T08n0260_佛說開覺自性般若波羅蜜多經
大正藏第 08 冊 No. 0260 佛說開覺自性般若波羅蜜多經
No. 260
佛說開覺自性般若波羅蜜多經卷第一
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
如是我聞：
一時，世尊在王舍城鷲峰山中，與大苾芻眾並菩薩摩訶薩眾俱。是時，佛告尊者須菩提言：「須菩提！色，無性、假性、實性；受、想、行、識，無性、假性、實性。須菩提！如是，乃至眼、色、眼識，耳、聲、耳識，鼻、香、鼻識，舌、味、舌識，身、觸、身識，意、法、意識，無性、假性、實性。
「複次，須菩提！色于如是三性中轉，愚是所行，當知是為菩薩正行。如是行者，是菩薩速疾證得阿耨多羅三藐三菩提果。
「須菩提！受、想、行、識亦復如是。若菩薩摩訶薩于諸識中解無相法，苦自止息，諸相寂靜。如是所行，當知是為菩薩正行。如是行者，是菩薩速疾證得阿耨多羅三藐三菩提果。」
爾時，世尊重說頌曰：
「若解無相法， 諸苦自止息， 眾相皆寂靜， 是菩薩所行。
「複次，須菩提！于諸色中，闇之與明平等依止。菩薩若能如實了知，解入此者，諸法亦然。是菩薩速疾證得阿耨多羅三藐三菩提果。
「
【現代漢語翻譯】 現代漢語譯本： 如是我聞： 一時，世尊在王舍城（Rājagṛha）的鷲峰山（Gṛdhrakūṭa）中，與眾多大比丘和菩薩摩訶薩們在一起。當時，佛陀告訴尊者須菩提（Subhūti）說：『須菩提！色（rūpa），沒有自性、假性和實性；受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna），也沒有自性、假性和實性。須菩提！像這樣，乃至眼（cakṣus）、色（rūpa）、眼識（cakṣurvijñāna），耳（śrotra）、聲（śabda）、耳識（śrotravijñāna），鼻（ghrāṇa）、香（gandha）、鼻識（ghrāṇavijñāna），舌（jihvā）、味（rasa）、舌識（jihvāvijñāna），身（kāya）、觸（spraṣṭavya）、身識（kāyavijñāna），意（manas）、法（dharma）、意識（manovijñāna），都沒有自性、假性和實性。』 『再者，須菩提！色在如是三種性質中流轉，愚昧者執著於此，應當知道這是菩薩的正行。像這樣修行的人，是菩薩迅速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）果。』 『須菩提！受、想、行、識也是如此。如果菩薩摩訶薩在各種識中理解無相之法，痛苦自然止息，各種現象寂靜。像這樣修行，應當知道這是菩薩的正行。像這樣修行的人，是菩薩迅速證得阿耨多羅三藐三菩提果。』 當時，世尊重說偈頌： 『若解無相法， 諸苦自止息，眾相皆寂靜， 是菩薩所行。』 『再者，須菩提！在各種色中，黑暗與光明平等依止。菩薩如果能夠如實了知，理解並進入這種狀態，那麼一切法也是如此。這樣的菩薩迅速證得阿耨多羅三藐三菩提果。』
【English Translation】 English version: Thus have I heard: At one time, the World Honored One was in Mount Gṛdhrakūṭa (Vulture Peak) in Rājagṛha (Royal Palace City), together with a large assembly of great Bhikṣus and Bodhisattva Mahāsattvas. At that time, the Buddha said to the venerable Subhūti: 'Subhūti! Form (rūpa) has no self-nature, no provisional nature, and no real nature; feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) also have no self-nature, no provisional nature, and no real nature. Subhūti! Likewise, even eye (cakṣus), form (rūpa), and eye-consciousness (cakṣurvijñāna); ear (śrotra), sound (śabda), and ear-consciousness (śrotravijñāna); nose (ghrāṇa), smell (gandha), and nose-consciousness (ghrāṇavijñāna); tongue (jihvā), taste (rasa), and tongue-consciousness (jihvāvijñāna); body (kāya), touch (spraṣṭavya), and body-consciousness (kāyavijñāna); mind (manas), dharma, and mind-consciousness (manovijñāna) have no self-nature, no provisional nature, and no real nature.' 'Furthermore, Subhūti! Form revolves within these three natures, and the ignorant are attached to it. Know that this is the correct practice of a Bodhisattva. One who practices in this way is a Bodhisattva who quickly attains the fruit of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).' 'Subhūti! Feeling, perception, mental formations, and consciousness are also like this. If a Bodhisattva Mahāsattva understands the dharma of no-appearance in all consciousnesses, suffering naturally ceases, and all appearances become tranquil. Practicing in this way, know that this is the correct practice of a Bodhisattva. One who practices in this way is a Bodhisattva who quickly attains the fruit of Anuttarā-samyak-saṃbodhi.' At that time, the World Honored One repeated the verse: 'If one understands the dharma of no-appearance, all sufferings naturally cease, all appearances become tranquil, this is the practice of a Bodhisattva.' 'Furthermore, Subhūti! In all forms, darkness and light are equally dependent. If a Bodhisattva can truly understand, comprehend, and enter into this state, then all dharmas are also like this. Such a Bodhisattva quickly attains the fruit of Anuttarā-samyak-saṃbodhi.'
須菩提！受、想、行、識亦復如是。于諸識中，闇之與明平等依止。菩薩若能如實了知，解入此者，諸法亦然。是菩薩速疾證得阿耨多羅三藐三菩提果。」
爾時，世尊重說頌曰：
「若法闇與明， 平等性如是， 依止及解入， 知已得菩提。
「複次，須菩提！若菩薩摩訶薩于諸色須菩提，受、想、行、識於三性轉，若有智者如實了知，即于識中不生取著亦不現轉，其心開明。由彼于識不生取著、心開明已，即于大乘法中而能出離，何況聲聞、緣覺乘中！又由如是不生取著、心開明故，不于長時在彼地獄、畜生、餓鬼、人、天諸趣受生死苦。
「複次，須菩提！色，為生邪？為滅邪？若謂色有生，彼色即無生；若謂色無生，彼色即是無生自性。若復菩薩如實了知彼色即是無生自性，是故於色無生可有。
「須菩提！受、想、行、識亦復如是。識，為生邪？為滅邪？若謂識有生，彼識即無生；若謂識無生，彼識即是無生自性。若復菩薩如實了知彼識即是無生自性，是故於識無生可有。
「複次，須菩提！若有人言：『色，是我、是我所。』作此說者，我說彼是外中之外，愚夫異生邪見分位。
「須菩提！若有人言：『受、想、行、識，是我、是我所。』作此說者，我
【現代漢語翻譯】 現代漢語譯本 須菩提！受（感受）、想（思維）、行（意志）、識（認知）也是如此。在各種認知中，黑暗與光明平等地相互依存。菩薩如果能夠如實地瞭解並深入理解這一點，那麼對於一切法也是如此。這樣的菩薩能夠迅速證得阿耨多羅三藐三菩提（無上正等正覺）的果位。 這時，世尊又說偈頌道： 『如果法是黑暗與光明， 它們的平等性就是這樣， 相互依存並深入理解， 知曉后就能獲得菩提。』 『再者，須菩提！如果菩薩摩訶薩（大菩薩）對於各種色（物質現象），須菩提，受、想、行、識在三種性質中轉變，如果有智慧的人如實地瞭解，那麼在認知中就不會產生執著，也不會表現出轉變，他的心就會開明。由於他對認知不產生執著，心開明之後，就能在大乘佛法中解脫，更何況在聲聞乘（小乘）和緣覺乘（中乘）中！又由於這樣不產生執著、心開明，就不會在漫長的時間裡在那些地獄、畜生、餓鬼、人、天等各道中承受生死之苦。 『再者，須菩提！色，是生起還是滅亡？如果說色有生起，那麼這個色就是無生的；如果說色無生起，那麼這個色就是無生的自性。如果菩薩如實地瞭解這個色就是無生的自性，因此對於色來說，無生是可能的。 『須菩提！受、想、行、識也是如此。識，是生起還是滅亡？如果說識有生起，那麼這個識就是無生的；如果說識無生起，那麼這個識就是無生的自性。如果菩薩如實地瞭解這個識就是無生的自性，因此對於識來說，無生是可能的。 『再者，須菩提！如果有人說：『色，是我的，是我所擁有的。』說這種話的人，我說他是外道中的外道，是愚癡凡夫的邪見所在。 『須菩提！如果有人說：『受、想、行、識，是我的，是我所擁有的。』說這種話的人，我
【English Translation】 English version Subhuti! Sensation, perception, volition, and consciousness are also like this. In all consciousnesses, darkness and light are equally interdependent. If a Bodhisattva can truly understand and penetrate this, then it is the same for all dharmas. Such a Bodhisattva will quickly attain the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). At that time, the World Honored One spoke again in verse: 'If dharmas are darkness and light, Their equality is like this, Interdependent and deeply understood, Knowing this, one attains Bodhi.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva (great Bodhisattva) regarding all forms (material phenomena), Subhuti, sensation, perception, volition, and consciousness transform in three natures, if a wise person truly understands, then in consciousness, they will not generate attachment, nor will they manifest transformation, and their mind will be enlightened. Because they do not generate attachment to consciousness, and their mind is enlightened, they can be liberated in the Mahayana Dharma, let alone in the Sravaka (Hinayana) and Pratyekabuddha (middle vehicle) paths! Moreover, because of not generating attachment and having an enlightened mind, they will not endure the suffering of birth and death in the hells, as animals, hungry ghosts, humans, and gods for a long time.' 'Furthermore, Subhuti! Is form born or does it perish? If it is said that form is born, then that form is unborn; if it is said that form is unborn, then that form is of an unborn nature. If a Bodhisattva truly understands that form is of an unborn nature, then for form, non-birth is possible.' 'Subhuti! Sensation, perception, volition, and consciousness are also like this. Is consciousness born or does it perish? If it is said that consciousness is born, then that consciousness is unborn; if it is said that consciousness is unborn, then that consciousness is of an unborn nature. If a Bodhisattva truly understands that consciousness is of an unborn nature, then for consciousness, non-birth is possible.' 'Furthermore, Subhuti! If someone says, 『Form is mine, it is what I possess,』 I say that person is an outsider among outsiders, a deluded ordinary person with wrong views.' 'Subhuti! If someone says, 『Sensation, perception, volition, and consciousness are mine, they are what I possess,』 I
說彼是外中之外，愚夫異生邪見分位。
「複次，須菩提！若有人言：『色是先世因所成作；或大自在天所化因作；或無因緣。』作此說者，我說彼是外中之外，愚夫異生邪見分位。
「須菩提！若有人言：『受、想、行、識是先世因所成作；或大自在天所化因作；或無因緣。』作此說者，我說彼是外中之外，愚夫異生邪見分位。
「複次，須菩提！若有人言：『色以色像為相，受以領納為相，想以遍知為相，行以造作為相，識以了別為相。』作此說者，我說彼是外中之外，愚夫異生邪見分位。
「複次，須菩提！若有人言：『苦不寂靜；若彼色滅，此樂寂靜。』作此說者，我說彼是外中之外，愚夫異生邪見分位。
「須菩提！若有人言：『受、想、行、識，亦復如是，苦不寂靜；若彼識滅，此樂寂靜。』作此說者，我說彼是外中之外，愚夫異生邪見分位。
「複次，須菩提！若有人言：『彼色是無，受、想、行、識亦悉是無。』作此說者，我說彼是外中之外，愚夫異生邪見分位。
「複次，須菩提！若有人言：『如佛所說：「色無自性，不生不滅，本來寂靜，自性涅槃。」』作是說者——彼於一切法，即無和合亦無樂欲，隨其言說作是知解——我說彼是外中之外，愚夫
【現代漢語翻譯】 現代漢語譯本 說那些是外道中的外道，是愚昧凡夫的邪見所在。 『再者，須菩提！如果有人說：「色（rupa，物質現象）是前世因所造成的；或是大自在天（Mahesvara，印度教神祇）所化生的；或是沒有原因的。」說這種話的人，我說他們是外道中的外道，是愚昧凡夫的邪見所在。』 『須菩提！如果有人說：「受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）是前世因所造成的；或是大自在天所化生的；或是沒有原因的。」說這種話的人，我說他們是外道中的外道，是愚昧凡夫的邪見所在。』 『再者，須菩提！如果有人說：「色以色相為特徵，受以領納為特徵，想以普遍認知為特徵，行以造作為特徵，識以了別為特徵。」說這種話的人，我說他們是外道中的外道，是愚昧凡夫的邪見所在。』 『再者，須菩提！如果有人說：「苦（duhkha，痛苦）不是寂靜的；如果那個色滅了，這種快樂才是寂靜的。」說這種話的人，我說他們是外道中的外道，是愚昧凡夫的邪見所在。』 『須菩提！如果有人說：「受、想、行、識也是這樣，苦不是寂靜的；如果那個識滅了，這種快樂才是寂靜的。」說這種話的人，我說他們是外道中的外道，是愚昧凡夫的邪見所在。』 『再者，須菩提！如果有人說：「那個色是無，受、想、行、識也都是無。」說這種話的人，我說他們是外道中的外道，是愚昧凡夫的邪見所在。』 『再者，須菩提！如果有人說：「如佛所說：『色無自性，不生不滅，本來寂靜，自性涅槃（nirvana，解脫）。』」說這種話的人——他們對於一切法，既沒有和合也沒有樂欲，只是隨其言說而作這樣的理解——我說他們是外道中的外道，是愚昧
【English Translation】 English version Those who say that are outside of the outside, the position of foolish ordinary beings with wrong views. 『Furthermore, Subhuti! If someone says: 「Form (rupa) is made by causes from past lives; or made by transformation of Mahesvara (the Great Lord, a Hindu deity); or without any cause.」 Those who say this, I say they are outside of the outside, the position of foolish ordinary beings with wrong views.』 『Subhuti! If someone says: 「Feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are made by causes from past lives; or made by transformation of Mahesvara; or without any cause.」 Those who say this, I say they are outside of the outside, the position of foolish ordinary beings with wrong views.』 『Furthermore, Subhuti! If someone says: 「Form is characterized by the appearance of form, feeling is characterized by reception, perception is characterized by comprehensive knowing, volition is characterized by making, and consciousness is characterized by discernment.」 Those who say this, I say they are outside of the outside, the position of foolish ordinary beings with wrong views.』 『Furthermore, Subhuti! If someone says: 「Suffering (duhkha) is not tranquil; if that form ceases, then this joy is tranquil.」 Those who say this, I say they are outside of the outside, the position of foolish ordinary beings with wrong views.』 『Subhuti! If someone says: 「Feeling, perception, volition, and consciousness are also like this, suffering is not tranquil; if that consciousness ceases, then this joy is tranquil.」 Those who say this, I say they are outside of the outside, the position of foolish ordinary beings with wrong views.』 『Furthermore, Subhuti! If someone says: 「That form is non-existent, feeling, perception, volition, and consciousness are all non-existent.」 Those who say this, I say they are outside of the outside, the position of foolish ordinary beings with wrong views.』 『Furthermore, Subhuti! If someone says: 「As the Buddha said: 『Form has no self-nature, it neither arises nor ceases, it is originally tranquil, its nature is nirvana (liberation).』」 Those who say this—they have neither union nor desire for all dharmas, they just understand according to what is said—I say they are outside of the outside, the position of foolish
異生邪見分位。
「須菩提！若有人言：『受、想、行、識亦復如是，如佛所說，皆無自性，不生不滅，本來寂靜，自性涅槃。』作是說者——彼於一切法即無和合亦無樂欲，隨其言說作是知解——我說彼是外中之外，愚夫異生邪見分位。
「複次，須菩提！若復有人計色為有，取著於色有所生起，隨言說轉；又復計色為有，即于彼色雜染依止，有相隨轉；又復計色為有，即于彼色修習凈法，成立隨轉。
「須菩提！受、想、行、識亦復如是；若復有人計識為有，取著于識有所生起，隨言說轉；又復計識為有，即于彼識雜染依止，有相隨轉。又復計識為有，即于彼識修習凈法，成立隨轉。
「複次，須菩提！若諸菩薩計色為有，于彼色中有斷有知，于大樂行言說成辦，隨有所轉；又諸菩薩計色為有，于彼色中有斷有知，表示成辦，隨有所轉；又諸菩薩計色為有，于彼色中以能了知白法具足，謂于諸法得自在已，于大樂行而能隨轉。
「須菩提！受、想、行、識亦復如是。若諸菩薩計受、想、行、識為有，于彼識中有斷有知，于大樂行言說成辦，隨有所轉；又諸菩薩計識為有，于彼識中有斷有知，表示成辦，隨有所轉；又諸菩薩計識為有，于彼識中以能了知白法具足，謂于諸法得自在已
【現代漢語翻譯】 現代漢語譯本： 關於異生邪見的分位。 「須菩提（Subhuti，佛陀的弟子）！如果有人說：『受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識）也是如此，正如佛所說，它們都沒有自性，不生不滅，本來寂靜，自性是涅槃。』這樣說的人——他對一切法既沒有和合也沒有樂欲，只是隨其言說而理解——我說他是外道中的外道，是愚癡凡夫的邪見所在。 「再者，須菩提！如果有人認為色（rūpa，物質）是實有的，執著於色而產生種種行為，隨其言說而轉；又認為色是實有的，就依止於色而產生雜染，隨著相而轉；又認為色是實有的，就修習關於色的清凈法，並以此為基礎而轉。 「須菩提！受、想、行、識也是如此；如果有人認為識是實有的，執著于識而產生種種行為，隨其言說而轉；又認為識是實有的，就依止於識而產生雜染，隨著相而轉；又認為識是實有的，就修習關於識的清凈法，並以此為基礎而轉。 「再者，須菩提！如果菩薩認為色是實有的，在色中認為有斷滅和知覺，在大樂行中以言說來成就，隨其所轉；又如果菩薩認為色是實有的，在色中認為有斷滅和知覺，以表示來成就，隨其所轉；又如果菩薩認為色是實有的，在色中以能了知白法（śukla-dharma，清凈的法）具足，即在諸法中獲得自在後，能隨大樂行而轉。 「須菩提！受、想、行、識也是如此。如果菩薩認為受、想、行、識是實有的，在識中認為有斷滅和知覺，在大樂行中以言說來成就，隨其所轉；又如果菩薩認為識是實有的，在識中認為有斷滅和知覺，以表示來成就，隨其所轉；又如果菩薩認為識是實有的，在識中以能了知白法具足，即在諸法中獲得自在後
【English Translation】 English version: The Division of Wrong Views of the Unenlightened. 『Subhuti (a disciple of the Buddha)! If someone says: 『Feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are also like this, as the Buddha has said, they are all without self-nature, neither arising nor ceasing, originally tranquil, and their self-nature is Nirvana.』 One who speaks thus—for him, there is neither harmony nor desire for all dharmas, and he understands according to his words—I say that he is an outsider among outsiders, a position of wrong views of a foolish, unenlightened being. 『Furthermore, Subhuti! If someone considers form (rūpa) to be real, clings to form and generates various actions, following his words; and again considers form to be real, then he relies on form and generates defilements, following the characteristics; and again considers form to be real, then he cultivates pure practices related to form, and establishes himself based on this.』 『Subhuti! Feeling, perception, mental formations, and consciousness are also like this; if someone considers consciousness to be real, clings to consciousness and generates various actions, following his words; and again considers consciousness to be real, then he relies on consciousness and generates defilements, following the characteristics; and again considers consciousness to be real, then he cultivates pure practices related to consciousness, and establishes himself based on this.』 『Furthermore, Subhuti! If Bodhisattvas consider form to be real, and in form they believe in annihilation and perception, they accomplish it through speech in the great bliss practice, following what they are attached to; and if Bodhisattvas consider form to be real, and in form they believe in annihilation and perception, they accomplish it through expression, following what they are attached to; and if Bodhisattvas consider form to be real, and in form they are complete with the ability to understand pure dharmas (śukla-dharma), that is, after gaining freedom in all dharmas, they can follow the great bliss practice.』 『Subhuti! Feeling, perception, mental formations, and consciousness are also like this. If Bodhisattvas consider feeling, perception, mental formations, and consciousness to be real, and in consciousness they believe in annihilation and perception, they accomplish it through speech in the great bliss practice, following what they are attached to; and if Bodhisattvas consider consciousness to be real, and in consciousness they believe in annihilation and perception, they accomplish it through expression, following what they are attached to; and if Bodhisattvas consider consciousness to be real, and in consciousness they are complete with the ability to understand pure dharmas, that is, after gaining freedom in all dharmas
，于大樂行而能隨轉。
「複次，須菩提！若復有人於色中色所有份量，于苦中苦所有份量，不能如實平等觀者，即於色中我有所得；若於色中我有所得，即於色中我見有所得；若於色中我見有所得，即於色中眾生見有所得；若於色中眾生見有所得，即於色中彼眾生見而無所得；若於色中彼眾生見無所得時，即彼眾生亦無所得。若或於法有所得相可成立者，即有所得相而有依止，是故於彼聲聞、緣覺乘中不能出離，何況大乘。
「須菩提！受、想、行、識亦復如是。若復有人于識中識所有份量，于苦中苦所有份量，不能如實平等觀者，即于識中我有所得；若於識中我有所得，即于識中我見有所得；若於識中我見有所得，即于識中眾生見有所得；若於識中眾生見有所得，即于識中彼眾生見而無所得；若於識中彼眾生見無所得時，即彼眾生亦無所得。若或於法有所得相可成立者，即有所得相而有依止，是故於彼聲聞、緣覺乘中不能出離，何況大乘。
「複次，須菩提！若復有人於色中色所有份量，于苦中苦所有份量，而能如實平等觀者，即於色中我無所得；若於色中我無所得，即於色中我見無所得；若於色中我見無所得，即於色中眾生見無所得；若於色中眾生見無所得，即於色中彼眾生見而有所得；若
【現代漢語翻譯】 現代漢語譯本：在極大的快樂中修行並且能夠隨之轉變。
『再者，須菩提！如果有人對於色（物質現象）中的色所具有的界限，對於苦（痛苦）中的苦所具有的界限，不能如實地平等觀察，那麼就會在色中認為有『我』的存在；如果在色中認為有『我』的存在，就會在色中認為有『我見』的存在；如果在色中認為有『我見』的存在，就會在色中認為有『眾生見』的存在；如果在色中認為有『眾生見』的存在，就會在色中認為有『彼眾生見』而無所得；如果在色中認為『彼眾生見』無所得時，那麼『彼眾生』也無所得。如果對於法（佛法）有所得的執著可以成立，那麼就會有所得的執著而產生依賴，因此在聲聞乘（小乘）和緣覺乘（中乘）中不能解脫，更何況是大乘（大乘佛法）。』
『須菩提！受（感受）、想（思維）、行（意志）、識（意識）也是如此。如果有人對於識中的識所具有的界限，對於苦中的苦所具有的界限，不能如實地平等觀察，那麼就會在識中認為有『我』的存在；如果在識中認為有『我』的存在，就會在識中認為有『我見』的存在；如果在識中認為有『我見』的存在，就會在識中認為有『眾生見』的存在；如果在識中認為有『眾生見』的存在，就會在識中認為有『彼眾生見』而無所得；如果在識中認為『彼眾生見』無所得時，那麼『彼眾生』也無所得。如果對於法有所得的執著可以成立，那麼就會有所得的執著而產生依賴，因此在聲聞乘和緣覺乘中不能解脫，更何況是大乘。』
『再者，須菩提！如果有人對於色中的色所具有的界限，對於苦中的苦所具有的界限，能夠如實地平等觀察，那麼就會在色中認為沒有『我』的存在；如果在色中認為沒有『我』的存在，就會在色中認為沒有『我見』的存在；如果在色中認為沒有『我見』的存在，就會在色中認為沒有『眾生見』的存在；如果在色中認為沒有『眾生見』的存在，就會在色中認為有『彼眾生見』而有所得；如果
【English Translation】 English version: To practice in great joy and be able to transform accordingly.
