitioner of the path can be attained. When a Bodhisattva hears this, they are not afraid, not fearful, and have no fear, such a Bodhisattva-Mahasattva is practicing Prajnaparamita.'
Sariputra said to Subhuti: 'Why are Bodhisattvas of the past, future, and present unattainable? Because form has no limit, sensation, perception, formations, and consciousness also have no limit, and a Bodhisattva also has no limit. Form, sensation, perception, formations, and consciousness are all non-existent and unattainable.'
，一切菩薩皆不可得。云何教菩薩摩訶薩？般若波羅蜜何所說？吾我都不可見，菩薩亦不可得處，云何教菩薩摩訶薩般若波羅蜜？何以故說是言：『菩薩摩訶薩但有字耳，求索吾我而無本末。諸法自然，色從何生？痛癢思想生死識從何出生？唯，天中天！其無所生則無有色，其無所生者則無痛癢思想生死識。』曏者須菩提作是說言：『其無所生，當云何教般若波羅蜜？』何故說言：『亦無異處。』有所生者而可得菩薩耶？其行道者，何故須菩提而說此言：『菩薩摩訶薩聞是，心不恐怖，則為行般若波羅蜜。』所說云何？」
須菩提謂舍利弗：「人無所有故，過去菩薩而不可得，眾生悉空，是故過去菩薩而無所受。眾生恍忽，是故過去菩薩而無所受。色無所有，是故菩薩不受過去痛癢思想生死識。空無所有，是故菩薩不受過去受。過去色空，痛癢思想生死識亦空；色恍忽，痛癢思想生死識恍忽；色自然，痛癢思想生死識自然；是故菩薩不受過去。檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，悉無所有，是故菩薩不得過去。所以者何？舍利弗！其以空者不可得過去當來中間，無有異空、無有菩薩，無有過去空菩薩及過去事，皆悉無二、無若干也。是故菩薩不受過去，當來中間亦復如是。取
{ "translations": [ "現代漢語譯本：一切菩薩都是不可得的。如何教導菩薩摩訶薩（偉大的菩薩）呢？般若波羅蜜（智慧的完美）說了什麼？我（佛陀）都不可見，菩薩也沒有可得之處，如何教導菩薩摩訶薩般若波羅蜜？為什麼這樣說：『菩薩摩訶薩只是一個名稱而已，追尋我（佛陀）和自我，卻找不到根本。諸法（一切事物）是自然的，色（物質）從何而生？痛癢（感受）、思想（概念）、生死（生命輪迴）、識（意識）從何而生？』唯有，天中天（佛陀）！其無所生，則沒有色；其無所生，則沒有痛癢、思想、生死、識。』先前須菩提這樣說：『其無所生，當如何教導般若波羅蜜？』為什麼說：『也沒有不同之處。』有所生者就可以得到菩薩嗎？修行道的人，為什麼須菩提要說這樣的話：『菩薩摩訶薩聽到這些，心中不恐懼，就是行般若波羅蜜。』所說的又是什麼呢？」 , "須菩提對舍利弗說：『因為人無所有，所以過去的菩薩是不可得的，眾生都是空性的，所以過去的菩薩沒有所受。眾生是恍惚的，所以過去的菩薩沒有所受。色是無所有的，所以菩薩不受過去的痛癢、思想、生死、識。空是無所有的，所以菩薩不受過去的受。過去的色是空的，痛癢、思想、生死、識也是空的；色是恍惚的，痛癢、思想、生死、識也是恍惚的；色是自然的，痛癢、思想、生死、識也是自然的；所以菩薩不受過去。檀波羅蜜（佈施的完美）、尸波羅蜜（持戒的完美）、羼波羅蜜（忍辱的完美）、惟逮波羅蜜（精進的完美）、禪波羅蜜（禪定的完美）、般若波羅蜜（智慧的完美），都是無所有的，所以菩薩得不到過去。為什麼呢？舍利弗！因為空是不可得的，過去、未來、中間都是不可得的，沒有不同的空，沒有菩薩，沒有過去的空菩薩和過去的事，都是無二無別的。所以菩薩不受過去，未來和中間也是如此。』取" ], "english_translations": [ "English version: All Bodhisattvas are unattainable. How can one teach a Bodhisattva Mahasattva (a great Bodhisattva)? What does Prajna Paramita (the perfection of wisdom) speak of? I (the Buddha) am not to be seen, and there is no place where a Bodhisattva can be attained. How can one teach a Bodhisattva Mahasattva Prajna Paramita? Why is it said: 『A Bodhisattva Mahasattva is just a name; seeking for I (the Buddha) and self, there is no root. All dharmas (things) are natural. From where does rupa (form) arise? From where do vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) arise?』 Only, O Lord of the Heavens (Buddha)! That which is unborn has no rupa; that which is unborn has no vedana, samjna, samskara, or vijnana.』 Previously, Subhuti said: 『That which is unborn, how can one teach Prajna Paramita?』 Why is it said: 『There is also no difference.』 Can a Bodhisattva be attained by that which is born? Why does Subhuti, who practices the path, say this: 『If a Bodhisattva Mahasattva hears this and is not afraid, then he is practicing Prajna Paramita.』 What is being spoken of?」", "Subhuti said to Sariputra: 『Because there is nothing to be found in a person, past Bodhisattvas are unattainable. All beings are empty, therefore past Bodhisattvas have nothing to receive. Beings are illusory, therefore past Bodhisattvas have nothing to receive. Rupa is without substance, therefore Bodhisattvas do not receive past vedana, samjna, samskara, or vijnana. Emptiness is without substance, therefore Bodhisattvas do not receive past reception. Past rupa is empty, and vedana, samjna, samskara, and vijnana are also empty; rupa is illusory, and vedana, samjna, samskara, and vijnana are also illusory; rupa is natural, and vedana, samjna, samskara, and vijnana are also natural; therefore, Bodhisattvas do not receive the past. Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom) are all without substance, therefore Bodhisattvas do not attain the past. Why is this? Sariputra! Because emptiness is unattainable, the past, future, and present are unattainable. There is no different emptiness, no Bodhisattva, no past empty Bodhisattva, and no past events. All are non-dual and not different. Therefore, Bodhisattvas do not receive the past, and the future and present are also the same.』 Take" ] }
要言之，檀波羅蜜亦復恍忽，檀波羅蜜自然，尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜亦復悉空，般若波羅蜜亦復恍忽則無自然，是故菩薩不受過去。是故，舍利弗！其以空者無有過去當來中間，空與菩薩及已過去，亦無有二、亦無有若干，是故，舍利弗！菩薩不受過去。其七空者亦無所有，是故菩薩不受過去。
「複次，舍利弗！其意止、意斷、神足、根、力、七覺、八道三十七品，亦復為空、亦復恍忽；其七空者亦復如是，是故菩薩不受過去。十力、無畏、十八不共諸佛之法，悉空恍忽，是故菩薩不受過去。六波羅蜜亦無所有、亦復恍忽、亦無自然，是故菩薩不受過去。
「複次，舍利弗！一切三昧悉無所有，陀羅尼門皆無所有；諸三昧門、陀羅尼門，亦復悉空、亦復恍忽；諸三昧門、陀羅尼門，皆無所有；諸三昧門、陀羅尼門，亦復悉空、亦復恍忽；諸三昧門、陀羅尼門、皆無自然，是故菩薩不受過去。六波羅蜜亦復如是。
「複次，舍利弗！及諸法界亦無所有，法界悉空、法界恍忽、法界自然，法界亦無七空，是故菩薩不受過去。
「複次，舍利弗！怛薩阿竭亦無所有、亦悉無本，無本恍忽、無本亦空，其本無者亦無自然，是故菩薩不受過去。其本際者亦無所有，
【現代漢語翻譯】 現代漢語譯本：總而言之，佈施波羅蜜（檀波羅蜜，意為到達彼岸的佈施）也是虛幻不實的，佈施波羅蜜是自然而然的。持戒波羅蜜（尸波羅蜜，意為到達彼岸的持戒）、忍辱波羅蜜（羼波羅蜜，意為到達彼岸的忍辱）、精進波羅蜜（惟逮波羅蜜，意為到達彼岸的精進）、禪定波羅蜜（禪波羅蜜，意為到達彼岸的禪定）、智慧波羅蜜（般若波羅蜜，意為到達彼岸的智慧）也都是空無的。智慧波羅蜜也是虛幻不實的，所以沒有自然而然的說法。因此，菩薩不執著於過去。所以，舍利弗！對於空性而言，沒有過去、現在、未來之分。空性與菩薩以及已過去的，也沒有二元對立，也沒有種種差別。因此，舍利弗！菩薩不執著於過去。這七種空性也是空無所有的，因此菩薩不執著於過去。 再者，舍利弗！意止（意念的止息）、意斷（意念的斷除）、神足（神通的力量）、根（五根：信、進、念、定、慧）、力（五力：信力、精進力、念力、定力、慧力）、七覺支（七種覺悟的因素）、八正道（八種正確的修行方法）這三十七道品，也都是空性的、虛幻不實的。這七種空性也是如此，因此菩薩不執著於過去。十力（如來十種力量）、四無畏（佛的四種無所畏懼）、十八不共法（佛獨有的十八種功德），都是空性的、虛幻不實的，因此菩薩不執著於過去。六波羅蜜也是空無所有的、虛幻不實的、沒有自然而然的說法，因此菩薩不執著於過去。 再者，舍利弗！一切三昧（禪定）都是空無所有的，陀羅尼門（總持法門的入口）也都是空無所有的。這些三昧門、陀羅尼門，也都是空性的、虛幻不實的。這些三昧門、陀羅尼門，都是空無所有的。這些三昧門、陀羅尼門，也都是空性的、虛幻不實的。這些三昧門、陀羅尼門，都沒有自然而然的說法，因此菩薩不執著於過去。六波羅蜜也是如此。 再者，舍利弗！以及諸法界（一切法的界限）也是空無所有的，法界是空性的、法界是虛幻不實的、法界是自然而然的，法界也沒有七種空性，因此菩薩不執著於過去。 再者，舍利弗！怛薩阿竭（如來）也是空無所有的、也是沒有根本的。沒有根本是虛幻不實的、沒有根本也是空性的，其根本不存在也沒有自然而然的說法，因此菩薩不執著於過去。其根本的界限也是空無所有的。
【English Translation】 English version: In short, the Dāna pāramitā (檀波羅蜜, the perfection of giving) is also illusory and unreal; the Dāna pāramitā is natural. The Śīla pāramitā (尸波羅蜜, the perfection of morality), the Kṣānti pāramitā (羼波羅蜜, the perfection of patience), the Vīrya pāramitā (惟逮波羅蜜, the perfection of vigor), the Dhyāna pāramitā (禪波羅蜜, the perfection of meditation), and the Prajñā pāramitā (般若波羅蜜, the perfection of wisdom) are all empty. The Prajñā pāramitā is also illusory and unreal, so there is no such thing as naturalness. Therefore, a Bodhisattva does not cling to the past. Therefore, Śāriputra! For emptiness, there is no past, present, or future. Emptiness and the Bodhisattva, as well as what has passed, are not dualistic, nor are there various differences. Therefore, Śāriputra! A Bodhisattva does not cling to the past. These seven kinds of emptiness are also empty, therefore a Bodhisattva does not cling to the past. Furthermore, Śāriputra! The intention to stop (意止, cessation of intention), the intention to cut off (意斷, cutting off intention), the supernatural powers (神足, magical powers), the roots (根, five roots: faith, vigor, mindfulness, concentration, wisdom), the powers (力, five powers: power of faith, power of vigor, power of mindfulness, power of concentration, power of wisdom), the seven factors of enlightenment (七覺支, seven factors of awakening), and the eightfold path (八正道, eight correct paths) these thirty-seven factors of enlightenment are also empty and illusory. These seven kinds of emptiness are also like this, therefore a Bodhisattva does not cling to the past. The ten powers (十力, ten powers of the Tathagata), the four fearlessnesses (四無畏, four fearlessnesses of the Buddha), and the eighteen unique qualities of the Buddha (十八不共法, eighteen unique qualities of the Buddha) are all empty and illusory, therefore a Bodhisattva does not cling to the past. The six pāramitās are also empty, illusory, and have no naturalness, therefore a Bodhisattva does not cling to the past. Furthermore, Śāriputra! All samādhis (三昧, meditative states) are empty, and the entrances to dhāraṇī (陀羅尼門, gateways to mantras) are also empty. These entrances to samādhi and dhāraṇī are also empty and illusory. These entrances to samādhi and dhāraṇī are all empty. These entrances to samādhi and dhāraṇī are also empty and illusory. These entrances to samādhi and dhāraṇī have no naturalness, therefore a Bodhisattva does not cling to the past. The six pāramitās are also like this. Furthermore, Śāriputra! And the realm of all dharmas (法界, the realm of all phenomena) is also empty, the realm of dharmas is empty, the realm of dharmas is illusory, the realm of dharmas is natural, and the realm of dharmas does not have the seven kinds of emptiness, therefore a Bodhisattva does not cling to the past. Furthermore, Śāriputra! The Tathāgata (怛薩阿竭, thus-gone one) is also empty and has no origin. Having no origin is illusory, having no origin is also empty, and its non-existence has no naturalness, therefore a Bodhisattva does not cling to the past. Its fundamental limit is also empty.
本際悉空、本際恍忽、亦無自然，不可思議一切諸界亦無自然，是故菩薩不受過去。
「複次，舍利弗！諸聲聞、辟支佛、怛薩阿竭亦無所有，怛薩阿竭則空恍忽、亦無自然，是故菩薩不受過去。道無所有，亦空恍忽、亦無自然，薩蕓若者亦空恍忽、亦無自然，是故菩薩不受過去。所以者何？舍利弗！空與恍忽、過去當來中間，亦復如是不可得，菩薩亦不可得。是故，舍利弗！空與恍忽、過去當來，而無有二、亦無若干，是故菩薩不受過去。又舍利弗所問：『何故色無有邊，痛癢思想生死識無有邊，菩薩亦無有邊？』痛癢思想生死識如空空。譬如虛空，無有邊際、無有中間、無有崖底，空虛但有字。舍利弗！色痛癢思想生死識亦如是，無有邊際、無有中間、無有崖底，以色空故。其以空者，無際無間不可得底；痛癢思想生死識者亦復如是。是故，舍利弗！色無有邊，痛癢思想生死識無有邊，菩薩亦無邊，皆無所有、亦不可得。是故，舍利弗！色與菩薩亦無所有、亦不可得；痛癢思想生死識亦復如是。
「複次，舍利弗！六波羅蜜空，故曰為空；內空亦空、外空亦空；以空故空，近空、遠空、真空及七空，三十七品，十力、無畏諸佛之法，亦復悉空；以空故空，無有本際、不可思議一切諸界亦復為空，以空
【現代漢語翻譯】 現代漢語譯本：本源之處皆是空無，本源之處虛幻不定，也沒有所謂的自然存在。一切諸界都不可思議，也沒有自然存在。因此，菩薩不執著於過去。 舍利弗，再者，諸聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）、怛薩阿竭（tathagata，如來）也都是空無所有。怛薩阿竭是空虛恍惚的，也沒有自然存在。因此，菩薩不執著於過去。道是空無所有的，也是空虛恍惚的，也沒有自然存在。薩蕓若（sarvajna，一切智）也是空虛恍惚的，也沒有自然存在。因此，菩薩不執著於過去。為什麼呢？舍利弗，空與恍惚，過去、未來、現在，都是不可得的，菩薩也是不可得的。因此，舍利弗，空與恍惚，過去、未來，沒有二元對立，也沒有種種差別。因此，菩薩不執著於過去。還有，舍利弗，你問：『為什麼色（rupa，物質現象）沒有邊際，痛癢（vedana，感受）、思想（samjna，知覺）、生死（samsara，輪迴）、識（vijnana，意識）沒有邊際，菩薩也沒有邊際？』痛癢、思想、生死、識如同虛空一般空無。譬如虛空，沒有邊際、沒有中間、沒有盡頭，只是一個空虛的名詞。舍利弗，色、痛癢、思想、生死、識也是如此，沒有邊際、沒有中間、沒有盡頭，因為色是空性的。因為是空性的，所以沒有邊際、沒有間隔、沒有盡頭；痛癢、思想、生死、識也是如此。因此，舍利弗，色沒有邊際，痛癢、思想、生死、識沒有邊際，菩薩也沒有邊際，都是空無所有、不可得的。因此，舍利弗，色與菩薩都是空無所有、不可得的；痛癢、思想、生死、識也是如此。 舍利弗，再者，六波羅蜜（paramita，到達彼岸的方法）是空性的，所以說是空；內空也是空，外空也是空；因為空所以是空，近空、遠空、真空以及七空，三十七品（bodhipaksika-dharma，三十七道品）、十力（dasabala，如來的十種力量）、無畏（vaisaradya，如來的四種無畏）等諸佛之法，也都是空性的；因為空所以是空，沒有本源，不可思議的一切諸界也都是空性的，因為空
【English Translation】 English version: The origin is entirely empty, the origin is vague and indistinct, and there is no such thing as natural existence. All realms are inconceivable, and there is no natural existence. Therefore, a Bodhisattva does not cling to the past. Furthermore, Shariputra, the Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), and Tathagatas (the thus-gone ones) are also without any inherent existence. The Tathagata is empty and indistinct, and there is no natural existence. Therefore, a Bodhisattva does not cling to the past. The path is without any inherent existence, it is also empty and indistinct, and there is no natural existence. Sarvajna (omniscience) is also empty and indistinct, and there is no natural existence. Therefore, a Bodhisattva does not cling to the past. Why is this so? Shariputra, emptiness and indistinctness, the past, future, and present, are all unattainable, and a Bodhisattva is also unattainable. Therefore, Shariputra, emptiness and indistinctness, the past and future, are not dualistic, nor are they diverse. Therefore, a Bodhisattva does not cling to the past. Furthermore, Shariputra, you ask: 'Why is form (rupa) without limit, and why are feeling (vedana), perception (samjna), samsara (birth and death), and consciousness (vijnana) without limit, and why is a Bodhisattva without limit?' Feeling, perception, samsara, and consciousness are as empty as space. Like space, there is no limit, no middle, no end, it is just an empty term. Shariputra, form, feeling, perception, samsara, and consciousness are also like this, without limit, without middle, without end, because form is empty. Because it is empty, there is no limit, no interval, no end; feeling, perception, samsara, and consciousness are also like this. Therefore, Shariputra, form has no limit, feeling, perception, samsara, and consciousness have no limit, and a Bodhisattva has no limit, all are without inherent existence and unattainable. Therefore, Shariputra, form and a Bodhisattva are without inherent existence and unattainable; feeling, perception, samsara, and consciousness are also like this. Furthermore, Shariputra, the six paramitas (perfections) are empty, therefore they are said to be empty; inner emptiness is also empty, outer emptiness is also empty; because of emptiness, it is empty, near emptiness, far emptiness, true emptiness, and the seven emptinesses, the thirty-seven factors of enlightenment (bodhipaksika-dharma), the ten powers (dasabala) of the Tathagata, the four fearlessnesses (vaisaradya) of the Tathagata, and all the dharmas of the Buddhas are also empty; because of emptiness, it is empty, there is no origin, and all the inconceivable realms are also empty, because of emptiness.
故空，諸三昧門、陀羅尼門亦復為空，其薩蕓若亦復為空，其所曉了道品道慧亦復為空；以空故空，其三乘法亦復為空，怛薩阿竭亦復為空。故，舍利弗！怛薩阿竭空亦無有，色亦不可得，色與菩薩亦無所有，悉不可得；痛癢思想生死識者，亦復如是。舍利弗所問：『何故一切菩薩悉不可得？云何為菩薩說般若波羅蜜？』色痛癢思想生死識亦不可得，色不可得，痛癢思想不可得，色色痛癢思想生死識不可得；其所思想，想亦無所有，所想痛癢亦無所有，所想生死亦無所有，所想行識亦無所有亦不可得；所識識者，亦無所有亦不可得，所識色、所識痛癢、所識思想、所識生死，悉無所有亦不可得。舍利弗！其六情者，亦無所有亦不可得，其眼耳鼻舌身意者，悉無所有亦不可得。其耳者，悉無所有亦不可得；耳與眼者，悉無所有亦不可得；耳與鼻，悉無所有亦不可得；鼻與嗅者，悉無所有亦不可得；其鼻及眼，悉無所有亦不可得；其鼻與舌，悉無所有亦不可得；計于舌者，悉無所有亦不可得。舌眼耳鼻，悉無所有亦不可得；其香及身，悉無所有亦不可得；身及與身，悉無所有亦不可得；意及與意，悉無所有亦不可得。眼耳鼻舌身意，悉無所有亦不可得。眼色、耳聲、鼻香、舌味、身更、意欲，六情、六識、六味十八諸入因
緣，一切諸事悉無所有亦不可得。內色外色、痛癢諸法，亦復如是。六波羅蜜及與七空，三十七品，十力、無畏諸佛之法，諸三昧門、陀羅尼門，種性諸法——阿羅漢法、辟支佛法、怛薩阿竭、菩薩法——十住事法、薩蕓若慧及諸道慧，上至怛薩阿竭及與菩薩，悉無所有亦不可得。菩薩與般若波羅蜜，悉無所有亦不可得。又般若波羅蜜于般若波羅蜜，悉無所有亦不可得。般若波羅蜜及與菩薩，悉無所有亦不可得。般若波羅蜜無言無說、無教無化，不可得故，于菩薩者無言無說、無教無化，亦無所有亦不可得。般若波羅蜜亦無所有亦不可得。是故，舍利弗！一切諸法亦無所有亦無得者，不可得故。菩薩摩訶薩亦不可得亦無所說，如舍利弗所言。何以故字，而字菩薩從何來？其名字者，為在何所而為菩薩，是故名為菩薩。言菩薩者，但以字耳，從何所來？色痛癢思想生死識者，但以字耳，但字字著言耳，而無有色，無有痛癢思想生死識。所以者何？字者亦空，字自然空，不以是故名為菩薩，亦無己字(丹本亦不以空)為菩薩也。
「複次，舍利弗！六波羅蜜但以字耳，不以字故為六波羅蜜。是所言菩薩者，但以字耳。是以言般若波羅蜜，但以字耳，不以字故為般若波羅蜜。般若波羅蜜者，無有字也。所以者何？字與
【現代漢語翻譯】 現代漢語譯本：緣起，一切事物實際上都是空無所有，無法獲得的。內在的色法、外在的色法、感受等諸法，也是如此。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），以及七空（內空、外空、內外空、空空、大空、勝義空、有為空），三十七道品（四念處、四正勤、四神足、五根、五力、七覺支、八正道），十力（如來十種智慧力量）、四無畏（佛的四種無所畏懼的自信），諸佛的教法，各種三昧（禪定）法門、陀羅尼（總持）法門，各種根性，阿羅漢的教法、辟支佛的教法、如來（怛薩阿竭）的教法、菩薩的教法，十住（菩薩修行十個階段）的法門，一切智（薩蕓若）的智慧以及各種道智，上至如來（怛薩阿竭）和菩薩，實際上都是空無所有，無法獲得的。菩薩與般若波羅蜜（智慧的完美），實際上都是空無所有，無法獲得的。而且，般若波羅蜜對於般若波羅蜜來說，實際上也是空無所有，無法獲得的。般若波羅蜜與菩薩，實際上也是空無所有，無法獲得的。般若波羅蜜是無法言說、無法表達、無法教導、無法化導的，因為它是不可得的，對於菩薩來說也是無法言說、無法表達、無法教導、無法化導的，也是空無所有，無法獲得的。般若波羅蜜也是空無所有，無法獲得的。因此，舍利弗！一切諸法實際上都是空無所有，無法獲得的，因為它們是不可得的。菩薩摩訶薩（偉大的菩薩）也是不可得的，也無法用言語來描述，就像舍利弗所說的那樣。為什麼稱之為『菩薩』這個字呢？這個『菩薩』的字是從哪裡來的呢？這個名字，是在哪裡才成為『菩薩』的呢？所以才稱之為『菩薩』。說『菩薩』，只不過是一個字而已，是從哪裡來的呢？色、受、想、行、識，也只不過是一個字而已，只是用字來表達而已，實際上並沒有色、受、想、行、識。為什麼呢？因為字也是空的，字本身就是空的，不是因為這個字才成為『菩薩』，也不是因為沒有字才成為『菩薩』。 其次，舍利弗！六波羅蜜也只是一個字而已，不是因為這個字才成為六波羅蜜。所說的『菩薩』，也只是一個字而已。所以說般若波羅蜜，也只是一個字而已，不是因為這個字才成為般若波羅蜜。般若波羅蜜，是沒有字的。為什麼呢？字與
【English Translation】 English version: Conditioned arising, all things are actually empty and unattainable. Inner form, outer form, feelings, and all other phenomena are also like this. The six paramitas (generosity, morality, patience, diligence, meditation, wisdom), as well as the seven emptinesses (inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness), the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path), the ten powers (ten wisdom powers of the Tathagata), the four fearlessnesses (four kinds of fearlessness of the Buddha), the teachings of all Buddhas, various samadhi (meditation) gates, dharani (mantra) gates, various natures—the teachings of Arhats, the teachings of Pratyekabuddhas, the teachings of the Tathagata (Tathagata), the teachings of Bodhisattvas, the ten stages (ten stages of Bodhisattva practice), the wisdom of omniscience (Sarvajna) and various path wisdoms, up to the Tathagata (Tathagata) and Bodhisattvas, are actually all empty and unattainable. Bodhisattvas and Prajnaparamita (perfection of wisdom) are actually all empty and unattainable. Moreover, Prajnaparamita in relation to Prajnaparamita is also actually empty and unattainable. Prajnaparamita and Bodhisattvas are also actually empty and unattainable. Prajnaparamita is beyond words, beyond expression, beyond teaching, beyond guidance, because it is unattainable. For Bodhisattvas, it is also beyond words, beyond expression, beyond teaching, beyond guidance, and it is also empty and unattainable. Prajnaparamita is also empty and unattainable. Therefore, Shariputra! All phenomena are actually empty and unattainable, because they are unattainable. Bodhisattva Mahasattvas (great Bodhisattvas) are also unattainable and cannot be described in words, just as Shariputra said. Why is the word 'Bodhisattva' used? Where does this word 'Bodhisattva' come from? Where does this name become 'Bodhisattva'? That is why it is called 'Bodhisattva'. Saying 'Bodhisattva' is just a word, where does it come from? Form, feeling, perception, mental formations, and consciousness are also just words, just expressed with words, but there is actually no form, feeling, perception, mental formations, or consciousness. Why? Because words are also empty, words themselves are empty, it is not because of this word that one becomes a 'Bodhisattva', nor is it because of the absence of a word that one becomes a 'Bodhisattva'. Furthermore, Shariputra! The six paramitas are also just words, it is not because of this word that they become the six paramitas. What is called 'Bodhisattva' is also just a word. Therefore, saying Prajnaparamita is also just a word, it is not because of this word that it becomes Prajnaparamita. Prajnaparamita has no words. Why? Words and
般若波羅蜜，二者俱空，不可得故。舍利弗！所言菩薩但假號耳，所言內空、外空、近空、遠空、真空、所有空、無所有空，但以字耳，其七空者不以字空。所以者何？不以字故為空也，此諸空者為不可得。是故，舍利弗！所言菩薩，但假號耳。舍利弗！此所名字為假號耳，意止、意斷、根、力、覺意、八道三十七品，十力、無畏、十八不共諸佛之法，但假號耳，不以字故為諸佛法，諸佛法空。是故，舍利弗！所言菩薩但假號耳。諸三昧門、陀羅尼門，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩上至佛，亦假號耳，不以字為字。所言吾我、我所，推其本末，亦無所有無所成，吾我不可得，何況于道有所得者？所知所見亦不可得，何況欲令有所成者？舍利弗！色痛癢思想生死識，本末亦不可得，何況欲令識有成眼，眼更因緣痛癢？耳鼻舌身意，六情所入亦不可得；六波羅蜜、七空，本末空亦不可得，何況欲令有所成者？三十七品、十力、四無畏諸佛之法，推其本末亦不可得，何況欲令有所成者？諸三昧門、陀羅尼門，推其本末悉不可得，何況欲令有所成者？聲聞、辟支佛、怛薩阿竭、阿羅訶、三耶三佛都不可得。是故，舍利弗！所言吾我悉無所有，一切諸法亦無所有，悉為自然。所以者何。自然無合無散。」舍利
弗問須菩提：「何謂自然無合無散？」
答曰：「色痛癢思想生死識者，用自然故無合無散；眼耳鼻舌身意，六情所受所生、痛癢所合，悉為自然無合無散；六波羅蜜亦無合無散悉為自然，是故舍利弗。一切諸法，皆無所有悉為自然。
「複次，舍利弗！一切諸法亦無有常亦無所至。」
舍利弗問須菩提：「何謂一切諸法無常無至？」
須菩提言：「色痛癢思想生死識亦無有常、無所歸趣。所以者何？其無常者，悉無所有亦無有眼，是故一切諸法皆無有常、無所歸趣。諸所有法亦復如是，悉無有常、無所歸趣。一切諸漏乃至無漏，所可說者、無所說法。其有常者，則為無所有亦無有眼。是故，舍利弗！一切萬物悉無有常無所歸趣。複次，舍利弗！一切諸法無所積聚亦無有壞。」
又問須菩提：「云何一切諸法亦無積聚亦無有壞？」
答曰：「色痛癢思想生死識者，亦無積聚亦無有壞。所以者何？用清凈故。諸善不善所有法、無所有法，有漏法、無漏法，悉無積聚亦無有壞。所以者何？用清凈故。是故，舍利弗！一切所有悉無所有。舍利弗！所問：『色何所生？』色無所生，痛癢思想生死識者，亦無所生。所以者何？舍利弗？色痛癢思想生死識亦無所有，曉了行者則無有色亦無所
【現代漢語翻譯】 現代漢語譯本：佛陀問須菩提：『什麼是自然無合無散？』 須菩提回答說：『色（物質）、痛癢（感受）、思想（概念）、生死（生命過程）、識（意識），因為其本性是自然，所以無合無散；眼、耳、鼻、舌、身、意這六種感官及其所感受和產生的痛癢，都因為其本性是自然，所以無合無散；六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也無合無散，都因為其本性是自然。因此，舍利弗，一切諸法，都是空無所有，其本性都是自然。』 『再者，舍利弗！一切諸法也沒有常住不變，也沒有歸宿之處。』 舍利弗問須菩提：『為什麼說一切諸法無常無歸宿？』 須菩提說：『色、痛癢、思想、生死、識也沒有常住不變，也沒有歸宿之處。為什麼呢？因為它們的無常，都是空無所有，也沒有所謂的「眼」的實體，所以一切諸法都沒有常住不變，也沒有歸宿之處。所有一切法也是如此，都沒有常住不變，也沒有歸宿之處。一切有漏（煩惱）乃至無漏（清凈），所能說的一切法，都無所說法。如果說有常住不變，那就是空無所有，也沒有所謂的「眼」的實體。因此，舍利弗！一切萬物都沒有常住不變，也沒有歸宿之處。再者，舍利弗！一切諸法沒有積聚，也沒有壞滅。』 又問須菩提：『為什麼說一切諸法沒有積聚也沒有壞滅？』 須菩提回答說：『色、痛癢、思想、生死、識，也沒有積聚，也沒有壞滅。為什麼呢？因為它們的本性是清凈的。一切善與不善的法，有與無的法，有漏與無漏的法，都沒有積聚，也沒有壞滅。為什麼呢？因為它們的本性是清凈的。因此，舍利弗！一切所有都是空無所有。舍利弗！你問：『色從何處生？』色無所生，痛癢、思想、生死、識，也無所生。為什麼呢？舍利弗？色、痛癢、思想、生死、識也是空無所有，明白這個道理的修行者，就沒有色，也沒有所
【English Translation】 English version: The Buddha asked Subhuti: 'What is meant by naturally without combination and without dispersion?' Subhuti replied: 'Form (rupa), sensation (vedana), perception (samjna), formations (samskara), and consciousness (vijnana), because of their natural essence, are without combination and without dispersion; the six senses of eye, ear, nose, tongue, body, and mind, and the sensations and feelings they experience, are all naturally without combination and without dispersion; the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) are also without combination and without dispersion, all being natural. Therefore, Shariputra, all dharmas (phenomena) are empty and naturally so.' 'Furthermore, Shariputra! All dharmas are also without permanence and without a destination.' Shariputra asked Subhuti: 'Why are all dharmas said to be without permanence and without a destination?' Subhuti said: 'Form, sensation, perception, formations, and consciousness are also without permanence and without a destination. Why? Because their impermanence is empty and without any real 'eye' (entity), therefore all dharmas are without permanence and without a destination. All dharmas are also like this, without permanence and without a destination. All outflows (asravas), even the non-outflows, all that can be spoken of, there is nothing to be spoken of. If there is permanence, then it is empty and without any real 'eye'. Therefore, Shariputra! All things are without permanence and without a destination. Furthermore, Shariputra! All dharmas are without accumulation and without destruction.' Again, he asked Subhuti: 'Why are all dharmas without accumulation and without destruction?' Subhuti replied: 'Form, sensation, perception, formations, and consciousness are also without accumulation and without destruction. Why? Because of their pure nature. All good and bad dharmas, existing and non-existing dharmas, outflows and non-outflows, are without accumulation and without destruction. Why? Because of their pure nature. Therefore, Shariputra! All that exists is empty. Shariputra! You asked: 'From where does form arise?' Form does not arise from anywhere, and sensation, perception, formations, and consciousness also do not arise from anywhere. Why? Shariputra? Form, sensation, perception, formations, and consciousness are also empty, and a practitioner who understands this will have no form, nor any
生，痛癢思想生死識亦無所生，色痛癢思想生死識亦無所有。所以者何？曉了行者則為無有眼，眼無所有。所以者何？曉了行者悉無所有，六情亦然。
「複次
「舍利弗！一切諸法悉無所有。所以者何？曉了行者不造所有。是故，舍利弗！色痛癢思想生死識者，亦無所生。又，舍利弗！所問者色無所生則為非色，亦非痛癢思想生死識。何以故？色清凈、空、無起滅，亦無所住、亦無別異。以痛癢思想生死識亦清凈，空清凈故，故曰清凈，亦無起滅、亦無所住、不可分別，一切所有亦復清凈，空清凈故曰清凈，亦無所起、亦無所滅、亦無所住、不可別知。是故，舍利弗！色痛癢思想生死識者，亦無所生。如舍利弗所問：『何故說此悉無所生？當何從說般若波羅蜜？所以者何？般若波羅蜜亦無所生。設無所生，般若波羅蜜亦無所出，無有二法、亦無若干。』是故說此，而當從何所說般若波羅蜜？舍利弗問：『亦不從異處出生菩薩而得道行。所以者何？菩薩摩訶薩行般若波羅蜜者，不從異生亦復不見異。』般若波羅蜜亦復不別異處而悉等見，諸菩薩行亦無所生。又菩薩者，無有二法亦無若干，亦不見色痛癢思想行生死識有異處生。所以者何？用無生故，色無有二、亦無若干，亦不從異而有所生，亦不見色從異
【現代漢語翻譯】 現代漢語譯本：
『生』，痛癢、思想、生死、識也無所生，色、痛癢、思想、生死、識也無所有。這是為什麼呢？因為明白道理的修行者知道沒有『眼』，『眼』也無所有。這是為什麼呢？因為明白道理的修行者知道一切都無所有，六根也是如此。
『再者，
『舍利弗（佛陀的十大弟子之一，以智慧著稱）！一切諸法都無所有。這是為什麼呢？因為明白道理的修行者不執著于任何事物。因此，舍利弗！色、痛癢、思想、生死、識，也無所生。還有，舍利弗！你所問的『色無所生則為非色』，也並非痛癢、思想、生死、識。為什麼呢？因為色是清凈、空、無生滅的，也沒有住處，也沒有差別。痛癢、思想、生死、識也是清凈的，因為空是清凈的，所以說清凈，也沒有生滅，也沒有住處，不可分別。一切所有也都是清凈的，因為空是清凈的，所以說清凈，也沒有生起，也沒有滅亡，也沒有住處，不可分別。因此，舍利弗！色、痛癢、思想、生死、識，也無所生。正如舍利弗所問：『為什麼說這些都無所生？應當從哪裡說般若波羅蜜（以空性智慧到達彼岸）？』這是為什麼呢？因為般若波羅蜜也無所生。如果無所生，般若波羅蜜也無所出，沒有兩種法，也沒有若干種法。』因此說這些，應當從哪裡說般若波羅蜜呢？舍利弗問：『也不是從其他地方出生菩薩而得道修行。』這是為什麼呢？菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜，不從其他地方生，也看不到其他地方。般若波羅蜜也不從其他地方而悉皆平等看待，諸菩薩的修行也無所生。還有菩薩，沒有兩種法，也沒有若干種法，也看不到色、痛癢、思想、行、生死、識有其他地方生。這是為什麼呢？因為用無生之理，色沒有兩種，也沒有若干種，也不從其他地方而有所生，也看不到色從其他地方生。 English version:
'Birth,' feeling, perception, formations, and consciousness are also without birth; form, feeling, perception, formations, and consciousness are also without existence. Why is that? Because the practitioner who understands knows there is no 'eye,' and the 'eye' is without existence. Why is that? Because the practitioner who understands knows all is without existence, and so are the six senses.