'Furthermore, Subhuti! If someone cannot observe the limits of form (rupa) within form, or the limits of suffering (dukkha) within suffering, with true and equal perception, then they will perceive a 'self' within form; if they perceive a 'self' within form, they will perceive a 'self-view' within form; if they perceive a 'self-view' within form, they will perceive a 'sentient being view' within form; if they perceive a 'sentient being view' within form, they will perceive a 'that sentient being view' without attainment within form; if they perceive 'that sentient being view' without attainment within form, then 'that sentient being' also has no attainment. If the notion of attachment to dharma (Buddhist teachings) can be established, then there will be attachment and dependence, therefore one cannot be liberated in the Sravaka (Hearer) Vehicle and Pratyekabuddha (Solitary Buddha) Vehicle, let alone the Mahayana (Great Vehicle).'
'Subhuti! The same is true for feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). If someone cannot observe the limits of consciousness within consciousness, or the limits of suffering within suffering, with true and equal perception, then they will perceive a 'self' within consciousness; if they perceive a 'self' within consciousness, they will perceive a 'self-view' within consciousness; if they perceive a 'self-view' within consciousness, they will perceive a 'sentient being view' within consciousness; if they perceive a 'sentient being view' within consciousness, they will perceive a 'that sentient being view' without attainment within consciousness; if they perceive 'that sentient being view' without attainment within consciousness, then 'that sentient being' also has no attainment. If the notion of attachment to dharma can be established, then there will be attachment and dependence, therefore one cannot be liberated in the Sravaka Vehicle and Pratyekabuddha Vehicle, let alone the Mahayana.'
'Furthermore, Subhuti! If someone can observe the limits of form within form, or the limits of suffering within suffering, with true and equal perception, then they will perceive no 'self' within form; if they perceive no 'self' within form, they will perceive no 'self-view' within form; if they perceive no 'self-view' within form, they will perceive no 'sentient being view' within form; if they perceive no 'sentient being view' within form, they will perceive a 'that sentient being view' with attainment within form; if
於色中彼眾生見有所得時，即彼眾生亦有所得。若或於法有所得相可成立者，即有所得相而有依止，是故於彼聲聞、緣覺乘中不能出離，何況大乘。
「須菩提！受、想、行、識亦復如是。若復有人于識中識所有份量，于苦中苦所有份量，而能如實平等觀者，即于識中我無所得；若於識中我無所得，即于識中我見無所得；若於識中我見無所得，即于識中眾生見無所得；若於識中眾生見無所得，即于識中彼眾生見而有所得；若於識中彼眾生見有所得時，即彼眾生亦有所得。若或於法有所得相可成立者，即有所得相而有依止，是故於彼聲聞、緣覺乘中不能出離，何況大乘。
「複次，須菩提！若人於色中不能如實平等觀察，不實分別份量及疑動份量故，即於色中色而有所得；若於色中色有所得時，即於色中色見有所得；若於色中色見有所得，即於色中眾生有所得；若於色中眾生有所得，即於色中一切有所得；若一切有所得時，即一切無所得。若或於法有所得相可成立者，即有所得相而有依止，是故於彼聲聞、緣覺乘中不能出離，何況大乘。
「須菩提！若人于受、想、行、識中，不能如實平等觀察，不實分別份量及疑動份量故，即于識中識而有所得；若識中識有所得，即識中識見有所得；若識中識見有
【現代漢語翻譯】 現代漢語譯本：當衆生在色（rupa，物質現象）中看到有所得時，他們就真的有所得。如果有人認為在法（dharma，佛法）中可以確立有所得的相狀，那麼這種有所得的相狀就會成為他們的依賴，因此他們無法從聲聞乘（sravaka-yana，小乘）和緣覺乘（pratyekabuddha-yana，中乘）中解脫出來，更何況是大乘（mahayana，大乘）。 須菩提（Subhuti，佛陀的弟子）！受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是如此。如果有人在識中認識到識的各個部分，在苦（duhkha，痛苦）中認識到苦的各個部分，並且能夠如實平等地觀察，那麼在識中我就無所得；如果在識中我無所得，那麼在識中我的見解也無所得；如果在識中我的見解無所得，那麼在識中眾生的見解也無所得；如果在識中眾生的見解無所得，那麼在識中他們就會認為眾生的見解有所得；當他們在識中認為眾生的見解有所得時，他們就真的有所得。如果有人認為在法中可以確立有所得的相狀，那麼這種有所得的相狀就會成為他們的依賴，因此他們無法從聲聞乘和緣覺乘中解脫出來，更何況是大乘。 再者，須菩提！如果有人不能如實平等地觀察色，因為不真實地分別其份量和疑惑動搖的份量，那麼他們就會在色中認為色有所得；如果在色中認為色有所得，那麼他們就會在色中認為色的見解有所得；如果在色中認為色的見解有所得，那麼他們就會在色中認為眾生有所得；如果在色中認為眾生有所得，那麼他們就會在色中認為一切有所得；當認為一切有所得時，就意味著一切無所得。如果有人認為在法中可以確立有所得的相狀，那麼這種有所得的相狀就會成為他們的依賴，因此他們無法從聲聞乘和緣覺乘中解脫出來，更何況是大乘。 須菩提！如果有人不能如實平等地觀察受、想、行、識，因為不真實地分別其份量和疑惑動搖的份量，那麼他們就會在識中認為識有所得；如果在識中認為識有所得，那麼他們就會在識中認為識的見解有所得；如果在識中認為識的見解有所得，那麼他們就會在識中認為眾生有所得；如果在識中認為眾生有所得，那麼他們就會在識中認為一切有所得；當認為一切有所得時，就意味著一切無所得。如果有人認為在法中可以確立有所得的相狀，那麼這種有所得的相狀就會成為他們的依賴，因此他們無法從聲聞乘和緣覺乘中解脫出來，更何況是大乘。
【English Translation】 English version: When beings see something to be gained in form (rupa), those beings truly have something gained. If one can establish an appearance of something to be gained in the dharma (teachings), then that appearance of something gained becomes their reliance, and therefore they cannot be liberated from the Sravaka-yana (Hearer Vehicle) and Pratyekabuddha-yana (Solitary Realizer Vehicle), let alone the Mahayana (Great Vehicle). Subhuti! Feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also like this. If someone recognizes the various parts of consciousness within consciousness, recognizes the various parts of suffering (duhkha) within suffering, and can observe them with true equality, then in consciousness, I have nothing to gain; if in consciousness I have nothing to gain, then in consciousness my view has nothing to gain; if in consciousness my view has nothing to gain, then in consciousness the view of beings has nothing to gain; if in consciousness the view of beings has nothing to gain, then in consciousness they will think that the view of beings has something to gain; when they think that the view of beings has something to gain in consciousness, then they truly have something gained. If one can establish an appearance of something to be gained in the dharma, then that appearance of something gained becomes their reliance, and therefore they cannot be liberated from the Sravaka-yana and Pratyekabuddha-yana, let alone the Mahayana. Furthermore, Subhuti! If someone cannot observe form with true equality, because they unrealistically distinguish its measure and the measure of doubt and wavering, then they will think that form has something to be gained within form; if they think that form has something to be gained within form, then they will think that the view of form has something to be gained within form; if they think that the view of form has something to be gained within form, then they will think that beings have something to be gained within form; if they think that beings have something to be gained within form, then they will think that everything has something to be gained within form; when they think that everything has something to be gained, it means that everything has nothing to be gained. If one can establish an appearance of something to be gained in the dharma, then that appearance of something gained becomes their reliance, and therefore they cannot be liberated from the Sravaka-yana and Pratyekabuddha-yana, let alone the Mahayana. Subhuti! If someone cannot observe feeling, perception, mental formations, and consciousness with true equality, because they unrealistically distinguish their measure and the measure of doubt and wavering, then they will think that consciousness has something to be gained within consciousness; if they think that consciousness has something to be gained within consciousness, then they will think that the view of consciousness has something to be gained within consciousness; if they think that the view of consciousness has something to be gained within consciousness, then they will think that beings have something to be gained within consciousness; if they think that beings have something to be gained within consciousness, then they will think that everything has something to be gained within consciousness; when they think that everything has something to be gained, it means that everything has nothing to be gained. If one can establish an appearance of something to be gained in the dharma, then that appearance of something gained becomes their reliance, and therefore they cannot be liberated from the Sravaka-yana and Pratyekabuddha-yana, let alone the Mahayana.
所得，即識中眾生有所得；若識中眾生有所得，即識中一切有所得；若識中一切有所得時，即一切無所得。若或於法有所得相可成立者，即有所得相而有依止，是故於彼聲聞、緣覺乘中不能出離，何況大乘。
佛說開覺自性般若波羅蜜多經卷第一 大正藏第 08 冊 No. 0260 佛說開覺自性般若波羅蜜多經
佛說開覺自性般若波羅蜜多經卷第二
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
「複次，須菩提！若人於色中所有不實分別份量及疑動份量，而能如實平等觀者，即於色中色而無所得；若於色中色無所得時，即於色中色見無所得；若於色中色見無所得，即於色中眾生無所得；若於色中眾生無所得，即於色中一切無所得；若於色中一切無所得時，即一切有所得。若或於法有所得相可成立者，即有所得相而有依止。是故於彼大乘法中不能出離，何況聲聞、緣覺乘中。
「須菩提！若人于受、想、行、識中所有不實分別份量及疑動份量，而能如實平等觀者，即識中識而無所得；若識中識無所得時，即識中識見無所得；若識中識見無所得，即識中眾生無所得；若識中眾生無所得，即識中一切無所得；若識中一切無所得時，即一切有所得。若或於法有所
【現代漢語翻譯】 現代漢語譯本 如果（在）意識中，眾生有所得，那麼（在）意識中，一切都有所得；如果（在）意識中，一切都有所得，那麼就是一切都無所得。如果有人認為在法中有所得的表象可以成立，那麼就會有所得的表象並有所依賴，因此他們不能從聲聞乘（Sravaka-yana，通過聽聞佛法而修行證悟的乘）和緣覺乘（Pratyekabuddha-yana，通過自身觀察和修行而證悟的乘）中解脫出來，更何況是大乘（Mahayana，以利益一切眾生為目標的乘）。
《佛說開覺自性般若波羅蜜多經》卷第一 大正藏第 08 冊 No. 0260 《佛說開覺自性般若波羅蜜多經》
《佛說開覺自性般若波羅蜜多經》卷第二
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉 詔譯
『再者，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）！如果有人對於色（rupa，物質現象）中的不實分別和疑慮動搖的份量，能夠如實平等地觀察，那麼在色中，對於色就沒有所得；如果在色中，對於色沒有所得，那麼在色中，對於色的見解就沒有所得；如果在色中，對於色的見解沒有所得，那麼在色中，對於眾生就沒有所得；如果在色中，對於眾生沒有所得，那麼在色中，對於一切就沒有所得；如果在色中，對於一切都沒有所得，那麼就是一切都有所得。如果有人認為在法中有所得的表象可以成立，那麼就會有所得的表象並有所依賴。因此，他們不能從大乘法中解脫出來，更何況是聲聞乘和緣覺乘。』
『須菩提！如果有人對於受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）中的不實分別和疑慮動搖的份量，能夠如實平等地觀察，那麼在識中，對於識就沒有所得；如果在識中，對於識沒有所得，那麼在識中，對於識的見解就沒有所得；如果在識中，對於識的見解沒有所得，那麼在識中，對於眾生就沒有所得；如果在識中，對於眾生沒有所得，那麼在識中，對於一切就沒有所得；如果在識中，對於一切都沒有所得，那麼就是一切都有所得。如果有人認為在法中有所
【English Translation】 English version If, in consciousness, sentient beings have something to gain, then in consciousness, everything is gained; if in consciousness, everything is gained, then it is that everything is not gained. If someone believes that the appearance of something to be gained in the Dharma can be established, then there will be the appearance of something to be gained and a dependence on it. Therefore, they cannot be liberated from the Sravaka-yana (the Vehicle of Hearers, who attain enlightenment through listening to the Dharma) and Pratyekabuddha-yana (the Vehicle of Solitary Buddhas, who attain enlightenment through their own efforts), let alone the Mahayana (the Great Vehicle, which aims to benefit all sentient beings).
The Sutra of the Buddha's Discourse on the Prajna Paramita of Awakening to One's Own Nature, Volume 1 Taisho Tripitaka Volume 08, No. 0260, The Sutra of the Buddha's Discourse on the Prajna Paramita of Awakening to One's Own Nature
The Sutra of the Buddha's Discourse on the Prajna Paramita of Awakening to One's Own Nature, Volume 2
Translated by the Tripitaka Master, Chao San Da Fu, Shi Hong Lu Qing, Guang Fan Da Shi, the Purple-Robed Monk, Wei Jing, and others, under Imperial Decree
'Furthermore, Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness)! If a person can observe with true and equal perception the unreal distinctions and wavering doubts regarding form (rupa, material phenomena), then in form, there is nothing gained regarding form; if in form, there is nothing gained regarding form, then in form, there is no perception gained regarding form; if in form, there is no perception gained regarding form, then in form, there is nothing gained regarding sentient beings; if in form, there is nothing gained regarding sentient beings, then in form, there is nothing gained regarding everything; if in form, there is nothing gained regarding everything, then it is that everything is gained. If someone believes that the appearance of something to be gained in the Dharma can be established, then there will be the appearance of something to be gained and a dependence on it. Therefore, they cannot be liberated from the Mahayana Dharma, let alone the Sravaka-yana and Pratyekabuddha-yana.'