'Furthermore,
'Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! All dharmas are without existence. Why is that? Because the practitioner who understands does not create existence. Therefore, Sariputra! Form, feeling, perception, formations, and consciousness are also without birth. Moreover, Sariputra! What you asked, 'form is without birth, therefore it is not form,' is also not feeling, perception, formations, or consciousness. Why is that? Because form is pure, empty, without arising or ceasing, and has no dwelling place, nor is it different. Feeling, perception, formations, and consciousness are also pure; because emptiness is pure, therefore it is said to be pure, also without arising or ceasing, without dwelling, and cannot be distinguished. All existence is also pure; because emptiness is pure, therefore it is said to be pure, also without arising, without ceasing, without dwelling, and cannot be distinguished. Therefore, Sariputra! Form, feeling, perception, formations, and consciousness are also without birth. As Sariputra asked: 'Why is it said that all these are without birth? From where should one speak of Prajnaparamita (the perfection of wisdom that leads to the other shore)?' Why is that? Because Prajnaparamita is also without birth. If it is without birth, Prajnaparamita also has no origin, there are no two dharmas, nor are there several dharmas.' Therefore, it is said, from where should one speak of Prajnaparamita? Sariputra asked: 'It is also not from another place that Bodhisattvas are born and attain the path of practice.' Why is that? A Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajnaparamita is not born from another place, nor does he see another place. Prajnaparamita also does not see differently from another place, but sees all equally, and the practice of all Bodhisattvas is also without birth. Furthermore, a Bodhisattva has no two dharmas, nor several dharmas, nor does he see form, feeling, perception, formations, consciousness born from another place. Why is that? Because by the principle of non-birth, form has no two, nor several, nor does it arise from another place, nor does one see form arising from another place.
【English Translation】 'Birth,' feeling, perception, formations, and consciousness are also without birth; form, feeling, perception, formations, and consciousness are also without existence. Why is that? Because the practitioner who understands knows there is no 'eye,' and the 'eye' is without existence. Why is that? Because the practitioner who understands knows all is without existence, and so are the six senses. 'Furthermore, 'Sariputra (one of the Buddha's ten great disciples, known for his wisdom)! All dharmas are without existence. Why is that? Because the practitioner who understands does not create existence. Therefore, Sariputra! Form, feeling, perception, formations, and consciousness are also without birth. Moreover, Sariputra! What you asked, 'form is without birth, therefore it is not form,' is also not feeling, perception, formations, or consciousness. Why is that? Because form is pure, empty, without arising or ceasing, and has no dwelling place, nor is it different. Feeling, perception, formations, and consciousness are also pure; because emptiness is pure, therefore it is said to be pure, also without arising or ceasing, without dwelling, and cannot be distinguished. All existence is also pure; because emptiness is pure, therefore it is said to be pure, also without arising, without ceasing, without dwelling, and cannot be distinguished. Therefore, Sariputra! Form, feeling, perception, formations, and consciousness are also without birth. As Sariputra asked: 'Why is it said that all these are without birth? From where should one speak of Prajnaparamita (the perfection of wisdom that leads to the other shore)?' Why is that? Because Prajnaparamita is also without birth. If it is without birth, Prajnaparamita also has no origin, there are no two dharmas, nor are there several dharmas.' Therefore, it is said, from where should one speak of Prajnaparamita? Sariputra asked: 'It is also not from another place that Bodhisattvas are born and attain the path of practice.' Why is that? A Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajnaparamita is not born from another place, nor does he see another place. Prajnaparamita also does not see differently from another place, but sees all equally, and the practice of all Bodhisattvas is also without birth. Furthermore, a Bodhisattva has no two dharmas, nor several dharmas, nor does he see form, feeling, perception, formations, consciousness born from another place. Why is that? Because by the principle of non-birth, form has no two, nor several, nor does it arise from another place, nor does one see form arising from another place.
處生。所以者何？色無所生，識無有名，亦無若干。其十八種、三十七品、諸佛之法，及與七空、三乘之法，不見所生。所以者何？無所生故，無有二法、亦無若干。是故，舍利弗！不得菩薩有異處生而行道者。又，舍利弗！曏者所問：『假使菩薩摩訶薩聞是說者，無所恐、不畏亦無所懼，則為行般若波羅蜜。』所以者何？菩薩摩訶薩觀一切諸法，皆悉如夢，如幻、野馬、芭蕉、影、響。是故，舍利弗！菩薩摩訶薩聞是！不恐不怖亦不畏懼，是為行般若波羅蜜。」
須菩提白佛言：「天中天！菩薩摩訶薩行般若波羅蜜時，觀法如是，便不受色痛癢思想生死識，亦無所舍、亦無所住、亦無所著般若波羅蜜，則無有色痛癢思想生死識，亦不受、亦不捨、亦無住、亦無著無、所分別，亦不受眼耳鼻舌身意六情所依、不受吾我；亦不受檀波羅蜜，亦無所舍、亦無所住，亦無所著，不處吾我。尸、羼、惟逮、禪、般若波羅蜜，亦不受七空，亦無所舍、亦無所住、亦無所著，不處吾我。
「複次，天中天！行般若波羅蜜者，於三十七品、十力、無畏、十八不共諸佛之法，亦復如是，亦無所受、亦無所舍、亦無所住、亦無所著，不處吾我。
「複次，天中天！菩薩不受一切諸三昧門、陀羅尼門，亦無所受、亦無所
舍、亦無所住、亦無所著、不處吾我。所以者何？菩薩行般若波羅蜜，不見色痛癢思想生死識，不見十八種、三十七品及與七空，聲聞、辟支佛，上至佛及薩蕓若亦無所見。所以者何？無色痛癢思想生死識，亦無所起亦無有識，六情無所起亦無有六情，六波羅蜜亦無所起亦無六波羅蜜，般若波羅蜜亦無所起，亦無有二亦無若干，內空、外空亦無所起，近空、遠空、真空、所有空、無所有空亦復如是。所以者何？其七空者亦無所起，亦無有二亦無若干。是故，天中天！其七空、三十七品、十力、無畏、十八不共諸佛之法亦無所起，亦無有二亦無若干。所以者何？天中天！是無所起，是故為無二無三，無有若干故，諸佛之法悉無所起，有所起者非為佛法。唯，天中天！其無本者亦不可思議，諸法境界亦無所起，其不可思議界，則無有二亦無若干。唯，天中天！須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩，上至薩蕓若慧，悉無所起亦無所有，故薩蕓若為無所起。所以者何？無有精進，是為無二無三亦無若干；色痛癢思想生死識者，則為滅盡亦無有色，是故識亦滅盡，則無有二亦無若干。所以者何？天中天！其精進者，無一無二無三亦無若干，其精進識亦無有識，是為檀波羅蜜，亦無所起、無所精進，無二無三亦無若干
【現代漢語翻譯】 現代漢語譯本：
捨棄一切，不住于任何事物，不執著任何事物，不以自我為中心。為什麼呢？菩薩行般若波羅蜜（智慧的完美），不見色（物質）、痛癢（感受）、思想（概念）、生死（生命）、識（意識），不見十八種（十八界）、三十七品（三十七道品）以及七空（七種空性），聲聞（小乘修行者）、辟支佛（獨覺者），乃至佛和薩蕓若（一切智）也都不見。為什麼呢？因為色、痛癢、思想、生死、識，都沒有生起，也沒有識的存在；六情（六根）沒有生起，也沒有六情；六波羅蜜（六度）沒有生起，也沒有六波羅蜜；般若波羅蜜沒有生起，也沒有二元對立，也沒有種種差別；內空（內法空）、外空（外法空）也沒有生起；近空（近處空）、遠空（遠處空）、真空（真實空）、所有空（一切法空）、無所有空（無所有法空）也是如此。為什麼呢？因為這七空也沒有生起，也沒有二元對立，也沒有種種差別。因此，天中天（佛）！這七空、三十七品、十力（佛的十種力量）、無畏（佛的四種無畏）、十八不共諸佛之法（佛的十八種不共法）也沒有生起，也沒有二元對立，也沒有種種差別。為什麼呢？天中天！因為它們都是無所生起的，所以是無二無三，沒有種種差別。因此，諸佛之法都沒有生起，有所生起就不是佛法。唯有，天中天！那無本性的東西也是不可思議的，諸法境界也沒有生起，那不可思議的境界，則沒有二元對立，也沒有種種差別。唯有，天中天！須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛、菩薩，乃至薩蕓若慧（一切智的智慧），都沒有生起，也沒有任何存在，所以薩蕓若（一切智）是無所生起的。為什麼呢？因為沒有精進，所以是無二無三，也沒有種種差別；色、痛癢、思想、生死、識，都滅盡了，也沒有色，所以識也滅盡了，就沒有二元對立，也沒有種種差別。為什麼呢？天中天！精進是沒有一、沒有二、沒有三，也沒有種種差別的，精進的識也沒有識，這就是檀波羅蜜（佈施的完美），也沒有生起，也沒有精進，沒有二元對立，也沒有種種差別。 現代漢語譯本：
捨棄一切，不住于任何事物，不執著任何事物，不以自我為中心。為什麼呢？菩薩行般若波羅蜜（智慧的完美），不見色（物質）、受（感受）、想（概念）、行（生命）、識（意識），不見十八界、三十七道品以及七空，聲聞（小乘修行者）、辟支佛（獨覺者），乃至佛和一切智也都不見。為什麼呢？因為色、受、想、行、識，都沒有生起，也沒有識的存在；六根沒有生起，也沒有六根；六波羅蜜（六度）沒有生起，也沒有六波羅蜜；般若波羅蜜沒有生起，也沒有二元對立，也沒有種種差別；內空、外空也沒有生起；近空、遠空、真空、有為空、無為空也是如此。為什麼呢？因為這七空也沒有生起，也沒有二元對立，也沒有種種差別。因此，天中天（佛）！這七空、三十七道品、十力（佛的十種力量）、四無畏（佛的四種無畏）、十八不共法（佛的十八種不共法）也沒有生起，也沒有二元對立，也沒有種種差別。為什麼呢？天中天！因為它們都是無所生起的，所以是無二無三，沒有種種差別。因此，諸佛之法都沒有生起，有所生起就不是佛法。唯有，天中天！那無本性的東西也是不可思議的，諸法境界也沒有生起，那不可思議的境界，則沒有二元對立，也沒有種種差別。唯有，天中天！須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛、菩薩，乃至一切智的智慧，都沒有生起，也沒有任何存在，所以一切智是無所生起的。為什麼呢？因為沒有精進，所以是無二無三，也沒有種種差別；色、受、想、行、識，都滅盡了，也沒有色，所以識也滅盡了，就沒有二元對立，也沒有種種差別。為什麼呢？天中天！精進是沒有一、沒有二、沒有三，也沒有種種差別的，精進的識也沒有識，這就是檀波羅蜜（佈施的完美），也沒有生起，也沒有精進，沒有二元對立，也沒有種種差別。
【English Translation】 English version:
Giving up everything, not dwelling on anything, not clinging to anything, not being centered on oneself. Why is that? Bodhisattvas practicing Prajna Paramita (perfection of wisdom) do not see form (rupa), feeling (vedana), thought (samjna), life (samsara), consciousness (vijnana), do not see the eighteen kinds (eighteen dhatus), the thirty-seven factors (thirty-seven factors of enlightenment), and the seven emptinesses (seven kinds of emptiness), Sravakas (hearers), Pratyekabuddhas (solitary realizers), up to Buddhas and Sarvajna (omniscience) are not seen either. Why is that? Because form, feeling, thought, life, consciousness, have not arisen, and there is no consciousness; the six senses have not arisen, and there are no six senses; the six paramitas (six perfections) have not arisen, and there are no six paramitas; Prajna Paramita has not arisen, and there is no duality, and no various differences; inner emptiness (adhyatma sunyata), outer emptiness (bahirdha sunyata) have not arisen; near emptiness (samipa sunyata), far emptiness (durata sunyata), true emptiness (paramartha sunyata), emptiness of all things (sarva dharma sunyata), emptiness of non-existence (abhava sunyata) are also like this. Why is that? Because these seven emptinesses have not arisen, and there is no duality, and no various differences. Therefore, O Lord of Gods (Buddha)! These seven emptinesses, thirty-seven factors, ten powers (ten powers of a Buddha), fearlessness (four fearlessnesses of a Buddha), eighteen unique qualities of a Buddha (eighteen unique qualities of a Buddha) have not arisen, and there is no duality, and no various differences. Why is that? O Lord of Gods! Because they are all without arising, therefore they are without two, without three, without various differences. Therefore, the teachings of the Buddhas have not arisen, what has arisen is not the Dharma of the Buddhas. Only, O Lord of Gods! That which is without essence is also inconceivable, the realms of all dharmas have not arisen, that inconceivable realm, then there is no duality, and no various differences. Only, O Lord of Gods! Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas, Bodhisattvas, up to the wisdom of Sarvajna (omniscience), have not arisen, and there is no existence, therefore Sarvajna (omniscience) is without arising. Why is that? Because there is no effort, therefore it is without two, without three, and without various differences; form, feeling, thought, life, consciousness, are all extinguished, and there is no form, therefore consciousness is also extinguished, then there is no duality, and no various differences. Why is that? O Lord of Gods! Effort is without one, without two, without three, and without various differences, the consciousness of effort also has no consciousness, this is Dana Paramita (perfection of giving), it has not arisen, and there is no effort, without two, without three, and without various differences. English version:
Giving up everything, not dwelling on anything, not clinging to anything, not being centered on oneself. Why is that? Bodhisattvas practicing Prajna Paramita (perfection of wisdom) do not see form (matter), feeling (sensation), thought (perception), formations (mental formations), consciousness (awareness), do not see the eighteen realms, the thirty-seven factors of enlightenment, and the seven emptinesses, Sravakas (hearers), Pratyekabuddhas (solitary realizers), up to Buddhas and omniscience are not seen either. Why is that? Because form, feeling, thought, formations, consciousness, have not arisen, and there is no consciousness; the six senses have not arisen, and there are no six senses; the six paramitas (six perfections) have not arisen, and there are no six paramitas; Prajna Paramita has not arisen, and there is no duality, and no various differences; inner emptiness, outer emptiness have not arisen; near emptiness, far emptiness, true emptiness, emptiness of conditioned things, emptiness of unconditioned things are also like this. Why is that? Because these seven emptinesses have not arisen, and there is no duality, and no various differences. Therefore, O Lord of Gods (Buddha)! These seven emptinesses, thirty-seven factors of enlightenment, ten powers (ten powers of a Buddha), four fearlessnesses (four fearlessnesses of a Buddha), eighteen unique qualities (eighteen unique qualities of a Buddha) have not arisen, and there is no duality, and no various differences. Why is that? O Lord of Gods! Because they are all without arising, therefore they are without two, without three, without various differences. Therefore, the teachings of the Buddhas have not arisen, what has arisen is not the Dharma of the Buddhas. Only, O Lord of Gods! That which is without essence is also inconceivable, the realms of all dharmas have not arisen, that inconceivable realm, then there is no duality, and no various differences. Only, O Lord of Gods! Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas, Bodhisattvas, up to the wisdom of omniscience, have not arisen, and there is no existence, therefore omniscience is without arising. Why is that? Because there is no effort, therefore it is without two, without three, and without various differences; form, feeling, thought, formations, consciousness, are all extinguished, and there is no form, therefore consciousness is also extinguished, then there is no duality, and no various differences. Why is that? O Lord of Gods! Effort is without one, without two, without three, and without various differences, the consciousness of effort also has no consciousness, this is Dana Paramita (perfection of giving), it has not arisen, and there is no effort, without two, without three, and without various differences.
，尸、羼、惟逮、禪、般若波羅蜜亦復如是，及諸七空、三十七品、十力、無畏、十八不共諸佛之法，亦復如是。其言，天中天！無所精進，於此行中無能計者，五陰、六衰、六波羅蜜、三乘之法，上至薩蕓若慧，亦復如是。」◎
摩訶般若波羅蜜觀行品第二十四
◎爾時須菩提謂舍利弗言：「云何菩薩摩訶薩行般若波羅蜜而觀諸法？何謂菩薩行道為一切人，而言菩薩而悉曉了一切道法，於一切法為無所著？曉了諸法，則為曉了色痛癢思想生死識，而於識事亦無所著。曉了三十七品、十力、無畏諸佛之法，亦無所著。何謂一切諸法事者？」
須菩提謂舍利弗：「其觀諸法形像瑞應，色聲香味細滑之法，其內外法、有為無為，所有、無所有，形像瑞應了無因緣，是為觀法。又，舍利弗！所問：『何謂般若波羅蜜？』盡無所樂，是名為般若波羅蜜。何謂為盡而無所樂？舍利弗！不樂陰、種、諸入，不樂六波羅蜜：尸、羼、惟逮、禪、般若波羅蜜，不樂七空，不樂三十七品、十力、無畏、十八不共諸佛之法，是名曰盡無所樂，是為般若波羅蜜。于薩蕓若亦無所樂，是為般若波羅蜜。是為名曰盡無所樂，是為般若波羅蜜。所問：『何謂為觀？』是菩薩摩訶薩行般若波羅蜜時，不觀色有常、無常，不觀色苦、
【現代漢語翻譯】 現代漢語譯本：同樣地，尸（戒律）、羼（忍辱）、惟逮（精進）、禪（禪定）、般若波羅蜜（智慧到彼岸）也是如此。以及所有七空、三十七道品、十力、無畏、十八不共佛法，也都是如此。佛說：『天中天！沒有精進，在這修行中沒有能計量的，五陰、六衰、六波羅蜜、三乘之法，上至薩蕓若慧（一切智），也都是如此。』 摩訶般若波羅蜜觀行品第二十四 這時，須菩提對舍利弗說：『菩薩摩訶薩如何修行般若波羅蜜而觀察諸法？什麼是菩薩爲了所有人而修行，卻說菩薩通曉一切道法，對一切法都無所執著？通曉諸法，就是通曉色、受、想、行、識，而對於識的事也無所執著。通曉三十七道品、十力、無畏諸佛之法，也無所執著。什麼是一切諸法的事呢？』 須菩提對舍利弗說：『觀察諸法的形像、瑞應，色、聲、香、味、觸的細微之法，其內外法、有為無為、所有、無所有，形像瑞應都沒有因緣，這就是觀察法。還有，舍利弗！你問：『什麼是般若波羅蜜？』完全沒有執著，就叫做般若波羅蜜。什麼是完全沒有執著呢？舍利弗！不執著于陰、種、諸入，不執著於六波羅蜜：尸（戒律）、羼（忍辱）、惟逮（精進）、禪（禪定）、般若波羅蜜（智慧到彼岸），不執著於七空，不執著於三十七道品、十力、無畏、十八不共諸佛之法，這就叫做完全沒有執著，這就是般若波羅蜜。對於薩蕓若（一切智）也無所執著，這就是般若波羅蜜。這就叫做完全沒有執著，這就是般若波羅蜜。你問：『什麼是觀察？』是菩薩摩訶薩修行般若波羅蜜時，不觀察色是常還是無常，不觀察色是苦還是
【English Translation】 English version: Similarly, Śīla (morality), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñāpāramitā (perfection of wisdom) are also like this. And all the seven emptinesses, the thirty-seven factors of enlightenment, the ten powers, the fearlessnesses, and the eighteen unique qualities of the Buddhas are also like this. The Buddha said, 'O Lord of Gods! There is no effort, and in this practice, there is no one who can measure it. The five aggregates, the six senses, the six perfections, the teachings of the three vehicles, up to Sarvajñā (omniscience), are all like this.' Chapter 24: The Practice of Contemplation in the Mahāprajñāpāramitā At that time, Subhūti said to Śāriputra, 'How does a Bodhisattva Mahāsattva practice Prajñāpāramitā while contemplating all dharmas? What does it mean that a Bodhisattva practices for all beings, yet it is said that a Bodhisattva understands all the paths of dharma, and is not attached to any dharma? Understanding all dharmas means understanding form, feeling, perception, mental formations, and consciousness, and not being attached to the affairs of consciousness. Understanding the thirty-seven factors of enlightenment, the ten powers, the fearlessnesses, and the dharmas of the Buddhas, one is also not attached. What are the affairs of all dharmas?' Subhūti said to Śāriputra, 'Observing the forms and auspicious signs of dharmas, the subtle dharmas of form, sound, smell, taste, and touch, their internal and external dharmas, conditioned and unconditioned, existent and non-existent, the forms and auspicious signs have no causes and conditions, this is observing dharmas. Furthermore, Śāriputra! You asked, 'What is Prajñāpāramitā?' To have no attachment at all is called Prajñāpāramitā. What does it mean to have no attachment at all? Śāriputra! Not being attached to the aggregates, the bases, and the entrances, not being attached to the six perfections: Śīla (morality), Kṣānti (patience), Vīrya (effort), Dhyāna (meditation), and Prajñāpāramitā (perfection of wisdom), not being attached to the seven emptinesses, not being attached to the thirty-seven factors of enlightenment, the ten powers, the fearlessnesses, and the eighteen unique qualities of the Buddhas, this is called having no attachment at all, this is Prajñāpāramitā. Not being attached to Sarvajñā (omniscience) is also Prajñāpāramitā. This is called having no attachment at all, this is Prajñāpāramitā. You asked, 'What is contemplation?' When a Bodhisattva Mahāsattva practices Prajñāpāramitā, they do not contemplate whether form is permanent or impermanent, they do not contemplate whether form is suffering or
樂，不觀色有我、無我，不觀色有空無空、有相無相、有愿無愿，不觀色寂與不寂，不觀色恍忽不恍忽；痛癢思想生死識及與七空並三脫門，亦復如是。不觀三十七品：意止、意斷、神足、根、力、七覺、八道諸佛之法，苦樂善惡、有我無我、有常無常，諸三昧門、陀羅尼門、薩蕓若慧，有常無常、苦樂善惡，有我無我、有空無空及三脫門。舍利弗！是為菩薩摩訶薩觀行般若波羅蜜。」
舍利弗問須菩提：「何謂色痛癢思想生死識亦無所起則無有識，根、力、覺意、三十七品、七空、四非常法、薩蕓若慧悉無所起，薩蕓若則無所有？」
須菩提謂舍利弗：「謂色七空，其以空者則無有形，是故色為無所起，則無有色；痛癢思想生死識亦爾。六波羅蜜空，其已空者非般若波羅蜜，慧無所起。是故，舍利弗！般若波羅蜜則無所起，非般若波羅蜜，及與七空、三十七品、十力、無畏諸佛之法，諸三昧門、陀羅尼門、薩蕓若慧，亦復如是。色無所起則為無色痛癢思想生死識，乃至薩蕓若慧亦復如是，無所起者則為無慧。」
舍利弗謂須菩提：「何謂色痛癢思想生死識，上至薩蕓若慧，而無有二？」
須菩提言：「如是，如是！其無二者，色則無二，痛癢思想生死識一切識法，無合無散、無色無見、無
【現代漢語翻譯】 現代漢語譯本：菩薩修行般若波羅蜜時，不觀察色法（rupa，物質現象）中是否有我、無我，不觀察色法是空還是不空、有相還是無相、有愿還是無愿，不觀察色法是寂靜還是不寂靜，不觀察色法是恍惚還是不恍惚；對於感受（vedana）、思想（samjna）、行為（samskara）、意識（vijnana）以及七空（sapta sunyata，七種空性）和三解脫門（trimoksa，三種解脫之門）也是如此。不觀察三十七道品（bodhipaksika dharma，三十七種修行方法）：四念處（smrtyupasthana，意止）、四正勤（samyakpradhana，意斷）、四神足（rddhipada，神足）、五根（indriya，根）、五力（bala，力）、七覺支（saptabodhyanga，七覺）、八正道（astangamarga，八道）等諸佛之法，苦樂善惡、有我無我、有常無常，各種三昧門（samadhi，禪定）、陀羅尼門（dharani，總持）、薩蕓若慧（sarvajna，一切智），有常無常、苦樂善惡、有我無我、有空無空以及三解脫門。舍利弗（Sariputra）！這就是菩薩摩訶薩（bodhisattva mahasattva，大菩薩）修行般若波羅蜜（prajnaparamita，智慧的完成）的方法。 舍利弗問須菩提（Subhuti）：「什麼是色、感受、思想、行為、意識，以至於無所生起，從而沒有意識？什麼是根、力、覺支、三十七道品、七空、四非常法（anitya，無常）、薩蕓若慧，以至於無所生起，薩蕓若（sarvajna，一切智）則什麼都沒有？」 須菩提對舍利弗說：「所謂色七空，其空性則無形，因此色是無所生起的，從而沒有色；感受、思想、行為、意識也是如此。六波羅蜜（sat paramita，六種到達彼岸的方法）是空，其空性則不是般若波羅蜜，智慧無所生起。因此，舍利弗！般若波羅蜜是無所生起的，不是般若波羅蜜，以及七空、三十七道品、十力（dasabala，十種力量）、四無畏（vaisaradya，四種無畏）等諸佛之法，各種三昧門、陀羅尼門、薩蕓若慧，也是如此。色無所生起則為無色，感受、思想、行為、意識，乃至薩蕓若慧也是如此，無所生起則為無慧。」 舍利弗問須菩提：「什麼是色、感受、思想、行為、意識，上至薩蕓若慧，而沒有二性？」 須菩提說：「是的，是的！其無二性，色則無二，感受、思想、行為、意識一切識法，無合無散、無色無見、無
【English Translation】 English version: A Bodhisattva, when practicing Prajnaparamita, does not observe whether there is self or no-self in form (rupa, material phenomena), does not observe whether form is empty or not empty, has characteristics or no characteristics, has wishes or no wishes, does not observe whether form is tranquil or not tranquil, does not observe whether form is vague or not vague; the same applies to feelings (vedana), thoughts (samjna), formations (samskara), consciousness (vijnana), as well as the seven emptinesses (sapta sunyata, seven kinds of emptiness) and the three doors of liberation (trimoksa, three doors of liberation). One does not observe the thirty-seven factors of enlightenment (bodhipaksika dharma, thirty-seven practices): the four foundations of mindfulness (smrtyupasthana, mindfulness), the four right exertions (samyakpradhana, right effort), the four bases of power (rddhipada, bases of power), the five faculties (indriya, faculties), the five powers (bala, powers), the seven factors of enlightenment (saptabodhyanga, seven factors of enlightenment), the eightfold path (astangamarga, eightfold path), and other Buddha-dharmas, suffering and happiness, good and evil, self and no-self, permanence and impermanence, various samadhi doors (samadhi, meditative concentration), dharani doors (dharani, mnemonic devices), sarvajna wisdom (sarvajna, all-knowing wisdom), permanence and impermanence, suffering and happiness, good and evil, self and no-self, emptiness and non-emptiness, and the three doors of liberation. Sariputra! This is how a Bodhisattva Mahasattva (bodhisattva mahasattva, great bodhisattva) practices Prajnaparamita (prajnaparamita, perfection of wisdom). Sariputra asked Subhuti: 'What is form, feeling, thought, formation, and consciousness, such that they do not arise, and thus there is no consciousness? What are the faculties, powers, factors of enlightenment, the thirty-seven factors of enlightenment, the seven emptinesses, the four non-permanences (anitya, impermanence), and sarvajna wisdom, such that they do not arise, and sarvajna (sarvajna, all-knowing wisdom) is nothing?' Subhuti said to Sariputra: 'The so-called seven emptinesses of form, its emptiness has no form, therefore form is unarisen, and thus there is no form; the same applies to feeling, thought, formation, and consciousness. The six perfections (sat paramita, six perfections) are empty, and their emptiness is not Prajnaparamita, wisdom is unarisen. Therefore, Sariputra! Prajnaparamita is unarisen, not Prajnaparamita, as well as the seven emptinesses, the thirty-seven factors of enlightenment, the ten powers (dasabala, ten powers), the four fearlessnesses (vaisaradya, four fearlessnesses), and other Buddha-dharmas, various samadhi doors, dharani doors, and sarvajna wisdom. If form is unarisen, then there is no form, feeling, thought, formation, and consciousness, and even sarvajna wisdom is the same, if unarisen, then there is no wisdom.' Sariputra asked Subhuti: 'What is form, feeling, thought, formation, and consciousness, up to sarvajna wisdom, that they have no duality?' Subhuti said: 'Yes, yes! That which has no duality, form has no duality, feeling, thought, formation, consciousness, all consciousness dharmas, without combination or dispersion, without form or seeing, without
所取捨，如是相者則為無想；及其七空、三十七品、四非常法、薩蕓若慧，亦復如是。五陰、六衰上至薩蕓若，悉無有二。」
舍利弗問須菩提：「何謂色無有二、清凈無來，痛癢思想生死識，上至薩蕓若慧？」
須菩提謂舍利弗：「如是，如是！色不為異、無所起者，亦復無異色、無所起；痛癢思想生死識，上至薩蕓若慧，亦復如是。如是，舍利弗！色無有二，五陰、六衰，上至薩蕓若慧，亦無有二，一切清凈、無所從來。」
須菩提白佛言：「菩薩摩訶薩行般若波羅蜜觀諸法，見一切色亦無所起、本末清凈，痛癢思想生死識亦復如是；吾我知見悉無所起，本末清凈；檀、尸、羼、惟逮、禪、般若波羅蜜亦復如是，悉無所起、本末清凈；及與七空、三十七品、根、力、覺意、十力、無畏諸佛之法，不見所起、本末清凈；觀諸三昧門、陀羅尼門、薩蕓若慧，不見所起、本末清凈；觀凡夫法見凡夫法，悉無所起、本末清凈；觀須陀洹、斯陀含、阿那含、阿羅漢，聲聞、辟支佛及與菩薩，見此諸法悉無所起、本末清凈，觀一切佛法，見無所起、本末清凈、不見所起。」
舍利弗問須菩提：「今所說者，當云何解？五陰、六衰、三乘之法及薩蕓若，悉無所起者，亦無五道、亦無菩薩摩訶薩、亦無得
【現代漢語翻譯】 現代漢語譯本：所取捨的，像這樣觀察的就稱為無想（沒有念想的狀態）；以及七空（七種空性）、三十七品（三十七道品，即修行的三十七個方面）、四非常法（四種無常的觀察）、薩蕓若慧（一切智，佛的智慧），也是如此。五陰（色、受、想、行、識）、六衰（眼、耳、鼻、舌、身、意六種感官的衰敗）上至薩蕓若，都沒有兩種不同的存在。 舍利弗問須菩提：『什麼是色沒有兩種不同的存在、清凈無來，痛癢（感受）、思想、生死、識，上至薩蕓若慧？』 須菩提對舍利弗說：『是的，是的！色不是不同的，沒有生起之處，也沒有不同的色，沒有生起之處；痛癢、思想、生死、識，上至薩蕓若慧，也是如此。是的，舍利弗！色沒有兩種不同的存在，五陰、六衰，上至薩蕓若慧，也沒有兩種不同的存在，一切都是清凈的，沒有從哪裡來。』 須菩提對佛說：『菩薩摩訶薩修行般若波羅蜜（以智慧到達彼岸）觀察諸法，見到一切色也沒有生起之處，本來清凈；痛癢、思想、生死、識也是如此；我、我所、知見都沒有生起之處，本來清凈；檀（佈施）、尸（持戒）、羼（忍辱）、惟逮（精進）、禪（禪定）、般若波羅蜜也是如此，都沒有生起之處，本來清凈；以及七空、三十七品、根（五根）、力（五力）、覺意（七覺支）、十力（佛的十種力量）、無畏（佛的四種無畏）等諸佛之法，不見有生起之處，本來清凈；觀察諸三昧門（各種禪定法門）、陀羅尼門（總持法門）、薩蕓若慧，不見有生起之處，本來清凈；觀察凡夫法，見到凡夫法，都沒有生起之處，本來清凈；觀察須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果），聲聞、辟支佛（緣覺）以及菩薩，見到這些法都沒有生起之處，本來清凈，觀察一切佛法，見到沒有生起之處，本來清凈，不見有生起之處。』 舍利弗問須菩提：『現在所說的，應當如何理解？五陰、六衰、三乘（聲聞乘、緣覺乘、菩薩乘）之法以及薩蕓若，都沒有生起之處，也沒有五道（地獄、餓鬼、畜生、人、天）、也沒有菩薩摩訶薩、也沒有得果之人嗎？』
【English Translation】 English version: What is taken or discarded, such a perception is called 'no-thought'; and the seven emptinesses, the thirty-seven factors of enlightenment, the four impermanences, and Sarvajna wisdom (all-knowing wisdom of a Buddha), are also like this. The five aggregates (form, feeling, perception, mental formations, consciousness), the six senses (eye, ear, nose, tongue, body, mind) up to Sarvajna, all have no duality. Sariputra asked Subhuti, 'What does it mean that form has no duality, is pure and without origin, and that feeling, perception, birth and death, and consciousness, up to Sarvajna wisdom, are also like this?' Subhuti said to Sariputra, 'Yes, yes! Form is not different, has no origin, and there is no different form, no origin; feeling, perception, birth and death, and consciousness, up to Sarvajna wisdom, are also like this. Yes, Sariputra! Form has no duality, the five aggregates, the six senses, up to Sarvajna wisdom, also have no duality, all are pure, and have no origin.' Subhuti said to the Buddha, 'Bodhisattva Mahasattvas, practicing Prajna Paramita (perfection of wisdom), observe all dharmas, seeing that all forms have no origin, are fundamentally pure; feeling, perception, birth and death, and consciousness are also like this; the self, what belongs to self, and views have no origin, are fundamentally pure; Dana (giving), Sila (morality), Ksanti (patience), Virya (effort), Dhyana (meditation), and Prajna Paramita are also like this, having no origin, are fundamentally pure; and the seven emptinesses, the thirty-seven factors of enlightenment, the five roots, the five powers, the seven factors of enlightenment, the ten powers of a Buddha, the four fearlessnesses of a Buddha, all these Buddha-dharmas, are seen to have no origin, are fundamentally pure; observing the doors of samadhi (meditative absorption), the doors of dharani (mantras), and Sarvajna wisdom, they are seen to have no origin, are fundamentally pure; observing the dharmas of ordinary beings, seeing the dharmas of ordinary beings, they have no origin, are fundamentally pure; observing Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Sravakas (hearers), Pratyekabuddhas (solitary realizers), and Bodhisattvas, seeing these dharmas have no origin, are fundamentally pure, observing all Buddha-dharmas, seeing they have no origin, are fundamentally pure, and are seen to have no origin.' Sariputra asked Subhuti, 'What is the meaning of what you are saying now? That the five aggregates, the six senses, the dharmas of the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva), and Sarvajna, all have no origin, and that there are no five paths (hell, hungry ghosts, animals, humans, gods), no Bodhisattva Mahasattvas, and no attainers of fruits?'
神通。設，須菩提！一切諸法悉無所起，何以故成須陀洹斷於三結而修行道，斯陀含者亦斷三結、淫怒癡薄而修行道，阿那含者捐棄重擔、斷除眾結而修行道，阿羅漢者除斷眾結及五根、無有生死而修行道，辟支佛乘以因緣覺而修行道？何故菩薩勤苦行道，為無央數眾生勤苦？何故逮成阿耨多羅三藐三菩而轉法輪？」
須菩提言：「我不欲令無所起法而有所得，亦不欲令無所起法至須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，亦復如是。我亦不使菩薩摩訶薩勤苦行，不令菩薩精勤苦行。所以者何？舍利弗！不以別相勤苦故，度不可計阿僧祇人。又，舍利弗！行菩薩道者，當度不可計阿僧祇人，念之如母、念之如父、念之如子、念之如身，所行亦無所起。菩薩當作是念：『求于吾我皆無所有亦不可得，觀內外法當作是了。』設起想者，不念勤苦亦不起想。所以者何？一切諸法悉無所起亦不可得。又，舍利弗！我亦不欲令怛薩阿竭而無所起，無阿耨多羅三耶三菩，亦不欲令轉於法輪，亦不欲令得無所起法。」
舍利弗問須菩提：「所說云何欲令有起而逮法乎？而云無起不逮諸法。」
須菩提言：「不以無起而逮諸法，亦不以起而逮諸法。」
又問須菩提：「云何無所起法亦不無起而逮諸法？」
【現代漢語翻譯】 現代漢語譯本： 神通。假設，須菩提！一切諸法都沒有生起，為什麼會成就須陀洹（入流果，初果）斷除三結（身見、戒禁取見、疑）而修行道，斯陀含（一來果，二果）也斷除三結、貪慾、嗔恚、愚癡輕薄而修行道，阿那含（不還果，三果）捨棄重擔、斷除各種煩惱結而修行道，阿羅漢（無生果，四果）斷除各種煩惱結以及五根（眼、耳、鼻、舌、身），沒有生死而修行道，辟支佛（獨覺）通過因緣覺悟而修行道？為什麼菩薩勤苦修行道，爲了無數眾生勤苦？為什麼證得阿耨多羅三藐三菩提（無上正等正覺）而轉法輪？」 須菩提說：『我不希望沒有生起的法有所得，也不希望沒有生起的法達到須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，也是如此。我也不使菩薩摩訶薩勤苦修行，不使菩薩精勤苦行。為什麼呢？舍利弗！不是因為有分別的勤苦，才能度脫不可計量的阿僧祇人。而且，舍利弗！行菩薩道的人，應當度脫不可計量的阿僧祇人，像念母親一樣、像念父親一樣、像念子女一樣、像念自身一樣，所行也沒有生起。菩薩應當這樣想：『尋求我、我所，都是沒有所有，也不可得，觀察內外諸法應當這樣了知。』如果生起這種想法，就不念勤苦，也不生起這種想法。為什麼呢？一切諸法都沒有生起，也不可得。而且，舍利弗！我也不希望如來（怛薩阿竭）沒有生起，沒有阿耨多羅三藐三菩提，也不希望轉法輪，也不希望得到沒有生起的法。』 舍利弗問須菩提：『所說的是如何希望有生起而證得法呢？而又說沒有生起不能證得諸法。』 須菩提說：『不是因為沒有生起而證得諸法，也不是因為有生起而證得諸法。』 又問須菩提：『如何是沒有生起的法，也不是沒有生起而證得諸法？』
【English Translation】 English version: Supernatural powers. Suppose, Subhuti! All dharmas have no arising, why then does one become a Srotapanna (stream-enterer, the first fruit) by cutting off the three fetters (self-view, clinging to rites and rituals, and doubt) and practicing the path, a Sakrdagamin (once-returner, the second fruit) also cuts off the three fetters, and thins out lust, anger, and delusion while practicing the path, an Anagamin (non-returner, the third fruit) abandons heavy burdens, cuts off all fetters while practicing the path, an Arhat (worthy one, the fourth fruit) cuts off all fetters and the five roots (eye, ear, nose, tongue, body), and has no birth and death while practicing the path, a Pratyekabuddha (solitary buddha) awakens through dependent origination while practicing the path? Why do Bodhisattvas diligently practice the path, for the sake of countless beings? Why do they attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and turn the wheel of Dharma?' Subhuti said, 'I do not wish that a dharma that has no arising should attain something, nor do I wish that a dharma that has no arising should reach Srotapanna, Sakrdagamin, Anagamin, Arhat, or Pratyekabuddha, and so on. Nor do I cause Bodhisattva Mahasattvas to practice diligently, nor do I cause Bodhisattvas to practice diligently and arduously. Why is that? Shariputra! It is not because of separate diligent practice that one liberates countless Asankhyeya beings. Moreover, Shariputra! Those who walk the Bodhisattva path should liberate countless Asankhyeya beings, thinking of them as a mother, as a father, as children, as oneself, and what they do has no arising. Bodhisattvas should think thus: 『Seeking for self and what belongs to self, all are without any possession and cannot be obtained, observing internal and external dharmas, one should understand thus.』 If such a thought arises, one does not think of diligent practice, nor does such a thought arise. Why is that? All dharmas have no arising and cannot be obtained. Moreover, Shariputra! I do not wish that the Tathagata (Tathāgata) has no arising, no Anuttara-samyak-sambodhi, nor do I wish to turn the wheel of Dharma, nor do I wish to obtain a dharma that has no arising.' Shariputra asked Subhuti, 'What is meant by saying that one wishes for arising to attain the Dharma? And yet it is said that without arising, one cannot attain the dharmas.' Subhuti said, 'It is not by no arising that one attains the dharmas, nor is it by arising that one attains the dharmas.' He further asked Subhuti, 'How is it that a dharma that has no arising, is also not without arising, and yet one attains the dharmas?'
須菩提言：「我不欲令無所起生而逮諸法，亦不欲令無無所逮。」
舍利弗言：「于須菩提意云何，無有逮得、無成道乎？」
須菩提言：「有得、有道，實無有二。又，舍利弗！逮得成道方俗言耳，所言須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，皆因俗教而有此言。推其本末，無有逮得、無有成道、無有三乘。」
舍利弗問須菩提：「所逮成道因方俗乎？如是五道方俗所言，所有悉壞不為真諦。」
答曰：「如是所言，因於世俗，言有所得而逮成道，五道亦然。方俗盡壞，不為真諦。所以者何？欲成真諦，無有善惡、不起不滅，無諸塵勞亦無恚恨，乃為真諦。」
舍利弗問須菩提：「其無生法，寧有起乎？若所生法而起生乎？」
須菩提：「無所生法亦無所生，其所生法亦復不生。」
舍利弗言：「云何欲令無所生法而有所生？」
須菩提言：「色痛癢思想生死識亦無所生，自然為空，不欲令生；聲聞、辟支佛，上至佛道，悉無所生，自然為空，不欲令生。」
舍利弗言：「其所生者復有生乎？無所生者而起生耶？」
須菩提言：「其所生者亦無所生，其無所生亦無所生。所以者何？舍利弗！所生、無所生，此二法者，無合無散、無色無見
【現代漢語翻譯】 現代漢語譯本 須菩提說：『我不想讓任何事物在無生的情況下產生，從而達到對諸法的領悟，也不想讓任何事物在無所領悟的情況下達到無。』 舍利弗問：『依須菩提你的意思，是沒有領悟，沒有成道嗎？』 須菩提說：『有領悟，有成道，但實際上沒有二者之分。而且，舍利弗！領悟和成道只是世俗的說法，所謂須陀洹（Srota-apanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無生果）、辟支佛（Pratyekabuddha，緣覺），都是因世俗教化而有的這些說法。追溯其根本，沒有領悟，沒有成道，也沒有三乘（聲聞乘、緣覺乘、菩薩乘）。』 舍利弗問須菩提：『領悟和成道是因世俗的說法嗎？如果是這樣，這五道（指五乘：人、天、聲聞、緣覺、菩薩）的世俗說法，豈不是都虛妄不實，不是真諦？』 須菩提回答說：『是的，這些說法都是因世俗而有，說有所領悟而達到成道，五道也是如此。世俗的說法都是虛妄不實的，不是真諦。為什麼呢？要達到真諦，就沒有善惡之分，沒有生滅，沒有各種煩惱，也沒有嗔恨，這才是真諦。』 舍利弗問須菩提：『那無生之法，難道會產生嗎？如果所生之法會產生嗎？』 須菩提說：『無所生之法不會產生，所生之法也不會產生。』 舍利弗說：『怎麼能讓無所生之法產生呢？』 須菩提說：『色（Rupa，物質）、受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）也都是無所生，自然為空，不應讓其產生；聲聞（Sravaka，聽聞佛法而修行者）、辟支佛，乃至佛道，都是無所生，自然為空，不應讓其產生。』 舍利弗問：『那所生之法還會再生嗎？無所生之法會產生嗎？』 須菩提說：『所生之法不會再生，無所生之法也不會產生。為什麼呢？舍利弗！所生和無所生，這兩種法，沒有合也沒有散，沒有色也沒有見。』
【English Translation】 English version Subhuti said, 'I do not wish to let anything arise from non-arising in order to attain all dharmas, nor do I wish to let anything attain non-attainment.' Sariputra asked, 'According to your meaning, Subhuti, is there no attainment, no enlightenment?' Subhuti said, 'There is attainment, there is enlightenment, but in reality, there is no distinction between the two. Moreover, Sariputra! Attainment and enlightenment are merely conventional terms. The so-called Srota-apanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha) are all terms that arise from worldly teachings. Tracing back to their origin, there is no attainment, no enlightenment, and no three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana).' Sariputra asked Subhuti, 'Is attainment and enlightenment due to conventional terms? If so, are all the conventional terms of these five paths (referring to the five vehicles: human, deva, Sravaka, Pratyekabuddha, Bodhisattva) false and not the ultimate truth?' Subhuti replied, 'Yes, these terms are due to worldly conventions, saying that there is attainment and enlightenment, and the five paths are the same. Conventional terms are all false and not the ultimate truth. Why is that? To attain the ultimate truth, there is no distinction between good and evil, no arising and ceasing, no defilements, and no hatred; this is the ultimate truth.' Sariputra asked Subhuti, 'Then, can the unarisen dharma arise? If the arisen dharma arises?' Subhuti said, 'The unarisen dharma does not arise, and the arisen dharma also does not arise.' Sariputra said, 'How can you make the unarisen dharma arise?' Subhuti said, 'Form (Rupa), feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are also unarisen, naturally empty, and should not be made to arise; Sravakas (hearers), Pratyekabuddhas, and even the path of the Buddha are all unarisen, naturally empty, and should not be made to arise.' Sariputra asked, 'Then, does the arisen dharma arise again? Does the unarisen dharma arise?' Subhuti said, 'The arisen dharma does not arise again, and the unarisen dharma does not arise. Why is that? Sariputra! The arisen and the unarisen, these two dharmas, have neither union nor dispersion, neither form nor visibility.'