'Subhuti! If a person can observe with true and equal perception the unreal distinctions and wavering doubts regarding feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), then in consciousness, there is nothing gained regarding consciousness; if in consciousness, there is nothing gained regarding consciousness, then in consciousness, there is no perception gained regarding consciousness; if in consciousness, there is no perception gained regarding consciousness, then in consciousness, there is nothing gained regarding sentient beings; if in consciousness, there is nothing gained regarding sentient beings, then in consciousness, there is nothing gained regarding everything; if in consciousness, there is nothing gained regarding everything, then it is that everything is gained. If someone believes that the appearance of something to be gained in the Dharma can be
得相可成立者，即有所得相而有依止，是故於彼大乘法中不能出離，何況聲聞、緣覺乘中。
「複次，須菩提！若菩薩于諸色中，隨其言說即生取著、作用而行，如是行者，是行有身見，亦復行於有愛。若或離有尋求而有所行，是於色中不了知相。
「須菩提！受、想、行、識亦復如是。若菩薩于諸識中，隨其言說即生取著、作用而行，如是行者，是行有身見，亦復行於有愛。若或離有尋求而有所行，是于識中不了知相。
「複次，須菩提！若菩薩于諸色中，隨其言說不生取著、不作用而行。是不行有身見，亦復不行有愛。離有尋求亦無所行，是於色中善了知相。
「須菩提！受、想、行、識亦復如是。若菩薩于諸識中，隨其言說不生取著、不作用而行，是不行有身見，亦復不行有愛。離有尋求亦無所行，是于識中善了知相。
「複次，須菩提！若菩薩摩訶薩于諸色中，能具三種心種子緣而攝受者，是為凈法。何等為三？一、信解心種子，二、厭離心種子，三、不壞心種子。
「須菩提！受、想、行、識亦復如是。若菩薩摩訶薩于諸識中，能具三種心種子緣而攝受者，是為凈法。何等為三？一、信解心種子，二、厭離心種子，三、不壞心種子。
「複次，須菩提！菩薩摩
【現代漢語翻譯】 現代漢語譯本 如果認為『相』是可以成立的，就會執著于所得到的『相』並有所依賴，因此在大乘佛法中無法解脫，更何況在聲聞乘和緣覺乘中。 『再者，須菩提！如果菩薩對於各種色法，隨著言語的表達就產生執著和作用而行事，這樣的行為是執著于身見，也執著于愛慾。如果離開『有』的尋求而有所作為，這是對色法不瞭解其真相。』 『須菩提！受、想、行、識也是如此。如果菩薩對於各種識，隨著言語的表達就產生執著和作用而行事，這樣的行為是執著于身見，也執著于愛慾。如果離開『有』的尋求而有所作為，這是對識不瞭解其真相。』 『再者，須菩提！如果菩薩對於各種色法，隨著言語的表達不產生執著，不以作用而行事，這樣的行為是不執著于身見，也不執著于愛慾。離開『有』的尋求也沒有任何作為，這是對色法善於瞭解其真相。』 『須菩提！受、想、行、識也是如此。如果菩薩對於各種識，隨著言語的表達不產生執著，不以作用而行事，這樣的行為是不執著于身見，也不執著于愛慾。離開『有』的尋求也沒有任何作為，這是對識善於瞭解其真相。』 『再者，須菩提！如果菩薩摩訶薩對於各種色法，能夠具足三種心種子因緣而攝受，這就是清凈的法。哪三種呢？一、信解心種子，二、厭離心種子，三、不壞心種子。』 『須菩提！受、想、行、識也是如此。如果菩薩摩訶薩對於各種識，能夠具足三種心種子因緣而攝受，這就是清凈的法。哪三種呢？一、信解心種子，二、厭離心種子，三、不壞心種子。』 『再者，須菩提！菩薩摩
【English Translation】 English version If one believes that 『form』 can be established, then one will be attached to the form that is obtained and have a dependence. Therefore, one cannot be liberated in the Mahayana Dharma, let alone in the Sravaka and Pratyekabuddha vehicles. 『Furthermore, Subhuti! If a Bodhisattva, regarding all forms, immediately becomes attached and acts upon what is said, such a practice is clinging to the view of a self and also clinging to craving. If one seeks and acts apart from 『existence』, this is not understanding the true nature of form.』 『Subhuti! Sensation, perception, volition, and consciousness are also the same. If a Bodhisattva, regarding all consciousnesses, immediately becomes attached and acts upon what is said, such a practice is clinging to the view of a self and also clinging to craving. If one seeks and acts apart from 『existence』, this is not understanding the true nature of consciousness.』 『Furthermore, Subhuti! If a Bodhisattva, regarding all forms, does not become attached to what is said, and does not act upon it, such a practice is not clinging to the view of a self, nor is it clinging to craving. Having no seeking apart from 『existence』 and no action, this is a good understanding of the true nature of form.』 『Subhuti! Sensation, perception, volition, and consciousness are also the same. If a Bodhisattva, regarding all consciousnesses, does not become attached to what is said, and does not act upon it, such a practice is not clinging to the view of a self, nor is it clinging to craving. Having no seeking apart from 『existence』 and no action, this is a good understanding of the true nature of consciousness.』 『Furthermore, Subhuti! If a Bodhisattva Mahasattva, regarding all forms, can embrace them with three kinds of mind-seed conditions, this is a pure Dharma. What are the three? First, the mind-seed of faith and understanding; second, the mind-seed of detachment; third, the mind-seed of non-destruction.』 『Subhuti! Sensation, perception, volition, and consciousness are also the same. If a Bodhisattva Mahasattva, regarding all consciousnesses, can embrace them with three kinds of mind-seed conditions, this is a pure Dharma. What are the three? First, the mind-seed of faith and understanding; second, the mind-seed of detachment; third, the mind-seed of non-destruction.』 『Furthermore, Subhuti! Bodhisattva Maha
訶薩于諸色中，應當發起三種之心。何等為三？一、無取著心，二、無和合心，三、清凈心。是故，須菩提，菩薩摩訶薩于彼色中，若心有生、若心無生，大生、平等生，悉應如實平等觀察。由能如是平等觀故，是菩薩速疾證得阿耨多羅三藐三菩提果。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于諸識中，應當發起三種之心。何等為三？一、無取著心，二、無和合心，三、清凈心。是故，須菩提！菩薩摩訶薩于彼識中，若心有生、若心無生，大生、平等生，悉應如實平等觀察。由能如是平等觀故，是菩薩速疾證得阿耨多羅三藐三菩提果。
「複次，須菩提！若菩薩摩訶薩于諸色中見有見無者，當知是菩薩不實知解。
「須菩提！受、想、行、識亦復如是。若菩薩摩訶薩于諸識中見有見無者，當知是菩薩不實知解。
「複次，須菩提！若菩薩摩訶薩起心欲住平等界中，彼心於色求解脫時，即於色中其心動轉，有動遍動。由如是故，當知此菩薩難得解脫。
「須菩提！受、想、行、識亦復如是。若菩薩摩訶薩起心欲住平等界中，彼心於識求解脫時，即于識中其心動轉，有動遍動。由如是故，當知此菩薩難得解脫。
「複次，須菩提！若菩薩摩訶薩起心欲住平等界中，彼心於
【現代漢語翻譯】 現代漢語譯本：須菩提，菩薩摩訶薩對於諸色（物質現象）應當發起三種心。是哪三種呢？第一，不執著的心；第二，不和合的心；第三，清凈的心。因此，須菩提，菩薩摩訶薩對於這些色，如果心有生起、或者心沒有生起，或者大生起、或者平等生起，都應當如實平等地觀察。由於能夠這樣平等觀察，這位菩薩就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）的果位。 須菩提！受（感受）、想（概念）、行（意志）、識（意識）也是如此。菩薩摩訶薩對於諸識，應當發起三種心。是哪三種呢？第一，不執著的心；第二，不和合的心；第三，清凈的心。因此，須菩提！菩薩摩訶薩對於這些識，如果心有生起、或者心沒有生起，或者大生起、或者平等生起，都應當如實平等地觀察。由於能夠這樣平等觀察，這位菩薩就能迅速證得阿耨多羅三藐三菩提的果位。 再者，須菩提！如果菩薩摩訶薩在諸色中見到『有』或『無』，應當知道這位菩薩沒有真實地理解。 須菩提！受、想、行、識也是如此。如果菩薩摩訶薩在諸識中見到『有』或『無』，應當知道這位菩薩沒有真實地理解。 再者，須菩提！如果菩薩摩訶薩發起心想要安住于平等界中，他的心在色中尋求解脫時，就會在色中動搖，產生動和遍動。由於這樣，應當知道這位菩薩難以獲得解脫。 須菩提！受、想、行、識也是如此。如果菩薩摩訶薩發起心想要安住于平等界中，他的心在識中尋求解脫時，就會在識中動搖，產生動和遍動。由於這樣，應當知道這位菩薩難以獲得解脫。 再者，須菩提！如果菩薩摩訶薩發起心想要安住于平等界中，他的心在
【English Translation】 English version: 'Subhuti, a Bodhisattva Mahasattva should generate three kinds of minds regarding all forms (rupa). What are the three? First, a mind without attachment; second, a mind without aggregation; third, a pure mind. Therefore, Subhuti, a Bodhisattva Mahasattva, regarding those forms, whether the mind arises, or the mind does not arise, or a great arising, or an equal arising, should observe them all with true and equal perception. Because of being able to observe equally in this way, this Bodhisattva quickly attains the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' 'Subhuti! Sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also like this. A Bodhisattva Mahasattva should generate three kinds of minds regarding all consciousnesses. What are the three? First, a mind without attachment; second, a mind without aggregation; third, a pure mind. Therefore, Subhuti! A Bodhisattva Mahasattva, regarding those consciousnesses, whether the mind arises, or the mind does not arise, or a great arising, or an equal arising, should observe them all with true and equal perception. Because of being able to observe equally in this way, this Bodhisattva quickly attains the fruit of Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva sees 'existence' or 'non-existence' in all forms, it should be known that this Bodhisattva does not have true understanding.' 'Subhuti! Sensation, perception, mental formations, and consciousness are also like this. If a Bodhisattva Mahasattva sees 'existence' or 'non-existence' in all consciousnesses, it should be known that this Bodhisattva does not have true understanding.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva generates a mind desiring to abide in the realm of equality, when that mind seeks liberation in forms, it will immediately move and fluctuate within forms, experiencing movement and pervasive movement. Because of this, it should be known that this Bodhisattva will have difficulty attaining liberation.' 'Subhuti! Sensation, perception, mental formations, and consciousness are also like this. If a Bodhisattva Mahasattva generates a mind desiring to abide in the realm of equality, when that mind seeks liberation in consciousnesses, it will immediately move and fluctuate within consciousnesses, experiencing movement and pervasive movement. Because of this, it should be known that this Bodhisattva will have difficulty attaining liberation.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva generates a mind desiring to abide in the realm of equality, when that mind seeks'
色求解脫時，若於色中心無繫著、無不繫著，由如是故，當知此菩薩善得解脫。
「須菩提！受、想、行、識亦復如是。若菩薩摩訶薩起心欲住平等界中，彼心於識求解脫時，若於識中心無繫著、無不繫著，由如是故，當知此菩薩善得解脫。
「複次，須菩提！若菩薩摩訶薩于諸色中解無相法，苦自止息、諸相寂靜。愚夫異生不能如實了知色故，即於色中而生取著，現轉覆蔽。由彼於色生取著心、現覆蔽已，即于聲聞、緣覺乘中不能出離，何況大乘。又由如是取著、覆蔽因故，長時在於地獄、畜生、餓鬼、人、天諸趣，受生死苦，輪轉無盡。
「須菩提！受、想、行、識亦復如是；乃至眼、色、眼識，耳、聲、耳識，鼻、香、鼻識，舌、味、舌識，身、觸、身識，意、法、意識，亦悉無性、假性、實性。
「須菩提！如是意識於三性轉，愚夫異生不能如實了知識故，于識等中而生取著，現轉覆蔽。由彼于識生取著心、現覆蔽已，即于聲聞、緣覺乘中不能出離，何況大乘。又由如是取著、覆蔽因故，長時在於地獄、畜生、餓鬼、人、天諸趣，受生死苦，輪轉無盡。
「複次，須菩提！如是色於三性中轉，若有智者如實了知，即於色中不生取著，亦不現轉，其心開明。由彼於色不生取著、
心開明已，即于大乘法中而能出離，何況聲聞、緣覺乘中。又由如是不生取著、心開明故，不于長時在彼地獄、畜生、餓鬼、人、天諸趣，受生死苦中推求。於色無所得時，色即一切，都無照發；色無照已，即於色法平等性中如實了知，是菩薩速疾證得阿耨多羅三藐三菩提果。
「須菩提！受、想、行、識亦復如是。若菩薩摩訶薩于諸識中推求，于識無所得時，識即一切，都無照發；識無照已，即于識法平等性中如實了知，是菩薩速疾證得阿耨多羅三藐三菩提果。」
爾時，世尊重說頌曰：
「推求無異法， 物境無照心， 智了於法性， 此即得菩提。
「複次，須菩提！菩薩摩訶薩若於色中善解無性法者，即於色中色修作具足，而於色界亦無所動，是菩薩速疾證得阿耨多羅三藐三菩提果。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩若於識中善解無性法者，即于識中識修作具足，而於法界亦無所動，是菩薩速疾證得阿耨多羅三藐三菩提果。」
爾時，世尊重說頌曰：
「智善解無性， 修作悉具足， 亦不動法界， 即得一切智。
「複次，須菩提！色中無義、無句義、大義，菩薩摩訶薩若能如實正了知者，是菩薩速疾證得阿耨多羅三藐三菩提果。
【現代漢語翻譯】 現代漢語譯本：當內心開悟明瞭之後，就能在大乘佛法中獲得解脫，更何況在聲聞乘和緣覺乘中。又因為這樣不執著、內心開悟明瞭的緣故，不會在漫長的時間裡于地獄、畜生、餓鬼、人、天等各道輪迴中，承受生死痛苦而尋求出路。當對色法（物質現象）無所得時，色法即是一切，完全沒有執著和分別；當對色法沒有執著和分別時，就能如實了知色法的平等性，這樣的菩薩能迅速證得阿耨多羅三藐三菩提果（無上正等正覺的果位）。 『須菩提（佛陀的十大弟子之一）！受（感受）、想（思維）、行（意志）、識（意識）也是如此。如果菩薩摩訶薩（大菩薩）在諸識（各種意識）中尋求，當對識無所得時，識即是一切，完全沒有執著和分別；當對識沒有執著和分別時，就能如實了知識法的平等性，這樣的菩薩能迅速證得阿耨多羅三藐三菩提果。』 這時，世尊（釋迦牟尼佛）再次說了偈頌： 『尋求無異法，物境無照心，智了於法性，此即得菩提（覺悟）。』 『再者，須菩提！菩薩摩訶薩如果能善解色法（物質現象）的無自性，就能在色法中圓滿修習色法，而對於**（此處原文缺失，無法翻譯）也無所動搖，這樣的菩薩能迅速證得阿耨多羅三藐三菩提果。』 『須菩提！受、想、行、識也是如此。菩薩摩訶薩如果能善解識（意識）的無自性，就能在識中圓滿修習識，而對於法界（宇宙萬法）也無所動搖，這樣的菩薩能迅速證得阿耨多羅三藐三菩提果。』 這時，世尊再次說了偈頌： 『智善解無性，修作悉具足，亦不動法界，即得一切智（佛的智慧）。』 『再者，須菩提！色法（物質現象）中沒有意義、沒有語句的意義、沒有廣大的意義，菩薩摩訶薩如果能如實正確地了知這些，這樣的菩薩能迅速證得阿耨多羅三藐三菩提果。』
【English Translation】 English version: When the mind is enlightened and clear, one can attain liberation in the Mahayana Dharma (Great Vehicle teachings), let alone in the Sravakayana (Hearer Vehicle) and Pratyekabuddhayana (Solitary Realizer Vehicle). Furthermore, because of this non-attachment and enlightened mind, one will not seek liberation while enduring the suffering of birth and death in the various realms of hell, animals, hungry ghosts, humans, and gods for a long time. When there is no attainment in form (material phenomena), form is everything, with no attachment or discrimination; when there is no attachment or discrimination towards form, one can truly understand the equality of form, and such a Bodhisattva can quickly attain the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). 'Subhuti (one of the Buddha's ten great disciples)! Feeling, perception, volition, and consciousness are also like this. If a Bodhisattva Mahasattva (great Bodhisattva) seeks in all consciousnesses, when there is no attainment in consciousness, consciousness is everything, with no attachment or discrimination; when there is no attachment or discrimination towards consciousness, one can truly understand the equality of consciousness, and such a Bodhisattva can quickly attain the fruit of Anuttara-samyak-sambodhi.' At that time, the World Honored One (Shakyamuni Buddha) spoke the following verse again: 'Seeking no different dharma, the mind does not illuminate objects, understanding the nature of dharma with wisdom, this is the attainment of Bodhi (enlightenment).' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva can understand the non-self-nature of form (material phenomena), they can fully cultivate form within form, and remain unmoved by ** (the original text is missing here, so it cannot be translated), such a Bodhisattva can quickly attain the fruit of Anuttara-samyak-sambodhi.' 'Subhuti! Feeling, perception, volition, and consciousness are also like this. If a Bodhisattva Mahasattva can understand the non-self-nature of consciousness, they can fully cultivate consciousness within consciousness, and remain unmoved by the Dharmadhatu (the realm of all phenomena), such a Bodhisattva can quickly attain the fruit of Anuttara-samyak-sambodhi.' At that time, the World Honored One spoke the following verse again: 'Wisdom understands non-self-nature well, cultivation is fully accomplished, also unmoved by the Dharmadhatu, one attains all-knowing wisdom (Buddha's wisdom).' 'Furthermore, Subhuti! In form (material phenomena), there is no meaning, no meaning of words, and no great meaning. If a Bodhisattva Mahasattva can truly and correctly understand these, such a Bodhisattva can quickly attain the fruit of Anuttara-samyak-sambodhi.'
「須菩提！受、想、行、識亦復如是。識中無義、無句義、大義，菩薩摩訶薩若能如實正了知者，是菩薩速疾證得阿耨多羅三藐三菩提果。」
爾時，世尊重說頌曰：
「無義無句義， 大義亦復然， 菩薩善了知， 速得菩提果。
「複次，須菩提！菩薩摩訶薩于諸色中，應當了知五種貪法，知已舍離。何等為五？一、尋求貪，二、遍尋求貪，三、分別貪，四、貪，五、大貪。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于諸識中，應當了知五種貪法，知已舍離。何等為五？一、尋求貪，二、遍尋求貪，三、分別貪，四、貪，五、大貪。
「須菩提！菩薩摩訶薩于諸色中，若能捨離此五貪已，即于諸色自性無所得；若色自性無所得時，即色中色亦無所得；若色中色無所得時，即色中色而有所得；若色中色有所得者，即彼色中色而無所得。由如是故，于諸色中若有所得、若無所得，諸種類色而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于諸識中，若能捨離此五貪已，即于諸識自性無所得；若識自性無所得時，即識中識亦無所得；若識中識無所得時，即識中識而有所得；若識中識有所得者，即彼識中識而
【現代漢語翻譯】 現代漢語譯本 『須菩提！受（感受）、想（概念）、行（意志）、識（意識）也是如此。在識中沒有意義、沒有語句的意義、沒有廣大的意義。菩薩摩訶薩如果能夠如實正確地了知這些，這位菩薩就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）的果位。』 當時，世尊又說了偈頌： 『無意義，無語句義， 廣大的意義也是如此， 菩薩善於了知， 迅速獲得菩提果。』 『再者，須菩提！菩薩摩訶薩對於各種色（物質現象）應當了知五種貪法，知曉后就應當捨棄。是哪五種呢？第一是尋求貪，第二是普遍尋求貪，第三是分別貪，第四是貪，第五是大貪。』 『須菩提！受、想、行、識也是如此。菩薩摩訶薩對於各種識（意識）應當了知五種貪法，知曉后就應當捨棄。是哪五種呢？第一是尋求貪，第二是普遍尋求貪，第三是分別貪，第四是貪，第五是大貪。』 『須菩提！菩薩摩訶薩對於各種色（物質現象），如果能夠捨棄這五種貪，就能在各種色的自性中無所得；如果色的自性無所得，那麼在色中的色也無所得；如果色中的色無所得，那麼在色中的色反而有所得；如果色中的色有所得，那麼那個色中的色就無所得。因為這樣，對於各種色，無論有所得還是無所得，都能超越各種型別的色，就能出離，成就阿耨多羅三藐三菩提（無上正等正覺）的果位。』 『須菩提！受、想、行、識也是如此。菩薩摩訶薩對於各種識（意識），如果能夠捨棄這五種貪，就能在各種識的自性中無所得；如果識的自性無所得，那麼在識中的識也無所得；如果識中的識無所得，那麼在識中的識反而有所得；如果識中的識有所得，那麼那個識中的識就無所得。
【English Translation】 English version 'Subhuti, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also like this. In consciousness, there is no meaning, no meaning of phrases, no great meaning. If a Bodhisattva Mahasattva can truly and correctly understand these, that Bodhisattva will quickly attain the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' At that time, the World Honored One spoke again in verse: 'No meaning, no meaning of phrases, The great meaning is also like this, A Bodhisattva who understands well, Quickly attains the fruit of Bodhi.' 'Furthermore, Subhuti, a Bodhisattva Mahasattva, regarding all forms (rupa), should understand five kinds of craving, and having understood them, should abandon them. What are the five? First, craving for seeking; second, craving for pervasive seeking; third, craving for discrimination; fourth, craving; fifth, great craving.' 'Subhuti, feeling, perception, mental formations, and consciousness are also like this. A Bodhisattva Mahasattva, regarding all consciousness, should understand five kinds of craving, and having understood them, should abandon them. What are the five? First, craving for seeking; second, craving for pervasive seeking; third, craving for discrimination; fourth, craving; fifth, great craving.' 'Subhuti, a Bodhisattva Mahasattva, regarding all forms, if they can abandon these five cravings, they will have no attainment in the self-nature of all forms; if there is no attainment in the self-nature of form, then there is also no attainment in form within form; if there is no attainment in form within form, then there is attainment in form within form; if there is attainment in form within form, then that form within form is without attainment. Because of this, regarding all forms, whether there is attainment or no attainment, they can transcend all kinds of forms, and thus be liberated, achieving the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' 'Subhuti, feeling, perception, mental formations, and consciousness are also like this. A Bodhisattva Mahasattva, regarding all consciousness, if they can abandon these five cravings, they will have no attainment in the self-nature of all consciousness; if there is no attainment in the self-nature of consciousness, then there is also no attainment in consciousness within consciousness; if there is no attainment in consciousness within consciousness, then there is attainment in consciousness within consciousness; if there is attainment in consciousness within consciousness, then that consciousness within consciousness is without attainment.'
無所得。由如是故，于諸識中若有所得、若無所得，諸種類識而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「複次，須菩提！菩薩摩訶薩于諸色中，應當了知五種瞋法，知已舍離。何等為五？一、尋伺瞋，二、遍尋伺瞋，三、分別伺瞋，四、瞋，五、大瞋。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于諸識中，應當了知五種瞋法，知已舍離。何等為五？一、尋伺瞋，二、遍尋伺瞋，三、分別伺瞋，四、瞋，五、大瞋。
「須菩提！菩薩摩訶薩于諸色中！若能捨離此五瞋已！即于諸色自性無所得；若色自性無所得時，即色中色亦無所得；若色中色無所得時，即色中色而有所得；若色中色有所得者，即彼色中色而無所得。由如是故，于諸色中若有所得、若無所得，諸種類色而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于諸識中，若能捨離此五瞋已，即于諸識自性無所得；若識自性無所得時，即識中識亦無所得；若識中識無所得時，即識中識而有所得；若識中識有所得者，即彼識中識而無所得。由如是故，于諸識中若有所得、若無所得，諸種類識而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「複次，須菩提
【現代漢語翻譯】 現代漢語譯本 沒有獲得。正因為如此，對於各種意識，無論是有所得還是無所得，都能超越所有種類的意識，從而得以解脫，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。
「再者，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）對於各種色法（rupa，物質現象），應當了知五種嗔法，知曉后便捨棄。是哪五種呢？一、尋伺嗔（vitarka-vicara krodha，粗細思惟的嗔恚），二、遍尋伺嗔（parivitarka-vicara krodha，普遍粗細思惟的嗔恚），三、分別伺嗔（vikalpa-vicara krodha，分別思惟的嗔恚），四、嗔（krodha，嗔恚），五、大嗔（maha-krodha，強烈的嗔恚）。
「須菩提！受（vedana，感受）、想（samjna，表象）、行（samskara，意志）、識（vijnana，意識）也是如此。菩薩摩訶薩對於各種識，應當了知五種嗔法，知曉后便捨棄。是哪五種呢？一、尋伺嗔，二、遍尋伺嗔，三、分別伺嗔，四、嗔，五、大嗔。
「須菩提！菩薩摩訶薩對於各種色法，如果能夠捨棄這五種嗔法，就能在各種色法的自性中無所得；如果色法的自性無所得，那麼色法中的色法也無所得；如果色法中的色法無所得，那麼色法中的色法就有所得；如果色法中的色法有所得，那麼那個色法中的色法就無所得。正因為如此，對於各種色法，無論是有所得還是無所得，都能超越所有種類的色法，從而得以解脫，成就阿耨多羅三藐三菩提的果位。
「須菩提！受、想、行、識也是如此。菩薩摩訶薩對於各種識，如果能夠捨棄這五種嗔法，就能在各種識的自性中無所得；如果識的自性無所得，那麼識中的識也無所得；如果識中的識無所得，那麼識中的識就有所得；如果識中的識有所得，那麼那個識中的識就無所得。正因為如此，對於各種識，無論是有所得還是無所得，都能超越所有種類的識，從而得以解脫，成就阿耨多羅三藐三菩提的果位。
「再者，須菩提！
【English Translation】 English version There is no attainment. Because of this, regarding all consciousnesses, whether there is attainment or no attainment, all kinds of consciousnesses are transcended, and thus one can be liberated, achieving the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
「Furthermore, Subhuti! A Bodhisattva-mahasattva (Great Bodhisattva) should understand five kinds of anger regarding all forms (rupa, material phenomena), and having understood them, should abandon them. What are the five? First, vitarka-vicara krodha (anger of coarse and subtle thought), second, parivitarka-vicara krodha (anger of pervasive coarse and subtle thought), third, vikalpa-vicara krodha (anger of discriminative thought), fourth, krodha (anger), and fifth, maha-krodha (great anger).
「Subhuti! Feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are also the same. A Bodhisattva-mahasattva should understand five kinds of anger regarding all consciousnesses, and having understood them, should abandon them. What are the five? First, vitarka-vicara krodha, second, parivitarka-vicara krodha, third, vikalpa-vicara krodha, fourth, krodha, and fifth, maha-krodha.
「Subhuti! If a Bodhisattva-mahasattva can abandon these five kinds of anger regarding all forms, then there is no attainment in the self-nature of all forms; if there is no attainment in the self-nature of forms, then there is also no attainment in the forms within forms; if there is no attainment in the forms within forms, then there is attainment in the forms within forms; if there is attainment in the forms within forms, then there is no attainment in those forms within forms. Because of this, regarding all forms, whether there is attainment or no attainment, all kinds of forms are transcended, and thus one can be liberated, achieving the fruit of Anuttara-samyak-sambodhi.
「Subhuti! Feeling, perception, volition, and consciousness are also the same. If a Bodhisattva-mahasattva can abandon these five kinds of anger regarding all consciousnesses, then there is no attainment in the self-nature of all consciousnesses; if there is no attainment in the self-nature of consciousnesses, then there is also no attainment in the consciousnesses within consciousnesses; if there is no attainment in the consciousnesses within consciousnesses, then there is attainment in the consciousnesses within consciousnesses; if there is attainment in the consciousnesses within consciousnesses, then there is no attainment in those consciousnesses within consciousnesses. Because of this, regarding all consciousnesses, whether there is attainment or no attainment, all kinds of consciousnesses are transcended, and thus one can be liberated, achieving the fruit of Anuttara-samyak-sambodhi.
「Furthermore, Subhuti!
！菩薩摩訶薩于諸色中，應當了知五種癡法，知已舍離。何等為五？一、動亂癡，二、動亂相癡，三、無動亂相癡，四、癡，五、大癡。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于諸識中、應當了知五種癡法、知已舍離。何等為五？一、動亂癡，二、動亂相癡，三、無動亂相癡，四、癡，五、大癡。
「須菩提！菩薩摩訶薩于諸色，中若能捨離此五癡已，即于諸色自性無所得；若色自性無所得時，即色中色亦無所得；若色中色無所得時，即色中色而有所得；若色中色有所得者，即彼色中色而無所得。由如是故，于諸色中若有所得、若無所得，諸種類色而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于諸識中，若能捨離此五癡已，即于諸識自性無所得；若識自性無所得時，即識中識亦無所得；若識中識無所得時，即識中識而有所得；若識中識有所得者，即彼識中識而無所得。由如是故，于諸識中若有所得、若無所得，諸種類識而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「複次，須菩提！菩薩摩訶薩于諸色中，應當了知五種慢法，知已舍離。何等為五？一、多聞慢，二、高勝慢，三、增上慢，四、慢，五、大慢。
【現代漢語翻譯】 現代漢語譯本：'須菩提！菩薩摩訶薩（偉大的菩薩）對於各種色（物質現象）應當了知五種愚癡之法，瞭解之後便要捨棄。是哪五種呢？第一是動亂的愚癡，第二是動亂相的愚癡，第三是無動亂相的愚癡，第四是愚癡，第五是大愚癡。' '須菩提！受（感受）、想（思維）、行（意志）、識（意識）也是如此。菩薩摩訶薩對於各種識（精神現象）應當了知五種愚癡之法，瞭解之後便要捨棄。是哪五種呢？第一是動亂的愚癡，第二是動亂相的愚癡，第三是無動亂相的愚癡，第四是愚癡，第五是大愚癡。' '須菩提！菩薩摩訶薩對於各種色（物質現象），如果能夠捨棄這五種愚癡，就能在各種色的自性中無所執著；如果對色的自性無所執著，那麼對於色中的色也無所執著；如果對於色中的色無所執著，那麼對於色中的色反而有所得；如果對於色中的色有所得，那麼對於色中的色反而無所得。因此，對於各種色，無論有所得還是無所得，都能超越各種類別的色，從而能夠解脫，成就阿耨多羅三藐三菩提（無上正等正覺）的果位。' '須菩提！受（感受）、想（思維）、行（意志）、識（意識）也是如此。菩薩摩訶薩對於各種識（精神現象），如果能夠捨棄這五種愚癡，就能在各種識的自性中無所執著；如果對識的自性無所執著，那麼對於識中的識也無所執著；如果對於識中的識無所執著，那麼對於識中的識反而有所得；如果對於識中的識有所得，那麼對於識中的識反而無所得。因此，對於各種識，無論有所得還是無所得，都能超越各種類別的識，從而能夠解脫，成就阿耨多羅三藐三菩提（無上正等正覺）的果位。' '再者，須菩提！菩薩摩訶薩對於各種色（物質現象），應當了知五種慢法，瞭解之後便要捨棄。是哪五種呢？第一是多聞慢（因博學而產生的傲慢），第二是高勝慢（認為自己高人一等的傲慢），第三是增上慢（未證得道卻自以為證得的傲慢），第四是慢（一般的傲慢），第五是大慢（極度的傲慢）。'
【English Translation】 English version: 'Subhuti, a Bodhisattva-Mahasattva (a great Bodhisattva) should understand five kinds of delusion regarding all forms (material phenomena), and having understood them, should abandon them. What are the five? First, the delusion of agitation; second, the delusion of the appearance of agitation; third, the delusion of the non-appearance of agitation; fourth, delusion; fifth, great delusion.' 'Subhuti, the same is true for feeling, perception, volition, and consciousness. A Bodhisattva-Mahasattva should understand five kinds of delusion regarding all consciousness (mental phenomena), and having understood them, should abandon them. What are the five? First, the delusion of agitation; second, the delusion of the appearance of agitation; third, the delusion of the non-appearance of agitation; fourth, delusion; fifth, great delusion.' 'Subhuti, if a Bodhisattva-Mahasattva can abandon these five delusions regarding all forms (material phenomena), then they will have no attachment to the self-nature of all forms; if there is no attachment to the self-nature of forms, then there is also no attachment to form within form; if there is no attachment to form within form, then there is actually something gained from form within form; if there is something gained from form within form, then there is actually nothing gained from form within form. Therefore, regarding all forms, whether there is something gained or nothing gained, they can transcend all categories of forms, and thus be liberated, achieving the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' 'Subhuti, the same is true for feeling, perception, volition, and consciousness. If a Bodhisattva-Mahasattva can abandon these five delusions regarding all consciousness (mental phenomena), then they will have no attachment to the self-nature of all consciousness; if there is no attachment to the self-nature of consciousness, then there is also no attachment to consciousness within consciousness; if there is no attachment to consciousness within consciousness, then there is actually something gained from consciousness within consciousness; if there is something gained from consciousness within consciousness, then there is actually nothing gained from consciousness within consciousness. Therefore, regarding all consciousness, whether there is something gained or nothing gained, they can transcend all categories of consciousness, and thus be liberated, achieving the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' 'Furthermore, Subhuti, a Bodhisattva-Mahasattva should understand five kinds of pride regarding all forms (material phenomena), and having understood them, should abandon them. What are the five? First, the pride of much learning; second, the pride of superiority; third, the pride of thinking one has attained what one has not; fourth, pride; fifth, great pride.'
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于諸識中，應當了知五種慢法，知已舍離。何等為五？一、多聞慢，二、高勝慢，三、增上慢，四、慢，五、大慢。
「須菩提！菩薩摩訶薩于諸色中，若能捨離此五慢已，即于諸色自性無所得；若色自性無所得時，即色中色亦無所得；若色中色無所得時，即色中色而有所得；若色中色有所得者，即彼色中色而無所得。由如是故，于諸色中若有所得、若無所得，諸種類色而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于諸識中，若能捨離此五慢已，即于諸識自性無所得；若識自性無所得時，即識中識亦無所得；若識中識無所得時，即識中識而有所得；若識中識有所得者，即彼識中識而無所得。由如是故，于諸識中若有所得、若無所得，諸種類識而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
佛說開覺自性般若波羅蜜多經卷第二 大正藏第 08 冊 No. 0260 佛說開覺自性般若波羅蜜多經
佛說開覺自性般若波羅蜜多經卷第三
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
「複次，須菩提！菩薩摩訶薩於色法中，應當了知五
【現代漢語翻譯】 現代漢語譯本 『須菩提（Subhuti）！受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）也是如此。菩薩摩訶薩（bodhisattva-mahāsattva）在諸識（vijñāna）中，應當了知五種慢法（māna），知曉后應當捨棄。是哪五種呢？一、多聞慢（bahusruta-māna），二、高勝慢（utkarṣa-māna），三、增上慢（adhyātma-māna），四、慢（māna），五、大慢（abhimāna）。』 『須菩提！菩薩摩訶薩在諸色（rūpa）中，如果能夠舍離這五種慢，就能在諸色自性中無所得；如果色自性無所得時，即色中的色也無所得；如果色中的色無所得時，即色中的色而有所得；如果色中的色有所得，即彼色中的色而無所得。因此，在諸色中，無論有所得還是無所得，都能超越各種色，即能出離，成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）果。』 『須菩提！受、想、行、識也是如此。菩薩摩訶薩在諸識中，如果能夠舍離這五種慢，就能在諸識自性中無所得；如果識自性無所得時，即識中的識也無所得；如果識中的識無所得時，即識中的識而有所得；如果識中的識有所得，即彼識中的識而無所得。因此，在諸識中，無論有所得還是無所得，都能超越各種識，即能出離，成就阿耨多羅三藐三菩提果。』 《佛說開覺自性般若波羅蜜多經》卷第二 大正藏第 08 冊 No. 0260 《佛說開覺自性般若波羅蜜多經》 《佛說開覺自性般若波羅蜜多經》卷第三 西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯 『複次，須菩提！菩薩摩訶薩在色法（rūpa-dharma）中，應當了知五
【English Translation】 English version 'Subhuti! Sensation (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are also like this. A Bodhisattva-Mahasattva, in regards to all consciousnesses, should understand the five types of pride (māna), and having understood them, should abandon them. What are the five? First, the pride of much learning (bahusruta-māna); second, the pride of superiority (utkarṣa-māna); third, the pride of self-enhancement (adhyātma-māna); fourth, pride (māna); and fifth, great pride (abhimāna).' 'Subhuti! A Bodhisattva-Mahasattva, in regards to all forms (rūpa), if able to abandon these five prides, will have no attainment in the self-nature of all forms; if there is no attainment in the self-nature of form, then there is also no attainment in form within form; if there is no attainment in form within form, then there is attainment in form within form; if there is attainment in form within form, then there is no attainment in that form within form. Therefore, in regards to all forms, whether there is attainment or no attainment, all kinds of forms are transcended, and one is able to be liberated, achieving the fruit of Anuttara-samyak-sambodhi.' 'Subhuti! Sensation, perception, mental formations, and consciousness are also like this. A Bodhisattva-Mahasattva, in regards to all consciousnesses, if able to abandon these five prides, will have no attainment in the self-nature of all consciousnesses; if there is no attainment in the self-nature of consciousness, then there is also no attainment in consciousness within consciousness; if there is no attainment in consciousness within consciousness, then there is attainment in consciousness within consciousness; if there is attainment in consciousness within consciousness, then there is no attainment in that consciousness within consciousness. Therefore, in regards to all consciousnesses, whether there is attainment or no attainment, all kinds of consciousnesses are transcended, and one is able to be liberated, achieving the fruit of Anuttara-samyak-sambodhi.' The Second Scroll of the Sutra of the Perfection of Wisdom that Awakens the Self-Nature Spoken by the Buddha Taisho Tripitaka Volume 08 No. 0260 The Sutra of the Perfection of Wisdom that Awakens the Self-Nature Spoken by the Buddha The Third Scroll of the Sutra of the Perfection of Wisdom that Awakens the Self-Nature Spoken by the Buddha Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, the Purple-Robed Shramana, Chen Fa Hu, and others, by Imperial Decree 'Furthermore, Subhuti! A Bodhisattva-Mahasattva, in regards to the dharma of form (rūpa-dharma), should understand the five
種見法，知已舍離。何等為五？一、自性顛倒見，二、有見，三、誣謗見，四、見，五、大見。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知五種見法，知已舍離。何等為五？一、自性顛倒見，二、有見，三、誣謗見，四、見，五、大見。
「須菩提！菩薩摩訶薩於色法中，若能捨離此五見已，即于諸色自性無所得；若色自性無所得時，即色中色亦無所得；若色中色無所得時，即色中色而有所得；若色中色有所得者，即彼色中色而無所得。由如是故，于諸色中若有所得、若無所得，諸種類色而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，若能捨離此五見已，即于諸識自性無所得；若識自性無所得時，即識中識亦無所得；若識中識無所得時，即識中識而有所得；若識中識有所得者，即彼識中識而無所得。由如是故，于諸識中若有所得、若無所得，諸種類識而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知五種疑法，知已舍離。何等為五？一、法疑，二、諸趣苦疑，三、佛菩薩法寂靜疑，四、疑，五、大疑。
「須菩提！受、想、行、識亦復
【現代漢語翻譯】 現代漢語譯本 『須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在色法（Rupa，物質現象）中，應當了知五種見解，知曉后便捨棄。哪五種呢？一、自性顛倒見（認為事物有固定不變的自性的錯誤見解），二、有見（認為事物真實存在的見解），三、誣謗見（否定因果、業報的見解），四、見（執著于某種特定見解的見解），五、大見（認為自己所持見解最為殊勝的見解）。』 『須菩提！受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也同樣如此。菩薩摩訶薩在識法（Vijnana，意識現象）中，應當了知五種見解，知曉后便捨棄。哪五種呢？一、自性顛倒見，二、有見，三、誣謗見，四、見，五、大見。』 『須菩提！菩薩摩訶薩在色法中，如果能夠捨棄這五種見解，就能在諸色（Rupa，物質現象）的自性中無所得；如果色自性無所得，那麼色中的色也無所得；如果色中的色無所得，那麼色中的色就有所得；如果色中的色有所得，那麼色中的色就無所得。因此，在諸色中，無論有所得還是無所得，都能超越各種型別的色，從而出離，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。』 『須菩提！受、想、行、識也同樣如此。菩薩摩訶薩在識法中，如果能夠捨棄這五種見解，就能在諸識的自性中無所得；如果識自性無所得，那麼識中的識也無所得；如果識中的識無所得，那麼識中的識就有所得；如果識中的識有所得，那麼識中的識就無所得。因此，在諸識中，無論有所得還是無所得，都能超越各種型別的識，從而出離，成就阿耨多羅三藐三菩提的果位。』 『再者，須菩提！菩薩摩訶薩在色法中，應當了知五種疑惑，知曉后便捨棄。哪五種呢？一、法疑（對佛法真理的疑惑），二、諸趣苦疑（對輪迴痛苦的疑惑），三、佛菩薩法寂靜疑（對佛菩薩所證寂靜涅槃的疑惑），四、疑（對修行道路的疑惑），五、大疑（對一切佛法產生根本性懷疑）。』 『須菩提！受、想、行、識也同樣如此。』
【English Translation】 English version 'Subhuti! A Bodhisattva-Mahasattva, in regard to Rupa (form, material phenomena), should understand five kinds of views, and having understood them, should abandon them. What are the five? First, the view of self-nature inversion (the mistaken view that things have a fixed and unchanging self-nature), second, the view of existence (the view that things truly exist), third, the view of slander (the view that denies cause and effect, karma), fourth, the view of attachment to views (the view that clings to a particular view), and fifth, the great view (the view that one's own view is the most superior).' 'Subhuti! Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) are also the same. A Bodhisattva-Mahasattva, in regard to Vijnana (consciousness phenomena), should understand five kinds of views, and having understood them, should abandon them. What are the five? First, the view of self-nature inversion, second, the view of existence, third, the view of slander, fourth, the view of attachment to views, and fifth, the great view.' 'Subhuti! If a Bodhisattva-Mahasattva, in regard to Rupa, can abandon these five views, then they will have no attainment in the self-nature of all Rupa; if there is no attainment in the self-nature of Rupa, then there is also no attainment in Rupa within Rupa; if there is no attainment in Rupa within Rupa, then there is attainment in Rupa within Rupa; if there is attainment in Rupa within Rupa, then there is no attainment in Rupa within Rupa. Therefore, in all Rupa, whether there is attainment or no attainment, they can transcend all kinds of Rupa, and thus be liberated, achieving the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' 'Subhuti! Vedana, Samjna, Samskara, and Vijnana are also the same. If a Bodhisattva-Mahasattva, in regard to Vijnana, can abandon these five views, then they will have no attainment in the self-nature of all Vijnana; if there is no attainment in the self-nature of Vijnana, then there is also no attainment in Vijnana within Vijnana; if there is no attainment in Vijnana within Vijnana, then there is attainment in Vijnana within Vijnana; if there is attainment in Vijnana within Vijnana, then there is no attainment in Vijnana within Vijnana. Therefore, in all Vijnana, whether there is attainment or no attainment, they can transcend all kinds of Vijnana, and thus be liberated, achieving the fruit of Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti! A Bodhisattva-Mahasattva, in regard to Rupa, should understand five kinds of doubts, and having understood them, should abandon them. What are the five? First, doubt about the Dharma (the truth of the Buddha's teachings), second, doubt about the suffering of the various realms of existence, third, doubt about the peacefulness of the Buddha and Bodhisattva's Dharma, fourth, doubt about the path of practice, and fifth, great doubt (fundamental doubt about all Buddhist teachings).' 'Subhuti! Vedana, Samjna, Samskara, and Vijnana are also the same.'