、無所受持，則為一相無所有相。是故，舍利弗！所生無所生，其無生者亦復不生。」
舍利弗言：「誰能堪任無所生法？是，須菩提！無所生法其無所生，無所生法亦無所生。」
須菩提言：「其無所生無所生法為無所生，堪任無生無所生法為無所生。所以者何？其無生法無所生者，及與辯才，悉無所生；此一切法，無合無散、無色無見、不可受持，則為一相無所有相。」
舍利弗言：「無所生無所生辯，無所生法亦無所生，是故堪任？」
須菩提言：「如是，如是！無所生故無所生辯，無所生法亦無所生，乃為堪任。所以者何？色痛癢思想生死識者亦無所生，六情、四大，是眼耳鼻舌身意亦無所生，地水火風空及諸識種亦無所生，身口意行亦無所生，聲聞、辟支佛上至佛亦無所生。是故，舍利弗！無所生辯無無所生，無所生法故無所生，其行此者乃能堪任無所生法。」
舍利弗謂須菩提：「賢者須菩提所說法為第一尊。所以者何？若有問者隨所問說，於一切諸法亦無所著。」
舍利弗言：「云何於一切法而無所著？」
須菩提言：「色痛癢思想生死識，清凈、空，亦無所著，亦無內外、亦無兩間；六情所更十八諸種亦空、清凈，不著內外、亦無兩間；六波羅蜜及與七
【現代漢語翻譯】 現代漢語譯本：
『不執著于任何事物，就是一種無所有之相。因此，舍利弗！所生之法實際上是無生的，而那無生的也同樣是不生的。』 舍利弗問：『誰能承受這無生之法呢？』須菩提回答說：『正是如此，無生之法其本身就是無生的，無生之法也是無生的。』 須菩提說：『那無生的無生之法是無生的，能承受無生無所生之法也是無生的。為什麼呢？因為那無生之法本身就是無生的，以及由此而來的辯才，都是無生的；這一切法，無合無散、無色無見、不可執持，就是一種無所有之相。』 舍利弗問：『無生之無生辯，無生之法也是無生的，所以才能承受嗎？』 須菩提回答說：『是的，是的！因為無生所以無生辯，無生之法也是無生的，這樣才能承受。為什麼呢？因為色（rupa，物質形態）、痛癢（vedana，感受）、思想（samjna，知覺）、生死（samsara，輪迴）、識（vijnana，意識）也是無生的，六情（sadindriya，六根：眼、耳、鼻、舌、身、意）、四大（mahabhuta，地、水、火、風），即眼、耳、鼻、舌、身、意也是無生的，地、水、火、風、空（akasa，空間）以及各種識種也是無生的，身口意行也是無生的，聲聞（sravaka，聽聞佛法而修行者）、辟支佛（pratyekabuddha，獨覺者）乃至佛（buddha，覺悟者）也是無生的。因此，舍利弗！無生之辯是無無生的，無生之法也是無生的，能行此道者才能承受無生之法。』 舍利弗對須菩提說：『賢者須菩提所說的法是第一尊貴的。為什麼呢？因為如果有提問者，你都能隨其所問而說，對於一切諸法也都不執著。』 舍利弗問：『如何才能對一切法都不執著呢？』 須菩提回答說：『對於色、痛癢、思想、生死、識，清凈、空，都不執著，也沒有內外、也沒有中間；六情所對應的十八種界（dhatu，界）也是空、清凈的，不執著內外、也沒有中間；六波羅蜜（paramita，六度：佈施、持戒、忍辱、精進、禪定、智慧）以及七
【English Translation】 English version:
'Not holding onto anything is the characteristic of non-possession. Therefore, Shariputra! That which is born is unborn, and that which is unborn is also unborn.' Shariputra asked, 'Who can bear the unborn dharma?' Subhuti replied, 'It is so, the unborn dharma is itself unborn, and the unborn dharma is also unborn.' Subhuti said, 'That the unborn is unborn is unborn, and to bear the unborn and the non-unborn dharma is also unborn. Why is that? Because the unborn dharma itself is unborn, and the eloquence that comes from it is also unborn; all these dharmas, without combination or dispersion, without form or visibility, cannot be held onto, and are the characteristic of non-possession.' Shariputra asked, 'The eloquence of the unborn is unborn, and the unborn dharma is also unborn, therefore one can bear it?' Subhuti replied, 'Yes, yes! Because of the unborn, the eloquence of the unborn is unborn, and the unborn dharma is also unborn, thus one can bear it. Why is that? Because form (rupa), feeling (vedana), perception (samjna), samsara (birth and death), and consciousness (vijnana) are also unborn, the six senses (sadindriya), the four great elements (mahabhuta), that is, eye, ear, nose, tongue, body, and mind are also unborn, earth, water, fire, wind, space (akasa), and all kinds of seeds of consciousness are also unborn, the actions of body, speech, and mind are also unborn, sravakas (hearers), pratyekabuddhas (solitary realizers), and even Buddhas are also unborn. Therefore, Shariputra! The eloquence of the unborn is without the unborn, and the unborn dharma is also unborn, those who practice this can bear the unborn dharma.' Shariputra said to Subhuti, 'The dharma spoken by the venerable Subhuti is the most honored. Why is that? Because if there are questioners, you can speak according to their questions, and you are not attached to any dharmas.' Shariputra asked, 'How can one not be attached to all dharmas?' Subhuti replied, 'To form, feeling, perception, samsara, and consciousness, to purity and emptiness, one is not attached, there is neither inside nor outside, nor in between; the eighteen realms (dhatu) corresponding to the six senses are also empty and pure, not attached to inside or outside, nor in between; the six paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom) and the seven
空，三十七品、十力、無畏、十八不共諸佛之法，亦清凈、空，不著內外、亦無兩間。是，舍利弗！於一切法而無所著，菩薩摩訶薩行六波羅蜜者，於色痛癢思想生死識清凈，上至薩蕓若皆清凈。」
舍利弗言：「何謂菩薩摩訶薩純行六波羅蜜凈菩薩道？」
須菩提言：「其檀波羅蜜，有俗間施不為度世，尸波羅蜜、羼波羅蜜，惟逮、禪、般若波羅蜜，俗間之智亦度世智。」
舍利弗問曰：「何謂世俗檀波羅蜜、度世檀波羅蜜？」
須菩提言：「菩薩摩訶薩多所施與沙門、婆羅門、貧窮乞丐，饑者與食，渴者與漿，香華、伎樂、宅舍、七寶、生活之業、病瘦醫藥，各各隨人之所思欲，男女、妻子、頭目、肌體，人所貪者，而不愛惜恣意與之。悉呼：『授之無有慳嫉，吾為施主一切放舍，從佛之教行檀波羅蜜。』如是施已有所望想，于諸眾生志在顛倒以為堅要，持用勸助阿耨多羅三耶三菩，以此所施令諸群生現世安隱，至無餘界而般泥洹。彼合三事而有所施。何謂為三？自想、吾我想、計他人有施報想，是為三。是為俗間檀波羅蜜，不為度世。何故名之世俗檀波羅蜜？不為度世，在俗不移，不得度脫至無掛礙，是名為世俗檀波羅蜜。能凈三品。何謂為三？菩薩摩訶薩有所施與，不得吾我、不見
【現代漢語翻譯】 現代漢語譯本：空性，三十七道品（三十七種修行方法）、十力（佛的十種力量）、四無畏（佛的四種無所畏懼）、十八不共法（佛獨有的十八種功德），也都是清凈、空性的，不執著于內外，也沒有中間。舍利弗！對於一切法都不執著，菩薩摩訶薩修行六波羅蜜時，對於色、受、想、行、識都是清凈的，上至一切智（薩蕓若）也都是清凈的。 舍利弗問：『什麼是菩薩摩訶薩純粹修行六波羅蜜的清凈菩薩道？』 須菩提說：『他的佈施波羅蜜，有世俗的佈施，不是爲了度脫世間；持戒波羅蜜、忍辱波羅蜜，以及精進、禪定、般若波羅蜜，世俗的智慧和度脫世間的智慧都有。』 舍利弗問：『什麼是世俗的佈施波羅蜜，什麼是度脫世間的佈施波羅蜜？』 須菩提說：『菩薩摩訶薩廣泛地佈施給沙門、婆羅門、貧窮乞丐，飢餓的人給食物，口渴的人給飲料，香花、音樂、房屋、七寶、生活用品、疾病醫藥，各自隨人們所想所欲，男女、妻子、頭目、身體，人們所貪愛的，而不吝惜，隨意給予。都說：「給予他們，沒有慳吝嫉妒，我作為施主，一切都放下，從佛的教導修行佈施波羅蜜。」這樣佈施后，有所希望和想法，對於眾生執著于顛倒的見解，認為這是堅固的，用它來勸助阿耨多羅三藐三菩提（無上正等正覺），用這種佈施使眾生現世安穩，直至無餘涅槃。他們結合三件事而進行佈施。哪三件事呢？自己有佈施的想法，有「我」在佈施的想法，認為他人有接受佈施和回報的想法，這就是三件事。這就是世俗的佈施波羅蜜，不是爲了度脫世間。為什麼稱之為世俗的佈施波羅蜜呢？因為它不是爲了度脫世間，還在世俗中沒有改變，不能得到解脫，達到無掛礙的境界，這就是世俗的佈施波羅蜜。它能凈化三種品類。哪三種呢？菩薩摩訶薩有所佈施，不執著于「我」，不見』
【English Translation】 English version: Emptiness, the thirty-seven factors of enlightenment (thirty-seven practices), the ten powers (of a Buddha), the four fearlessnesses (of a Buddha), and the eighteen unique qualities of a Buddha, are also pure and empty, not attached to the internal or external, nor is there any in-between. Shariputra! For a Bodhisattva Mahasattva who practices the six paramitas, there is no attachment to any dharma, and their perception of form, feeling, thought, volition, and consciousness is pure, up to the all-knowing wisdom (Sarvajna) is also pure. Shariputra asked: 'What is the pure Bodhisattva path of a Bodhisattva Mahasattva who purely practices the six paramitas?' Subhuti said: 'Their Dana Paramita (perfection of giving) includes worldly giving, which is not for the sake of liberation; the Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), as well as Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom), both worldly wisdom and wisdom for liberation are included.' Shariputra asked: 'What is worldly Dana Paramita, and what is Dana Paramita for liberation?' Subhuti said: 'A Bodhisattva Mahasattva gives extensively to ascetics, Brahmins, the poor, and beggars; gives food to the hungry, drink to the thirsty, flowers, music, houses, the seven treasures, necessities of life, and medicine for the sick, each according to what people desire; gives men, women, wives, children, heads, limbs, and bodies, whatever people are attached to, without being stingy, giving freely. They all say: 「I give without stinginess or jealousy, I am the giver, I give up everything, and I practice Dana Paramita according to the Buddha's teachings.」 After giving in this way, they have hopes and thoughts, they cling to the inverted views of sentient beings, thinking it is firm, and use it to encourage others towards Anuttara Samyak Sambodhi (supreme perfect enlightenment), using this giving to make sentient beings secure in this life, until they reach the state of Nirvana without remainder. They combine three things when giving. What are the three? The thought of giving themselves, the thought of 「I」 giving, and the thought that others have the thought of receiving and repaying, these are the three. This is worldly Dana Paramita, not for liberation. Why is it called worldly Dana Paramita? Because it is not for liberation, it remains in the world without change, it cannot attain liberation, reaching a state of non-attachment, this is called worldly Dana Paramita. It can purify three categories. What are the three? When a Bodhisattva Mahasattva gives, they do not cling to 「I」, they do not see』
受者、而有所取亦不想報，是為菩薩摩訶薩凈於三品。
「複次，舍利弗！菩薩摩訶薩施與眾生，亦無有人，而以勸助阿耨多羅三耶三菩，無有眾想、悉無所見，是為度世檀波羅蜜。所以名檀波羅蜜者，以度世故不著於世；尸、羼、惟逮、禪、般若波羅蜜，亦復如是，有所望想為俗間智，無所望想為度世智。舍利弗！是為菩薩摩訶薩純行六波羅蜜成菩薩道。」
舍利弗復問須菩提：「何謂菩薩摩訶薩成菩薩道？」
須菩提言：「意止、意斷、神足、根、力、七覺意、八道、十力、無畏、十八不共，空、無相、無愿三脫之門，及與七空，一切三昧、陀羅尼門，四分別辯、大慈大哀，是為菩薩摩訶薩道。」
舍利弗言：「善哉，善哉！須菩提！何所波羅蜜能成勇猛，為第一上而得度乎？」
須菩提言：「般若波羅蜜勇猛之恩而得度矣。所以者何？般若波羅蜜是一切諸法之母，護度聲聞、辟支佛，令得成就菩薩，故曰般若波羅蜜。般若波羅蜜悉入三乘，過去當來今現在十方世界諸怛薩阿竭、阿羅訶、三耶三佛，皆因般若波羅蜜得阿耨多羅三耶三菩，逮成阿惟三佛。若有菩薩摩訶薩聞說般若波羅蜜，不以狐疑、不懷猶豫，當知是菩薩摩訶薩則為將從一切眾生，為一切故無所愛惜，悉能施與、無
【現代漢語翻譯】 現代漢語譯本：接受佈施的人，不求回報，這就是菩薩摩訶薩在三種施捨上的清凈。 『再者，舍利弗！菩薩摩訶薩佈施給眾生，心中不執著于施與者、受施者，也不期望以此功德勸導眾生證得阿耨多羅三藐三菩提（無上正等正覺），沒有任何眾生的概念，也沒有任何能被看見的實在，這就是度脫世間的佈施波羅蜜（到達彼岸的佈施）。之所以稱為佈施波羅蜜，是因為它能度脫世間而不執著於世間；持戒、忍辱、精進、禪定、般若波羅蜜（到達彼岸的智慧）也是如此。有所求的念頭是世俗的智慧，無所求的念頭是度脫世間的智慧。舍利弗！這就是菩薩摩訶薩純粹修行六波羅蜜成就菩薩道。』 舍利弗又問須菩提：『什麼是菩薩摩訶薩成就菩薩道？』 須菩提說：『意止（控制意念）、意斷（斷除惡念）、神足（神通的力量）、根（五根：信、進、念、定、慧）、力（五力：信力、精進力、念力、定力、慧力）、七覺意（七種覺悟的因素）、八道（八正道）、十力（如來十種力量）、無畏（四無畏）、十八不共法（佛的十八種不共功德），空、無相、無愿三解脫門，以及七空，一切三昧（禪定）、陀羅尼門（總持法門），四無礙辯（四種辯才）、大慈大悲，這就是菩薩摩訶薩的道。』 舍利弗說：『善哉，善哉！須菩提！哪種波羅蜜能夠成就勇猛，成為第一殊勝而得以度脫呢？』 須菩提說：『般若波羅蜜（到達彼岸的智慧）以其勇猛的力量而得以度脫。為什麼呢？因為般若波羅蜜是一切諸法的母親，它保護和引導聲聞、辟支佛（獨覺），使他們成就菩薩，所以稱為般若波羅蜜。般若波羅蜜能使人進入三乘（聲聞乘、緣覺乘、菩薩乘），過去、未來、現在十方世界的一切怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺），都是因為般若波羅蜜而證得阿耨多羅三藐三菩提（無上正等正覺），成就阿惟三佛（無上正覺）。如果有菩薩摩訶薩聽聞宣說般若波羅蜜，不產生懷疑、不猶豫，應當知道這位菩薩摩訶薩將要爲了所有眾生，爲了所有眾生而無所吝惜，能夠全部佈施，沒有絲毫的貪戀。』
【English Translation】 English version: The receiver, without seeking any return, this is how a Bodhisattva Mahasattva purifies the three kinds of giving. 'Furthermore, Shariputra! When a Bodhisattva Mahasattva gives to sentient beings, they do not cling to the giver, the receiver, nor do they expect to use this merit to encourage others to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). They have no concept of beings, nor do they see anything as real. This is the Dana Paramita (perfection of giving) that transcends the world. It is called Dana Paramita because it transcends the world without attachment to it. The same is true for Sila (morality), Kshanti (patience), Virya (effort), Dhyana (meditation), and Prajna Paramita (perfection of wisdom). Having expectations is worldly wisdom, while having no expectations is wisdom that transcends the world. Shariputra! This is how a Bodhisattva Mahasattva purely practices the six Paramitas to achieve the Bodhisattva path.' Shariputra then asked Subhuti: 'What is it that constitutes a Bodhisattva Mahasattva achieving the Bodhisattva path?' Subhuti said: 'Mind control, mind cessation, the powers of spiritual feet, the roots (five roots: faith, effort, mindfulness, concentration, wisdom), the powers (five powers: power of faith, power of effort, power of mindfulness, power of concentration, power of wisdom), the seven factors of enlightenment, the eightfold path, the ten powers (of a Tathagata), fearlessness (four fearlessnesses), the eighteen unique qualities (of a Buddha), the three doors of liberation: emptiness, signlessness, and wishlessness, as well as the seven emptinesses, all Samadhis (meditative states), Dharani gates (mantra gateways), the four analytical knowledges, great compassion and great mercy, this is the path of a Bodhisattva Mahasattva.' Shariputra said: 'Excellent, excellent! Subhuti! Which Paramita enables one to achieve courage, to become the foremost and attain liberation?' Subhuti said: 'It is through the power of the courage of Prajna Paramita (perfection of wisdom) that one attains liberation. Why is that? Because Prajna Paramita is the mother of all dharmas. It protects and guides Sravakas (hearers) and Pratyekabuddhas (solitary realizers), enabling them to achieve Bodhisattvas, hence it is called Prajna Paramita. Prajna Paramita allows one to enter the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). All Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Ones) of the past, future, and present in the ten directions of the world, all attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and become Avaisambuddhas (unexcelled Buddhas) because of Prajna Paramita. If a Bodhisattva Mahasattva hears the teaching of Prajna Paramita and does not doubt or hesitate, know that this Bodhisattva Mahasattva will be for all sentient beings, and for the sake of all sentient beings, will be without any attachment, able to give everything without any greed.'
有顛倒，是則不離菩薩摩訶薩行。如是念者則為思惟無極大哀。」
舍利弗語尊者須菩提：「菩薩摩訶薩思惟樂於大哀大悲，是菩薩摩訶薩則為舍離一切眾生。所以者何？一切眾生不離念故。」
須菩提言：「善哉，善哉！舍利弗！吾今讚歎賢者所說，為真為諦。人無所有，其所念者亦無所有；人無自然，其所念者亦無自然；人為空為，念亦空為；人恍忽，念亦恍忽；人身空無，念亦空無；人無所覺，念亦無覺；色痛癢思想生死識者亦無所有，所念亦無所有；七空亦無所有，無所有色空恍忽，色無所覺，念亦無所覺。十八諸種、地水火風識界，檀、尸、羼、惟逮、禪、般若波羅蜜，三十七品、十力、無畏諸佛之法，一切三昧、陀羅尼門、薩蕓若慧，曉了是者悉無所有，則為是道，所念無所有；人無所覺，所念亦無所覺，當曉了是乃成正覺。菩薩摩訶薩當作是行，菩薩摩訶薩不離是念乃成正覺。」
爾時佛贊須菩提言：「善哉，善哉！菩薩摩訶薩當作是說般若波羅蜜。如汝所說，悉承怛薩阿竭威神，菩薩摩訶薩當作是行般若波羅蜜。」
賢者須菩提說般若波羅蜜時，三千大千世界六反震動，東西南北上下皆動，於時佛笑。
須菩提白佛言：「今，天中天！何以故笑？會當有意。」
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）有顛倒的念頭，那他就不算離開了菩薩摩訶薩（菩薩中的大菩薩）的修行。像這樣思考的人，才是真正地在思惟無量廣大的悲憫之心。 舍利弗對尊者須菩提說：『菩薩摩訶薩如果思惟並樂於大悲大憫，那麼這位菩薩摩訶薩就等於是捨棄了一切眾生。這是為什麼呢？因為一切眾生都離不開念頭。』 須菩提說：『說得好啊，說得好啊，舍利弗！我讚歎您所說的，真實不虛。人本來就什麼都沒有，他所念的也什麼都沒有；人沒有自性，他所念的也沒有自性；人是空無的，念頭也是空無的；人是恍惚的，念頭也是恍惚的；人的身體是空無的，念頭也是空無的；人沒有覺知，念頭也沒有覺知；色（物質）、痛癢（感受）、思想（概念）、生死（生命過程）、識（意識）這些也都是什麼都沒有，所念的也什麼都沒有；七空（指空性的七種不同方面）也什麼都沒有，沒有所謂的色，空無恍惚，色沒有覺知，念頭也沒有覺知。十八諸種（指十八界）、地水火風識界（構成世界的元素和意識），檀（佈施）、尸（持戒）、羼（忍辱）、惟逮（精進）、禪（禪定）、般若波羅蜜（智慧的彼岸），三十七品（三十七道品）、十力（如來十力）、無畏（佛的四無畏）等諸佛的教法，一切三昧（禪定）、陀羅尼門（總持法門）、薩蕓若慧（一切智），如果能明白這些都是什麼都沒有，那就是真正的道，所念的也什麼都沒有；人沒有覺知，所念的也沒有覺知，當明白這些道理才能成就正覺。菩薩摩訶薩應當這樣修行，菩薩摩訶薩不離開這樣的念頭才能成就正覺。』 這時，佛讚歎須菩提說：『說得好啊，說得好啊！菩薩摩訶薩應當這樣宣說般若波羅蜜。正如你所說，都是承蒙怛薩阿竭（如來）的威神之力，菩薩摩訶薩應當這樣修行般若波羅蜜。』 賢者須菩提宣說般若波羅蜜時，三千大千世界六種震動，東西南北上下都在震動，這時佛笑了。 須菩提問佛說：『世尊，天中天！您為什麼笑呢？一定是有什麼原因吧。』
【English Translation】 English version: If there is inversion, then it is not apart from the practice of Bodhisattva Mahasattva (a great Bodhisattva). Such a thought is considered to be contemplating immeasurable great compassion. Shariputra said to Venerable Subhuti, 'If a Bodhisattva Mahasattva contemplates and delights in great compassion and great pity, then this Bodhisattva Mahasattva is considered to be abandoning all sentient beings. Why is that? Because all sentient beings are not apart from thoughts.' Subhuti said, 'Excellent, excellent, Shariputra! I praise what you have said, it is true and real. People have nothing, and what they think of also has nothing; people have no self-nature, and what they think of also has no self-nature; people are empty, and thoughts are also empty; people are vague, and thoughts are also vague; people's bodies are empty, and thoughts are also empty; people have no awareness, and thoughts also have no awareness; form (matter), feeling, thought (concept), birth and death (life process), and consciousness are also nothing, and what is thought of is also nothing; the seven emptinesses (referring to seven different aspects of emptiness) are also nothing, there is no so-called form, empty and vague, form has no awareness, and thoughts also have no awareness. The eighteen realms, the realms of earth, water, fire, wind, and consciousness (the elements that make up the world and consciousness), Dana (giving), Sila (morality), Ksanti (patience), Virya (effort), Dhyana (meditation), Prajna Paramita (the perfection of wisdom), the thirty-seven factors of enlightenment, the ten powers (of a Tathagata), the fearlessness (of a Buddha), and all the teachings of the Buddhas, all Samadhi (meditation), Dharani gates (mantra gateways), Sarvajna wisdom (omniscience), if one understands that all these are nothing, then that is the true path, and what is thought of is also nothing; people have no awareness, and what is thought of also has no awareness, when one understands these principles, one can achieve enlightenment. A Bodhisattva Mahasattva should practice in this way, and a Bodhisattva Mahasattva will not be apart from such thoughts to achieve enlightenment.' At this time, the Buddha praised Subhuti, saying, 'Excellent, excellent! A Bodhisattva Mahasattva should expound Prajna Paramita in this way. As you have said, it is all due to the majestic power of Tathagata (Thus Come One), a Bodhisattva Mahasattva should practice Prajna Paramita in this way.' When the Venerable Subhuti expounded Prajna Paramita, the three thousand great thousand worlds shook in six ways, east, west, north, south, up, and down all shook, and at this time the Buddha smiled. Subhuti asked the Buddha, 'World Honored One, the Honored One among the Heavens! Why are you smiling? There must be a reason.'
佛告須菩提：「如吾今日於此忍土說般若波羅蜜，十方現在諸怛薩阿竭、阿羅訶、三耶三佛，亦各說般若波羅蜜。」
佛說是語時，十二那術諸天人民，皆得無所從生法忍，應時悉得見十方諸佛皆說般若波羅蜜。說是語時，無央數阿僧祇人皆發阿耨多羅三耶三菩心。◎
光贊經卷第九 大正藏第 08 冊 No. 0222 光贊經
光贊經卷第十
西晉月氏國三藏竺法護譯
◎摩訶般若波羅蜜問品第二十五
爾時三千大千世界諸釋提桓因、諸四天王，諸焰天、諸兜術天、諸尼摩羅天、諸波羅尼蜜天，諸梵天、諸梵迦夷天、諸首陀衛天，各各無央數億百千天人俱。諸天人宿命有德，光明巍巍，比怛薩阿竭光，百億千億萬倍巨億萬倍，為尊為上、為無等倫、為無殊匹，靡不通達。爾時釋提桓因白賢者須菩提：「今三千大千世界諸四天王、諸首陀衛、諸天人等皆來大會，欲聽須菩提說般若波羅蜜法。云何菩薩摩訶薩住般若波羅蜜中？當云何行？」
須菩提謂釋提桓因：「諸天子樂聽，我當說。」
須菩提承佛威神蒙佛恩助，說般若波羅蜜：「如諸菩薩所應立行，何所天子未發阿耨多羅三藐三菩提心者，今皆當發。其入正見者，不能得發大道意也。所以者何？以塞
【現代漢語翻譯】 現代漢語譯本：佛陀告訴須菩提：『就像我今天在這娑婆世界宣說般若波羅蜜一樣，十方現在諸佛，即怛薩阿竭（如來）、阿羅訶（應供）、三耶三佛（正等覺），也各自宣說般若波羅蜜。』 佛陀說這話時，十二那術（數量單位，極大的數）諸天人民，都獲得了無所從生法忍（對諸法不生不滅的真理的領悟），當時都看見十方諸佛都在宣說般若波羅蜜。說這話時，無數阿僧祇（數量單位，極大的數）的人都發起了阿耨多羅三藐三菩提心（無上正等正覺之心）。 光贊經卷第九 大正藏第 08 冊 No. 0222 光贊經 光贊經卷第十 西晉月氏國三藏竺法護譯 摩訶般若波羅蜜問品第二十五 當時，三千大千世界中的諸釋提桓因（帝釋天）、諸四天王、諸焰天、諸兜術天（兜率天）、諸尼摩羅天、諸波羅尼蜜天（他化自在天），諸梵天、諸梵迦夷天、諸首陀衛天，各自都有無數億百千的天人一同前來。這些天人宿世有德，光明威嚴，比之怛薩阿竭（如來）的光明，要勝過百億千億萬倍巨億萬倍，是至尊至上、無與倫比、無可匹敵的，沒有不通達的。當時，釋提桓因問賢者須菩提：『現在三千大千世界中的諸四天王、諸首陀衛、諸天人等都來集會，想要聽須菩提宣說般若波羅蜜法。菩薩摩訶薩（大菩薩）如何安住于般若波羅蜜中？應當如何修行？』 須菩提對釋提桓因說：『諸位天子如果樂意聽，我當宣說。』 須菩提承蒙佛陀的威神加持和恩助，宣說般若波羅蜜：『如同諸菩薩所應當建立和修行的那樣，哪些天子還沒有發起阿耨多羅三藐三菩提心（無上正等正覺之心）的，現在都應當發起。那些已經進入正見的人，不能發起大道之心。這是為什麼呢？因為他們被阻塞了。』
【English Translation】 English version: The Buddha said to Subhuti, 'Just as I am today in this Saha world explaining the Prajnaparamita, the Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones) of the ten directions also each explain the Prajnaparamita.' When the Buddha spoke these words, twelve nayutas (a large number) of gods and people all attained the Dharma-kshanti (acceptance of the truth of non-origination) of non-origination, and at that time, they all saw the Buddhas of the ten directions all explaining the Prajnaparamita. When these words were spoken, countless asankhyas (a large number) of people all generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and perfect enlightenment). The Ninth Scroll of the Guangzan Sutra Taisho Tripitaka Volume 08 No. 0222 Guangzan Sutra The Tenth Scroll of the Guangzan Sutra Translated by the Tripiṭaka master Dharmaraksha of the Yuezhi Kingdom of the Western Jin Dynasty Chapter Twenty-Five on the Questions of the Maha Prajnaparamita At that time, the Shakra Devanam Indras (Indra, King of Gods), the Four Heavenly Kings, the Yama Devas, the Tushita Devas, the Nirmarati Devas, the Paranirmita-vasavartin Devas, the Brahma Devas, the Brahma-kayika Devas, and the Shuddhavasa Devas of the three thousand great thousand worlds, each with countless billions of hundreds of thousands of gods and people, came together. These gods and people had merit from past lives, their light was majestic, surpassing the light of the Tathagatas by hundreds of billions of trillions of times, being the most honored, the highest, incomparable, and unmatched, and they were all thoroughly understanding. At that time, Shakra Devanam Indra asked the venerable Subhuti, 'Now, the Four Heavenly Kings, the Shuddhavasa Devas, and the gods and people of the three thousand great thousand worlds have all come to this assembly, desiring to hear Subhuti explain the Dharma of Prajnaparamita. How does a Bodhisattva Mahasattva (Great Bodhisattva) abide in Prajnaparamita? How should they practice?' Subhuti said to Shakra Devanam Indra, 'If the gods are pleased to listen, I will explain.' Subhuti, receiving the Buddha's majestic power and the Buddha's assistance, explained the Prajnaparamita: 'As the Bodhisattvas should establish and practice, those gods who have not yet generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, right, and perfect enlightenment) should now generate it. Those who have already entered into right view cannot generate the mind of the Great Path. Why is that? Because they are blocked.'
生死道故。正使是輩人行菩薩道，我代其喜，勸助令發阿耨多羅三藐三菩提心，我終不斷功德。吾欲使取中正尊法，正欲使上佛無極之道。」
須菩提謂釋提桓因：「曏者所問：『云何菩薩住般若波羅蜜中？』菩薩摩訶薩發薩蕓若心，不計色有常無常、若苦若樂、有我無我，不計疹病憂惱之患，有害無害、有縛無縛、有度無度，破壞恐懼習會達于空無之身，盡無所信、無所諍訟，亦無所念、無有顛倒；痛癢思想生死識亦復如是。眼耳鼻舌身意，地水火風空及諸識界，不見有常無常、有我無我、若苦若樂、疹病憂惱之患。諸所聲色無所思念亦無顛倒，五陰、六衰及識諸種，寂然恍忽，諸所想念察于佛法，悉為顛倒也。
「複次，拘翼！菩薩摩訶薩欲應薩蕓若心，行檀波羅蜜而無所著，尸、羼、惟逮、禪悉無所著。
「複次，拘翼！菩薩摩訶薩行般若波羅蜜，觀察諸法了知諸法。了知諸法展轉相成，因得具足展轉相成。曉了諸法，無有吾我亦無有身。菩薩所用勸助道心，其道心者亦無所有。」
須菩提謂拘翼：「所勸道心知無所有，則知道心而無所有便不可得。設使勸助道心不可得已，是為，拘翼！菩薩摩訶薩般若波羅蜜觀一切法，不見諸法有可得者。」
釋提桓因問尊者須菩提：「云何
【現代漢語翻譯】 現代漢語譯本：生死之道本是如此。即使這些人修行菩薩道，我也會為他們感到高興，勸勉幫助他們發起阿耨多羅三藐三菩提心（無上正等正覺之心），我永遠不會斷絕功德。我希望他們能夠獲得中正的尊貴佛法，真正希望他們能夠登上佛陀無上的道路。
須菩提對釋提桓因（帝釋天）說：『你剛才問：『菩薩如何安住于般若波羅蜜（智慧到彼岸）中？』菩薩摩訶薩（大菩薩）發起薩蕓若心（一切智心），不執著於色（物質）的常與無常、苦與樂、有我與無我，不執著于疾病憂愁的困擾，有害與無害、有束縛與無束縛、有解脫與無解脫，破除恐懼，習慣於達到空無的境界，完全不相信任何事物，不與人爭論，也沒有任何念頭，沒有顛倒妄想；感受、思想、生死、意識也是如此。眼、耳、鼻、舌、身、意，地、水、火、風、空以及各種識界，都看不到有常與無常、有我與無我、苦與樂、疾病憂愁的困擾。對於所聽到的聲音和看到的顏色，沒有思念也沒有顛倒妄想，五陰（色、受、想、行、識）、六衰（眼、耳、鼻、舌、身、意）以及各種意識，都寂靜恍惚，所有想念都觀察佛法，都是顛倒的。』
『再者，拘翼（釋提桓因的別稱）！菩薩摩訶薩想要相應于薩蕓若心，修行檀波羅蜜（佈施到彼岸）而不執著，尸（持戒）、羼（忍辱）、惟逮（精進）、禪（禪定）也都不執著。』
『再者，拘翼！菩薩摩訶薩修行般若波羅蜜，觀察諸法，瞭解諸法。瞭解諸法相互依存，因緣具足而相互依存。明白諸法，沒有我也沒有身。菩薩所用的勸助道心，這個道心也是空無所有的。』
須菩提對拘翼說：『所勸助的道心知道是空無所有，那麼知道道心是空無所有就不可得。假設勸助道心不可得，這就是，拘翼！菩薩摩訶薩用般若波羅蜜觀察一切法，看不到諸法有可以得到的。』
釋提桓因問尊者須菩提：『如何
【English Translation】 English version: Such is the way of birth and death. Even if these people practice the Bodhisattva path, I will rejoice for them, encourage and help them to arouse the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and I will never cease my merits. I wish them to obtain the righteous and venerable Dharma, and truly wish them to ascend to the boundless path of the Buddha.
Subhuti said to Sakra, Lord of the Devas (Indra): 'What you asked earlier, 「How does a Bodhisattva abide in Prajna-paramita (perfection of wisdom)?」 A Bodhisattva-mahasattva (great Bodhisattva) who has aroused the mind of Sarvajna (all-knowing wisdom), does not cling to the permanence or impermanence, suffering or happiness, self or non-self of form (matter), does not cling to the afflictions of disease and sorrow, harm or harmlessness, bondage or non-bondage, liberation or non-liberation, destroys fear, becomes accustomed to reaching the state of emptiness, completely disbelieves in anything, does not argue with anyone, has no thoughts, and has no inverted views; sensations, thoughts, birth and death, and consciousness are also like this. The eyes, ears, nose, tongue, body, and mind, earth, water, fire, wind, space, and all realms of consciousness, do not see permanence or impermanence, self or non-self, suffering or happiness, or the afflictions of disease and sorrow. Regarding the sounds heard and the colors seen, there are no thoughts and no inverted views, the five skandhas (form, sensation, perception, mental formations, consciousness), the six senses (eye, ear, nose, tongue, body, mind) and all kinds of consciousness, are all silent and vague, all thoughts that observe the Dharma are inverted.'
'Furthermore, Kausika (another name for Sakra)! A Bodhisattva-mahasattva who wishes to accord with the mind of Sarvajna, practices Dana-paramita (perfection of giving) without attachment, and also does not cling to Sila (morality), Ksanti (patience), Virya (effort), and Dhyana (meditation).'
'Furthermore, Kausika! A Bodhisattva-mahasattva who practices Prajna-paramita, observes all dharmas and understands all dharmas. Understanding that all dharmas are interdependent, and that they are interdependent due to the fulfillment of conditions. Understanding all dharmas, there is no self and no body. The mind of encouragement to the path that the Bodhisattva uses, this mind of the path is also empty and without substance.'
Subhuti said to Kausika: 'Knowing that the mind of the path that is encouraged is empty and without substance, then knowing that the mind of the path is empty and without substance is unattainable. If the mind of encouragement to the path is unattainable, then this is, Kausika! A Bodhisattva-mahasattva who observes all dharmas with Prajna-paramita, does not see that any dharmas can be obtained.'
Sakra, Lord of the Devas, asked the Venerable Subhuti: 'How
勸助道心而無所有？云何勸助道心而不可得？云何勸助道心而無所有而不可得耶？」
須菩提謂釋提桓因：「拘翼！其勸助心及與心本、道心，如是無有異心。無有心，則以無心而勸助之；無有無念，以無念而勸助之。若以無心則以無心便無有念，以無有念則為菩薩摩訶薩般若波羅蜜。」
佛言：「善哉，善哉！須菩提！若能勸助菩薩摩訶薩說般若波羅蜜，乃如是乎。」
須菩提白佛言：「我身，天中天！當報佛恩，行反覆事。所以者何？過去怛薩阿竭、阿羅訶、三耶三佛，使諸弟子為諸菩薩說般若波羅蜜。過去佛時，為諸菩薩勸助講說六波羅蜜，贊敘誘進而化建立於是道品。彼時世尊，本與諸菩薩興六波羅蜜，得阿耨多羅三藐三菩，逮阿惟三佛。今我如是天中天，亦當勸助諸菩薩摩訶薩，發起信樂受六波羅蜜，開化建立於是佛道。我皆受已、皆勸樂已，慇勤勸立，當令菩薩摩訶薩疾成阿耨多羅阿惟三佛。」
須菩提謂釋提桓因：「且聽，拘翼！如曏者問：『菩薩當云何于般若波羅蜜中住，而無所住？』拘翼！所言色者，色則為空；痛癢思想生死識亦復為空。所言菩薩，菩薩則空。以色空故菩薩空耳，悉無有二、亦無若干。痛癢思想生死識空故，菩薩為空，悉無有二、亦無若干。是為，拘翼
【現代漢語翻譯】 現代漢語譯本：如何勸導他人發起道心，而道心又無所依？如何勸導他人發起道心，而道心又不可得？如何勸導他人發起道心，而道心既無所依又不可得呢？ 須菩提對釋提桓因（Śakra devānām indra，帝釋天）說：『拘翼（Kauśika，釋提桓因的別名）！勸導之心及其根本、道心，這些並無不同。沒有心，就以無心來勸導；沒有無念，就以無念來勸導。若以無心，則無心便無念；以無念，則為菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的般若波羅蜜（prajñāpāramitā，智慧到彼岸）。』 佛說：『善哉，善哉！須菩提！若能勸導菩薩摩訶薩宣說般若波羅蜜，就應如此。』 須菩提對佛說：『世尊（天中天）！我應當報答佛恩，行反覆之事。為什麼呢？過去的怛薩阿竭（Tathāgata，如來）、阿羅訶（Arhat，阿羅漢）、三耶三佛（Samyaksaṃbuddha，正等覺者），使他們的弟子為諸菩薩宣說般若波羅蜜。過去佛時，為諸菩薩勸導講說六波羅蜜（ṣaṭ pāramitā，六度），讚揚引導並教化建立於這些道品。那時世尊，本與諸菩薩興起六波羅蜜，得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），證得阿惟三佛（avaivartika-buddha，不退轉佛）。現在我，世尊，也應當勸導諸菩薩摩訶薩，發起信樂受持六波羅蜜，開化建立於此佛道。我皆已受持，皆已勸樂，慇勤勸立，當令菩薩摩訶薩迅速成就阿耨多羅阿惟三佛。』 須菩提對釋提桓因說：『且聽，拘翼！如先前所問：『菩薩應當如何于般若波羅蜜中安住，而無所住？』拘翼！所說的色（rūpa，物質），色即是空；痛癢（vedanā，感受）、思想（saṃjñā，概念）、生死（saṃsāra，輪迴）、識（vijñāna，意識）也都是空。所說的菩薩，菩薩也是空。因為色是空，所以菩薩是空，完全沒有二，也沒有若干。痛癢、思想、生死、識是空，所以菩薩是空，完全沒有二，也沒有若干。這就是，拘翼！'
【English Translation】 English version: How does one encourage the aspiration for enlightenment when that aspiration has no basis? How does one encourage the aspiration for enlightenment when that aspiration is unattainable? How does one encourage the aspiration for enlightenment when that aspiration is both without basis and unattainable? Subhuti said to Śakra devānām indra (釋提桓因, the lord of gods): 'Kauśika (拘翼, another name for Śakra)! The mind of encouragement, its root, and the aspiration for enlightenment are not different. When there is no mind, one encourages with no mind; when there is no non-thought, one encourages with no non-thought. If there is no mind, then with no mind there is no thought; with no thought, this is the prajñāpāramitā (般若波羅蜜, perfection of wisdom) of a bodhisattva-mahāsattva (菩薩摩訶薩, great bodhisattva).' The Buddha said: 'Excellent, excellent, Subhuti! If one can encourage a bodhisattva-mahāsattva to expound the prajñāpāramitā, it should be like this.' Subhuti said to the Buddha: 'World Honored One (天中天, the highest among gods)! I should repay the Buddha's kindness by doing repetitive deeds. Why? The past Tathāgatas (怛薩阿竭, thus-gone ones), Arhats (阿羅訶, worthy ones), and Samyaksaṃbuddhas (三耶三佛, perfectly enlightened ones) had their disciples expound the prajñāpāramitā for the bodhisattvas. In the past, the Buddhas encouraged the bodhisattvas to speak about the six pāramitās (六波羅蜜, six perfections), praised and guided them, and established them in these paths. At that time, the World Honored Ones, together with the bodhisattvas, cultivated the six pāramitās, attained anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and became avaivartika-buddhas (阿惟三佛, non-retrogressing Buddhas). Now, I, World Honored One, should also encourage the bodhisattva-mahāsattvas to develop faith and joy in practicing the six pāramitās, and to establish them on this path of Buddhahood. I have received them, encouraged them, and diligently established them, so that the bodhisattva-mahāsattvas may quickly attain anuttarā-avaivartika-buddha.' Subhuti said to Śakra devānām indra: 'Listen, Kauśika! As asked before: 『How should a bodhisattva abide in prajñāpāramitā without abiding anywhere?』 Kauśika! What is called rūpa (色, form) is empty; vedanā (痛癢, feeling), saṃjñā (思想, perception), saṃsāra (生死, cycle of rebirth), and vijñāna (識, consciousness) are also empty. What is called a bodhisattva is also empty. Because form is empty, the bodhisattva is empty; there is no duality, nor are there differences. Because feeling, perception, cycle of rebirth, and consciousness are empty, the bodhisattva is empty; there is no duality, nor are there differences. This is, Kauśika!'
！菩薩摩訶薩于般若波羅蜜中住。
「複次，拘翼！所言眼者，眼則為空；耳鼻舌身意亦復如是。所言菩薩，菩薩亦空。眼耳鼻舌身意空，故菩薩空，無有二、亦無若干。地水火風諸為空，以是故菩薩為空。身中六事悉無所有，本末悉空，亦無有二、亦無若干。如是者，拘翼！菩薩摩訶薩住般若波羅蜜中。
「複次，拘翼！菩薩摩訶薩行般若波羅蜜者，解癡為空，色、六入、更樂痛、愛、受、有、生、老病死亦復為空，十二因緣滅盡之故，故言曰空。十二因緣空，故菩薩空。十二因緣空、菩薩空，悉無有二、亦無若干。如是，拘翼！菩薩摩訶薩住般若波羅蜜中。
「複次，拘翼！檀波羅蜜空，故菩薩空；尸、羼、惟逮、禪、般若波羅蜜空，亦復如是。六波羅蜜空，故菩薩空，是為菩薩摩訶薩住般若波羅蜜中。
「複次，拘翼！內空、外空、近空、遠空、真空、所有空、無所有空，故曰菩薩空。四意止、四意斷、四神足、五根、五力、七覺意、八道行、十力、無畏、十八不共諸佛之法，一切三昧、陀羅尼門空，故菩薩空。六波羅蜜、三十七品空，七空空、諸佛法空，諸三昧空、陀羅尼空，悉無有二、亦無若干。是為，拘翼！菩薩摩訶薩住般若波羅蜜中。
「複次，拘翼！須陀洹、斯陀含
、阿那含、阿羅漢、辟支佛、菩薩、怛薩阿竭、阿羅訶、三耶三菩空，故菩薩空。其四空，聲聞、辟支佛空，怛薩阿竭空及菩薩空，悉無有二、亦無若干。是為，拘翼，菩薩摩訶薩住般若波羅蜜中。
「複次，拘翼！薩蕓若空，用薩蕓若空故菩薩空，其薩蕓若空及菩薩空，悉無有二、亦無若干。是為，拘翼！菩薩摩訶薩住般若波羅蜜中。」
爾時釋提桓因問尊者須菩提：「云何菩薩摩訶薩于般若波羅蜜中住？」
須菩提謂釋提桓因：「菩薩摩訶薩行般若波羅蜜，不當住色中，不當住痛癢思想生死識中；不當住眼所更習中，耳鼻舌身意亦復如是，無所更悉無所住；地水火風種亦無所習亦無所住；不當住意止、意斷、根、力、覺意、八行；不當住薩蕓若；不當住須陀洹、斯陀含、阿那含、阿羅漢、辟支佛及佛道；不當住色有常無常，不當住痛癢思想生死識有常無常；不當住色苦樂，不當住色凈不凈，不當住色我所非我所，不當住色空不空，不當住寂不寂，不當住恍忽不恍忽；不當住有須陀洹無須陀洹，不當住有斯陀含無斯陀含，不當住有阿那含無阿那含，不當住有阿羅漢無阿羅漢，不當住有辟支佛無辟支佛，不當住有佛無佛；不當住四道眾祐，不當住辟支佛佛眾祐。
「複次，拘翼！菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：阿那含（Anagamin，不還果）、阿羅漢（Arhat，應供）、辟支佛（Pratyekabuddha，緣覺）、菩薩（Bodhisattva，覺有情）、怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三菩（Samyaksambuddha，正等覺）皆是空性，所以菩薩也是空性。這四種空性，即聲聞（Sravaka，聲聞弟子）、辟支佛的空性，怛薩阿竭的空性以及菩薩的空性，它們之間沒有二元對立，也沒有任何差別。拘翼啊，這就是菩薩摩訶薩安住于般若波羅蜜中的方式。 「再者，拘翼！一切智（Sarvajna，一切智）是空性的，因為一切智的空性，所以菩薩也是空性的。一切智的空性和菩薩的空性，它們之間沒有二元對立，也沒有任何差別。拘翼啊，這就是菩薩摩訶薩安住于般若波羅蜜中的方式。」 這時，釋提桓因（Sakra devanam Indra，帝釋天）問尊者須菩提（Subhuti）：「菩薩摩訶薩如何安住于般若波羅蜜中？」 須菩提對釋提桓因說：「菩薩摩訶薩行般若波羅蜜時，不應執著於色（Rupa，物質），不應執著于受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）這五蘊；不應執著于眼根所接觸的境界，耳、鼻、舌、身、意也是如此，沒有任何執著，沒有任何安住；地、水、火、風這四大種也不應執著，也不應安住；不應執著于意止（意念的止息）、意斷（意念的斷絕）、根（Indriya，六根）、力（Bala，五力）、覺意（Bodhyanga，七覺支）、八正道；不應執著於一切智；不應執著于須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含、阿羅漢、辟支佛以及佛道；不應執著於色是有常還是無常，不應執著于受、想、行、識是有常還是無常；不應執著於色是苦還是樂，不應執著於色是凈還是不凈，不應執著於色是我所還是非我所，不應執著於色是空還是不空，不應執著于寂靜還是不寂靜，不應執著于恍惚還是不恍惚；不應執著于有須陀洹還是無須陀洹，不應執著于有斯陀含還是無斯陀含，不應執著于有阿那含還是無阿那含，不應執著于有阿羅漢還是無阿羅漢，不應執著于有辟支佛還是無辟支佛，不應執著于有佛還是無佛；不應執著於四道眾祐（四向四果的修行者），不應執著于辟支佛和佛的眾祐。 「再者，拘翼！菩薩摩訶薩
【English Translation】 English version: Anagamin (Non-Returner), Arhat (Worthy One), Pratyekabuddha (Solitary Buddha), Bodhisattva (Enlightenment Being), Tathagata (Thus Gone One), Arhat, and Samyaksambuddha (Perfectly Enlightened One) are all empty, therefore, the Bodhisattva is also empty. These four emptinesses, namely the emptiness of Sravaka (Hearer), Pratyekabuddha, Tathagata, and Bodhisattva, are neither dual nor different. This, Kausika, is how a Bodhisattva Mahasattva dwells in Prajnaparamita. Furthermore, Kausika! Sarvajna (Omniscience) is empty, and because of the emptiness of Sarvajna, the Bodhisattva is also empty. The emptiness of Sarvajna and the emptiness of Bodhisattva are neither dual nor different. This, Kausika, is how a Bodhisattva Mahasattva dwells in Prajnaparamita. Then, Sakra devanam Indra (Lord of the Gods) asked the venerable Subhuti, 'How does a Bodhisattva Mahasattva dwell in Prajnaparamita?' Subhuti said to Sakra devanam Indra, 'When a Bodhisattva Mahasattva practices Prajnaparamita, he should not dwell in Rupa (Form), nor should he dwell in the five aggregates of Vedana (Feeling), Samjna (Perception), Samskara (Mental Formations), and Vijnana (Consciousness); he should not dwell in what is experienced by the eye, and the same is true for the ear, nose, tongue, body, and mind, without any dwelling or attachment; he should not dwell in the four great elements of earth, water, fire, and wind; he should not dwell in the cessation of thought, the cutting off of thought, the Indriya (Faculties), the Bala (Powers), the Bodhyanga (Factors of Enlightenment), and the Eightfold Path; he should not dwell in Sarvajna; he should not dwell in Srotapanna (Stream-Enterer), Sakrdagamin (Once-Returner), Anagamin, Arhat, Pratyekabuddha, and the path of Buddhahood; he should not dwell on whether form is permanent or impermanent, nor should he dwell on whether feeling, perception, mental formations, and consciousness are permanent or impermanent; he should not dwell on whether form is suffering or pleasure, whether form is pure or impure, whether form is self or non-self, whether form is empty or not empty, whether form is tranquil or not tranquil, whether form is confused or not confused; he should not dwell on whether there is a Srotapanna or no Srotapanna, whether there is a Sakrdagamin or no Sakrdagamin, whether there is an Anagamin or no Anagamin, whether there is an Arhat or no Arhat, whether there is a Pratyekabuddha or no Pratyekabuddha, whether there is a Buddha or no Buddha; he should not dwell on the four paths and fruits, nor should he dwell on the Pratyekabuddha and Buddha's assemblies.' Furthermore, Kausika! A Bodhisattva Mahasattva
行般若波羅蜜，不當住第一、第二、第三、第四、第五、第六、第七、第八、第九、第十菩薩。從初發意至阿惟越致，亦無所住。菩薩不當住具足檀波羅蜜，尸、羼、惟逮、禪、般若波羅蜜，亦復如是。不當住三十七品、十力、無畏、十八不共諸佛之法。菩薩摩訶薩不當作是念言：『我入菩薩法。』不當作是住：『我入阿惟越致地。』菩薩摩訶薩不當住五旬，亦不當住菩薩五旬，以得五旬諸無央數阿僧祇諸佛國土，見諸佛天中天稽首作禮，聽所說法，如所受法為眾會說。菩薩摩訶薩不當作是住：『如彼佛天中天所現國土，我當如是化世界。』菩薩摩訶薩不當作是住：『我當開化一切眾生。』不當念言：『我當住諸無數阿僧祇世界，見諸怛薩阿竭，供養華香搗香雜香、繒蓋幢幡。』不當念言：『我當開化無央數阿僧祇人，令起阿耨多羅三耶三菩提心。』菩薩摩訶薩不當作是念言：『我當成立具足五眼。』何謂為五？肉眼、天眼、慧眼、法眼、佛眼。不當念言：『我當興立一切平等，乃能成就諸三昧門以此自娛。』不當自念：『得陀羅尼門，如來十力、四無所畏、四分別辯、四事不護、十八不共諸佛之法。』不當念言：『我當具足大慈大悲。』不當住於三十二相、具足嚴身八十種好，不當住於八等篤信持法，不當住于須陀
【現代漢語翻譯】 現代漢語譯本：當修行般若波羅蜜時，不應執著于第一、第二、第三、第四、第五、第六、第七、第八、第九、第十菩薩的果位。從初發菩提心到不退轉地（阿惟越致），也不應有所執著。菩薩不應執著于圓滿佈施波羅蜜（檀波羅蜜）、持戒（尸）、忍辱（羼）、精進（惟逮）、禪定（禪）、智慧波羅蜜（般若波羅蜜），其他也是如此。不應執著於三十七道品、十力、四無畏、十八不共佛法。菩薩摩訶薩不應這樣想：『我已進入菩薩的修行法門。』不應這樣執著：『我已進入不退轉地（阿惟越致地）。』菩薩摩訶薩不應執著於五旬，也不應執著于菩薩的五旬，因為他能獲得五旬中無數阿僧祇的諸佛國土，見到諸佛世尊，頂禮膜拜，聽聞佛法，並如所受之法為大眾宣說。菩薩摩訶薩不應這樣執著：『如同那些佛世尊所顯現的國土，我應當如此教化世界。』菩薩摩訶薩不應這樣執著：『我應當開化一切眾生。』不應想：『我應當安住于無數阿僧祇世界，見到諸如來（怛薩阿竭），供養鮮花、香料、搗香、雜香、絲綢、寶蓋、幢幡。』不應想：『我應當開化無數阿僧祇的人，使他們發起無上正等正覺（阿耨多羅三耶三菩提）之心。』菩薩摩訶薩不應這樣想：『我應當成就圓滿的五眼。』什麼是五眼呢？肉眼、天眼、慧眼、法眼、佛眼。不應想：『我應當建立一切平等，才能成就諸三昧門，以此自娛。』不應自念：『獲得陀羅尼門，如來的十力、四無所畏、四無礙辯才、四事不護、十八不共佛法。』不應想：『我應當具足大慈大悲。』不應執著於三十二相、具足莊嚴的八十種好，不應執著於八種等同的堅定信仰和持法，不應執著于須陀洹（Srotapanna）的果位，不應執著於斯陀含（Sakrdagamin）的果位，不應執著于阿那含（Anagamin）的果位，不應執著于阿羅漢（Arhat）的果位，不應執著于辟支佛（Pratyekabuddha）的果位，不應執著於一切諸佛的智慧，不應執著於一切諸佛的解脫，不應執著於一切諸佛的無礙解脫知見。菩薩摩訶薩應當這樣修行般若波羅蜜，不應有所執著。 菩薩摩訶薩行般若波羅蜜時，不應住于任何法，不應住於色，不應住于受、想、行、識，不應住于眼、耳、鼻、舌、身、意，不應住於色、聲、香、味、觸、法，不應住于眼界、耳界、鼻界、舌界、身界、意界，不應住於色界、聲界、香界、味界、觸界、法界，不應住于眼識界、耳識界、鼻識界、舌識界、身識界、意識界，不應住于地界、水界、火界、風界、空界、識界，不應住于無明，不應住於行，不應住于識，不應住于名色，不應住於六入，不應住于觸，不應住于受，不應住于愛，不應住于取，不應住于有，不應住于生，不應住于老死，不應住于佈施波羅蜜（檀波羅蜜），不應住于持戒（尸）波羅蜜，不應住于忍辱（羼）波羅蜜，不應住于精進（惟逮）波羅蜜，不應住于禪定（禪）波羅蜜，不應住于智慧（般若）波羅蜜，不應住于內空，不應住于外空，不應住于內外空，不應住于空空，不應住于大空，不應住于第一義空，不應住于有為空，不應住于無為空，不應住於畢竟空，不應住于無始空，不應住于散空，不應住于性空，不應住於一切法空，不應住于自相空，不應住于無所得空，不應住于無法空，不應住于有法空，不應住于無法有法空，不應住於一切法空，不應住於一切法非空，不應住於一切法亦空亦非空，不應住於一切法非亦空亦非空，不應住於四念處，不應住於四正勤，不應住於四神足，不應住於五根，不應住於五力，不應住於七覺支，不應住於八正道，不應住于佛十力，不應住於四無所畏，不應住於四無礙辯才，不應住於十八不共佛法，不應住于大慈，不應住于大悲，不應住於三十二相，不應住於八十種好，不應住於一切諸佛的智慧，不應住於一切諸佛的解脫，不應住於一切諸佛的無礙解脫知見。菩薩摩訶薩應當這樣修行般若波羅蜜，不應有所執著。
【English Translation】 English version: When practicing Prajna Paramita, one should not dwell on the positions of the first, second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth Bodhisattvas. From the initial arising of the aspiration for enlightenment to the stage of non-retrogression (Avivartika), one should also not dwell on anything. A Bodhisattva should not dwell on the perfection of giving (Dana Paramita), morality (Sila), patience (Ksanti), vigor (Virya), meditation (Dhyana), and wisdom (Prajna Paramita), and so on. One should not dwell on the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, and the eighteen unique qualities of a Buddha. A Bodhisattva Mahasattva should not think, 'I have entered the path of a Bodhisattva.' One should not dwell on the thought, 'I have entered the stage of non-retrogression (Avivartika).' A Bodhisattva Mahasattva should not dwell on the five periods, nor should one dwell on the five periods of a Bodhisattva, because one can obtain countless Asankhya Buddha lands in the five periods, see the Buddhas, the World Honored Ones, bow down and pay respects, listen to the Dharma, and preach the Dharma as received to the assembly. A Bodhisattva Mahasattva should not dwell on the thought, 'As the lands manifested by those Buddhas, the World Honored Ones, I shall transform the world in the same way.' A Bodhisattva Mahasattva should not dwell on the thought, 'I shall enlighten all sentient beings.' One should not think, 'I shall dwell in countless Asankhya worlds, see the Tathagatas (Tathagata), and offer flowers, incense, powdered incense, mixed incense, silk, canopies, and banners.' One should not think, 'I shall enlighten countless Asankhya people, causing them to generate the mind of Anuttara Samyak Sambodhi.' A Bodhisattva Mahasattva should not think, 'I shall establish the perfection of the five eyes.' What are the five? The physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye. One should not think, 'I shall establish all equality, and then I can achieve the doors of all Samadhis and enjoy myself with them.' One should not think, 'I have obtained the Dharani doors, the ten powers of the Tathagata, the four fearlessnesses, the four analytical knowledges, the four unprotecting things, and the eighteen unique qualities of a Buddha.' One should not think, 'I shall perfect great loving-kindness and great compassion.' One should not dwell on the thirty-two marks, the eighty minor marks of excellence, one should not dwell on the eight kinds of firm faith and upholding the Dharma, one should not dwell on the fruit of Srotapanna, one should not dwell on the fruit of Sakrdagamin, one should not dwell on the fruit of Anagamin, one should not dwell on the fruit of Arhat, one should not dwell on the fruit of Pratyekabuddha, one should not dwell on the wisdom of all Buddhas, one should not dwell on the liberation of all Buddhas, and one should not dwell on the unobstructed knowledge and vision of liberation of all Buddhas. A Bodhisattva Mahasattva should practice Prajna Paramita in this way, without dwelling on anything. When a Bodhisattva Mahasattva practices Prajna Paramita, one should not dwell on any Dharma, one should not dwell on form, one should not dwell on feeling, perception, volition, and consciousness, one should not dwell on the eye, ear, nose, tongue, body, and mind, one should not dwell on form, sound, smell, taste, touch, and Dharma, one should not dwell on the eye realm, ear realm, nose realm, tongue realm, body realm, and mind realm, one should not dwell on the form realm, sound realm, smell realm, taste realm, touch realm, and Dharma realm, one should not dwell on the eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, and mind consciousness realm, one should not dwell on the earth element, water element, fire element, wind element, space element, and consciousness element, one should not dwell on ignorance, one should not dwell on volitional formations, one should not dwell on consciousness, one should not dwell on name and form, one should not dwell on the six entrances, one should not dwell on contact, one should not dwell on feeling, one should not dwell on craving, one should not dwell on grasping, one should not dwell on becoming, one should not dwell on birth, one should not dwell on old age and death, one should not dwell on the perfection of giving (Dana Paramita), one should not dwell on the perfection of morality (Sila Paramita), one should not dwell on the perfection of patience (Ksanti Paramita), one should not dwell on the perfection of vigor (Virya Paramita), one should not dwell on the perfection of meditation (Dhyana Paramita), one should not dwell on the perfection of wisdom (Prajna Paramita), one should not dwell on inner emptiness, one should not dwell on outer emptiness, one should not dwell on inner and outer emptiness, one should not dwell on emptiness of emptiness, one should not dwell on great emptiness, one should not dwell on ultimate emptiness, one should not dwell on conditioned emptiness, one should not dwell on unconditioned emptiness, one should not dwell on ultimate emptiness, one should not dwell on beginningless emptiness, one should not dwell on scattered emptiness, one should not dwell on nature emptiness, one should not dwell on emptiness of all dharmas, one should not dwell on self-nature emptiness, one should not dwell on emptiness of non-attainment, one should not dwell on emptiness of no-dharma, one should not dwell on emptiness of dharma, one should not dwell on emptiness of no-dharma and dharma, one should not dwell on emptiness of all dharmas, one should not dwell on all dharmas are not empty, one should not dwell on all dharmas are both empty and not empty, one should not dwell on all dharmas are neither empty nor not empty, one should not dwell on the four foundations of mindfulness, one should not dwell on the four right exertions, one should not dwell on the four bases of psychic power, one should not dwell on the five roots, one should not dwell on the five powers, one should not dwell on the seven factors of enlightenment, one should not dwell on the eightfold noble path, one should not dwell on the ten powers of a Buddha, one should not dwell on the four fearlessnesses, one should not dwell on the four analytical knowledges, one should not dwell on the eighteen unique qualities of a Buddha, one should not dwell on great loving-kindness, one should not dwell on great compassion, one should not dwell on the thirty-two marks, one should not dwell on the eighty minor marks of excellence, one should not dwell on the wisdom of all Buddhas, one should not dwell on the liberation of all Buddhas, and one should not dwell on the unobstructed knowledge and vision of liberation of all Buddhas. A Bodhisattva Mahasattva should practice Prajna Paramita in this way, without dwelling on anything.
洹、斯陀含、阿那含、阿羅漢、辟支佛。不當住須陀洹七死七生而度；不當住縛祇一種等首真人盡諸塵勞；不當住須陀洹中般泥洹；不當住斯陀含。何以故？往還於世，盡苦滅度；不當住阿那含果證。何以故？阿那含成已，便於天上般泥洹；不當住羅漢果證。何以故？阿羅漢道成已，便於是間無餘泥洹界于中住，不當而般泥曰，是故不當住。辟支佛道，過聲聞地、不能及佛道般泥洹，是故辟支佛道不當于中住。不當住道事，在於道慧而無所著。不當住于薩蕓若慧，何以故？薩蕓若慧了一切法成阿惟三佛，斷諸掛礙塵勞之結，何以故？怛薩阿竭成阿惟三佛便轉法輪，則作佛事，度不可計阿僧祇人令般泥洹，是故佛不當于中住。住四神足，以是色像三昧，三昧越而得存在恒沙劫。不當住無央數壽命，不當住三十二相。一一相百福功德而得成就，不當住恒沙諸佛世界，不當住東、西、南、北、四維、上下及一佛土，不當住十方佛界為一土，不當住坐佛樹下，而出香時如是色像、令諸眾生聞此香薰、不為淫怒癡所見縛，不發聲聞、辟支佛意，悉志阿耨多羅三耶三菩提心。其有眾生聞此香已，其身口心悉無有病，于彼佛土亦無所住，則無色聲無痛癢思想生死識聲。不當住檀、尸、羼、惟逮、禪、般若波羅蜜聲；不當住四意斷、四
神足、五根、五力、七覺意、八道行、十力、無畏、十八不共聲；不當住須陀洹、斯陀含、阿那含、阿羅漢、辟支佛般泥洹聲，怛薩阿竭、阿羅訶、三耶三菩聲，成阿惟三佛諸法聲。如是，拘翼！菩薩摩訶薩行般若波羅蜜，不當住此諸所著聲。」◎
爾時賢者舍利弗心自念言：「菩薩摩訶薩行般若波羅蜜云何？」
須菩提知舍利弗心所念，便謂舍利弗：「于意云何，怛薩阿竭在何所住？」
舍利弗謂須菩提：「怛薩阿竭無所住亦不無住。佛無心無色，不住於色、不住痛癢思想生死識，不住有為界、不住無為界，不住諸空、三十七品、十力、無畏、十八不共諸佛之法，不住薩蕓若慧。」
須菩提謂舍利弗：「如是，如是！菩薩行般若波羅蜜當作是住。如怛薩阿竭、阿羅訶、三耶三佛住亦不有住，菩薩摩訶薩學般若波羅蜜，當作是住無所住。」
爾時會中諸天子等各心念言：「諸悅叉輩所語所念，悉可了知音聲所奏書者；須菩提所語言辭，不可了知。」
須菩提知諸天子心中所念，謂諸天子言：「不知乎？」
諸天子答曰：「不知也。」
時須菩提為諸天子分別說言：「無一文字而可說者，不可分別亦無聞者。所以者何？般若波羅蜜無文字說也，亦無聽者。所以者何？
【現代漢語翻譯】 現代漢語譯本：神通、五根（信、精進、念、定、慧五種善法）、五力（信力、精進力、念力、定力、慧力）、七覺支（擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）、十力（如來所具有的十種力量）、四無畏（佛陀的四種無所畏懼的特質）、十八不共法（佛陀獨有的十八種功德）；不應執著于須陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿羅漢（四果）、辟支佛（獨覺）的涅槃之聲，不應執著于如來（怛薩阿竭）、應供（阿羅訶）、正等覺（三耶三菩）之聲，不應執著于成就無上正等正覺（阿惟三佛）諸法之聲。拘翼啊！菩薩摩訶薩行般若波羅蜜時，不應執著于這些所執著的聲音。 當時，賢者舍利弗心中思忖：『菩薩摩訶薩行般若波羅蜜，應當如何行持呢？』 須菩提知道舍利弗心中所想，便問舍利弗：『你認為如何，如來（怛薩阿竭）住在哪裡呢？』 舍利弗對須菩提說：『如來（怛薩阿竭）無所住，也並非無所住。佛無心無色，不住於色、不住于受（痛癢）、想、行、識，不住于有為界、不住于無為界，不住于諸空、三十七道品、十力、四無畏、十八不共諸佛之法，不住於一切智（薩蕓若）的智慧。』 須菩提對舍利弗說：『正是這樣，正是這樣！菩薩行般若波羅蜜應當這樣安住。如同如來（怛薩阿竭）、應供（阿羅訶）、正等覺（三耶三佛）的安住，既非有住也非無住，菩薩摩訶薩學習般若波羅蜜，應當這樣安住于無所住。』 當時，會中的諸天子等各自心中想：『那些夜叉（悅叉）所說所想，都可以通過聲音和文字來了解；而須菩提所說的話語，卻無法瞭解。』 須菩提知道諸天子心中所想，便對諸天子說：『你們不瞭解嗎？』 諸天子回答說：『不瞭解。』 這時，須菩提為諸天子分別解說道：『沒有一個文字可以用來表達，不可分別，也沒有聽者。為什麼呢？因為般若波羅蜜沒有文字可以表達，也沒有聽者。為什麼呢？』
【English Translation】 English version: 'Supernatural powers, the five roots (faith, vigor, mindfulness, concentration, and wisdom), the five powers (power of faith, power of vigor, power of mindfulness, power of concentration, and power of wisdom), the seven factors of enlightenment (investigation of dharma, vigor, joy, tranquility, mindfulness, concentration, and equanimity), the eightfold path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the ten powers (of a Tathagata), the four fearlessnesses (of a Buddha), the eighteen unique qualities (of a Buddha); one should not dwell on the sound of a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), or a Pratyekabuddha (solitary buddha) attaining Nirvana, nor on the sound of a Tathagata (Tathagata), an Arhat (Arhat), a Samyaksambuddha (perfectly enlightened one), nor on the sound of the dharmas of attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Thus, Kausika! A Bodhisattva-Mahasattva, practicing the Perfection of Wisdom, should not dwell on these sounds to which one is attached.' At that time, the venerable Sariputra thought to himself: 'How should a Bodhisattva-Mahasattva practice the Perfection of Wisdom?' Subhuti, knowing what Sariputra was thinking, then asked Sariputra: 'What do you think, where does a Tathagata (Tathagata) dwell?' Sariputra said to Subhuti: 'A Tathagata (Tathagata) dwells nowhere, nor does he not dwell. A Buddha is without mind and without form, he does not dwell in form, nor does he dwell in feeling (pain and pleasure), perception, mental formations, or consciousness, he does not dwell in the realm of the conditioned, nor does he dwell in the realm of the unconditioned, he does not dwell in the emptinesses, the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the eighteen unique qualities of a Buddha, nor does he dwell in the wisdom of omniscience (Sarvajna).' Subhuti said to Sariputra: 'So it is, so it is! A Bodhisattva, practicing the Perfection of Wisdom, should dwell in this way. Just as a Tathagata (Tathagata), an Arhat (Arhat), a Samyaksambuddha (Samyaksambuddha) dwells, neither dwelling nor not dwelling, a Bodhisattva-Mahasattva, learning the Perfection of Wisdom, should dwell in this way, dwelling nowhere.' At that time, the devas (gods) in the assembly each thought to themselves: 'The words and thoughts of the Yakshas (Yaksha) can all be understood through sounds and written words; but the words of Subhuti cannot be understood.' Subhuti, knowing what the devas were thinking, said to the devas: 'Do you not understand?' The devas replied: 'We do not understand.' Then Subhuti explained to the devas: 'There is not a single word that can be spoken, it cannot be distinguished, nor is there a listener. Why is that? Because the Perfection of Wisdom has no words to express it, nor is there a listener. Why is that?'