如是。菩薩摩訶薩于識法中，應當了知五種疑法，知已舍離。何等為五？一、法疑，二、諸趣苦疑，三、佛菩薩法寂靜疑，四、疑，五、大疑。
「須菩提！菩薩摩訶薩於色法中，若能捨離此五疑已，即于諸色自性無所得；若色自性無所得時，即色中色亦無所得；若色中色無所得時，即色中色而有所得；若色中色有所得者，即彼色中色而無所得。由如是故，于諸色中若有所得、若無所得，諸種類色而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，若能捨離此五疑已，即于諸識自性無所得；若識自性無所得時，即識中識亦無所得；若識中識無所得時，即識中識而有所得；若識中識有所得者，即彼識中識而無所得。由如是故，于諸識中若有所得、若無所得，諸種類識而悉超越，即能出離，成就阿耨多羅三藐三菩提果。
「複次，須菩提！菩薩摩訶薩於色法中若有所求，或於色中有所說法，或於色中清凈身語意業，乃于彼色如言如說、如所稱讚；以如是求故，如是說法故，如是清凈身、語、意業故，而是菩薩摩訶薩于彼色中返求于苦，當知是菩薩摩訶薩不正說法，不能清凈身、語、意業。
「須菩提！若菩薩摩訶薩雖求於色，色中說
【現代漢語翻譯】 現代漢語譯本： 『是的。菩薩摩訶薩（菩薩中的大修行者）在認識法（一切事物和現象）的過程中，應當瞭解五種疑惑，瞭解之後就應當捨棄。這五種疑惑是什麼呢？第一是對於法的疑惑，第二是對於輪迴中各種痛苦的疑惑，第三是對於佛菩薩所證得的寂靜涅槃的疑惑，第四是對於因果的疑惑，第五是對於大乘佛法的疑惑。 『須菩提！菩薩摩訶薩在認識色法（物質現象）的過程中，如果能夠捨棄這五種疑惑，就能對一切色法的自性（固有不變的性質）無所執著；如果對色法的自性無所執著，那麼對於色法中的色法也無所執著；如果對於色法中的色法無所執著，那麼就意味著在色法中的色法中有所得；如果認為在色法中的色法中有所得，那麼就意味著在色法中的色法中無所得。因此，對於一切色法，無論是有所得還是無所得，都能超越各種色法的束縛，從而解脫，最終成就阿耨多羅三藐三菩提（無上正等正覺）的果位。 『須菩提！受（感受）、想（思維）、行（意志）、識（意識）也是如此。菩薩摩訶薩在認識識法（精神現象）的過程中，如果能夠捨棄這五種疑惑，就能對一切識法的自性無所執著；如果對識法的自性無所執著，那麼對於識法中的識法也無所執著；如果對於識法中的識法無所執著，那麼就意味著在識法中的識法中有所得；如果認為在識法中的識法中有所得，那麼就意味著在識法中的識法中無所得。因此，對於一切識法，無論是有所得還是無所得，都能超越各種識法的束縛，從而解脫，最終成就阿耨多羅三藐三菩提的果位。 『再者，須菩提！菩薩摩訶薩如果對於色法有所求，或者在色法中有所說法，或者在色法中清凈身、語、意三業，乃至對於色法如其所言、如其所說、如其所稱讚；因為這樣的求取，因為這樣的說法，因為這樣清凈身、語、意三業，那麼這位菩薩摩訶薩反而會在色法中尋求到痛苦，應當知道這位菩薩摩訶薩的說法是不正確的，不能清凈身、語、意三業。 『須菩提！如果菩薩摩訶薩雖然在尋求，在中說
【English Translation】 English version: 'So it is. Bodhisattva Mahasattvas (great beings of enlightenment) in the understanding of dharmas (all things and phenomena), should know five kinds of doubts, and having known them, should abandon them. What are these five? First, doubt about the Dharma (teachings), second, doubt about the sufferings of various realms of existence, third, doubt about the peace of the Buddhas and Bodhisattvas, fourth, doubt about karma, and fifth, doubt about the Mahayana (Great Vehicle) teachings.' 'Subhuti! If a Bodhisattva Mahasattva, in the understanding of form (material phenomena), can abandon these five doubts, then they will have no attachment to the self-nature (inherent unchanging nature) of all forms; if they have no attachment to the self-nature of form, then they will also have no attachment to form within form; if they have no attachment to form within form, then it means they have something to gain in form within form; if they think they have something to gain in form within form, then it means they have nothing to gain in form within form. Therefore, regarding all forms, whether there is something to gain or nothing to gain, they can transcend all kinds of forms, thus achieving liberation and ultimately attaining the fruit of Anuttara Samyak Sambodhi (unexcelled perfect enlightenment).' 'Subhuti! The same is true for feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). If a Bodhisattva Mahasattva, in the understanding of consciousness (mental phenomena), can abandon these five doubts, then they will have no attachment to the self-nature of all consciousness; if they have no attachment to the self-nature of consciousness, then they will also have no attachment to consciousness within consciousness; if they have no attachment to consciousness within consciousness, then it means they have something to gain in consciousness within consciousness; if they think they have something to gain in consciousness within consciousness, then it means they have nothing to gain in consciousness within consciousness. Therefore, regarding all consciousness, whether there is something to gain or nothing to gain, they can transcend all kinds of consciousness, thus achieving liberation and ultimately attaining the fruit of Anuttara Samyak Sambodhi.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva seeks something in form, or speaks about something in form, or purifies their body, speech, and mind in form, even to the point of speaking about form as it is said, as it is praised; because of such seeking, because of such speaking, because of such purification of body, speech, and mind, then this Bodhisattva Mahasattva will instead seek suffering in form. It should be known that this Bodhisattva Mahasattva is not speaking correctly and cannot purify their body, speech, and mind.' 'Subhuti! If a Bodhisattva Mahasattva, while seeking , speaks about '
法，色中清凈身、語、意業，而於色中不如言如說，不如所稱讚；以不如是求故，不如是說法故，不如是清凈身語意業故，菩薩摩訶薩能於色中如是求者，當知是菩薩摩訶薩能正說法，能於色中清凈身、語、意業。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中若有所求，或於識中有所說法，或於識中清凈身、語、意業，乃于彼識如言如說、如所稱讚；以如是求故，如是說法故，如是清凈身語意業故，而是菩薩摩訶薩于彼識中返求于苦，當知是菩薩摩訶薩不正說法，不能清凈身、語、意業。
「須菩提！若菩薩摩訶薩雖求于識，識中說法，識中清凈身、語、意業；而於識中不如言如說，不如所稱讚；以不如是求故，不如是說法故，不如是清凈身、語、意業故，菩薩摩訶薩若於識中如是求者，當知是菩薩摩訶薩能正說法，能于識中清凈身、語、意業。
「複次，須菩提！若菩薩摩訶薩起心欲住平等界中，于彼色法起信解時，即二中二而有所得，謂所信解色及能信解色。是菩薩摩訶薩乃於色中隨所信解說能信解，隨能信解說所信解，當知是菩薩摩訶薩于諸色中不正說法。何以故？須菩提！以所信解色與能信解色無有異相。須菩提！若於色中能所信解有異相者，即一切眾生種種信解，平等法
【現代漢語翻譯】 現代漢語譯本：佛法認為，對於色（rupa，物質現象）的清凈，應體現在身、語、意三業上，但對於色，不應執著于言語的描述和讚美；如果因為不這樣追求，不這樣說法，不這樣清凈身語意業，那麼菩薩摩訶薩如果能在色中這樣追求，就應當知道這位菩薩摩訶薩能正確說法，能在色中清凈身、語、意三業。 須菩提（Subhuti，佛陀的弟子）！受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是如此。菩薩摩訶薩如果對於識法（vijnana-dharma，意識的法）有所追求，或者在識中有所說法，或者在識中清凈身、語、意三業，卻執著于對識的言語描述和讚美；如果因為這樣追求，這樣說法，這樣清凈身語意業，那麼這位菩薩摩訶薩在識中反而會追求痛苦，應當知道這位菩薩摩訶薩不能正確說法，不能清凈身、語、意三業。 須菩提！如果菩薩摩訶薩雖然追求識，在識中說法，在識中清凈身、語、意三業；但對於識，不執著于言語的描述和讚美；如果因為不這樣追求，不這樣說法，不這樣清凈身語意業，那麼菩薩摩訶薩如果在識中這樣追求，就應當知道這位菩薩摩訶薩能正確說法，能在識中清凈身、語、意三業。 再者，須菩提！如果菩薩摩訶薩生起心念想要安住于平等界（samata-dhatu，平等之境）中，當他對色法（rupa-dharma，物質的法）生起信解時，就會在二者中有所得，即所信解的色和能信解的色。這位菩薩摩訶薩如果執著于所信解的色，就說能信解的色，執著于能信解的色，就說所信解的色，應當知道這位菩薩摩訶薩對於諸色不能正確說法。為什麼呢？須菩提！因為所信解的色和能信解的色沒有差異。須菩提！如果在色中能信解和所信解有差異，那麼一切眾生的種種信解，就不是平等法了。
【English Translation】 English version: The Dharma teaches that the purity of rupa (form, material phenomena) should be reflected in the actions of body, speech, and mind, but one should not be attached to the verbal descriptions and praises of rupa. If, because one does not seek in this way, does not teach in this way, and does not purify the actions of body, speech, and mind in this way, then if a Bodhisattva-Mahasattva can seek in this way in rupa, it should be known that this Bodhisattva-Mahasattva can teach correctly and can purify the actions of body, speech, and mind in rupa. Subhuti (a disciple of the Buddha)! The same is true for vedana (feeling), samjna (perception), samskara (volition), and vijnana (consciousness). If a Bodhisattva-Mahasattva seeks something in vijnana-dharma (the dharma of consciousness), or teaches something in vijnana, or purifies the actions of body, speech, and mind in vijnana, yet is attached to the verbal descriptions and praises of vijnana; if because of seeking in this way, teaching in this way, and purifying the actions of body, speech, and mind in this way, then this Bodhisattva-Mahasattva will instead seek suffering in vijnana. It should be known that this Bodhisattva-Mahasattva cannot teach correctly and cannot purify the actions of body, speech, and mind. Subhuti! If a Bodhisattva-Mahasattva, although seeking vijnana, teaching in vijnana, and purifying the actions of body, speech, and mind in vijnana, is not attached to the verbal descriptions and praises of vijnana; if because of not seeking in this way, not teaching in this way, and not purifying the actions of body, speech, and mind in this way, then if a Bodhisattva-Mahasattva seeks in this way in vijnana, it should be known that this Bodhisattva-Mahasattva can teach correctly and can purify the actions of body, speech, and mind in vijnana. Furthermore, Subhuti! If a Bodhisattva-Mahasattva arises with the thought of dwelling in samata-dhatu (the realm of equality), when they develop faith and understanding in rupa-dharma (the dharma of form), they will gain something in the two, namely the rupa that is understood and the rupa that understands. If this Bodhisattva-Mahasattva is attached to the rupa that is understood, they speak of the rupa that understands, and if they are attached to the rupa that understands, they speak of the rupa that is understood, it should be known that this Bodhisattva-Mahasattva cannot teach correctly about all forms. Why is that? Subhuti! Because the rupa that is understood and the rupa that understands have no difference. Subhuti! If there is a difference between the rupa that understands and the rupa that is understood, then the various understandings of all sentient beings would not be the equal dharma.
中有差別相可見可得，即非夢等無所緣信解可得。由是愚夫異生於諸色中而起實見，不與無分別信解如理相應。
「須菩提！若於色中無所信解轉者，是故一切眾生種種信解而悉平等，于所信解中無差別相可見可得，即如夢等無所緣信解而有所得。由是愚夫異生於諸色中不起實見，即與無分別信解如理相應，是故應知能信解色與所信解色無有異相。諸菩薩摩訶薩當如是見，如是見者即無異相可見，乃於色中隨能信解所起即是所信解，此中所說是義明顯。若菩薩摩訶薩如是觀者，諸有所說是為正說。由如是故，當知色中能所信解二法和合，離能無所，非不有故。諸菩薩摩訶薩先於能信解色想如實而觀，次復於二色想亦如實觀，如是觀已，即於一切色悉無所得。若一切色無所得時，即色中動亂而有所得；若色中動亂有所得時，即色動亂相而有所得；若色動亂相有所得時，即色動亂法有所合集；色動亂法有所集故，即彼色中無動亂平等法而有所集。諸菩薩摩訶薩若於如是如前所說色中，所有動亂及無動亂法不合集者，即於色中無彼動亂法及無動亂平等法而為依止，即當修集一切佛法，成熟有情嚴凈佛土，速疾成就阿耨多羅三藐三菩提果。諸菩薩摩訶薩于諸色中若能如是善開覺時，諸有所說是為正說。
「須菩提
【現代漢語翻譯】 現代漢語譯本：
『須菩提！』如果認為在色（rupa，物質現象）中存在差別相，可以被看見和獲得，那就不是像夢境一樣無所緣的信解可以獲得的。因此，愚癡的凡夫在各種色中產生真實的見解，不與無分別的信解如理相應。
『須菩提！』如果對於色中沒有信解的轉變，那麼一切眾生的各種信解都是平等的，在所信解中沒有差別相可以被看見和獲得，就像夢境一樣無所緣的信解而有所得。因此，愚癡的凡夫在各種色中不起真實的見解，就與無分別的信解如理相應。所以應該知道，能信解的色與所信解的色沒有不同的相。諸菩薩摩訶薩應當這樣看待，這樣看待就沒有不同的相可以看見，乃至於在色中，隨能信解所產生的即是所信解，這裡所說的意義是明顯的。如果菩薩摩訶薩這樣觀察，那麼他所說的一切都是正確的。因為這樣，應當知道在色中，能信解和所信解這兩種法是和合的，離開能就沒有所，但並非不存在。諸菩薩摩訶薩首先對於能信解的色想如實地觀察，然後對於兩種色想也如實地觀察，這樣觀察之後，就對一切色都無所得。如果對一切色都無所得，那麼在色中的動亂就有所得；如果在色中的動亂有所得，那麼就對色的動亂相有所得；如果對色的動亂相有所得，那麼就對色的動亂法有所合集；因為色的動亂法有所集，那麼就在那個色中，對無動亂的平等法有所集。諸菩薩摩訶薩如果對於像前面所說的色中，所有動亂和無動亂的法不合集，那麼在色中就沒有那個動亂法和無動亂的平等法作為依止，就應當修集一切佛法，成熟有情，莊嚴佛土，迅速成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的果位。諸菩薩摩訶薩如果對於各種色能夠這樣善於開悟，那麼他所說的一切都是正確的。
『須菩提！』 English version:
'Subhuti! If one perceives and obtains a differentiated aspect in form (rupa), it is not the kind of belief and understanding that is without an object, like a dream. Therefore, foolish ordinary beings develop real views about various forms, which do not correspond with non-discriminating belief and understanding.
'Subhuti! If there is no transformation of belief and understanding in relation to form, then all beings' various beliefs and understandings are equal. In what is believed and understood, there is no differentiated aspect that can be seen or obtained, just like the belief and understanding without an object in a dream. Therefore, foolish ordinary beings do not develop real views about various forms, and they correspond with non-discriminating belief and understanding. Thus, it should be known that the form that believes and understands and the form that is believed and understood have no different aspects. Bodhisattva-Mahasattvas should see it this way. Seeing it this way, there is no different aspect to be seen. In form, whatever arises from the ability to believe and understand is what is believed and understood. The meaning of what is said here is clear. If a Bodhisattva-Mahasattva observes in this way, then whatever they say is correct. Because of this, it should be known that in form, the two dharmas of the ability to believe and understand and what is believed and understood are combined. Without the ability, there is nothing to be believed and understood, but it is not non-existent. Bodhisattva-Mahasattvas first observe the form that believes and understands as it truly is, and then they also observe the two forms as they truly are. After observing in this way, they obtain nothing in relation to all forms. If nothing is obtained in relation to all forms, then the disturbance in form is obtained. If the disturbance in form is obtained, then the aspect of the disturbance of form is obtained. If the aspect of the disturbance of form is obtained, then the dharma of the disturbance of form is combined. Because the dharma of the disturbance of form is combined, then in that form, the equal dharma of no disturbance is combined. If Bodhisattva-Mahasattvas do not combine the dharmas of disturbance and no disturbance in form as described earlier, then in form, there is no reliance on that dharma of disturbance and the equal dharma of no disturbance. They should then cultivate all Buddha dharmas, mature sentient beings, purify Buddha lands, and quickly achieve the fruit of Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment). If Bodhisattva-Mahasattvas are able to awaken well in this way in relation to various forms, then whatever they say is correct.
'Subhuti!'
【English Translation】 'Subhuti! If a difference is perceived and attainable in form (rupa), then it is not a belief or understanding that is without an object, like a dream. Therefore, foolish ordinary beings develop real views about various forms, which do not correspond with non-discriminating belief and understanding. 'Subhuti! If there is no transformation of belief and understanding in relation to form, then all beings' various beliefs and understandings are equal. In what is believed and understood, there is no difference that can be seen or obtained, just like the belief and understanding without an object in a dream. Therefore, foolish ordinary beings do not develop real views about various forms, and they correspond with non-discriminating belief and understanding. Thus, it should be known that the form that believes and understands and the form that is believed and understood have no different aspects. Bodhisattva-Mahasattvas should see it this way. Seeing it this way, there is no different aspect to be seen. In form, whatever arises from the ability to believe and understand is what is believed and understood. The meaning of what is said here is clear. If a Bodhisattva-Mahasattva observes in this way, then whatever they say is correct. Because of this, it should be known that in form, the two dharmas of the ability to believe and understand and what is believed and understood are combined. Without the ability, there is nothing to be believed and understood, but it is not non-existent. Bodhisattva-Mahasattvas first observe the form that believes and understands as it truly is, and then they also observe the two forms as they truly are. After observing in this way, they obtain nothing in relation to all forms. If nothing is obtained in relation to all forms, then the disturbance in form is obtained. If the disturbance in form is obtained, then the aspect of the disturbance of form is obtained. If the aspect of the disturbance of form is obtained, then the dharma of the disturbance of form is combined. Because the dharma of the disturbance of form is combined, then in that form, the equal dharma of no disturbance is combined. If Bodhisattva-Mahasattvas do not combine the dharmas of disturbance and no disturbance in form as described earlier, then in form, there is no reliance on that dharma of disturbance and the equal dharma of no disturbance. They should then cultivate all Buddha dharmas, mature sentient beings, purify Buddha lands, and quickly achieve the fruit of Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment). If Bodhisattva-Mahasattvas are able to awaken well in this way in relation to various forms, then whatever they say is correct. 'Subhuti!'
！受、想、行、識亦復如是。若菩薩摩訶薩起心欲住平等界中，于彼識法起信解時，即二中二而有所得，謂所信解識及能信解識。是菩薩摩訶薩乃于識中隨所信解說能信解，隨能信解說所信解，當知是菩薩摩訶薩于諸識中不正說法。何以故？須菩提！以所信解識與能信解識無有異相。須菩提！若於識中能所信解有異相者，即一切眾生種種信解，平等法中有差別相可見可得，即非夢等無所緣信解可得。由是愚夫異生於諸識中而起實見，不與無分別信解如理相應。須菩提！若於識中無所信解轉者，是故一切眾生種種信解而悉平等，于所信解中無差別相可見可得，即如夢中無所緣信解而有所得。由是愚夫異生於諸識中不起實見，即與無分別信解如理相應，是故應知能信解識與所信解識無有異相。諸菩薩摩訶薩當如是見，如是見者即無異相可見，乃于識中隨能信解所起即是所信解，此中所說是義明顯。若菩薩摩訶薩如是觀者，諸有所說是為正說。由如是故，當知識中能所信解二法和合，離能無所，非不有故。諸菩薩摩訶薩先於能信解識想如實而觀，次復於二識想亦如實觀，如是觀已，即於一切識悉無所得；若一切識無所得時，即識中動亂而有所得；若識中動亂有所得時，即識動亂相而有所得；若識動亂相有所得時，即識動亂法
【現代漢語翻譯】 現代漢語譯本：受、想、行、識也是如此。如果菩薩摩訶薩生起心念想要安住于平等境界中，當他對識法生起信解時，就會在二者之間有所得，即所信解的識和能信解的識。這位菩薩摩訶薩於是就在識中，隨著所信解的來說能信解，隨著能信解的來說所信解，應當知道這位菩薩摩訶薩在諸識中沒有正確說法。為什麼呢？須菩提！因為所信解的識和能信解的識沒有不同的相狀。須菩提！如果在識中能信解和所信解有不同的相狀，那麼一切眾生種種的信解，在平等法中就會有差別相可以看見可以得到，那就不是像夢一樣無所緣的信解可以得到。因此，愚癡的凡夫在諸識中生起真實的見解，不與無分別的信解如理相應。須菩提！如果在識中沒有所信解的轉變，所以一切眾生種種的信解都是平等的，在所信解中沒有差別相可以看見可以得到，就像在夢中無所緣的信解而有所得。因此，愚癡的凡夫在諸識中不起真實的見解，就與無分別的信解如理相應，所以應當知道能信解的識和所信解的識沒有不同的相狀。諸位菩薩摩訶薩應當這樣看待，這樣看待就沒有不同的相狀可以看見，於是在識中隨著能信解所生起的即是所信解，這裡所說的道理是明顯的。如果菩薩摩訶薩這樣觀察，凡是他所說的就是正確的說法。因為這樣，應當知道識中能信解和所信解二法和合，離開能就沒有所，並非不存在。諸位菩薩摩訶薩先對能信解的識想如實地觀察，然後又對二識想也如實地觀察，這樣觀察之後，就對一切識都沒有所得；如果對一切識都沒有所得時，就會在識中動亂而有所得；如果在識中動亂有所得時，就會對識的動亂相而有所得；如果對識的動亂相有所得時，就會對識的動亂法有所得。 English version: Sensation (受, shou), perception (想, xiang), mental formations (行, xing), and consciousness (識, shi) are also like this. If a Bodhisattva Mahasattva generates the thought of dwelling in the realm of equality, when they develop faith and understanding in the dharma of consciousness, they will gain something between the two, namely the consciousness that is believed and understood, and the consciousness that believes and understands. This Bodhisattva Mahasattva then, within consciousness, speaks of the consciousness that believes and understands according to what is believed and understood, and speaks of what is believed and understood according to the consciousness that believes and understands. It should be known that this Bodhisattva Mahasattva is not speaking correctly about the various consciousnesses. Why is this? Subhuti! Because the consciousness that is believed and understood and the consciousness that believes and understands have no different characteristics. Subhuti! If there are different characteristics between the consciousness that believes and understands and what is believed and understood, then all sentient beings' various beliefs and understandings, within the equal dharma, would have different characteristics that could be seen and obtained, and it would not be like the unconditioned belief and understanding that can be obtained in a dream. Therefore, ignorant ordinary beings generate real views in the various consciousnesses, which do not correspond with unconditioned belief and understanding. Subhuti! If there is no transformation of what is believed and understood in consciousness, then all sentient beings' various beliefs and understandings are equal, and there are no different characteristics that can be seen and obtained in what is believed and understood, just like the unconditioned belief and understanding that can be obtained in a dream. Therefore, ignorant ordinary beings do not generate real views in the various consciousnesses, and thus correspond with unconditioned belief and understanding. Therefore, it should be known that the consciousness that believes and understands and the consciousness that is believed and understood have no different characteristics. All Bodhisattva Mahasattvas should see it this way. Seeing it this way, there are no different characteristics that can be seen. Then, within consciousness, what arises from the consciousness that believes and understands is what is believed and understood. The meaning spoken here is clear. If a Bodhisattva Mahasattva observes in this way, then whatever they say is correct. Because of this, it should be known that the two dharmas of the consciousness that believes and understands and what is believed and understood are combined in consciousness. Without the former, there is no latter, yet it is not non-existent. All Bodhisattva Mahasattvas should first observe the thought of the consciousness that believes and understands as it truly is, and then observe the thought of the two consciousnesses as they truly are. After observing in this way, they will have no attainment in all consciousnesses. If there is no attainment in all consciousnesses, then there will be attainment in the disturbance within consciousness. If there is attainment in the disturbance within consciousness, then there will be attainment in the characteristic of the disturbance of consciousness. If there is attainment in the characteristic of the disturbance of consciousness, then there will be attainment in the dharma of the disturbance of consciousness.