怛薩阿竭無文字也。說喻如，天子！怛薩阿竭化作化人，有彼化人化四部眾——比丘、比丘尼、優婆塞、優婆夷——為化四部而說法。于諸天子意趣云何，豈有說者、有解者乎？」
答曰：「無也。」
須菩提言：「如是，天子！一切諸法亦化，彼無說者亦無聽者。譬如夢中聞佛說經，于意云何。寧有說者、聽解者乎？」
答曰：「不也。」
須菩提言：「天子！一切諸法悉亦如夢，無說無聞、無有知者。譬如天子二人住地獄門嘆佛法僧，二人之聲俱而出現。于意云何，其二聲報第二聲？」
答曰：「不也。」
「譬如幻師於四衢路化作如來，為四部眾而說法。于意云何，寧有說法、聽解者乎？」
諸天子心中復作是念：「須菩提所說般若波羅蜜，甚深甚深，遂至微妙。」
須菩提知諸天子心中所念，謂天子言：「色不甚深、非微妙乎？痛癢思想生死識不甚深、非微妙乎？色不自然、深微妙乎？痛癢思想生死識不自然、深微妙乎？眼耳鼻舌身意亦復如是。檀、尸、羼、惟逮、般若波羅蜜慧，不自然、深妙乎？內空、外空、近空、遠空、真空、所有空、無所有空，十力、無畏、十八不共諸佛之法，一切三昧、諸陀羅尼門、薩蕓若慧，不為自然、微妙乎？」
時
【現代漢語翻譯】 現代漢語譯本： 『怛薩阿竭（Tathāgata，如來）沒有文字可以表達。』須菩提舉例說，『天子！怛薩阿竭化現出一個化人，這個化人又化現出四部眾——比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾）——為這四部眾說法。在各位天子看來，這其中有說法的人，有理解的人嗎？』 天子們回答說：『沒有。』 須菩提說：『正是這樣，天子！一切諸法也都是化現的，其中沒有說法的人，也沒有聽法的人。譬如在夢中聽到佛陀說法，你們認為如何？有說法的人，有聽法理解的人嗎？』 天子們回答說：『沒有。』 須菩提說：『天子！一切諸法都像夢一樣，沒有說，沒有聽，也沒有知曉的人。譬如兩位天子站在地獄門口讚歎佛法僧，兩人的聲音同時出現。你們認為如何，這兩個聲音會互相傳遞嗎？』 天子們回答說：『不會。』 『譬如幻術師在十字路口化現出如來，為四部眾說法。你們認為如何，有說法的人，有聽法理解的人嗎？』 諸位天子心中又想：『須菩提所說的般若波羅蜜（Prajñāpāramitā，智慧到彼岸），真是深奧又深奧，以至於微妙。』 須菩提知道諸位天子心中所想，對天子們說：『色（rūpa，物質）不深奧、不微妙嗎？受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）不深奧、不微妙嗎？色不是自然存在的，是深奧微妙的嗎？受、想、行、識不是自然存在的，是深奧微妙的嗎？眼、耳、鼻、舌、身、意（ṣaḍāyatana，六根）也是如此。佈施（dāna）、持戒（śīla）、忍辱（kṣānti）、精進（vīrya）、禪定（dhyāna）、般若波羅蜜的智慧，不是自然存在的，是深奧微妙的嗎？內空（adhyātma-śūnyatā）、外空（bahirdhā-śūnyatā）、近空（adhyātmabahirdhā-śūnyatā）、遠空（dūradūra-śūnyatā）、真空（paramārtha-śūnyatā）、所有空（sarva-śūnyatā）、無所有空（abhāva-śūnyatā），十力（daśa-balāni，如來的十種力量）、四無畏（catvāri vaiśāradyāni，佛的四種無所畏懼）、十八不共法（aṣṭādaśa āveṇikā buddha-dharmāḥ，佛獨有的十八種功德），一切三昧（samādhi，禪定）、諸陀羅尼門（dhāraṇī-mukha，總持法門）、薩蕓若慧（sarvajñā-jñāna，一切智），不是自然存在的，是微妙的嗎？』 當時
【English Translation】 English version: 'The Tathāgata (怛薩阿竭) has no words to express it.' Subhuti (須菩提) gave an example, 'O sons of gods! The Tathāgata transforms into a transformation-person, and that transformation-person transforms into four assemblies—bhikṣus (比丘, monks), bhikṣuṇīs (比丘尼, nuns), upāsakas (優婆塞, male lay followers), and upāsikās (優婆夷, female lay followers)—and preaches the Dharma to these four assemblies. What do you think, O sons of gods, is there a speaker and a listener who understands?' The sons of gods replied, 'No, there is not.' Subhuti said, 'Just so, O sons of gods! All dharmas are also transformations; there is no speaker and no listener. For example, if one hears the Buddha preaching in a dream, what do you think? Is there a speaker and a listener who understands?' The sons of gods replied, 'No, there is not.' Subhuti said, 'O sons of gods! All dharmas are like a dream; there is no speaking, no hearing, and no one who knows. For example, if two sons of gods stand at the gate of hell and praise the Buddha, Dharma, and Sangha, and their voices arise simultaneously, what do you think? Do these two voices transmit to each other?' The sons of gods replied, 'No, they do not.' 'For example, if a magician transforms into a Tathāgata at a crossroads and preaches the Dharma to the four assemblies, what do you think? Is there a speaker and a listener who understands?' The sons of gods then thought in their hearts, 'The Prajñāpāramitā (般若波羅蜜, Perfection of Wisdom) that Subhuti speaks of is extremely profound and subtle.' Subhuti, knowing what the sons of gods were thinking, said to them, 'Is form (rūpa, 色) not profound and subtle? Are feeling (vedanā, 受), perception (saṃjñā, 想), mental formations (saṃskāra, 行), and consciousness (vijñāna, 識) not profound and subtle? Is form not naturally existing, and is it profound and subtle? Are feeling, perception, mental formations, and consciousness not naturally existing, and are they profound and subtle? The eye, ear, nose, tongue, body, and mind (ṣaḍāyatana, 六根) are also like this. Are giving (dāna, 檀), morality (śīla, 尸), patience (kṣānti, 羼), vigor (vīrya, 惟逮), meditation (dhyāna), and the wisdom of Prajñāpāramitā not naturally existing, and are they profound and subtle? Are emptiness of the internal (adhyātma-śūnyatā, 內空), emptiness of the external (bahirdhā-śūnyatā, 外空), emptiness of both internal and external (adhyātmabahirdhā-śūnyatā, 近空), emptiness of the far (dūradūra-śūnyatā, 遠空), emptiness of ultimate reality (paramārtha-śūnyatā, 真空), emptiness of all (sarva-śūnyatā, 所有空), emptiness of non-existence (abhāva-śūnyatā, 無所有空), the ten powers (daśa-balāni, 十力) of the Tathāgata, the four fearlessnesses (catvāri vaiśāradyāni, 四無畏), the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmāḥ, 十八不共法), all samādhis (三昧), all dhāraṇī gates (dhāraṇī-mukha, 諸陀羅尼門), and the wisdom of omniscience (sarvajñā-jñāna, 薩蕓若慧) not naturally existing, and are they subtle?' At that time
諸天子心自念言：「其說法者，不決怒於色痛癢思想生死識乎？不決怒六波羅蜜、七空、三十七品、十力、無畏、諸佛之法乎？不決怒須陀洹、斯陀含、阿那含、阿羅漢、辟支佛乎？不決怒佛慧無盡慧乎？」
須菩提知諸天子心中所念，謂諸天子言：「如是，諸天子！佛道無得，如來亦不說法，亦無聽者、無有解者。其有欲得須陀洹果、證須陀洹果，斯陀含、阿那含、阿羅漢果證，不忍便出去；辟支佛道亦復如是；佛道亦復如是，不忍便出去。如是，諸天子！初發意菩薩摩訶薩住般若波羅蜜，無有言說則亦無聞。」
摩訶般若波羅蜜法師如幻品第二十六
爾時諸天子心中念言：「尊者須菩提說法乃爾，當以何聽？」
須菩提知諸天子心中所念，謂天子言：「法師如幻、聽者如化，此等所聞亦不作證。」
諸天子心中復作是念：「云何，須菩提！人如幻、法師如幻？人如化、聽者如化？」
須菩提言：「如是，如是！諸天子！人如幻、法師如幻；人如化、法師如化。吾我如夢，色亦如是；痛癢思想生死識亦復如夢。眼色如夢，耳鼻舌身意亦復如是；所習諸更亦復如夢。內空、外空、近空、遠空、真空、所有空、無所有空，悉亦如夢。三十七品、十種力、四無所畏、四分別辯、十八
【現代漢語翻譯】 現代漢語譯本：諸位天子心中各自思忖：『這位說法之人，難道不闡明色、受、想、行、識（五蘊）的生滅嗎？難道不闡明六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、七空（內空、外空、內外空、空空、大空、勝義空、有為空）、三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、十力（如來十種智慧力量）、四無畏（佛的四種無所畏懼的自信）、諸佛的教法嗎？難道不闡明須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺）的境界嗎？難道不闡明佛的智慧和無盡的智慧嗎？』 須菩提知道諸位天子心中所想，就對他們說：『是的，諸位天子！佛道是無所得的，如來也不說法，也沒有聽者，也沒有理解者。那些想要得到須陀洹果、證得須陀洹果，以及斯陀含、阿那含、阿羅漢果的，如果不能忍受這種說法，就請離開；辟支佛道也是如此；佛道也是如此，不能忍受就請離開。諸位天子，初發菩提心的菩薩摩訶薩（大菩薩）安住于般若波羅蜜（智慧的彼岸），沒有言說，也就沒有聽聞。』 《摩訶般若波羅蜜法師如幻品》第二十六 這時，諸位天子心中想：『尊者須菩提的說法是這樣的，我們應當如何聽呢？』 須菩提知道諸位天子心中所想，就對他們說：『說法之人如幻，聽法之人如化，他們所聽到的也不作證。』 諸位天子心中又想：『怎麼說，須菩提！人如幻，說法之人也如幻？人如化，聽法之人也如化？』 須菩提說：『是的，是的！諸位天子！人如幻，說法之人也如幻；人如化，聽法之人也如化。我的存在如夢，色（物質）也是如此；受、想、行、識（五蘊）也如夢。眼、色如夢，耳、鼻、舌、身、意也是如此；所習的各種感受也如夢。內空、外空、近空、遠空、真空、所有空、無所有空，也都如夢。三十七道品、十種力、四無所畏、四無礙辯才、十八不共法（佛獨有的十八種功德）也都如夢。』
【English Translation】 English version: The gods thought to themselves: 'Does this speaker not explain the arising and ceasing of form, feeling, perception, mental formations, and consciousness (the five aggregates)? Does he not explain the six paramitas (perfection of giving, morality, patience, effort, meditation, and wisdom), the seven emptinesses (internal emptiness, external emptiness, internal-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness), the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, and the noble eightfold path), the ten powers (ten wisdom powers of a Tathagata), the four fearlessnesses (four kinds of fearlessness of a Buddha), and the teachings of all Buddhas? Does he not explain the stages of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary Buddha)? Does he not explain the wisdom of the Buddha and the inexhaustible wisdom?' Subhuti, knowing what the gods were thinking, said to them: 'Yes, gods! The path of the Buddha is unattainable, the Tathagata does not preach, there is no listener, and there is no one who understands. Those who wish to attain the fruit of Srotapanna, to realize the fruit of Srotapanna, and the fruits of Sakrdagamin, Anagamin, and Arhat, if they cannot endure this teaching, then they should leave; the path of Pratyekabuddha is also like this; the path of the Buddha is also like this, if they cannot endure it, then they should leave. Gods, a Bodhisattva Mahasattva (great Bodhisattva) who has just generated the aspiration for enlightenment, abiding in Prajnaparamita (perfection of wisdom), there is no speaking, and therefore no hearing.' The Chapter on the Dharma Teacher Being Like an Illusion from the Mahaprajnaparamita Sutra, Chapter Twenty-Six Then, the gods thought to themselves: 'Venerable Subhuti's teaching is like this, how should we listen?' Subhuti, knowing what the gods were thinking, said to them: 'The Dharma teacher is like an illusion, the listener is like a transformation, and what they hear is not to be taken as proof.' The gods then thought: 'How is it, Subhuti! Are people like illusions, and the Dharma teacher like an illusion? Are people like transformations, and the listener like a transformation?' Subhuti said: 'Yes, yes! Gods! People are like illusions, and the Dharma teacher is like an illusion; people are like transformations, and the Dharma teacher is like a transformation. My existence is like a dream, and form (matter) is also like this; feeling, perception, mental formations, and consciousness (the five aggregates) are also like dreams. The eye and form are like dreams, and the ear, nose, tongue, body, and mind are also like this; all the various experiences are also like dreams. Internal emptiness, external emptiness, near emptiness, far emptiness, true emptiness, emptiness of all things, emptiness of non-existence, all are like dreams. The thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen unique qualities of a Buddha are all like dreams.'
不共諸佛之法，亦復如夢如幻如化。須陀洹、斯陀含、阿那含、阿羅漢果亦如幻夢，辟支佛上至三耶三佛亦復如幻夢。」
諸天子謂須菩提：「乃至佛道亦復如幻夢乎？」
須菩提言：「乃至泥洹亦復如幻夢。」
諸天子問須菩提：「乃至泥洹，泥洹亦如夢？」
須菩提言：「其泥洹本末法最為尊，而無所有。我亦謂之如幻如夢。所以者何？幻夢及泥洹，則無有二、亦無若干，空無所有。」
於是賢者舍利弗、摩訶目犍連、摩訶拘絺羅、摩訶迦旃延、邠耨文陀弗、摩訶迦葉，及無央數眾千菩薩，問尊者須菩提：「是般若波羅蜜甚深，難曉難了、寂然微妙。何所深妙難及之人能受者乎？」
須菩提謂諸弟子及諸菩薩：「阿惟越致菩薩摩訶薩，乃能受是深奧無念無思議行，出於玄遠，難及難了、寂然巍巍，止於賢聖、知明識慧，乃能受此般若波羅蜜。見諦之人為阿羅漢，志願具足，於過去佛已造之行，供養無數百千諸佛，殖眾德本，為善知識所見將護善男子、善女人，乃能受是深般若波羅蜜，聽受此教，解知色空不想，色空不想，痛癢思想生死識空不想，神識空不想，著色亦不想。若念于無色，不念著五陰無相，不念神識無相；不念識無愿，不念色無愿，痛癢思想生死識，亦復如是
【現代漢語翻譯】 現代漢語譯本：不與其他佛陀共通的法，也像夢幻泡影一樣虛幻。須陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿羅漢（四果）的果位也像夢幻一樣，辟支佛（緣覺）乃至三耶三佛（正等覺佛）的果位也像夢幻一樣。 諸天子問須菩提：『乃至佛道也像夢幻一樣嗎？』 須菩提說：『乃至涅槃也像夢幻一樣。』 諸天子問須菩提：『乃至涅槃，涅槃也像夢一樣嗎？』 須菩提說：『涅槃的本末法最為尊貴，但實際上是空無所有的。我也認為它像夢幻一樣。為什麼呢？因為夢幻和涅槃，實際上沒有二，也沒有差別，都是空無所有的。』 這時，賢者舍利弗、摩訶目犍連、摩訶拘絺羅、摩訶迦旃延、邠耨文陀弗、摩訶迦葉，以及無數的菩薩大眾，問尊者須菩提：『這般若波羅蜜（智慧到彼岸）非常深奧，難以理解，寂靜微妙。什麼樣深妙難及的人才能接受它呢？』 須菩提對諸弟子和菩薩們說：『阿惟越致（不退轉）菩薩摩訶薩（大菩薩）才能接受這種深奧、無念、不可思議的修行，它出自玄遠，難以企及，難以理解，寂靜巍峨，止於賢聖、知明識慧，才能接受這般若波羅蜜。見諦（證悟真理）之人成為阿羅漢，志願具足，在過去佛那裡已經修行的，供養過無數百千諸佛，種下眾多功德根本，被善知識所見護的善男子、善女人，才能接受這甚深的般若波羅蜜，聽受此教，理解色空無想，色空無想，痛癢思想生死識空無想，神識空無想，執著於色也無想。如果念于無色，不念執著五陰無相，不念神識無相；不念識無愿，不念色無愿，痛癢思想生死識，也是如此。』
【English Translation】 English version: The Dharma that is not shared with all Buddhas is also like a dream, an illusion, a transformation. The fruits of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one) are also like dreams and illusions. The fruits of Pratyekabuddha (solitary buddha), up to Samyaksambuddha (fully enlightened Buddha), are also like dreams and illusions. The devas (gods) asked Subhuti, 'Is even the path of Buddhahood also like a dream and an illusion?' Subhuti said, 'Even Nirvana is like a dream and an illusion.' The devas asked Subhuti, 'Even Nirvana, is Nirvana also like a dream?' Subhuti said, 'The ultimate Dharma of Nirvana is the most venerable, yet it is without any substance. I also consider it like a dream and an illusion. Why? Because dreams, illusions, and Nirvana are not two, nor are they different; they are all empty and without substance.' Then, the venerable Sariputra, Maha Maudgalyayana, Maha Kaushtila, Maha Katyayana, Purna Maitrayaniputra, Maha Kasyapa, and countless thousands of Bodhisattvas asked the venerable Subhuti, 'This Prajnaparamita (perfection of wisdom) is very profound, difficult to understand, serene, and subtle. What kind of profound and exceptional person can receive it?' Subhuti said to the disciples and Bodhisattvas, 'Only an Avaivartika (non-retrogressing) Bodhisattva Mahasattva (great Bodhisattva) can receive this profound, non-conceptual, and inconceivable practice. It originates from the profound and distant, is difficult to reach, difficult to understand, serene and majestic, and rests in the wise and holy, with clear knowledge and wisdom. Only they can receive this Prajnaparamita. Those who have seen the truth become Arhats, with fulfilled vows, having practiced with past Buddhas, having made offerings to countless hundreds and thousands of Buddhas, having planted roots of merit, and being protected by good teachers, good men and good women, can receive this profound Prajnaparamita, listen to this teaching, understand that form is empty and without thought, form is empty and without thought, feeling, perception, volition, and consciousness are empty and without thought, and consciousness is empty and without thought, and attachment to form is also without thought. If one thinks of the formless, one does not think of attachment to the five aggregates as without characteristics, one does not think of consciousness as without characteristics; one does not think of consciousness as without desire, one does not think of form as without desire, and feeling, perception, volition, and consciousness are also like this.'
。不念五陰無想，不念五陰無無想。不念色無所生，不念色無所滅，不念寂然恍惚；痛癢思想生死識亦復如是。不念眼耳鼻舌身意無所生、無所滅、寂然恍惚，不念所更所習眾緣，檀、尸、羼、惟逮、禪、般若波羅蜜，不念所生亦無所滅、寂然恍惚，乃至七空、三十七品、十力、無畏、十八不共諸佛之法，一切三昧、陀羅尼門亦復如是，不念所生亦無所滅。須陀洹、斯陀含、阿那含、阿羅漢果及辟支佛、薩蕓若慧，悉了知空，薩蕓若慧不想念空，薩蕓若慧亦無所愿，其無所愿亦不想念。薩蕓若慧，其所有者不想于空，其空亦不想于有；無愿、無想亦復如是。其無為界不想于空，其空亦不想于無為界；無想、無愿亦復如是。無無所生亦無不滅，亦無寂然、無恍惚悉、無想念。」
須菩提謂諸天子：「是般若波羅蜜甚深微妙，非賢聖明智所見受者。所以者何？法無所受、亦無所聞、亦無顯說。設無所聞、無說法者，由是之故，則無有人而無所受。」
舍利弗謂尊者須菩提：「此般若波羅蜜，不為廣說羅漢、辟支佛、三耶三佛乘事乎？將護菩薩摩訶薩行，從新發意至到十住菩薩之道，六波羅蜜、三十七品、十力、無畏、諸佛之法。菩薩摩訶薩行般若波羅蜜，所生神通無所忘失，順法如是，從一佛剎到一佛剎，德
【現代漢語翻譯】 現代漢語譯本：不執著於五蘊（色、受、想、行、識）的無想狀態，也不執著於五蘊的非無想狀態。不執著於色法的生起，不執著於色法的滅去，不執著于寂靜恍惚的狀態；受、想、行、識也是如此。不執著于眼、耳、鼻、舌、身、意六根的生起和滅去，不執著于寂靜恍惚的狀態，不執著于所經歷和習慣的各種因緣，佈施（檀那，Dana）、持戒（尸羅，Sila）、忍辱（羼提，Ksanti）、精進（惟逮耶，Virya）、禪定（禪那，Dhyana）、般若波羅蜜（Prajnaparamita）等，不執著於它們的生起，也不執著於它們的滅去，不執著于寂靜恍惚的狀態，乃至七空、三十七道品、十力、四無畏、十八不共佛法，一切三昧（Samadhi）、陀羅尼（Dharani）法門也是如此，不執著於它們的生起，也不執著於它們的滅去。須陀洹（Srotapanna）、斯陀含（Sakrdagamin）、阿那含（Anagamin）、阿羅漢（Arhat）的果位以及辟支佛（Pratyekabuddha）、薩蕓若慧（Sarvajna，一切智）都了知空性，薩蕓若慧不執著于空性，薩蕓若慧也沒有任何愿求，對於沒有愿求的狀態也不執著。薩蕓若慧，其所擁有的一切不執著于空性，其空性也不執著于有；無愿、無想也是如此。其無為界不執著于空性，其空性也不執著于無為界；無想、無愿也是如此。沒有生起，也沒有滅去，也沒有寂靜，也沒有恍惚，一切都沒有執著和想念。 須菩提對諸天子說：『這般若波羅蜜非常深奧微妙，不是賢聖明智之人所能見證和領受的。為什麼呢？因為法沒有被領受，也沒有被聽聞，也沒有被顯說。如果既沒有聽聞，也沒有說法，那麼就沒有人能領受。』 舍利弗對尊者須菩提說：『這般若波羅蜜，難道不是爲了廣說羅漢、辟支佛、三耶三佛（Samyaksambuddha）的乘法嗎？是爲了護持菩薩摩訶薩的修行，從初發心到十住菩薩的道，六波羅蜜、三十七道品、十力、四無畏、諸佛之法。菩薩摩訶薩修行般若波羅蜜，所生的神通不會忘失，順應法性就是如此，從一個佛剎到另一個佛剎，功德…'
【English Translation】 English version: Not dwelling on the non-perception of the five aggregates (form, feeling, perception, mental formations, consciousness), nor dwelling on the non-non-perception of the five aggregates. Not dwelling on the arising of form, not dwelling on the cessation of form, not dwelling on the state of stillness and vagueness; the same is true for feeling, perception, mental formations, and consciousness. Not dwelling on the arising and cessation of the six sense bases (eye, ear, nose, tongue, body, mind), not dwelling on the state of stillness and vagueness, not dwelling on the various conditions experienced and habitual, such as giving (Dana), morality (Sila), patience (Ksanti), vigor (Virya), meditation (Dhyana), and Prajnaparamita, not dwelling on their arising, nor dwelling on their cessation, not dwelling on the state of stillness and vagueness, and so on, up to the seven emptinesses, the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the eighteen unique qualities of the Buddhas, all Samadhi and Dharani gates are also like this, not dwelling on their arising, nor dwelling on their cessation. The fruits of Srotapanna, Sakrdagamin, Anagamin, Arhat, as well as Pratyekabuddha and Sarvajna (all-knowing wisdom), all understand emptiness, Sarvajna does not dwell on emptiness, Sarvajna also has no desires, and does not dwell on the state of having no desires. Sarvajna, whatever it possesses does not dwell on emptiness, and its emptiness does not dwell on existence; the same is true for no desire and no perception. Its unconditioned realm does not dwell on emptiness, and its emptiness does not dwell on the unconditioned realm; the same is true for no perception and no desire. There is no arising, nor is there cessation, nor is there stillness, nor is there vagueness, all are without dwelling and thought. Subhuti said to the devas: 'This Prajnaparamita is extremely profound and subtle, not something that the wise and virtuous can see and receive. Why is that? Because the Dharma is not received, nor is it heard, nor is it revealed. If there is neither hearing nor teaching, then there is no one who can receive it.' Sariputra said to the venerable Subhuti: 'Is this Prajnaparamita not for the purpose of extensively explaining the vehicle of Arhats, Pratyekabuddhas, and Samyaksambuddhas? It is to protect the practice of Bodhisattva Mahasattvas, from the initial aspiration to the path of the ten stages of Bodhisattvas, the six paramitas, the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, and the teachings of the Buddhas. Bodhisattva Mahasattvas practicing Prajnaparamita, the supernormal powers they generate will not be forgotten, and it is in accordance with the Dharma that they go from one Buddha-field to another, with merit...'
本所致，欲得供養諸佛世尊，如其所志悉而得之。供事已竟，則從諸佛聽受經法，未曾忘失，自到逮成薩蕓若慧。常三昧定、心未曾亂，未常思念、辯無掛礙，有所說道無能中斷，辯才如應、義趣尊妙，越於一切世間之明。」
舍利弗謂須菩提：「如是，如是！如仁所言，般若波羅蜜解說三乘，則為菩薩摩訶薩辯才之智過於世間，尊無能及、心無所著，自曉了身無有顛倒，亦不猗著所見，所見於色痛癢思想生死識，亦不猗著於六波羅蜜。不著七空、三十七品、十力、無畏、諸佛之法，亦不依猗薩蕓若慧。」
舍利弗謂須菩提：「般若波羅蜜以何等故廣說三乘？則為菩薩摩訶薩獲菩薩之辯，越一切世而無所著乎？」
須菩提報舍利弗：「以內外空故，廣說三乘。七空亦爾，悉無所有，故說三乘。菩薩摩訶薩悉了諸空，故講說此護於行者，以是之故越一切世，辯才最尊而無所著。」
摩訶般若波羅蜜雨法寶品第二十七
爾時釋提桓因心自念言：「尊者須菩提今所說者，為雨法寶三千大千世界、諸四天王上至阿迦膩吒天。今須菩提所說法為雨法寶，我寧可化作華雨佛、菩薩及諸聖眾及須菩提上。」釋提桓因及三千大千世界諸天之眾，各化作華散於世尊、諸菩薩摩訶薩、比丘聖眾、須菩提上供
【現代漢語翻譯】 現代漢語譯本：這是因為他們想要供養諸佛世尊，能夠如願以償地得到一切所需。供養完畢后，他們便從諸佛那裡聽受經法，從不遺忘，直到最終成就薩蕓若慧（一切智）。他們常處於三昧定中，心不曾散亂，不曾有雜念，辯才無礙，所說之法無人能夠打斷，辯才恰如其分，義理深奧尊貴，超越世間一切智慧。 舍利弗對須菩提說：『是這樣的，是這樣的！正如你所說，般若波羅蜜能夠解釋三乘（聲聞乘、緣覺乘、菩薩乘），因此菩薩摩訶薩的辯才智慧超越世間，尊貴無比，無人能及，心無所執著，自己明瞭身體沒有顛倒，也不執著于所見，所見到的色、受、想、行、識，也不執著於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。不執著於七空（內空、外空、內外空、空空、大空、勝義空、有為空）、三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、十力（如來十種智慧力）、四無畏（佛的四種無所畏懼的自信）、諸佛之法，也不執著于薩蕓若慧（一切智）。』 舍利弗問須菩提：『般若波羅蜜為什麼能夠廣泛地解釋三乘？從而使菩薩摩訶薩獲得菩薩的辯才，超越一切世間而無所執著呢？』 須菩提回答舍利弗說：『因為內外空（內空和外空）的緣故，所以能夠廣泛地解釋三乘。七空也是如此，一切皆空無所有，所以能夠解釋三乘。菩薩摩訶薩完全明瞭諸空，所以講說此法來護持修行者，因此能夠超越一切世間，辯才最為尊貴而無所執著。』 《摩訶般若波羅蜜雨法寶品》第二十七 當時，釋提桓因（帝釋天）心中想：『尊者須菩提現在所說的法，如同降下法寶，遍佈三千大千世界，從諸四天王（四大天王）直到阿迦膩吒天（色界頂天）。現在須菩提所說的法如同降下法寶，我應該化作花雨，降在佛、菩薩以及諸聖眾和須菩提的身上。』釋提桓因和三千大千世界諸天之眾，各自化作花朵，散在世尊、諸菩薩摩訶薩、比丘聖眾和須菩提的身上，進行供養。
【English Translation】 English version: This is because they desire to make offerings to all the Buddhas, the World Honored Ones, and are able to obtain everything they wish for. Having completed their offerings, they then listen to and receive the teachings from the Buddhas, never forgetting them, until they ultimately attain Sarvajna-jnana (all-knowing wisdom). They are constantly in Samadhi (meditative absorption), their minds never disturbed, never having any distracting thoughts, their eloquence unimpeded, their teachings never interrupted, their eloquence appropriate, their meaning profound and noble, surpassing all worldly wisdom. Shariputra said to Subhuti, 'It is so, it is so! Just as you have said, the Prajnaparamita (Perfection of Wisdom) explains the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle), therefore the Bodhisattva Mahasattvas' wisdom of eloquence surpasses the world, is supremely noble, unmatched, and their minds are without attachment. They understand that their bodies are without inversion, and they do not cling to what they see. What they see in form, feeling, perception, volition, and consciousness, they do not cling to the Six Paramitas (Generosity, Morality, Patience, Diligence, Meditation, Wisdom). They do not cling to the Seven Emptinesses (Inner Emptiness, Outer Emptiness, Inner-Outer Emptiness, Emptiness of Emptiness, Great Emptiness, Ultimate Emptiness, Conditioned Emptiness), the Thirty-Seven Factors of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Paths to Magical Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path), the Ten Powers (Ten powers of a Tathagata), the Four Fearlessnesses (Four kinds of fearlessness of a Buddha), the teachings of all Buddhas, nor do they cling to Sarvajna-jnana (all-knowing wisdom).' Shariputra asked Subhuti, 'Why is it that the Prajnaparamita is able to extensively explain the Three Vehicles? And thus enable the Bodhisattva Mahasattvas to obtain the eloquence of a Bodhisattva, surpassing all the world without attachment?' Subhuti replied to Shariputra, 'Because of the emptiness of inner and outer (Inner Emptiness and Outer Emptiness), it is able to extensively explain the Three Vehicles. The Seven Emptinesses are also like this, all are empty and without substance, therefore the Three Vehicles can be explained. The Bodhisattva Mahasattvas fully understand all emptinesses, therefore they teach this Dharma to protect practitioners, and thus they are able to surpass all the world, their eloquence is most noble and without attachment.' The Twenty-Seventh Chapter: The Rain of Dharma Treasures from the Mahaprajnaparamita At that time, Shakra Devanam Indra (Indra, the king of the gods) thought to himself, 'The Dharma that Venerable Subhuti is now speaking is like a rain of Dharma treasures, filling the three thousand great thousand worlds, from the Four Heavenly Kings (Four Heavenly Kings) up to the Akanistha Heaven (the highest heaven in the realm of form). The Dharma that Subhuti is now speaking is like a rain of Dharma treasures, I should transform into a rain of flowers, falling upon the Buddha, the Bodhisattvas, and all the holy assembly, and upon Subhuti.' Shakra Devanam Indra and the assembly of gods from the three thousand great thousand worlds, each transformed into flowers, scattering them upon the World Honored One, the Bodhisattva Mahasattvas, the assembly of Bhikshus, and upon Subhuti, making offerings.
養，自歸般若波羅蜜。適散此已，其華遍佈二千佛土，在上虛空化為重閣，巍巍甚高，快不可言。
尊者須菩提心自念言：「昔吾曾遊遍諸天宮，初未睹見如此輩華。向所散華，此為化華，不從樹生也。向諸天子所散華者，從心樹生，不從樹生。」
釋提桓因報須菩提：「此華無所從出生，不從心樹出。」
須菩提言：「如拘翼言，此華無所從出生，不從心樹生。設使，拘翼！無所從生，則為非華。」
釋提桓因報須菩提：「華實為無所從出，為色無所從出，痛癢思想生死識無所從出。」
須菩提言：「拘翼！此華不為無所從出。色無所生，無所生者則無有色；痛癢思想生死識無所從出，其無所生則無有識。眼無所生，其無所生則無有眼；耳鼻舌身意亦復如是。檀波羅蜜亦無所生，其無所生則為無檀；尸、羼、惟逮、禪、般若波羅蜜亦無所生，其無所生則為無般若波羅蜜。及與七空、三十七品，拘翼！無所從生，其無所生則無七空、三十七品。十力、無畏、諸佛之法，無所從生，其無所生則無諸法。須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、佛薩蕓若慧，亦無所生，其無所生則無薩蕓若。」
釋提桓因心自念言：「尊者須菩提所入慧甚深，所可說法悉無所爭亦不錯亂。」
【現代漢語翻譯】 現代漢語譯本：他們供養，從般若波羅蜜（智慧的完美）中自然生出。當這些花散開時，它們遍佈二千佛土，在上面的虛空中化為重重樓閣，巍峨高聳，難以言表。 尊者須菩提心中思忖：『我過去曾遊歷諸天宮，從未見過如此奇特的花。剛才所散的花，是變化而來的，不是從樹上生長出來的。而諸天子所散的花，是從心樹生出的，不是從一般的樹上生出的。』 釋提桓因（帝釋天）告訴須菩提：『這些花沒有從任何地方出生，也不是從心樹中生出的。』 須菩提說：『正如拘翼（釋提桓因的別名）所說，這些花沒有從任何地方出生，也不是從心樹生出的。如果，拘翼！它們沒有從任何地方出生，那就不是真正的花。』 釋提桓因告訴須菩提：『花實際上是沒有從任何地方出生，色（物質形態）沒有從任何地方出生，感受、思想、生死、意識也沒有從任何地方出生。』 須菩提說：『拘翼！這些花不是沒有從任何地方出生。色沒有生，沒有生就沒有色；感受、思想、生死、意識沒有從任何地方出生，沒有生就沒有意識。眼沒有生，沒有生就沒有眼；耳、鼻、舌、身、意也是如此。檀波羅蜜（佈施的完美）也沒有生，沒有生就沒有佈施；尸羅波羅蜜（持戒的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）、般若波羅蜜也沒有生，沒有生就沒有般若波羅蜜。以及七空、三十七道品，拘翼！沒有從任何地方出生，沒有生就沒有七空、三十七道品。十力、無畏、諸佛的法，沒有從任何地方出生，沒有生就沒有諸法。須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺）、佛薩蕓若慧（佛的一切智），也沒有生，沒有生就沒有一切智。』 釋提桓因心中思忖：『尊者須菩提所證悟的智慧非常深奧，他所說的法義完全沒有爭論，也沒有錯亂。』
【English Translation】 English version: They made offerings, arising from Prajna Paramita (the perfection of wisdom). When these flowers were scattered, they covered two thousand Buddha lands, transforming into towering pavilions in the upper void, majestic and indescribable. Venerable Subhuti thought to himself: 『I have traveled through the heavens before, but I have never seen such extraordinary flowers. The flowers scattered just now are transformed flowers, not grown from trees. The flowers scattered by the gods, however, are born from the mind-tree, not from ordinary trees.』 Shakra Devanam Indra (the king of gods) told Subhuti: 『These flowers do not arise from anywhere, nor do they come from the mind-tree.』 Subhuti said: 『As Kausika (another name for Shakra) says, these flowers do not arise from anywhere, nor do they come from the mind-tree. If, Kausika! they do not arise from anywhere, then they are not real flowers.』 Shakra Devanam Indra told Subhuti: 『Flowers indeed do not arise from anywhere, form (materiality) does not arise from anywhere, feelings, thoughts, birth and death, and consciousness do not arise from anywhere.』 Subhuti said: 『Kausika! These flowers do not not arise from anywhere. Form has no birth, and without birth, there is no form; feelings, thoughts, birth and death, and consciousness do not arise from anywhere, and without birth, there is no consciousness. The eye has no birth, and without birth, there is no eye; the ear, nose, tongue, body, and mind are the same. Dana Paramita (the perfection of giving) also has no birth, and without birth, there is no giving; Sila Paramita (the perfection of morality), Kshanti Paramita (the perfection of patience), Virya Paramita (the perfection of vigor), Dhyana Paramita (the perfection of meditation), and Prajna Paramita also have no birth, and without birth, there is no Prajna Paramita. And the seven voids, the thirty-seven factors of enlightenment, Kausika! do not arise from anywhere, and without birth, there are no seven voids or thirty-seven factors of enlightenment. The ten powers, fearlessness, and the teachings of all Buddhas do not arise from anywhere, and without birth, there are no teachings. Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), and Buddha Sarvajna (Buddha's omniscience) also have no birth, and without birth, there is no omniscience.』 Shakra Devanam Indra thought to himself: 『The wisdom attained by Venerable Subhuti is very profound, and his teachings are completely free from dispute and confusion.』
時佛告釋提桓因：「如是，拘翼！須菩提所入慧甚深，所可入慧所說經法，悉無所爭亦不錯亂。」
釋提桓因白佛言：「尊者須菩提云何深入慧，所可入慧、所說經法，悉無所爭亦不錯亂？」
佛告釋提桓因：「所入於色，以入此法，所可說法，悉無所爭亦不錯亂；痛癢思想生死識亦復如是。所以者何？如法者，無和無爭。須菩提所說，亦復如是，不同不亂。六波羅蜜亦復如是。及與七空、三十七品、十力、無畏、諸佛之法，不同不亂。須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、佛薩蕓若慧，亦復如是，不同不亂。所以者何？須菩提所說法不和不爭，其無和爭則無所爭。如是，拘翼！須菩提所入慧，所說微妙，巍巍如此。」
須菩提謂釋提桓因：「如世尊言說一切法，菩薩摩訶薩曉瞭如是，解一切法。學般若波羅蜜亦當如是，菩薩摩訶薩學如是者，為不學色痛癢思想生死識。所以者何？不見色故，不見痛癢思想生死識有所學故。菩薩摩訶薩如是學者，不學檀、尸、羼、惟逮、禪、般若波羅蜜。所以者何？不見學般若波羅蜜故。不學七空、三十七品。所以者何？不見七空、三十七品故。不學十力、四無所畏、十八不共諸佛之法，不學須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、佛薩蕓若慧。所
【現代漢語翻譯】 現代漢語譯本：
當時，佛告訴釋提桓因（Śakra devānām indra，帝釋天）說：『是的，拘翼（Kauśika，釋提桓因的別名）！須菩提（Subhūti，佛陀的十大弟子之一，以解空第一著稱）所證入的智慧非常深奧，他所證入的智慧以及所說的經法，都沒有任何爭論，也沒有任何錯亂。』 釋提桓因對佛說：『尊者須菩提是如何深入智慧的？他所證入的智慧以及所說的經法，為何沒有任何爭論，也沒有任何錯亂呢？』 佛告訴釋提桓因說：『他所證入的色（rūpa，物質現象），是以證入此法為基礎的，他所說的法，都沒有任何爭論，也沒有任何錯亂；感受（vedanā）、思想（saṃjñā）、生死（saṃsāra）、識（vijñāna）也是如此。這是為什麼呢？因為如法者，沒有和合，也沒有爭論。須菩提所說的，也是如此，沒有不同，也沒有錯亂。六波羅蜜（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）也是如此。以及七空（sapta śūnyatā，七種空性）、三十七道品（bodhipākṣikā dharmāḥ，三十七種修行方法）、十力（daśabalāni，佛的十種力量）、四無畏（catvāri vaiśāradyāni，佛的四種無所畏懼）、諸佛之法，都沒有不同，也沒有錯亂。須陀洹（srotaāpanna，入流果）、斯陀含（sakṛdāgāmin，一來果）、阿那含（anāgāmin，不還果）、阿羅漢（arhat，無學果）、辟支佛（pratyekabuddha，獨覺）、佛薩蕓若慧（buddhasarvajñatājñāna，佛的一切智）也是如此，沒有不同，也沒有錯亂。這是為什麼呢？因為須菩提所說的法不和合，也不爭論，其沒有和合爭論，就沒有爭論。是的，拘翼！須菩提所證入的智慧，所說的微妙，如此偉大。』 須菩提對釋提桓因說：『正如世尊所說的一切法，菩薩摩訶薩（bodhisattva mahāsattva，大菩薩）如果能夠明瞭這些，就能理解一切法。學習般若波羅蜜（prajñāpāramitā，智慧到彼岸）也應當如此，菩薩摩訶薩如果這樣學習，就是不學習色、感受、思想、生死、識。這是為什麼呢？因為不見色，不見感受、思想、生死、識有所學習的緣故。菩薩摩訶薩如果這樣學習，就是不學習佈施、持戒、忍辱、精進、禪定、般若波羅蜜。這是為什麼呢？因為不見學習般若波羅蜜的緣故。不學習七空、三十七道品。這是為什麼呢？因為不見七空、三十七道品的緣故。不學習十力、四無所畏、十八不共諸佛之法，不學習須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、佛薩蕓若慧。』
【English Translation】 English version:
At that time, the Buddha said to Śakra devānām indra (釋提桓因, the lord of the gods): 'So it is, Kauśika (拘翼, another name for Śakra)! The wisdom that Subhūti (須菩提, one of the Buddha's ten great disciples, known for his understanding of emptiness) has entered is very profound. The wisdom he has entered and the Dharma he speaks are without any contention or confusion.' Śakra devānām indra said to the Buddha: 'Venerable Subhūti, how does he deeply enter wisdom? Why is it that the wisdom he has entered and the Dharma he speaks are without any contention or confusion?' The Buddha said to Śakra devānām indra: 'His entry into rūpa (色, form or material phenomena) is based on entering this Dharma. The Dharma he speaks is without any contention or confusion; so it is with vedanā (痛癢, feeling), saṃjñā (思想, perception), saṃsāra (生死, cycle of birth and death), and vijñāna (識, consciousness). Why is this so? Because the Dharma is without harmony or contention. What Subhūti speaks is also like this, without difference or confusion. So it is with the six pāramitās (六波羅蜜, perfections: generosity, morality, patience, diligence, meditation, and wisdom). And so it is with the seven śūnyatās (七空, emptinesses), the thirty-seven bodhipākṣikā dharmāḥ (三十七道品, factors of enlightenment), the ten balāni (十力, powers of a Buddha), the four vaiśāradyāni (四無畏, fearlessnesses of a Buddha), and the Dharmas of all Buddhas, without difference or confusion. So it is with srotaāpanna (須陀洹, stream-enterer), sakṛdāgāmin (斯陀含, once-returner), anāgāmin (阿那含, non-returner), arhat (阿羅漢, worthy one), pratyekabuddha (辟支佛, solitary buddha), and buddhasarvajñatājñāna (佛薩蕓若慧, the wisdom of a Buddha's omniscience), without difference or confusion. Why is this so? Because the Dharma that Subhūti speaks is without harmony or contention, and where there is no harmony or contention, there is no contention. So it is, Kauśika! The wisdom that Subhūti has entered, and the subtlety of what he speaks, are so magnificent.' Subhūti said to Śakra devānām indra: 'Just as the World Honored One speaks of all Dharmas, if a bodhisattva mahāsattva (菩薩摩訶薩, great bodhisattva) understands them, he understands all Dharmas. Learning prajñāpāramitā (般若波羅蜜, perfection of wisdom) should also be like this. If a bodhisattva mahāsattva learns in this way, he is not learning rūpa, vedanā, saṃjñā, saṃsāra, or vijñāna. Why is this so? Because he does not see rūpa, nor does he see that there is anything to learn in vedanā, saṃjñā, saṃsāra, or vijñāna. If a bodhisattva mahāsattva learns in this way, he is not learning dāna (檀, generosity), śīla (尸, morality), kṣānti (羼, patience), vīrya (惟逮, diligence), dhyāna (禪, meditation), or prajñāpāramitā. Why is this so? Because he does not see the learning of prajñāpāramitā. He does not learn the seven śūnyatās or the thirty-seven bodhipākṣikā dharmāḥ. Why is this so? Because he does not see the seven śūnyatās or the thirty-seven bodhipākṣikā dharmāḥ. He does not learn the ten powers, the four fearlessnesses, the eighteen unshared Dharmas of the Buddhas, nor does he learn srotaāpanna, sakṛdāgāmin, anāgāmin, arhat, pratyekabuddha, or buddhasarvajñatājñāna.'
以者何？不見學薩蕓若慧故。」
釋提桓因謂尊者須菩提：「唯，須菩提！何以故不見色痛癢思想生死識，七空、三十七品、聲聞、辟支佛、佛薩蕓若慧？」
須菩提言：「用色空故，痛癢思想生死識空故，上至薩蕓若亦復空故。拘翼！以色空故不學空色，痛癢思想生死識空故，以識空故不學空識，上至薩蕓若慧亦復空故不學空慧。拘翼！是為以空，其以空者不學于空故。設學空者，不為一法則為二法，若學色空則不為一，上至薩蕓若慧，若學慧者則不為一。是故，拘翼！用色痛癢思想生死識空故，則無有二，上至薩蕓若慧悉皆空故，無有二也。六波羅蜜亦復如是，悉無有二。七空、三十七品、十力、無畏、諸佛之法，聲聞、辟支佛，上至三耶三佛，亦無有二，薩蕓若慧亦無有二，其能學佛薩蕓若慧，則為悉學不可計數阿僧祇法。其已能學不可稱數阿僧祇佛法，則不學色有益有損；痛癢思想生死識亦復如是，上至薩蕓若慧不增不減。學五陰不增不減已，則便能學薩蕓若慧。已能學于薩蕓若慧不增不減已，不學受色亦無所失；不學受痛癢思想生死識，亦無所失。不學受聲聞、辟支佛，上至薩蕓若慧亦無所失。」
舍利弗謂須菩提：「菩薩摩訶薩學如是者，為不學受亦無所失。」
須菩提言：「
【現代漢語翻譯】 現代漢語譯本： 「這是為什麼呢？因為不執著于學習薩蕓若慧（一切智）的緣故。」 釋提桓因（帝釋天）對尊者須菩提說：「是的，須菩提！為什麼不執著於色、受、想、行、識，七空、三十七道品、聲聞、辟支佛、佛薩蕓若慧（一切智）呢？」 須菩提回答說：「因為色是空的，受、想、行、識也是空的，乃至薩蕓若（一切智）也是空的。拘翼（釋提桓因的別稱）！因為色是空的，所以不執著于學習空色；受、想、行、識是空的，所以不執著于學習空識；乃至薩蕓若慧（一切智）也是空的，所以不執著于學習空慧。拘翼！這就是以空為用，以空為用的人不執著于空。如果執著于空，就不是一法而是二法；如果執著於色空，就不是一法；乃至薩蕓若慧（一切智），如果執著于慧，就不是一法。所以，拘翼！因為色、受、想、行、識是空的，所以沒有二；乃至薩蕓若慧（一切智）都是空的，所以沒有二。六波羅蜜（六度）也是如此，都沒有二。七空、三十七道品、十力、無畏、諸佛之法，聲聞、辟支佛，乃至三耶三佛（正等覺），都沒有二，薩蕓若慧（一切智）也沒有二。如果能學習佛的薩蕓若慧（一切智），就等於學習了不可計數的阿僧祇法。如果已經能夠學習不可稱數的阿僧祇佛法，就不執著於色是有益還是有害；受、想、行、識也是如此，乃至薩蕓若慧（一切智）不增不減。學習五陰（色、受、想、行、識）不增不減之後，就能學習薩蕓若慧（一切智）。已經能夠學習薩蕓若慧（一切智）不增不減之後，不執著于接受色，也沒有什麼損失；不執著于接受受、想、行、識，也沒有什麼損失。不執著于接受聲聞、辟支佛，乃至薩蕓若慧（一切智）也沒有什麼損失。」 舍利弗對須菩提說：「菩薩摩訶薩（大菩薩）如果這樣學習，就是不執著于接受，也沒有什麼損失。」 須菩提回答說：「是的，舍利弗！菩薩摩訶薩如果這樣學習，就是不執著于接受，也沒有什麼損失。」
【English Translation】 English version: 『Why is that? It is because one does not adhere to learning the Sarvajna-wisdom (all-knowing wisdom).』 Shakra, Lord of the Devas, said to the venerable Subhuti, 『Yes, Subhuti! Why is it that one does not adhere to form, feeling, perception, formations, and consciousness, the seven emptinesses, the thirty-seven factors of enlightenment, the Sravakas, the Pratyekabuddhas, and the Buddha's Sarvajna-wisdom?』 Subhuti replied, 『Because form is empty, feeling, perception, formations, and consciousness are empty, and even Sarvajna (all-knowing wisdom) is empty. Kausika (another name for Shakra)! Because form is empty, one does not adhere to learning empty form; because feeling, perception, formations, and consciousness are empty, one does not adhere to learning empty consciousness; and even Sarvajna-wisdom is empty, one does not adhere to learning empty wisdom. Kausika! This is using emptiness, and one who uses emptiness does not adhere to emptiness. If one adheres to emptiness, it is not one dharma but two dharmas; if one adheres to the emptiness of form, it is not one; and even with Sarvajna-wisdom, if one adheres to wisdom, it is not one. Therefore, Kausika! Because form, feeling, perception, formations, and consciousness are empty, there is no duality; and even Sarvajna-wisdom is empty, there is no duality. The six paramitas (perfections) are also like this, there is no duality. The seven emptinesses, the thirty-seven factors of enlightenment, the ten powers, the four fearlessnesses, the dharmas of the Buddhas, the Sravakas, the Pratyekabuddhas, and even the Samyaksambuddhas (perfectly enlightened ones), there is no duality, and Sarvajna-wisdom has no duality. If one can learn the Buddha's Sarvajna-wisdom, it is equivalent to learning countless asamkhyeya dharmas. If one has already learned countless asamkhyeya Buddha dharmas, one does not adhere to whether form is beneficial or harmful; feeling, perception, formations, and consciousness are also like this, and even Sarvajna-wisdom neither increases nor decreases. After learning the five skandhas (form, feeling, perception, formations, and consciousness) without increase or decrease, one can then learn Sarvajna-wisdom. After being able to learn Sarvajna-wisdom without increase or decrease, one does not adhere to receiving form, and there is no loss; one does not adhere to receiving feeling, perception, formations, and consciousness, and there is no loss. One does not adhere to receiving Sravakas, Pratyekabuddhas, and even Sarvajna-wisdom, and there is no loss.』 Sariputra said to Subhuti, 『If a Bodhisattva Mahasattva (great Bodhisattva) learns in this way, it is not adhering to receiving, and there is no loss.』 Subhuti replied, 『Yes, Sariputra! If a Bodhisattva Mahasattva learns in this way, it is not adhering to receiving, and there is no loss.』
如是，舍利弗！菩薩摩訶薩如是學者，為不學受色痛癢思想生死識亦無所失，不學受薩蕓若亦無所失。」
舍利弗謂須菩提：「何故菩薩摩訶薩不受五陰亦無所失？不受學薩蕓若亦無所失？」
須菩提言：「色無所有，不可受持，無受色者；痛癢思想生死識、薩蕓若慧，悉無所有，不可受持。無受薩蕓若者，是為，舍利弗！菩薩摩訶薩於一切法悉無所受成薩蕓若。」
舍利弗謂須菩提：「菩薩摩訶薩作是學者，為學般若波羅蜜出生薩蕓若乎？」
須菩提言：「如是，舍利弗！菩薩摩訶薩學如是者，為學般若波羅蜜出生薩蕓若，於一切法無所受故。」
舍利弗謂須菩提：「菩薩摩訶薩學如是者，於一切法無所受學亦無所失。菩薩摩訶薩學如是，為出薩蕓若。」
須菩提言：「菩薩摩訶薩行般若波羅蜜，不見色有所生亦無所滅，不受不捨、無持無爭、不增不減。所以者何？舍利弗？色自然故則無有色，痛癢思想生死識，不見所生亦無所滅，不受不捨、無塵無恨、無放無不放、無增無減。所以者何？薩蕓若慧則為自然，悉無所有。是故，舍利弗！菩薩摩訶薩於一切法而無所生亦無所滅，無受無舍、無塵無恨、無放無不放、無增無減，學般若波羅蜜已，出生薩蕓若，則以無學、無所生故
【現代漢語翻譯】 現代漢語譯本： 「是的，舍利弗（Śāriputra）！菩薩摩訶薩（Bodhisattva-mahāsattva）這樣學習，對於不學習接受色（rūpa）、受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）這五蘊，也沒有任何損失；對於不學習接受薩蕓若（sarvajña，一切智）也沒有任何損失。」
舍利弗問須菩提（Subhūti）：「為什麼菩薩摩訶薩不接受五蘊也沒有任何損失？不學習接受薩蕓若也沒有任何損失？」
須菩提說：「色是空無所有的，不可接受和執持，沒有接受色的人；受、想、行、識、薩蕓若智慧，都是空無所有的，不可接受和執持。沒有接受薩蕓若的人。因此，舍利弗！菩薩摩訶薩對於一切法都不接受，從而成就薩蕓若。」
舍利弗問須菩提：「菩薩摩訶薩這樣學習，是爲了學習般若波羅蜜（Prajñāpāramitā，智慧的完成）而出生薩蕓若嗎？」
須菩提說：「是的，舍利弗！菩薩摩訶薩這樣學習，是爲了學習般若波羅蜜而出生薩蕓若，因為對於一切法都沒有接受的緣故。」
舍利弗問須菩提：「菩薩摩訶薩這樣學習，對於一切法不接受學習也沒有任何損失。菩薩摩訶薩這樣學習，是爲了出生薩蕓若。」
須菩提說：「菩薩摩訶薩修行般若波羅蜜，不見色有所生，也沒有所滅，不接受也不捨棄，沒有執持也沒有爭論，不增加也不減少。為什麼呢？舍利弗？因為色的自性本空，所以沒有色；受、想、行、識，不見有所生，也沒有所滅，不接受也不捨棄，沒有塵垢也沒有怨恨，沒有放縱也沒有不放縱，不增加也不減少。為什麼呢？薩蕓若智慧的自性本空，一切都是空無所有。因此，舍利弗！菩薩摩訶薩對於一切法既沒有生也沒有滅，沒有接受也沒有捨棄，沒有塵垢也沒有怨恨，沒有放縱也沒有不放縱，沒有增加也沒有減少，學習般若波羅蜜后，出生薩蕓若，就因為無所學、無所生。」
【English Translation】 English version: 『So it is, Śāriputra! When a Bodhisattva-mahāsattva thus trains, he does not lose anything by not learning to accept form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna); he does not lose anything by not learning to accept sarvajña (omniscience).』
Śāriputra said to Subhūti, 『Why does a Bodhisattva-mahāsattva not lose anything by not accepting the five aggregates? Why does he not lose anything by not learning to accept sarvajña?』
Subhūti said, 『Form is without any substance, it cannot be accepted and held, there is no one who accepts form; feeling, perception, mental formations, consciousness, and the wisdom of sarvajña, all are without any substance, they cannot be accepted and held. There is no one who accepts sarvajña. Therefore, Śāriputra! A Bodhisattva-mahāsattva, by not accepting any dharma, attains sarvajña.』
Śāriputra said to Subhūti, 『When a Bodhisattva-mahāsattva trains in this way, is it to learn the Prajñāpāramitā (Perfection of Wisdom) and give birth to sarvajña?』
Subhūti said, 『Yes, Śāriputra! When a Bodhisattva-mahāsattva trains in this way, it is to learn the Prajñāpāramitā and give birth to sarvajña, because he does not accept any dharma.』
Śāriputra said to Subhūti, 『When a Bodhisattva-mahāsattva trains in this way, he does not lose anything by not accepting the learning of any dharma. When a Bodhisattva-mahāsattva trains in this way, it is to give birth to sarvajña.』
Subhūti said, 『When a Bodhisattva-mahāsattva practices the Prajñāpāramitā, he does not see that form has arisen or ceased, he neither accepts nor rejects, he neither holds nor disputes, he neither increases nor decreases. Why is that? Śāriputra? Because the nature of form is naturally empty, therefore there is no form; feeling, perception, mental formations, and consciousness, he does not see that they have arisen or ceased, he neither accepts nor rejects, there is neither defilement nor hatred, neither indulgence nor non-indulgence, neither increase nor decrease. Why is that? The wisdom of sarvajña is naturally empty, all is without any substance. Therefore, Śāriputra! A Bodhisattva-mahāsattva, with respect to all dharmas, neither arises nor ceases, neither accepts nor rejects, neither defiles nor hates, neither indulges nor non-indulges, neither increases nor decreases. Having learned the Prajñāpāramitā, he gives birth to sarvajña, because there is no learning and no arising.』
。」釋提桓因謂舍利弗：「菩薩摩訶薩當於何所求般若波羅蜜？」
舍利弗言：「拘翼！當從尊者須菩提求。」
釋提桓因問須菩提：「仁威神、仁所建立，使舍利弗作是說言：『須菩提說般若波羅蜜，當從求之。』」
須菩提謂釋提桓因：「非我威神之所建立也。」
又問：「誰威神恩之所建立？」
答曰：「拘翼！怛薩阿竭威神之恩之所建立。」
釋提桓因謂須菩提：「一切諸法悉無所立，云何如是怛薩阿竭威神之所建立？亦無異處之所建立。計于諸法不得如來，亦無異處可得如來。」
尊者須菩提謂釋提桓因：「如是，拘翼！怛薩阿竭則無所住亦無異處，所當可住無異如來，當有所得亦不離住。怛薩阿竭亦無所住，於一切法不離所住。不以於色怛薩阿竭為如來也，不以無本為怛薩阿竭，不以色無本為怛薩阿竭，不以怛薩阿竭無本色，為無本色法為怛薩阿竭，不以怛薩阿竭為無本。法無本故，諸色無本；痛癢思想生死識無本故，怛薩阿竭無本。不用怛薩阿竭無本，痛癢思想生死識不以識無本。怛薩阿竭法也，不以怛薩阿竭法為識法也。聲聞、辟支佛上至薩蕓若，無本怛薩阿竭也，不以怛薩阿竭無本。薩蕓若無本，不以薩蕓若法為怛薩阿竭法也，不以怛薩阿竭法為薩蕓
【現代漢語翻譯】 現代漢語譯本：釋提桓因（帝釋天）問舍利弗：『菩薩摩訶薩（大菩薩）應當從何處求得般若波羅蜜（智慧的完美）？』 舍利弗回答說：『拘翼（釋提桓因的別稱）！應當從尊者須菩提那裡求取。』 釋提桓因問須菩提：『是您的威神、您所建立的，才使得舍利弗這樣說，說「須菩提宣說般若波羅蜜，應當從他那裡求取」嗎？』 須菩提對釋提桓因說：『不是我的威神所建立的。』 釋提桓因又問：『那是誰的威神恩德所建立的呢？』 須菩提回答說：『拘翼！是怛薩阿竭（如來）的威神恩德所建立的。』 釋提桓因對須菩提說：『一切諸法都沒有固定的立足之處，怎麼說是怛薩阿竭的威神所建立的呢？也沒有在其他地方建立。如果執著于諸法，就不能見到如來，也沒有在其他地方可以見到如來。』 尊者須菩提對釋提桓因說：『是的，拘翼！怛薩阿竭沒有固定的住所，也沒有在其他地方，所應當安住的地方與如來沒有差別，當有所得時也不離安住。怛薩阿竭也沒有固定的住所，在一切法中不離所住。不以色法來定義怛薩阿竭為如來，不以無本性來定義怛薩阿竭，不以色法無本性來定義怛薩阿竭，不以怛薩阿竭無本性色法來定義，不以無本性色法來定義怛薩阿竭，不以怛薩阿竭為無本性。因為法無本性，所以諸色無本性；痛癢、思想、生死、識無本性，所以怛薩阿竭無本性。不用怛薩阿竭無本性，痛癢、思想、生死、識不以識無本性。怛薩阿竭是法，不以怛薩阿竭法為識法。聲聞、辟支佛，乃至薩蕓若（一切智），都是無本性的怛薩阿竭，不以怛薩阿竭無本性。薩蕓若無本性，不以薩蕓若法為怛薩阿竭法，不以怛薩阿竭法為薩蕓若法。』
【English Translation】 English version: Śakra Devānām Indra (Śakra, the lord of gods) asked Śāriputra: 'From where should a Bodhisattva Mahāsattva (great Bodhisattva) seek Prajñāpāramitā (the perfection of wisdom)?' Śāriputra replied: 'Kauśika (another name for Śakra)! One should seek it from the venerable Subhūti.' Śakra Devānām Indra asked Subhūti: 'Is it by your power and your establishment that Śāriputra says, 「Subhūti expounds Prajñāpāramitā, one should seek it from him」?' Subhūti said to Śakra Devānām Indra: 'It is not established by my power.' He further asked: 'By whose power and grace is it established?' Subhūti replied: 'Kauśika! It is established by the power and grace of Tathāgata (the Thus-Gone One).' Śakra Devānām Indra said to Subhūti: 'All dharmas (phenomena) have no fixed basis, how can it be said that it is established by the power of Tathāgata? Nor is it established in any other place. If one clings to dharmas, one cannot see the Tathāgata, nor can one find the Tathāgata in any other place.' The venerable Subhūti said to Śakra Devānām Indra: 'So it is, Kauśika! The Tathāgata has no fixed abode, nor is he in any other place. The place where one should abide is not different from the Tathāgata, and when there is something to be attained, it is not apart from abiding. The Tathāgata also has no fixed abode, and in all dharmas, he is not apart from abiding. The Tathāgata is not defined as the Thus-Gone One by form, nor is the Tathāgata defined by no-essence, nor is the Tathāgata defined by the no-essence of form, nor is the Tathāgata defined by the no-essence of the Tathāgata's form, nor is the Tathāgata defined by the no-essence of form, nor is the Tathāgata defined as no-essence. Because dharmas have no essence, therefore all forms have no essence; feeling, thought, birth and death, and consciousness have no essence, therefore the Tathāgata has no essence. The no-essence of the Tathāgata is not used, feeling, thought, birth and death, and consciousness are not defined by the no-essence of consciousness. The Tathāgata is dharma, and the Tathāgata's dharma is not defined as the dharma of consciousness. Śrāvakas (hearers), Pratyekabuddhas (solitary Buddhas), up to Sarvajña (omniscience), are all Tathāgatas without essence, not by the no-essence of the Tathāgata. Sarvajña has no essence, the dharma of Sarvajña is not defined as the dharma of the Tathāgata, nor is the dharma of the Tathāgata defined as the dharma of Sarvajña.'