【English Translation】 Sensation, perception, mental formations, and consciousness are also like this. If a Bodhisattva Mahasattva generates the thought of dwelling in the realm of equality, when they develop faith and understanding in the dharma of consciousness, they will gain something between the two, namely the consciousness that is believed and understood, and the consciousness that believes and understands. This Bodhisattva Mahasattva then, within consciousness, speaks of the consciousness that believes and understands according to what is believed and understood, and speaks of what is believed and understood according to the consciousness that believes and understands. It should be known that this Bodhisattva Mahasattva is not speaking correctly about the various consciousnesses. Why is this? Subhuti! Because the consciousness that is believed and understood and the consciousness that believes and understands have no different characteristics. Subhuti! If there are different characteristics between the consciousness that believes and understands and what is believed and understood, then all sentient beings' various beliefs and understandings, within the equal dharma, would have different characteristics that could be seen and obtained, and it would not be like the unconditioned belief and understanding that can be obtained in a dream. Therefore, ignorant ordinary beings generate real views in the various consciousnesses, which do not correspond with unconditioned belief and understanding. Subhuti! If there is no transformation of what is believed and understood in consciousness, then all sentient beings' various beliefs and understandings are equal, and there are no different characteristics that can be seen and obtained in what is believed and understood, just like the unconditioned belief and understanding that can be obtained in a dream. Therefore, ignorant ordinary beings do not generate real views in the various consciousnesses, and thus correspond with unconditioned belief and understanding. Therefore, it should be known that the consciousness that believes and understands and the consciousness that is believed and understood have no different characteristics. All Bodhisattva Mahasattvas should see it this way. Seeing it this way, there are no different characteristics that can be seen. Then, within consciousness, what arises from the consciousness that believes and understands is what is believed and understood. The meaning spoken here is clear. If a Bodhisattva Mahasattva observes in this way, then whatever they say is correct. Because of this, it should be known that the two dharmas of the consciousness that believes and understands and what is believed and understood are combined in consciousness. Without the former, there is no latter, yet it is not non-existent. All Bodhisattva Mahasattvas should first observe the thought of the consciousness that believes and understands as it truly is, and then observe the thought of the two consciousnesses as they truly are. After observing in this way, they will have no attainment in all consciousnesses. If there is no attainment in all consciousnesses, then there will be attainment in the disturbance within consciousness. If there is attainment in the disturbance within consciousness, then there will be attainment in the characteristic of the disturbance of consciousness. If there is attainment in the characteristic of the disturbance of consciousness, then there will be attainment in the dharma of the disturbance of consciousness.
有所合集；識動亂法有所集故，即彼識中無動亂平等法而有所集。諸菩薩摩訶薩若於如是如前所說識中，所有動亂及無動亂法不合集者，即于識中無彼動亂法及無動亂平等法而為依止，即當修集一切佛法，成熟有情嚴凈佛土，速疾成就阿耨多羅三藐三菩提果。諸菩薩摩訶薩于諸識中若能如是善開覺時，諸有所說是為正說。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行慈法。何等為五？一、攝受正法慈，二、攝受世間諸樂慈，三、攝受出世勝妙樂慈，四、慈，五、大慈。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行慈法。何等為五？一、攝受正法慈，二、攝受世間諸樂慈，三、攝受出世勝妙樂慈，四、慈，五、大慈。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行悲法。何等為五？一、無取著悲，二、和合悲，三、離散悲，四、悲，五、大悲。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行悲法。何等為五？一、無取著悲，二、和合悲，三、離散悲，四、悲，五、大悲。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行喜法。何等為五？一、正
【現代漢語翻譯】 現代漢語譯本 如果存在某種集合；由於意識中存在動亂之法，所以，在那個意識中，沒有動亂的平等之法，卻存在某種集合。如果諸位菩薩摩訶薩對於如前所述的意識中，所有動亂和無動亂之法不進行集合，那麼，在意識中就沒有動亂之法和無動亂的平等之法作為依止，他們就應當修習一切佛法，成熟有情，莊嚴佛土，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。當諸位菩薩摩訶薩能夠如此善於開悟諸識時，他們所說的一切才是正確的說法。 『此外，須菩提（Subhuti）！菩薩摩訶薩對於色法（Rupa，物質現象）應當了知有五種相，修行慈法。是哪五種呢？一、攝受正法慈，二、攝受世間諸樂慈，三、攝受出世勝妙樂慈，四、慈，五、大慈。』 『須菩提！受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也是如此。菩薩摩訶薩對於識法（Vijnana-dharma，意識現象）應當了知有五種相，修行慈法。是哪五種呢？一、攝受正法慈，二、攝受世間諸樂慈，三、攝受出世勝妙樂慈，四、慈，五、大慈。』 『此外，須菩提！菩薩摩訶薩對於色法應當了知有五種相，修行悲法。是哪五種呢？一、無取著悲，二、和合悲，三、離散悲，四、悲，五、大悲。』 『須菩提！受、想、行、識也是如此。菩薩摩訶薩對於識法應當了知有五種相，修行悲法。是哪五種呢？一、無取著悲，二、和合悲，三、離散悲，四、悲，五、大悲。』 『此外，須菩提！菩薩摩訶薩對於色法應當了知有五種相，修行喜法。是哪五種呢？一、正
【English Translation】 English version If there is a collection; because there is a law of disturbance in consciousness, therefore, in that consciousness, there is no equal law of non-disturbance, but there is a certain collection. If the Bodhisattva Mahasattvas do not collect all the laws of disturbance and non-disturbance in the consciousness as mentioned before, then in the consciousness there will be no law of disturbance and no equal law of non-disturbance as a basis, and they should cultivate all the Buddha-dharma, mature sentient beings, purify the Buddha-lands, and quickly achieve the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). When the Bodhisattva Mahasattvas are able to awaken to all consciousnesses in this way, everything they say is the correct teaching. 'Furthermore, Subhuti! A Bodhisattva Mahasattva should understand that there are five aspects in Rupa (form, material phenomena) when practicing loving-kindness. What are the five? First, loving-kindness that embraces the true Dharma; second, loving-kindness that embraces worldly pleasures; third, loving-kindness that embraces the supreme bliss of transcending the world; fourth, loving-kindness; and fifth, great loving-kindness.' 'Subhuti! Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) are also the same. A Bodhisattva Mahasattva should understand that there are five aspects in Vijnana-dharma (consciousness phenomena) when practicing loving-kindness. What are the five? First, loving-kindness that embraces the true Dharma; second, loving-kindness that embraces worldly pleasures; third, loving-kindness that embraces the supreme bliss of transcending the world; fourth, loving-kindness; and fifth, great loving-kindness.' 'Furthermore, Subhuti! A Bodhisattva Mahasattva should understand that there are five aspects in Rupa when practicing compassion. What are the five? First, compassion without attachment; second, compassion of union; third, compassion of separation; fourth, compassion; and fifth, great compassion.' 'Subhuti! Vedana, Samjna, Samskara, and Vijnana are also the same. A Bodhisattva Mahasattva should understand that there are five aspects in Vijnana-dharma when practicing compassion. What are the five? First, compassion without attachment; second, compassion of union; third, compassion of separation; fourth, compassion; and fifth, great compassion.' 'Furthermore, Subhuti! A Bodhisattva Mahasattva should understand that there are five aspects in Rupa when practicing joy. What are the five? First, correct
法清凈不壞隨喜攝受喜，二、世間諸樂不壞隨喜攝受喜，三、出世妙樂不壞隨喜攝受喜，四、喜，五、大喜。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行喜法。何等為五？一、正法清凈不壞隨喜攝受喜，二、世間諸樂不壞隨喜攝受喜，三、出世妙樂不壞隨喜攝受喜，四、喜，五、大喜。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行舍法。何等為五？一、蠲除諸不正見及諸雜染舍，二、遠離一切過失蠲除諸雜染舍，三、攝聚一切功德蠲除諸雜染舍，四、舍，五、大舍。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行舍法。何等為五？一、蠲除諸不正見及諸雜染舍，二、遠離一切過失蠲除諸雜染舍，三、攝聚一切功德蠲除諸雜染舍，四、舍，五、大舍。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行佈施波羅蜜多。何等為五？一、誓願施，二、財及無畏施，三、法施，四、施，五、大施。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行佈施波羅蜜多。何等為五？一、誓願施，二、財及無畏施，三、法施，四、施，五、大施
【現代漢語翻譯】 現代漢語譯本： 『須菩提（Subhuti，佛陀的弟子）！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）在色法（Rupa，物質現象）中，應當了知有五種相，修行喜法。何等為五？一、正法清凈不壞隨喜攝受喜，二、世間諸樂不壞隨喜攝受喜，三、出世妙樂不壞隨喜攝受喜，四、喜，五、大喜。 『須菩提！受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）亦復如是。菩薩摩訶薩于識法（Vijnana，意識）中，應當了知有五種相，修行喜法。何等為五？一、正法清凈不壞隨喜攝受喜，二、世間諸樂不壞隨喜攝受喜，三、出世妙樂不壞隨喜攝受喜，四、喜，五、大喜。 『複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行舍法。何等為五？一、蠲除諸不正見及諸雜染舍，二、遠離一切過失蠲除諸雜染舍，三、攝聚一切功德蠲除諸雜染舍，四、舍，五、大舍。 『須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行舍法。何等為五？一、蠲除諸不正見及諸雜染舍，二、遠離一切過失蠲除諸雜染舍，三、攝聚一切功德蠲除諸雜染舍，四、舍，五、大舍。 『複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行佈施波羅蜜多（Dana Paramita，佈施的完美）。何等為五？一、誓願施，二、財及無畏施，三、法施，四、施，五、大施。 『須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行佈施波羅蜜多。何等為五？一、誓願施，二、財及無畏施，三、法施，四、施，五、大施。
【English Translation】 English version: 『Subhuti! A Bodhisattva Mahasattva, in regard to the form aggregate (Rupa), should understand that there are five aspects for cultivating joy. What are the five? First, joy in the pure and indestructible Dharma, second, joy in the indestructible worldly pleasures, third, joy in the indestructible transcendental bliss, fourth, joy, and fifth, great joy.』 『Subhuti! Feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are also like this. A Bodhisattva Mahasattva, in regard to the consciousness aggregate (Vijnana), should understand that there are five aspects for cultivating joy. What are the five? First, joy in the pure and indestructible Dharma, second, joy in the indestructible worldly pleasures, third, joy in the indestructible transcendental bliss, fourth, joy, and fifth, great joy.』 『Furthermore, Subhuti! A Bodhisattva Mahasattva, in regard to the form aggregate, should understand that there are five aspects for cultivating equanimity. What are the five? First, equanimity in eliminating wrong views and defilements, second, equanimity in being free from all faults and eliminating defilements, third, equanimity in gathering all merits and eliminating defilements, fourth, equanimity, and fifth, great equanimity.』 『Subhuti! Feeling, perception, mental formations, and consciousness are also like this. A Bodhisattva Mahasattva, in regard to the consciousness aggregate, should understand that there are five aspects for cultivating equanimity. What are the five? First, equanimity in eliminating wrong views and defilements, second, equanimity in being free from all faults and eliminating defilements, third, equanimity in gathering all merits and eliminating defilements, fourth, equanimity, and fifth, great equanimity.』 『Furthermore, Subhuti! A Bodhisattva Mahasattva, in regard to the form aggregate, should understand that there are five aspects for cultivating the perfection of giving (Dana Paramita). What are the five? First, giving by vow, second, giving of wealth and fearlessness, third, giving of the Dharma, fourth, giving, and fifth, great giving.』 『Subhuti! Feeling, perception, mental formations, and consciousness are also like this. A Bodhisattva Mahasattva, in regard to the consciousness aggregate, should understand that there are five aspects for cultivating the perfection of giving. What are the five? First, giving by vow, second, giving of wealth and fearlessness, third, giving of the Dharma, fourth, giving, and fifth, great giving.』
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「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行持戒波羅蜜多。何等為五？一、饒益有情戒，二、定法戒，三、無漏法戒，四、戒，五、大戒。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行持戒波羅蜜多。何等為五？一、饒益有情戒，二、定法戒，三、無漏法戒，四、戒，五、大戒。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行忍辱波羅蜜多。何等為五？一、耐怨害忍，二、安受苦忍，三、諦察法忍，四、忍，五、大忍。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行忍辱波羅蜜多。何等為五？一、耐怨害忍，二、安受苦忍，三、諦察法忍，四、忍，五、大忍。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行精進波羅蜜多。何等為五？一、解說讀誦思惟精進，二、遠離一切過失精進，三、攝聚一切功德精進，四、精進，五、大精進。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行精進波羅蜜多。何等為五？一、解說讀誦思惟精進，二、遠離一切過失精進，三、攝聚一切功德精進，四、精進，
【現代漢語翻譯】 現代漢語譯本 『再者，須菩提！菩薩摩訶薩在色法（物質現象）中，應當了知有五種相，以此修行持戒波羅蜜多（持戒的完美）。哪五種呢？第一，饒益有情戒（利益眾生的戒律），第二，定法戒（使心專注的戒律），第三，無漏法戒（不產生煩惱的戒律），第四，戒，第五，大戒。 『須菩提！受（感受）、想（思維）、行（意志）、識（意識）也同樣如此。菩薩摩訶薩在識法（意識現象）中，應當了知有五種相，以此修行持戒波羅蜜多。哪五種呢？第一，饒益有情戒，第二，定法戒，第三，無漏法戒，第四，戒，第五，大戒。 『再者，須菩提！菩薩摩訶薩在色法中，應當了知有五種相，以此修行忍辱波羅蜜多（忍耐的完美）。哪五種呢？第一，耐怨害忍（忍受怨恨和傷害），第二，安受苦忍（安然接受痛苦），第三，諦察法忍（如實觀察真理的忍耐），第四，忍，第五，大忍。 『須菩提！受、想、行、識也同樣如此。菩薩摩訶薩在識法中，應當了知有五種相，以此修行忍辱波羅蜜多。哪五種呢？第一，耐怨害忍，第二，安受苦忍，第三，諦察法忍，第四，忍，第五，大忍。 『再者，須菩提！菩薩摩訶薩在色法中，應當了知有五種相，以此修行精進波羅蜜多（精進的完美）。哪五種呢？第一，解說讀誦思惟精進（通過講解、誦讀、思考而精進），第二，遠離一切過失精進（努力避免一切過錯），第三，攝聚一切功德精進（努力積累一切功德），第四，精進，第五，大精進。 『須菩提！受、想、行、識也同樣如此。菩薩摩訶薩在識法中，應當了知有五種相，以此修行精進波羅蜜多。哪五種呢？第一，解說讀誦思惟精進，第二，遠離一切過失精進，第三，攝聚一切功德精進，第四，精進
【English Translation】 English version 『Furthermore, Subhuti, a Bodhisattva-Mahasattva, in regard to form (rupa), should understand that there are five aspects for practicing the paramita (perfection) of morality (sila). What are the five? First, the morality of benefiting sentient beings, second, the morality of fixed dharma, third, the morality of non-outflow dharma, fourth, morality, and fifth, great morality.』 『Subhuti, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also the same. A Bodhisattva-Mahasattva, in regard to consciousness, should understand that there are five aspects for practicing the paramita of morality. What are the five? First, the morality of benefiting sentient beings, second, the morality of fixed dharma, third, the morality of non-outflow dharma, fourth, morality, and fifth, great morality.』 『Furthermore, Subhuti, a Bodhisattva-Mahasattva, in regard to form, should understand that there are five aspects for practicing the paramita of patience (ksanti). What are the five? First, patience in enduring resentment and harm, second, patience in accepting suffering, third, patience in examining the dharma, fourth, patience, and fifth, great patience.』 『Subhuti, feeling, perception, mental formations, and consciousness are also the same. A Bodhisattva-Mahasattva, in regard to consciousness, should understand that there are five aspects for practicing the paramita of patience. What are the five? First, patience in enduring resentment and harm, second, patience in accepting suffering, third, patience in examining the dharma, fourth, patience, and fifth, great patience.』 『Furthermore, Subhuti, a Bodhisattva-Mahasattva, in regard to form, should understand that there are five aspects for practicing the paramita of diligence (virya). What are the five? First, diligence in explaining, reciting, and contemplating, second, diligence in abandoning all faults, third, diligence in gathering all merits, fourth, diligence, and fifth, great diligence.』 『Subhuti, feeling, perception, mental formations, and consciousness are also the same. A Bodhisattva-Mahasattva, in regard to consciousness, should understand that there are five aspects for practicing the paramita of diligence. What are the five? First, diligence in explaining, reciting, and contemplating, second, diligence in abandoning all faults, third, diligence in gathering all merits, fourth, diligence
五、大精進。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行禪定波羅蜜多。何等為五？一、善解不離文字定，二、善離文字最初清凈世間定，三、出世間定，四、定，五、大定。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行禪定波羅蜜多。何等為五？一、善解不離文字定，二、善離文字最初清凈世間定，三、出世間定，四、定，五、大定。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，修行般若波羅蜜多。何等為五？一、善解不離文字定所依止慧，二、善離文字最初清凈世間定所依止慧，三、出世間定所依止慧，四、慧，五、大慧。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，修行般若波羅蜜多。何等為五？一、善解不離文字定所依止慧，二、善離文字最初清凈世間定所依止慧，三、出世間定所依止慧，四、慧，五、大慧。
佛說開覺自性般若波羅蜜多經卷第三 大正藏第 08 冊 No. 0260 佛說開覺自性般若波羅蜜多經
佛說開覺自性般若波羅蜜多經卷第四
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
【現代漢語翻譯】 現代漢語譯本 五、大精進。
「再者，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在色法（rupa，物質現象）中，應當了知有五種相，修行禪定波羅蜜多（dhyana-paramita，禪定到彼岸）。哪五種呢？一、善於理解不離文字的禪定，二、善於脫離文字的最初清凈世間禪定，三、出世間禪定，四、禪定，五、大禪定。
「須菩提！受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是如此。菩薩摩訶薩在識法中，應當了知有五種相，修行禪定波羅蜜多。哪五種呢？一、善於理解不離文字的禪定，二、善於脫離文字的最初清凈世間禪定，三、出世間禪定，四、禪定，五、大禪定。
「再者，須菩提！菩薩摩訶薩在色法中，應當了知有五種相，修行般若波羅蜜多（prajna-paramita，智慧到彼岸）。哪五種呢？一、善於理解不離文字的禪定所依止的智慧，二、善於脫離文字的最初清凈世間禪定所依止的智慧，三、出世間禪定所依止的智慧，四、智慧，五、大智慧。
「須菩提！受、想、行、識也是如此。菩薩摩訶薩在識法中，應當了知有五種相，修行般若波羅蜜多。哪五種呢？一、善於理解不離文字的禪定所依止的智慧，二、善於脫離文字的最初清凈世間禪定所依止的智慧，三、出世間禪定所依止的智慧，四、智慧，五、大智慧。」
佛說開覺自性般若波羅蜜多經卷第三 大正藏第 08 冊 No. 0260 佛說開覺自性般若波羅蜜多經
佛說開覺自性般若波羅蜜多經卷第四
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
【English Translation】 English version V. Great Perseverance.