若法。又，拘翼！怛薩阿竭于諸色法無合無散，于痛癢思想生死識法無合無散，不于異五陰有合有散，不于怛薩阿竭有合有散，不于薩蕓若法有合有散。于薩蕓若怛薩阿竭無合無散，不于薩蕓若法有合有散，不于異薩蕓若怛薩阿竭有合有散。又，拘翼！於此諸法不合不散，以此威神之所建立，而有所住。曏者拘翼而復問言：『菩薩摩訶薩當於何所求般若波羅蜜？』不求於色、不求異色，不求痛癢思想生死識、不求異識。般若波羅蜜於色痛癢思想生死識一切諸法，無合無散、無色無見、不可受持，則為一相無所有相。
「複次，拘翼！菩薩摩訶薩為行般若波羅蜜，上至薩蕓若悉無所求，不于異處求薩蕓若。所以者何？求般若波羅蜜薩蕓若，於一切法無合無散、無色無見、不可受持，則為一相無所有相。所以者何？拘翼！般若波羅蜜則無有色亦無異色，無有痛癢思想生死識亦無異識，識不為異般若波羅蜜，亦無有異薩蕓若。非般若波羅蜜無異薩蕓若，般若波羅蜜、怛薩阿竭、般若波羅蜜，無色亦無異色，亦無異痛癢思想生死識；般若波羅蜜亦無異識，薩蕓若非般若波羅蜜，般若波羅蜜無異薩蕓若，怛薩阿竭般若波羅蜜無有色亦無異色。痛癢思想生死識亦復如是，為無異識亦無無本。般若波羅蜜無色法亦無異色法，痛
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『拘翼（Kuyi，佛陀弟子名）！如來（Tathagata，佛陀的稱號）對於諸色法（rupa，物質現象）沒有聚合也沒有離散，對於受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）等法也沒有聚合也沒有離散，不認為在五蘊（skandha，構成人身的五種要素）之外有聚合或離散，不認為在如來之外有聚合或離散，不認為在一切智（sarvajna，佛陀的智慧）之法中有聚合或離散。對於一切智的如來沒有聚合也沒有離散，不認為在一切智之法中有聚合或離散，不認為在一切智的如來之外有聚合或離散。』 『又，拘翼！對於這些諸法，既沒有聚合也沒有離散，這是以佛陀的威神力所建立的，而有所安住。』當時，拘翼又問：『菩薩摩訶薩（bodhisattva mahasattva，大菩薩）應當在何處尋求般若波羅蜜（prajnaparamita，智慧的完美）？』佛陀回答說：『不應在色法中尋求，不應在異於色法中尋求，不應在受、想、行、識中尋求，不應在異於識中尋求。般若波羅蜜對於色、受、想、行、識一切諸法，沒有聚合也沒有離散，沒有形色，不可見，不可執持，這即是無相，無所有相。』 『再者，拘翼！菩薩摩訶薩爲了修行般若波羅蜜，上至一切智都無所求，不在其他地方尋求一切智。為什麼呢？因為尋求般若波羅蜜和一切智，對於一切法沒有聚合也沒有離散，沒有形色，不可見，不可執持，這即是無相，無所有相。為什麼呢？拘翼！般若波羅蜜既沒有色法也沒有異於色法，沒有受、想、行、識也沒有異於識，識不異於般若波羅蜜，也沒有異於一切智。並非般若波羅蜜沒有異於一切智，般若波羅蜜、如來、般若波羅蜜，沒有形色也沒有異於形色，也沒有異於受、想、行、識；般若波羅蜜也沒有異於識，一切智不是般若波羅蜜，般若波羅蜜沒有異於一切智，如來般若波羅蜜沒有形色也沒有異於形色。受、想、行、識也是如此，沒有異於識也沒有無本。般若波羅蜜沒有色法也沒有異於色法，受、想、行、識也是如此。』
【English Translation】 English version: The Buddha said, 'Kuyi (a disciple of the Buddha)! The Tathagata (an epithet of the Buddha) has neither aggregation nor dispersion in regard to all forms (rupa, material phenomena), nor does he have aggregation or dispersion in regard to feelings (vedana, sensations), perceptions (samjna, cognitions), mental formations (samskara, volitions), and consciousness (vijnana, awareness). He does not consider there to be aggregation or dispersion outside of the five aggregates (skandha, the five components of a person), nor does he consider there to be aggregation or dispersion outside of the Tathagata, nor does he consider there to be aggregation or dispersion in the Dharma of omniscience (sarvajna, the wisdom of the Buddha). There is neither aggregation nor dispersion for the Tathagata of omniscience, nor does he consider there to be aggregation or dispersion in the Dharma of omniscience, nor does he consider there to be aggregation or dispersion outside of the Tathagata of omniscience.' 'Furthermore, Kuyi! Regarding these Dharmas, there is neither aggregation nor dispersion. This is established by the majestic power of the Buddha, and it is where one abides.' At that time, Kuyi asked again, 'Where should a Bodhisattva Mahasattva (a great Bodhisattva) seek Prajnaparamita (the perfection of wisdom)?' The Buddha replied, 'One should not seek it in form, nor should one seek it in what is different from form. One should not seek it in feelings, perceptions, mental formations, or consciousness, nor should one seek it in what is different from consciousness. Prajnaparamita, in regard to all Dharmas of form, feelings, perceptions, mental formations, and consciousness, has neither aggregation nor dispersion, is without form, is invisible, and cannot be grasped. This is the characteristic of no-characteristic, the characteristic of no-thingness.' 'Moreover, Kuyi! A Bodhisattva Mahasattva, in order to practice Prajnaparamita, seeks nothing up to omniscience, and does not seek omniscience in other places. Why is that? Because seeking Prajnaparamita and omniscience, in regard to all Dharmas, has neither aggregation nor dispersion, is without form, is invisible, and cannot be grasped. This is the characteristic of no-characteristic, the characteristic of no-thingness. Why is that? Kuyi! Prajnaparamita has neither form nor what is different from form, has neither feelings, perceptions, mental formations, nor consciousness, nor what is different from consciousness. Consciousness is not different from Prajnaparamita, nor is there anything different from omniscience. It is not that Prajnaparamita has nothing different from omniscience. Prajnaparamita, the Tathagata, Prajnaparamita, has neither form nor what is different from form, nor what is different from feelings, perceptions, mental formations, and consciousness; Prajnaparamita also has nothing different from consciousness. Omniscience is not Prajnaparamita, Prajnaparamita has nothing different from omniscience, the Tathagata Prajnaparamita has neither form nor what is different from form. Feelings, perceptions, mental formations, and consciousness are also like this, having nothing different from consciousness and no origin. Prajnaparamita has neither form nor what is different from form, and feelings, perceptions, mental formations, and consciousness are also like this.'
癢思想生死識亦復如是。般若波羅蜜無色無本，亦無異色無本，般若波羅蜜無有色法，亦無異色法，痛癢思想生死識亦復如是。聲聞、辟支佛上至薩蕓若亦復如是，無薩蕓若色法，亦無異薩蕓若色法。般若波羅蜜無薩蕓若無本，亦無異薩蕓若無本。般若波羅蜜無薩蕓若無本，亦無異薩蕓若無本。」
釋提桓因謂須菩提：「是為諸菩薩摩訶薩摩訶般若波羅蜜無異，波羅蜜無限。菩薩摩訶薩所可學者，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩、佛，應是而學。菩薩摩訶薩學此法，以開化眾生、嚴凈佛土，得阿耨多羅三耶三菩提。」
須菩提謂釋提桓因：「如是，拘翼！是為諸菩薩摩訶薩摩訶般若波羅蜜，無異波羅蜜，無限波羅蜜，應如是學。以其三乘者皆由是生，菩薩摩訶薩自致阿耨多羅三耶三菩，成至阿惟三佛。色無有邊，是為諸菩薩摩訶薩波羅蜜無有極。所以者何？不可得過去色，亦不可得中間色，亦不可得當來色；痛癢思想生死識亦復如是。識無有邊，波羅蜜無有極。所以者何？不可得過去識，亦無中間識，亦無當來識。聲聞、辟支佛上至佛無極無邊，亦復如是。是故，拘翼！是諸菩薩摩訶薩無極波羅蜜。色無有量，般若波羅蜜亦無有量。所以者何？色不可得限故。譬如，拘翼！虛空不可得邊
【現代漢語翻譯】 現代漢語譯本：感受、思想、生死、意識也是如此。般若波羅蜜（智慧的完美）沒有色（物質）的本質，也沒有與色不同的本質。般若波羅蜜沒有色法（物質現象），也沒有與色法不同的現象。感受、思想、生死、意識也是如此。聲聞（聽聞佛法而悟道者）、辟支佛（獨覺者）乃至薩蕓若（一切智者）也是如此，沒有薩蕓若的色法，也沒有與薩蕓若色法不同的現象。般若波羅蜜沒有薩蕓若的本質，也沒有與薩蕓若不同的本質。般若波羅蜜沒有薩蕓若的本質，也沒有與薩蕓若不同的本質。 釋提桓因（帝釋天）對須菩提說：『這就是諸菩薩摩訶薩（偉大的菩薩）的摩訶般若波羅蜜（偉大的智慧的完美），沒有不同，波羅蜜（完美）是無限的。菩薩摩訶薩所應該學習的，是須陀洹（入流者）、斯陀含（一來者）、阿那含（不還者）、阿羅漢（無生者）、辟支佛、菩薩、佛，應該學習這些。菩薩摩訶薩學習此法，以開化眾生、莊嚴清凈佛土，獲得阿耨多羅三藐三菩提（無上正等正覺）。』 須菩提對釋提桓因說：『是的，拘翼（帝釋天的別稱）！這就是諸菩薩摩訶薩的摩訶般若波羅蜜，沒有不同的波羅蜜，無限的波羅蜜，應該這樣學習。因為三乘（聲聞乘、緣覺乘、菩薩乘）的修行者都由此而生，菩薩摩訶薩自己達到阿耨多羅三藐三菩提，成就至阿惟三佛（無上正等正覺的佛）。色沒有邊際，這就是諸菩薩摩訶薩的波羅蜜沒有極限。為什麼呢？因為過去色不可得，中間色不可得，未來色也不可得；感受、思想、生死、意識也是如此。意識沒有邊際，波羅蜜沒有極限。為什麼呢？因為過去識不可得，中間識不可得，未來識也不可得。聲聞、辟支佛乃至佛，都是無極無邊的。所以，拘翼！這就是諸菩薩摩訶薩無極的波羅蜜。色沒有限量，般若波羅蜜也沒有限量。為什麼呢？因為色不可得限制。譬如，拘翼！虛空不可得邊際。』
【English Translation】 English version: Sensation, thought, birth-and-death, and consciousness are also like this. Prajna Paramita (the perfection of wisdom) has no essence of form (matter), nor does it have an essence different from form. Prajna Paramita has no form-dharmas (material phenomena), nor does it have phenomena different from form-dharmas. Sensation, thought, birth-and-death, and consciousness are also like this. Shravakas (those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (solitary realizers), and even Sarvajnas (all-knowing ones) are also like this; there are no form-dharmas of Sarvajna, nor are there phenomena different from the form-dharmas of Sarvajna. Prajna Paramita has no essence of Sarvajna, nor does it have an essence different from Sarvajna. Prajna Paramita has no essence of Sarvajna, nor does it have an essence different from Sarvajna. Shakra Devanam Indra (the king of the gods) said to Subhuti, 'This is the Maha Prajna Paramita (the great perfection of wisdom) of all Bodhisattva Mahasattvas (great Bodhisattvas), without difference, and the Paramita (perfection) is limitless. What Bodhisattva Mahasattvas should learn are Srotapannas (stream-enterers), Sakridagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas, Bodhisattvas, and Buddhas; they should learn these. Bodhisattva Mahasattvas learn this Dharma in order to enlighten sentient beings, purify Buddha lands, and attain Anuttara Samyak Sambodhi (unexcelled perfect enlightenment).' Subhuti said to Shakra Devanam Indra, 'Yes, Kausika (another name for Shakra)! This is the Maha Prajna Paramita of all Bodhisattva Mahasattvas, a Paramita without difference, a limitless Paramita, and one should learn in this way. Because those of the three vehicles (Shravaka vehicle, Pratyekabuddha vehicle, and Bodhisattva vehicle) all arise from this, Bodhisattva Mahasattvas themselves attain Anuttara Samyak Sambodhi and become Buddhas of Anuttara Samyak Sambodhi. Form has no boundary; this is the Paramita of all Bodhisattva Mahasattvas without limit. Why? Because past form cannot be obtained, intermediate form cannot be obtained, and future form cannot be obtained; sensation, thought, birth-and-death, and consciousness are also like this. Consciousness has no boundary, and Paramita has no limit. Why? Because past consciousness cannot be obtained, intermediate consciousness cannot be obtained, and future consciousness cannot be obtained. Shravakas, Pratyekabuddhas, and even Buddhas are limitless and boundless. Therefore, Kausika! This is the limitless Paramita of all Bodhisattva Mahasattvas. Form has no measure, and Prajna Paramita also has no measure. Why? Because form cannot be limited. For example, Kausika! Space cannot be bounded.'
限，色無有量亦復如是。虛空無限，故色無有限。色無有限，故般若波羅蜜無有限；上至薩蕓若亦無有限。故般若波羅蜜無有限，是為諸菩薩摩訶薩行。所以者何？拘翼！薩蕓若慧不可得邊限故。譬如虛空不可得邊，薩蕓若慧亦復如是。虛空無限，故薩蕓若亦無有限。薩蕓若無限，故般若波羅蜜無限。是故，拘翼！般若波羅蜜無限，是為諸菩薩摩訶薩。虛空無邊，色無有底，波羅蜜無有底。所以者何？拘翼！色無邊際亦無中間，痛癢思想生死識亦無邊際亦無有中間，是故諸菩薩摩訶薩波羅蜜，無有邊際無有端底。所以者何？神識不可得底，無有中間，上至薩蕓若亦無有底，波羅蜜亦無有底，是為諸菩薩摩訶薩行。所以者何？拘翼？薩蕓若者，不可得邊亦無中間。波羅蜜無底，是為菩薩摩訶薩。色無有底，故薩蕓若亦無有底。複次，拘翼！事無端底，波羅蜜無底。能了是者，則為菩薩摩訶薩。」
釋提桓因問須菩提：「用何等故，事無端底，波羅蜜無底？」
須菩提言：「拘翼！薩蕓若事無端底故，諸菩薩摩訶薩波羅蜜無底。複次，拘翼！法無端底，是故諸菩薩摩訶薩波羅蜜無底。」
釋提桓因謂須菩提：「用何等故，法無端底，菩薩摩訶薩波羅蜜無底？」
須菩提言：「法界無底故，諸菩薩
【現代漢語翻譯】 現代漢語譯本： 『拘翼（釋提桓因的別稱）！』色（物質現象）沒有限量，也像這樣。虛空是無限的，所以色也沒有限度。色沒有限度，所以般若波羅蜜（智慧的完美）也沒有限度；上至薩蕓若（一切智）也沒有限度。所以般若波羅蜜沒有限度，這是諸菩薩摩訶薩（偉大的菩薩）的修行。為什麼呢？拘翼！因為薩蕓若的智慧是不可得邊際的。譬如虛空不可得邊際，薩蕓若的智慧也像這樣。虛空是無限的，所以薩蕓若也沒有限度。薩蕓若是無限的，所以般若波羅蜜是無限的。因此，拘翼！般若波羅蜜是無限的，這是諸菩薩摩訶薩的修行。虛空沒有邊際，色沒有底，波羅蜜也沒有底。為什麼呢？拘翼！色沒有邊際也沒有中間，痛癢（感受）、思想、生死、識（意識）也沒有邊際也沒有中間，所以諸菩薩摩訶薩的波羅蜜，沒有邊際也沒有端底。為什麼呢？神識不可得底，沒有中間，上至薩蕓若也沒有底，波羅蜜也沒有底，這是諸菩薩摩訶薩的修行。為什麼呢？拘翼！薩蕓若，不可得邊際也沒有中間。波羅蜜沒有底，這是菩薩摩訶薩的修行。色沒有底，所以薩蕓若也沒有底。再次，拘翼！事（現象）沒有端底，波羅蜜沒有底。能夠理解這個道理的，就是菩薩摩訶薩。』 釋提桓因問須菩提：『因為什麼緣故，事沒有端底，波羅蜜沒有底？』 須菩提說：『拘翼！因為薩蕓若的事沒有端底，所以諸菩薩摩訶薩的波羅蜜沒有底。再次，拘翼！法（規律）沒有端底，所以諸菩薩摩訶薩的波羅蜜沒有底。』 釋提桓因問須菩提：『因為什麼緣故，法沒有端底，菩薩摩訶薩的波羅蜜沒有底？』 須菩提說：『因為法界（宇宙的本質）沒有底，所以諸菩薩
【English Translation】 English version: 'Kausika (another name for Sakra, the king of gods)!』 Form (material phenomena) has no limit, and it is like this. Space is limitless, therefore form has no limit. Because form has no limit, Prajna Paramita (perfection of wisdom) has no limit; up to Sarvajna (omniscience) also has no limit. Therefore, Prajna Paramita has no limit, this is the practice of all Bodhisattva Mahasattvas (great Bodhisattvas). Why is that? Kausika! Because the wisdom of Sarvajna is impossible to obtain a boundary. Just like space is impossible to obtain a boundary, the wisdom of Sarvajna is also like this. Space is limitless, therefore Sarvajna also has no limit. Sarvajna is limitless, therefore Prajna Paramita is limitless. Therefore, Kausika! Prajna Paramita is limitless, this is the practice of all Bodhisattva Mahasattvas. Space has no boundary, form has no bottom, and Paramita has no bottom. Why is that? Kausika! Form has no boundary and no middle, sensation, thought, birth and death, and consciousness also have no boundary and no middle, therefore the Paramita of all Bodhisattva Mahasattvas has no boundary and no end. Why is that? The consciousness cannot be obtained a bottom, has no middle, up to Sarvajna also has no bottom, and Paramita also has no bottom, this is the practice of all Bodhisattva Mahasattvas. Why is that? Kausika! Sarvajna, cannot be obtained a boundary and has no middle. Paramita has no bottom, this is the practice of Bodhisattva Mahasattvas. Form has no bottom, therefore Sarvajna also has no bottom. Furthermore, Kausika! Things (phenomena) have no end, and Paramita has no bottom. Those who can understand this principle are Bodhisattva Mahasattvas.』 Sakra asked Subhuti: 『For what reason, do things have no end, and Paramita has no bottom?』 Subhuti said: 『Kausika! Because the things of Sarvajna have no end, therefore the Paramita of all Bodhisattva Mahasattvas has no bottom. Furthermore, Kausika! Dharma (law) has no end, therefore the Paramita of all Bodhisattva Mahasattvas has no bottom.』 Sakra asked Subhuti: 『For what reason, does Dharma have no end, and the Paramita of Bodhisattva Mahasattvas has no bottom?』 Subhuti said: 『Because the Dharmadhatu (the essence of the universe) has no bottom, therefore all Bodhisattvas
摩訶薩波羅蜜無底。複次，拘翼，無本之事悉無端底，故菩薩摩訶薩波羅蜜無底。」
釋提桓因問須菩提：「用何等故，無本之事悉無端底，諸菩薩摩訶薩波羅蜜無底？」
「拘翼！無本無底，是故無底。事以無端，無本無底。無本無底，以事則無底。事無底，以故諸菩薩摩訶薩波羅蜜無底。複次，人無有底故，諸菩薩摩訶薩波羅蜜無底。」
釋提桓因問須菩提：「用何等故，人無有底，諸菩薩摩訶薩波羅蜜無底？」
須菩提言：「于拘翼意云何，何所法中作是教者，謂菩薩摩訶薩耶？」
釋提桓因報須菩提言：「此無法教亦無非法教。此名字者，從緣客來，悉無所有、無本形像，但似假名，所謂言人。人無因緣，橫為立字。于拘翼意所見云何，是般若波羅蜜，寧為顯揚說人處乎？」
答曰：「不也。」
須菩提言：「拘翼！設不說人，豈無底乎？云何，拘翼！怛薩阿竭、阿羅訶、三耶三佛，壽如恒沙劫，口說人人，彼寧有人而有所生、有所滅乎？」
答曰：「不也，須菩提！所以者何？人本清凈。」
「是故，拘翼！人無有底，般若波羅蜜無底。菩薩學當作是知，行般若波羅蜜法如是。」
光贊經卷第十
【現代漢語翻譯】 現代漢語譯本： 摩訶薩波羅蜜（Mahasaparamita，大乘智慧的完美）是無底的。此外，拘翼（Kausika，釋提桓因的別名），沒有根源的事物都是沒有盡頭的，所以菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）的波羅蜜（paramita，到達彼岸）也是無底的。 釋提桓因（Sakra devanam Indra，天神之王）問須菩提（Subhuti，佛陀的十大弟子之一）：「因為什麼緣故，沒有根源的事物都是沒有盡頭的，諸菩薩摩訶薩的波羅蜜也是無底的呢？」 須菩提回答說：「拘翼！沒有根源就沒有盡頭，所以是無底的。事物因為沒有開端，所以沒有根源也沒有盡頭。沒有根源也沒有盡頭，因為事物是無底的。事物是無底的，所以諸菩薩摩訶薩的波羅蜜也是無底的。此外，人是沒有底的，所以諸菩薩摩訶薩的波羅蜜也是無底的。」 釋提桓因問須菩提：「因為什麼緣故，人是沒有底的，諸菩薩摩訶薩的波羅蜜也是無底的呢？」 須菩提說：「拘翼，你認為如何？在什麼法中教導說，這是菩薩摩訶薩呢？」 釋提桓因回答須菩提說：「這裡沒有法教，也沒有非法教。這個名字，是從因緣而來，都是沒有實體、沒有本來的形象，只是像一個假名，所謂的『人』。人沒有因緣，只是隨意設立的字。拘翼，你認為如何？這般若波羅蜜（Prajnaparamita，智慧的完美）難道是爲了顯揚說明『人』這個概念嗎？」 回答說：「不是的。」 須菩提說：「拘翼！即使不說『人』，難道就有底了嗎？拘翼，你認為如何？怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺者），壽命如恒河沙劫，口中說『人』，他們難道有人而有所生、有所滅嗎？」 回答說：「不是的，須菩提！為什麼呢？因為人的本性是清凈的。」 「所以，拘翼！人是沒有底的，般若波羅蜜也是沒有底的。菩薩學習應當這樣理解，修行般若波羅蜜的法應當如此。」
【English Translation】 English version: The Mahasaparamita (the great perfection of wisdom) is bottomless. Furthermore, Kausika (another name for Sakra devanam Indra), things without a root are all without end, therefore the paramita (perfection) of the Bodhisattva-mahasattva (great Bodhisattva) is also bottomless. Sakra devanam Indra (the king of gods) asked Subhuti (one of the Buddha's ten great disciples): 'For what reason are things without a root all without end, and the paramita of the Bodhisattva-mahasattvas also bottomless?' Subhuti replied: 'Kausika! Without a root, there is no end, therefore it is bottomless. Because things have no beginning, they have no root and no end. Without a root and without an end, because things are bottomless. Because things are bottomless, therefore the paramita of the Bodhisattva-mahasattvas is also bottomless. Furthermore, people are bottomless, therefore the paramita of the Bodhisattva-mahasattvas is also bottomless.' Sakra devanam Indra asked Subhuti: 'For what reason are people bottomless, and the paramita of the Bodhisattva-mahasattvas also bottomless?' Subhuti said: 'Kausika, what do you think? In what dharma is it taught that this is a Bodhisattva-mahasattva?' Sakra devanam Indra replied to Subhuti: 'Here there is no dharma teaching, nor is there a non-dharma teaching. This name comes from conditions, all without substance, without an original form, but like a false name, the so-called 'person'. People have no cause, they are just arbitrarily established words. Kausika, what do you think? Is this Prajnaparamita (the perfection of wisdom) for the purpose of explaining the concept of 'person'?' The answer was: 'No.' Subhuti said: 'Kausika! Even if 'person' is not mentioned, would there be a bottom? Kausika, what do you think? The Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), whose lives are like the sands of the Ganges, speak of 'people', do they have people who are born and die?' The answer was: 'No, Subhuti! Why? Because the nature of people is pure.' 'Therefore, Kausika! People are bottomless, and Prajnaparamita is also bottomless. Bodhisattvas should learn to understand this, and practice the dharma of Prajnaparamita in this way.'