「Furthermore, Subhuti! A Bodhisattva-Mahasattva, in regard to the form (rupa) phenomena, should understand that there are five aspects when practicing dhyana-paramita (perfection of meditation). What are the five? First, skillful understanding of meditation that does not depart from words; second, skillful departure from words, the initial pure worldly meditation; third, transcendental meditation; fourth, meditation; fifth, great meditation.」
「Subhuti! Feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are also like this. A Bodhisattva-Mahasattva, in regard to the consciousness phenomena, should understand that there are five aspects when practicing dhyana-paramita. What are the five? First, skillful understanding of meditation that does not depart from words; second, skillful departure from words, the initial pure worldly meditation; third, transcendental meditation; fourth, meditation; fifth, great meditation.」
「Furthermore, Subhuti! A Bodhisattva-Mahasattva, in regard to the form phenomena, should understand that there are five aspects when practicing prajna-paramita (perfection of wisdom). What are the five? First, the wisdom based on skillful understanding of meditation that does not depart from words; second, the wisdom based on skillful departure from words, the initial pure worldly meditation; third, the wisdom based on transcendental meditation; fourth, wisdom; fifth, great wisdom.」
「Subhuti! Feeling, perception, volition, and consciousness are also like this. A Bodhisattva-Mahasattva, in regard to the consciousness phenomena, should understand that there are five aspects when practicing prajna-paramita. What are the five? First, the wisdom based on skillful understanding of meditation that does not depart from words; second, the wisdom based on skillful departure from words, the initial pure worldly meditation; third, the wisdom based on transcendental meditation; fourth, wisdom; fifth, great wisdom.」
The Sutra of the Perfection of Wisdom that Awakens the Self-Nature, Volume Three Taisho Tripitaka Volume 08, No. 0260, The Sutra of the Perfection of Wisdom that Awakens the Self-Nature
The Sutra of the Perfection of Wisdom that Awakens the Self-Nature, Volume Four
Translated by the Tripitaka Master, Chao San Da Fu, Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fa Hu, etc., by Imperial Decree
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，親近善知識。何等為五？一、聽受親近，二、承事作用學法親近，三、修行進向親近，四、親近，五、大親近。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，親近善知識。何等為五，一、聽受親近，二、承事作用學法親近，三、修行進向親近，四、親近，五、大親近。如是親近善知識時，菩薩摩訶薩以解脫方便而為攝受，即能生多福，疾成阿耨多羅三藐三菩提果。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有五種相，供養如來。何等為五？一、種種讚歎恭信供養，二、以清凈利養恭信供養，三、修行進向供養，四、供養，五、大供養。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，應當了知有五種相，供養如來。何等為五？一、種種讚歎恭信供養，二、以清凈利養恭信供養，三、修行進向供養，四、供養，五、大供養。
「須菩提！菩薩摩訶薩若能如是供養如來，如理相應者，即得無邊世界諸佛菩薩共所稱讚，亦得世間天、人、阿修羅等利養供給，成熟無量無邊眾生，嚴凈佛土，疾成阿耨多羅三藐三菩提果。
「複次，須菩提！菩薩摩訶薩於色法中，能與佈施波
【現代漢語翻譯】 現代漢語譯本 『再者，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在色法（Rupa，物質現象）中，應當了知有五種親近善知識的方式。是哪五種呢？第一，聽聞接受教誨的親近；第二，通過承事和實踐佛法來親近；第三，通過修行和進步來親近；第四，親近；第五，大親近。 『須菩提！受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也是如此。菩薩摩訶薩在識法（Vijnana，意識現象）中，應當了知有五種親近善知識的方式。是哪五種呢？第一，聽聞接受教誨的親近；第二，通過承事和實踐佛法來親近；第三，通過修行和進步來親近；第四，親近；第五，大親近。當這樣親近善知識時，菩薩摩訶薩以解脫的方便法來攝受，就能產生許多福德，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。 『再者，須菩提！菩薩摩訶薩在色法中，應當了知有五種供養如來的方式。是哪五種呢？第一，以種種讚歎和恭敬的信心來供養；第二，以清凈的利益和恭敬的信心來供養；第三，通過修行和進步來供養；第四，供養；第五，大供養。 『須菩提！受、想、行、識也是如此。菩薩摩訶薩在識法中，應當了知有五種供養如來的方式。是哪五種呢？第一，以種種讚歎和恭敬的信心來供養；第二，以清凈的利益和恭敬的信心來供養；第三，通過修行和進步來供養；第四，供養；第五，大供養。 『須菩提！菩薩摩訶薩如果能夠這樣如理如法地供養如來，就能得到無邊世界諸佛菩薩共同的稱讚，也能得到世間天、人、阿修羅（Asura，非天）等的利益和供養，成熟無量無邊的眾生，莊嚴清凈佛土，迅速成就阿耨多羅三藐三菩提的果位。 『再者，須菩提！菩薩摩訶薩在色法中，能夠給予佈施波
【English Translation】 English version 'Furthermore, Subhuti! A Bodhisattva-Mahasattva, in regard to Rupa (form), should understand that there are five aspects of associating with a virtuous teacher. What are the five? First, associating by listening and receiving teachings; second, associating by serving and practicing the Dharma; third, associating by cultivating and progressing in practice; fourth, associating; and fifth, great associating. 'Subhuti! The same applies to Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). A Bodhisattva-Mahasattva, in regard to Vijnana (consciousness), should understand that there are five aspects of associating with a virtuous teacher. What are the five? First, associating by listening and receiving teachings; second, associating by serving and practicing the Dharma; third, associating by cultivating and progressing in practice; fourth, associating; and fifth, great associating. When associating with a virtuous teacher in this way, the Bodhisattva-Mahasattva, by means of skillful methods of liberation, will be embraced, and thus will generate much merit, and quickly attain the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' 'Furthermore, Subhuti! A Bodhisattva-Mahasattva, in regard to Rupa (form), should understand that there are five aspects of making offerings to the Tathagata. What are the five? First, making offerings with various praises and respectful faith; second, making offerings with pure benefits and respectful faith; third, making offerings through cultivation and progress in practice; fourth, making offerings; and fifth, great offerings.' 'Subhuti! The same applies to Vedana, Samjna, Samskara, and Vijnana. A Bodhisattva-Mahasattva, in regard to Vijnana, should understand that there are five aspects of making offerings to the Tathagata. What are the five? First, making offerings with various praises and respectful faith; second, making offerings with pure benefits and respectful faith; third, making offerings through cultivation and progress in practice; fourth, making offerings; and fifth, great offerings.' 'Subhuti! If a Bodhisattva-Mahasattva can make offerings to the Tathagata in this way, in accordance with the Dharma, then they will receive praise from all the Buddhas and Bodhisattvas in countless worlds, and will also receive benefits and offerings from gods, humans, Asuras (demigods), and others in the world, will mature countless sentient beings, will adorn and purify the Buddha-lands, and will quickly attain the fruit of Anuttara-samyak-sambodhi.' 'Furthermore, Subhuti! A Bodhisattva-Mahasattva, in regard to Rupa, is able to give alms'
羅蜜多如理相應者，若修有相施，亦速圓滿佈施波羅蜜多；若修無相施，亦速圓滿佈施波羅蜜多。須菩提！云何是菩薩摩訶薩於色法中，修有相施或無相施？須菩提！若菩薩摩訶薩於色法中修行佈施求解脫時，有所解脫佈施可得，有能解脫佈施可得，如是修者，當知是菩薩摩訶薩於色法中修有相施。若菩薩摩訶薩於色法中，修行佈施求解脫時，無所解脫佈施可得，無能解脫佈施可得。何以故？謂色自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩於色法中修無相施。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，能與佈施波羅蜜多如理相應者，若修有相施，亦速圓滿佈施波羅蜜多；若修無相施，亦速圓滿佈施波羅蜜多。須菩提！云何是菩薩摩訶薩于識法中，修有相施或無相施？須菩提！若菩薩摩訶薩于識法中，修行佈施求解脫時，有所解脫佈施可得，有能解脫佈施可得；如是修者，當知是菩薩摩訶薩于識法中修有相施。若菩薩摩訶薩于識法中，修行佈施求解脫時，無所解脫佈施可得，無能解脫佈施可得。何以故？謂識自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩于識法中修無相施。
「複次
【現代漢語翻譯】 現代漢語譯本： 與般若波羅蜜多（Prajnaparamita，智慧的完美）的真理相應的菩薩，如果修習有相佈施，也能迅速圓滿佈施波羅蜜多（Dānapāramitā，佈施的完美）；如果修習無相佈施，也能迅速圓滿佈施波羅蜜多。須菩提（Subhuti，佛陀的弟子）！什麼是菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在色法（Rupa，物質現象）中修習有相佈施或無相佈施呢？須菩提！如果菩薩摩訶薩在色法中修行佈施以求解脫時，認為有可被解脫的佈施存在，有能解脫的佈施存在，像這樣修習，應當知道這位菩薩摩訶薩是在色法中修習有相佈施。如果菩薩摩訶薩在色法中修行佈施以求解脫時，認為沒有可被解脫的佈施存在，也沒有能解脫的佈施存在。為什麼呢？因為色法的自性是不可得的，其本性是不可得的；觀察諸佛如來也是不可得的，其本性是不可得的。像這樣修習，應當知道這位菩薩摩訶薩是在色法中修習無相佈施。 須菩提！受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也是如此。菩薩摩訶薩在識法中，如果能與佈施波羅蜜多真理相應，如果修習有相佈施，也能迅速圓滿佈施波羅蜜多；如果修習無相佈施，也能迅速圓滿佈施波羅蜜多。須菩提！什麼是菩薩摩訶薩在識法中修習有相佈施或無相佈施呢？須菩提！如果菩薩摩訶薩在識法中修行佈施以求解脫時，認為有可被解脫的佈施存在，有能解脫的佈施存在；像這樣修習，應當知道這位菩薩摩訶薩是在識法中修習有相佈施。如果菩薩摩訶薩在識法中修行佈施以求解脫時，認為沒有可被解脫的佈施存在，也沒有能解脫的佈施存在。為什麼呢？因為識的自性是不可得的，其本性是不可得的；觀察諸佛如來也是不可得的，其本性是不可得的。像這樣修習，應當知道這位菩薩摩訶薩是在識法中修習無相佈施。 再者
【English Translation】 English version: A Bodhisattva who is in accordance with the principle of Prajnaparamita (the perfection of wisdom), if practicing giving with form, also quickly perfects the Dana Paramita (perfection of giving); if practicing giving without form, also quickly perfects the Dana Paramita. Subhuti (a disciple of the Buddha)! How does a Bodhisattva-Mahasattva (a great Bodhisattva) practice giving with form or without form in relation to Rupa (material form)? Subhuti! If a Bodhisattva-Mahasattva, while practicing giving in relation to Rupa for the sake of liberation, perceives that there is a giving that can be liberated and a giver that can liberate, then know that this Bodhisattva-Mahasattva is practicing giving with form in relation to Rupa. If a Bodhisattva-Mahasattva, while practicing giving in relation to Rupa for the sake of liberation, perceives that there is no giving that can be liberated and no giver that can liberate. Why? Because the nature of Rupa is unattainable, its inherent nature is unattainable; observing the Tathagatas (Buddhas) is also unattainable, their inherent nature is unattainable. Practicing in this way, know that this Bodhisattva-Mahasattva is practicing giving without form in relation to Rupa. Subhuti! The same is true for Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). A Bodhisattva-Mahasattva, in relation to Vijnana, if they are in accordance with the principle of Dana Paramita, if practicing giving with form, also quickly perfects the Dana Paramita; if practicing giving without form, also quickly perfects the Dana Paramita. Subhuti! How does a Bodhisattva-Mahasattva practice giving with form or without form in relation to Vijnana? Subhuti! If a Bodhisattva-Mahasattva, while practicing giving in relation to Vijnana for the sake of liberation, perceives that there is a giving that can be liberated and a giver that can liberate; then know that this Bodhisattva-Mahasattva is practicing giving with form in relation to Vijnana. If a Bodhisattva-Mahasattva, while practicing giving in relation to Vijnana for the sake of liberation, perceives that there is no giving that can be liberated and no giver that can liberate. Why? Because the nature of Vijnana is unattainable, its inherent nature is unattainable; observing the Tathagatas is also unattainable, their inherent nature is unattainable. Practicing in this way, know that this Bodhisattva-Mahasattva is practicing giving without form in relation to Vijnana. Furthermore
，須菩提！菩薩摩訶薩於色法中，能與持戒波羅蜜多如理相應者，若修有相持戒，亦速圓滿持戒波羅蜜多；若修無相持戒；亦速圓滿持戒波羅蜜多。須菩提！云何是菩薩摩訶薩於色法中，修有相持戒或無相持戒？須菩提！若菩薩摩訶薩於色法中，修行持戒求解脫時，有所解脫持戒可得，有能解脫持戒可得，如是修者，當知是菩薩摩訶薩於色法中修有相持戒。若菩薩摩訶薩於色法中，修行持戒求解脫時，無所解脫持戒可得，無能解脫持戒可得。何以故？謂色自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩於色法中修無相持戒。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，能與持戒波羅蜜多如理相應者，若修有相持戒，亦速圓滿持戒波羅蜜多；若修無相持戒，亦速圓滿持戒波羅蜜多。須菩提！云何是菩薩摩訶薩于識法中，修有相持戒或無相持戒？須菩提！若菩薩摩訶薩于識法中，修行持戒求解脫時，有所解脫持戒可得，有能解脫持戒可得，如是修者，當知是菩薩摩訶薩于識法中修有相持戒。若菩薩摩訶薩于識法中，修行持戒求解脫時，無所解脫持戒可得，無能解脫持戒可得。何以故？謂識自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所
【現代漢語翻譯】 現代漢語譯本： 「須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）在色法（Rupa，物質現象）中，如果能如理地與持戒波羅蜜多（Śīla-pāramitā，持戒的完美）相應，那麼修習有相持戒，也能迅速圓滿持戒波羅蜜多；如果修習無相持戒，也能迅速圓滿持戒波羅蜜多。須菩提！什麼是菩薩摩訶薩在色法中修習有相持戒或無相持戒呢？須菩提！如果菩薩摩訶薩在色法中，修行持戒以求解脫時，認為有可解脫的持戒可得，有能解脫的持戒可得，像這樣修習，應當知道這位菩薩摩訶薩是在色法中修習有相持戒。如果菩薩摩訶薩在色法中，修行持戒以求解脫時，認為沒有可解脫的持戒可得，也沒有能解脫的持戒可得。為什麼呢？因為色法的自性是不可得的，其本性也是不可得的；觀察諸如來（Tathagata，佛）也是不可得的，其本性也是不可得的。像這樣修習，應當知道這位菩薩摩訶薩是在色法中修習無相持戒。 「須菩提！受（Vedanā，感受）、想（Saṃjñā，概念）、行（Saṃskāra，意志）、識（Vijñāna，意識）也是如此。菩薩摩訶薩在識法中，如果能如理地與持戒波羅蜜多相應，那麼修習有相持戒，也能迅速圓滿持戒波羅蜜多；如果修習無相持戒，也能迅速圓滿持戒波羅蜜多。須菩提！什麼是菩薩摩訶薩在識法中修習有相持戒或無相持戒呢？須菩提！如果菩薩摩訶薩在識法中，修行持戒以求解脫時，認為有可解脫的持戒可得，有能解脫的持戒可得，像這樣修習，應當知道這位菩薩摩訶薩是在識法中修習有相持戒。如果菩薩摩訶薩在識法中，修行持戒以求解脫時，認為沒有可解脫的持戒可得，也沒有能解脫的持戒可得。為什麼呢？因為識的自性是不可得的，其本性也是不可得的；觀察諸如來也是不可得的，其本性也是不可得的。
【English Translation】 English version: 『Subhuti! If a Bodhisattva-Mahasattva, in relation to Rupa (form, material phenomena), can properly accord with the Śīla-pāramitā (perfection of morality), then if they cultivate morality with characteristics, they will also quickly perfect the Śīla-pāramitā; if they cultivate morality without characteristics, they will also quickly perfect the Śīla-pāramitā. Subhuti! What is it that a Bodhisattva-Mahasattva, in relation to Rupa, cultivates morality with characteristics or without characteristics? Subhuti! If a Bodhisattva-Mahasattva, in relation to Rupa, when practicing morality to seek liberation, perceives that there is a morality to be liberated and a morality that can liberate, then know that this Bodhisattva-Mahasattva is cultivating morality with characteristics in relation to Rupa. If a Bodhisattva-Mahasattva, in relation to Rupa, when practicing morality to seek liberation, perceives that there is no morality to be liberated and no morality that can liberate. Why is that? Because the self-nature of Rupa is unattainable, and its fundamental nature is unattainable; observing the Tathagatas (Buddhas) is also unattainable, and their fundamental nature is unattainable. If they cultivate in this way, know that this Bodhisattva-Mahasattva is cultivating morality without characteristics in relation to Rupa.』 『Subhuti! Vedanā (feeling), Saṃjñā (perception), Saṃskāra (mental formations), and Vijñāna (consciousness) are also like this. If a Bodhisattva-Mahasattva, in relation to Vijñāna, can properly accord with the Śīla-pāramitā, then if they cultivate morality with characteristics, they will also quickly perfect the Śīla-pāramitā; if they cultivate morality without characteristics, they will also quickly perfect the Śīla-pāramitā. Subhuti! What is it that a Bodhisattva-Mahasattva, in relation to Vijñāna, cultivates morality with characteristics or without characteristics? Subhuti! If a Bodhisattva-Mahasattva, in relation to Vijñāna, when practicing morality to seek liberation, perceives that there is a morality to be liberated and a morality that can liberate, then know that this Bodhisattva-Mahasattva is cultivating morality with characteristics in relation to Vijñāna. If a Bodhisattva-Mahasattva, in relation to Vijñāna, when practicing morality to seek liberation, perceives that there is no morality to be liberated and no morality that can liberate. Why is that? Because the self-nature of Vijñāna is unattainable, and its fundamental nature is unattainable; observing the Tathagatas is also unattainable, and their fundamental nature is unattainable.』
得故。如是修者，當知是菩薩摩訶薩于識法中修無相持戒。
「複次，須菩提！菩薩摩訶薩於色法中，能與忍辱波羅蜜多如理相應者，若修有相忍辱，亦速圓滿忍辱波羅蜜多；若修無相忍辱，亦速圓滿忍辱波羅蜜多。須菩提！云何是菩薩摩訶薩於色法中，修有相忍辱或無相忍辱？須菩提！若菩薩摩訶薩於色法中，修行忍辱求解脫時，有所解脫忍辱可得，有能解脫忍辱可得，如是修者，當知是菩薩摩訶薩於色法中修有相忍辱。若菩薩摩訶薩於色法中，修行忍辱求解脫時，無所解脫忍辱可得，無能解脫忍辱可得。何以故？謂色自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩於色法中修無相忍辱。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，能與忍辱波羅蜜多如理相應者，若修有相忍辱，亦速圓滿忍辱波羅蜜多；若修無相忍辱，亦速圓滿忍辱波羅蜜多。須菩提！云何是菩薩摩訶薩于識法中，修有相忍辱或無相忍辱？須菩提！若菩薩摩訶薩于識法中，修行忍辱求解脫時，有所解脫忍辱可得，有能解脫忍辱可得，如是修者，當知是菩薩摩訶薩于識法中修有相忍辱。若菩薩摩訶薩于識法中，修行忍辱求解脫時，無所解脫忍辱可得，無能解脫忍辱可得。
【現代漢語翻譯】 現代漢語譯本 因此，這樣修行的人，應當知道這位菩薩摩訶薩是在識法中修持無相的持戒。 『再者，須菩提！菩薩摩訶薩在色法（物質現象）中，如果能與忍辱波羅蜜多（忍耐的完美）如理相應，如果修有相的忍辱，也能迅速圓滿忍辱波羅蜜多；如果修無相的忍辱，也能迅速圓滿忍辱波羅蜜多。須菩提！什麼是菩薩摩訶薩在色法中修有相忍辱或無相忍辱呢？須菩提！如果菩薩摩訶薩在色法中，修行忍辱以求解脫時，認為有可解脫的忍辱可得，有能解脫的忍辱可得，這樣修行的人，應當知道這位菩薩摩訶薩是在色法中修有相的忍辱。如果菩薩摩訶薩在色法中，修行忍辱以求解脫時，認為沒有可解脫的忍辱可得，也沒有能解脫的忍辱可得。為什麼呢？因為色法的自性是不可得的，其本性也是不可得的；觀察諸如來（佛）也是不可得的，其本性也是不可得的。這樣修行的人，應當知道這位菩薩摩訶薩是在色法中修無相的忍辱。 『須菩提！受（感受）、想（思維）、行（意志）、識（意識）也是如此。菩薩摩訶薩在識法（意識現象）中，如果能與忍辱波羅蜜多如理相應，如果修有相的忍辱，也能迅速圓滿忍辱波羅蜜多；如果修無相的忍辱，也能迅速圓滿忍辱波羅蜜多。須菩提！什麼是菩薩摩訶薩在識法中修有相忍辱或無相忍辱呢？須菩提！如果菩薩摩訶薩在識法中，修行忍辱以求解脫時，認為有可解脫的忍辱可得，有能解脫的忍辱可得，這樣修行的人，應當知道這位菩薩摩訶薩是在識法中修有相的忍辱。如果菩薩摩訶薩在識法中，修行忍辱以求解脫時，認為沒有可解脫的忍辱可得，也沒有能解脫的忍辱可得。
【English Translation】 English version Therefore, one who cultivates in this way should know that this Bodhisattva Mahasattva is practicing formless precepts within the realm of consciousness. Furthermore, Subhuti! If a Bodhisattva Mahasattva, in the realm of form (rupa-dharma), can properly accord with the perfection of patience (kshanti paramita), whether they cultivate patience with form, they will quickly perfect the perfection of patience; if they cultivate patience without form, they will also quickly perfect the perfection of patience. Subhuti! What is it that a Bodhisattva Mahasattva cultivates as patience with form or without form in the realm of form? Subhuti! If a Bodhisattva Mahasattva, while practicing patience in the realm of form to seek liberation, perceives that there is patience to be liberated and that there is one who can liberate patience, then one who cultivates in this way should know that this Bodhisattva Mahasattva is cultivating patience with form in the realm of form. If a Bodhisattva Mahasattva, while practicing patience in the realm of form to seek liberation, perceives that there is no patience to be liberated and that there is no one who can liberate patience. Why is this so? Because the self-nature of form is unattainable, and its inherent nature is unattainable; observing the Tathagatas (Buddhas) is also unattainable, and their inherent nature is unattainable. One who cultivates in this way should know that this Bodhisattva Mahasattva is cultivating patience without form in the realm of form. Subhuti! The same is true for feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana). If a Bodhisattva Mahasattva, in the realm of consciousness, can properly accord with the perfection of patience, whether they cultivate patience with form, they will quickly perfect the perfection of patience; if they cultivate patience without form, they will also quickly perfect the perfection of patience. Subhuti! What is it that a Bodhisattva Mahasattva cultivates as patience with form or without form in the realm of consciousness? Subhuti! If a Bodhisattva Mahasattva, while practicing patience in the realm of consciousness to seek liberation, perceives that there is patience to be liberated and that there is one who can liberate patience, then one who cultivates in this way should know that this Bodhisattva Mahasattva is cultivating patience with form in the realm of consciousness. If a Bodhisattva Mahasattva, while practicing patience in the realm of consciousness to seek liberation, perceives that there is no patience to be liberated and that there is no one who can liberate patience.
何以故？謂識自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩于識法中修無相忍辱。
「複次，須菩提！菩薩摩訶薩於色法中，能與精進波羅蜜多如理相應者，若修有相精進，亦速圓滿精進波羅蜜多；若修無相精進，亦速圓滿精進波羅蜜多。須菩提！云何是菩薩摩訶薩於色法中，修有相精進或無相精進？須菩提！若菩薩摩訶薩於色法中，修行精進求解脫時，有所解脫精進可得，有能解脫精進可得，如是修者，當知是菩薩摩訶薩於色法中修有相精進。若菩薩摩訶薩於色法中，修行精進求解脫時，無所解脫精進可得，無能解脫精進可得。何以故，謂色自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩於色法中修無相精進。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，能與精進波羅蜜多如理相應者，若修有相精進，亦速圓滿精進波羅蜜多；若修無相精進，亦速圓滿精進波羅蜜多。須菩提！云何是菩薩摩訶薩于識法中，修有相精進或無相精進？須菩提！若菩薩摩訶薩于識法中，修行精進求解脫時，有所解脫精進可得，有能解脫精進可得，如是修者，當知是菩薩摩訶薩于識法中修有相精進。若菩薩摩訶
【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為識的自性是不可得的，其本性也是不可得的；觀察諸如來（Tathagata，佛的稱號）也是不可得的，其本性也是不可得的。這樣修行的，應當知道這位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）是在識法中修無相忍辱。 『再者，須菩提（Subhuti，佛陀的弟子）！菩薩摩訶薩在色法（Rupa，物質現象）中，如果能與精進波羅蜜多（Virya-paramita，精進的完美）如理相應，那麼修有相精進，也能迅速圓滿精進波羅蜜多；如果修無相精進，也能迅速圓滿精進波羅蜜多。須菩提！什麼是菩薩摩訶薩在色法中修有相精進或無相精進呢？須菩提！如果菩薩摩訶薩在色法中，修行精進求解脫時，認為有可解脫的精進可以得到，有能解脫的精進可以得到，這樣修行的，應當知道這位菩薩摩訶薩是在色法中修有相精進。如果菩薩摩訶薩在色法中，修行精進求解脫時，認為沒有可解脫的精進可以得到，也沒有能解脫的精進可以得到。為什麼呢？因為色的自性是不可得的，其本性也是不可得的；觀察諸如來也是不可得的，其本性也是不可得的。這樣修行的，應當知道這位菩薩摩訶薩是在色法中修無相精進。 『須菩提！受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也是如此。菩薩摩訶薩在識法中，如果能與精進波羅蜜多如理相應，那麼修有相精進，也能迅速圓滿精進波羅蜜多；如果修無相精進，也能迅速圓滿精進波羅蜜多。須菩提！什麼是菩薩摩訶薩在識法中修有相精進或無相精進呢？須菩提！如果菩薩摩訶薩在識法中，修行精進求解脫時，認為有可解脫的精進可以得到，有能解脫的精進可以得到，這樣修行的，應當知道這位菩薩摩訶薩是在識法中修有相精進。如果菩薩摩訶
【English Translation】 English version: Why is that? Because the self-nature of consciousness is unattainable, and its inherent nature is also unattainable; observing all Tathagatas (Buddhas) is also unattainable, and their inherent nature is also unattainable. One who cultivates in this way should know that this Bodhisattva-mahasattva (great Bodhisattva) is cultivating non-conceptual patience in the dharma of consciousness. 'Furthermore, Subhuti! If a Bodhisattva-mahasattva, in the dharma of form (Rupa, material phenomena), can properly accord with the perfection of vigor (Virya-paramita), then by cultivating conceptual vigor, they can also quickly perfect the perfection of vigor; and by cultivating non-conceptual vigor, they can also quickly perfect the perfection of vigor. Subhuti! What is it that a Bodhisattva-mahasattva cultivates as conceptual vigor or non-conceptual vigor in the dharma of form? Subhuti! If a Bodhisattva-mahasattva, while cultivating vigor to seek liberation in the dharma of form, believes that there is a vigor of liberation to be attained, and that there is a vigor that can liberate, one who cultivates in this way should know that this Bodhisattva-mahasattva is cultivating conceptual vigor in the dharma of form. If a Bodhisattva-mahasattva, while cultivating vigor to seek liberation in the dharma of form, believes that there is no vigor of liberation to be attained, and that there is no vigor that can liberate. Why is that? Because the self-nature of form is unattainable, and its inherent nature is also unattainable; observing all Tathagatas is also unattainable, and their inherent nature is also unattainable. One who cultivates in this way should know that this Bodhisattva-mahasattva is cultivating non-conceptual vigor in the dharma of form.' 'Subhuti! The same is true for feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana). If a Bodhisattva-mahasattva, in the dharma of consciousness, can properly accord with the perfection of vigor, then by cultivating conceptual vigor, they can also quickly perfect the perfection of vigor; and by cultivating non-conceptual vigor, they can also quickly perfect the perfection of vigor. Subhuti! What is it that a Bodhisattva-mahasattva cultivates as conceptual vigor or non-conceptual vigor in the dharma of consciousness? Subhuti! If a Bodhisattva-mahasattva, while cultivating vigor to seek liberation in the dharma of consciousness, believes that there is a vigor of liberation to be attained, and that there is a vigor that can liberate, one who cultivates in this way should know that this Bodhisattva-mahasattva is cultivating conceptual vigor in the dharma of consciousness. If a Bodhisattva-maha
薩于識法中，修行精進求解脫時，無所解脫精進可得，無能解脫精進可得。何以故？謂識自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩于識法中修無相精進。
「複次，須菩提！菩薩摩訶薩於色法中，能與禪定波羅蜜多如理相應者，若修有相禪定，亦速圓滿禪定波羅蜜多；若修無相禪定，亦速圓滿禪定波羅蜜多。須菩提！云何是菩薩摩訶薩於色法中，修有相禪定或無相禪定？須菩提！若菩薩摩訶薩於色法中，修行禪定求解脫時，有所解脫禪定可得，有能解脫禪定可得，如是修者，當知是菩薩摩訶薩於色法中修有相禪定。若菩薩摩訶薩於色法中，修行禪定求解脫時，無所解脫禪定可得，無能解脫禪定可得。何以故？謂色自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩於色法中修無相禪定。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，能與禪定波羅蜜多如理相應者，若修有相禪定，亦速圓滿禪定波羅蜜多；若修無相禪定，亦速圓滿禪定波羅蜜多。須菩提！云何是菩薩摩訶薩于識法中，修有相禪定或無相禪定？須菩提！若菩薩摩訶薩于識法中，修行禪定求解脫時，有所解脫禪定可得，有能解脫
【現代漢語翻譯】 現代漢語譯本 當菩薩在識（vijñāna）法（dharma，指構成經驗的要素）中，爲了求解脫而精進修行時，如果認為存在可以被解脫的精進，或者存在能夠解脫的精進，那麼他就不是在修無相精進。為什麼呢？因為識的自性是不可得的，其本性也是不可得的；觀察諸佛也是不可得的，其本性也是不可得的。像這樣修行的，應當知道這位菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）是在識法中修無相精進。 「再者，須菩提（Subhūti）！菩薩摩訶薩在色（rūpa，物質形態）法中，如果能夠如理地與禪定波羅蜜多（dhyāna-pāramitā，禪定之完美）相應，那麼，無論是修有相禪定，還是修無相禪定，都能迅速圓滿禪定波羅蜜多。須菩提！什麼是菩薩摩訶薩在色法中修有相禪定或無相禪定呢？須菩提！如果菩薩摩訶薩在色法中，爲了求解脫而修行禪定時，認為存在可以被解脫的禪定，或者存在能夠解脫的禪定，那麼像這樣修行的，應當知道這位菩薩摩訶薩是在色法中修有相禪定。如果菩薩摩訶薩在色法中，爲了求解脫而修行禪定時，認為不存在可以被解脫的禪定，也不存在能夠解脫的禪定。為什麼呢？因為色的自性是不可得的，其本性也是不可得的；觀察諸佛也是不可得的，其本性也是不可得的。像這樣修行的，應當知道這位菩薩摩訶薩是在色法中修無相禪定。 「須菩提！受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）也是如此。菩薩摩訶薩在識法中，如果能夠如理地與禪定波羅蜜多相應，那麼，無論是修有相禪定，還是修無相禪定，都能迅速圓滿禪定波羅蜜多。須菩提！什麼是菩薩摩訶薩在識法中修有相禪定或無相禪定呢？須菩提！如果菩薩摩訶薩在識法中，爲了求解脫而修行禪定時，認為存在可以被解脫的禪定，或者存在能夠解脫的禪定，那麼像這樣修行的，應當知道這位菩薩摩訶薩是在識法中修有相禪定。
【English Translation】 English version When a Bodhisattva, while practicing diligently for liberation in the realm of consciousness (vijñāna) (dharma, elements of experience), finds that there is no liberation to be attained through diligence, and no diligence that can achieve liberation, why is this so? Because the nature of consciousness is unattainable, its inherent nature is unattainable; observing the Tathagatas (如來, thus-gone ones) also reveals that they are unattainable, their inherent nature is unattainable. One who practices in this way should know that this Bodhisattva-Mahasattva is practicing non-conceptual diligence in the realm of consciousness. Furthermore, Subhuti! If a Bodhisattva-Mahasattva, in the realm of form (rūpa), can properly align with the perfection of meditative concentration (dhyāna-pāramitā), then whether they practice conceptual meditation or non-conceptual meditation, they will quickly perfect the perfection of meditative concentration. Subhuti! What is it for a Bodhisattva-Mahasattva to practice conceptual or non-conceptual meditation in the realm of form? Subhuti! If a Bodhisattva-Mahasattva, while practicing meditation for liberation in the realm of form, finds that there is a meditation that can be liberated, or a meditation that can achieve liberation, then one who practices in this way should know that this Bodhisattva-Mahasattva is practicing conceptual meditation in the realm of form. If a Bodhisattva-Mahasattva, while practicing meditation for liberation in the realm of form, finds that there is no meditation that can be liberated, and no meditation that can achieve liberation, why is this so? Because the nature of form is unattainable, its inherent nature is unattainable; observing the Tathagatas also reveals that they are unattainable, their inherent nature is unattainable. One who practices in this way should know that this Bodhisattva-Mahasattva is practicing non-conceptual meditation in the realm of form. Subhuti! The same is true for feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna). If a Bodhisattva-Mahasattva, in the realm of consciousness, can properly align with the perfection of meditative concentration, then whether they practice conceptual meditation or non-conceptual meditation, they will quickly perfect the perfection of meditative concentration. Subhuti! What is it for a Bodhisattva-Mahasattva to practice conceptual or non-conceptual meditation in the realm of consciousness? Subhuti! If a Bodhisattva-Mahasattva, while practicing meditation for liberation in the realm of consciousness, finds that there is a meditation that can be liberated, or a meditation that can achieve liberation, then one who practices in this way should know that this Bodhisattva-Mahasattva is practicing conceptual meditation in the realm of consciousness.
禪定可得，如是修者，當知是菩薩摩訶薩于識法中修有相禪定。若菩薩摩訶薩于識法中，修行禪定求解脫時，無所解脫禪定可得，無能解脫禪定可得。何以故？謂識自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩于識法中修無相禪定。
「複次，須菩提！菩薩摩訶薩於色法中，能與般若波羅蜜多如理相應者，若修有相般若，亦速圓滿般若波羅蜜多；若修無相般若，亦速圓滿般若波羅蜜多。須菩提！云何是菩薩摩訶薩於色法中！修有相般若或無相般若？須菩提！若菩薩摩訶薩於色法中，修行般若求解脫時，有所解脫般若可得，有能解脫般若可得，如是修者，當知是菩薩摩訶薩於色法中修有相般若。若菩薩摩訶薩於色法中，修行般若求解脫時，無所解脫般若可得，無能解脫般若可得。何以故？謂色自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩於色法中修無相般若。
「須菩提！受、想、行、識亦復如是。菩薩摩訶薩于識法中，能與般若波羅蜜多如理相應者，若修有相般若，亦速圓滿般若波羅蜜多；若修無相般若，亦速圓滿般若波羅蜜多。須菩提！云何是菩薩摩訶薩于識法中，修有相般若或無相般若？須菩提！
【現代漢語翻譯】 現代漢語譯本 如果禪定可以獲得，像這樣修行的人，應當知道這位菩薩摩訶薩是在識法（vijñāna-dharma，指意識的構成要素）中修習有相禪定。如果菩薩摩訶薩在識法中，修行禪定以求解脫時，沒有可以獲得解脫的禪定，也沒有能夠解脫的禪定。為什麼呢？因為識的自性是不可得的，其本性是不可得的；觀察諸佛也是不可得的，其本性是不可得的。像這樣修行的人，應當知道這位菩薩摩訶薩是在識法中修習無相禪定。 「再者，須菩提（Subhūti，佛陀的弟子）！菩薩摩訶薩在色法（rūpa-dharma，指物質現象）中，如果能夠與般若波羅蜜多（prajñāpāramitā，指智慧的完美）如理相應，如果修習有相般若，也能迅速圓滿般若波羅蜜多；如果修習無相般若，也能迅速圓滿般若波羅蜜多。須菩提！什麼是菩薩摩訶薩在色法中修習有相般若或無相般若呢？須菩提！如果菩薩摩訶薩在色法中，修行般若以求解脫時，有可以獲得解脫的般若，有能夠解脫的般若，像這樣修行的人，應當知道這位菩薩摩訶薩是在色法中修習有相般若。如果菩薩摩訶薩在色法中，修行般若以求解脫時，沒有可以獲得解脫的般若，也沒有能夠解脫的般若。為什麼呢？因為色的自性是不可得的，其本性是不可得的；觀察諸佛也是不可得的，其本性是不可得的。像這樣修行的人，應當知道這位菩薩摩訶薩是在色法中修習無相般若。 「須菩提！受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）也是如此。菩薩摩訶薩在識法中，如果能夠與般若波羅蜜多如理相應，如果修習有相般若，也能迅速圓滿般若波羅蜜多；如果修習無相般若，也能迅速圓滿般若波羅蜜多。須菩提！什麼是菩薩摩訶薩在識法中，修習有相般若或無相般若呢？須菩提！
【English Translation】 English version If meditative concentration can be attained, one who cultivates in this way should know that this Bodhisattva Mahasattva is practicing meditation with characteristics in the dharma of consciousness (vijñāna-dharma). If a Bodhisattva Mahasattva, while practicing meditation in the dharma of consciousness seeking liberation, finds no meditation that can be liberated, nor any meditation that can liberate, why is this? It is because the self-nature of consciousness is unattainable, its inherent nature is unattainable; observing all Tathagatas (Buddhas) is also unattainable, their inherent nature is unattainable. One who cultivates in this way should know that this Bodhisattva Mahasattva is practicing meditation without characteristics in the dharma of consciousness. Furthermore, Subhuti! If a Bodhisattva Mahasattva, in the dharma of form (rūpa-dharma), can properly accord with the Perfection of Wisdom (prajñāpāramitā), if they cultivate the Perfection of Wisdom with characteristics, they will also quickly perfect the Perfection of Wisdom; if they cultivate the Perfection of Wisdom without characteristics, they will also quickly perfect the Perfection of Wisdom. Subhuti! What is it that a Bodhisattva Mahasattva cultivates the Perfection of Wisdom with characteristics or without characteristics in the dharma of form? Subhuti! If a Bodhisattva Mahasattva, while practicing the Perfection of Wisdom in the dharma of form seeking liberation, finds a Perfection of Wisdom that can be liberated, and a Perfection of Wisdom that can liberate, one who cultivates in this way should know that this Bodhisattva Mahasattva is practicing the Perfection of Wisdom with characteristics in the dharma of form. If a Bodhisattva Mahasattva, while practicing the Perfection of Wisdom in the dharma of form seeking liberation, finds no Perfection of Wisdom that can be liberated, nor any Perfection of Wisdom that can liberate, why is this? It is because the self-nature of form is unattainable, its inherent nature is unattainable; observing all Tathagatas is also unattainable, their inherent nature is unattainable. One who cultivates in this way should know that this Bodhisattva Mahasattva is practicing the Perfection of Wisdom without characteristics in the dharma of form. Subhuti! Sensation (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) are also like this. If a Bodhisattva Mahasattva, in the dharma of consciousness, can properly accord with the Perfection of Wisdom, if they cultivate the Perfection of Wisdom with characteristics, they will also quickly perfect the Perfection of Wisdom; if they cultivate the Perfection of Wisdom without characteristics, they will also quickly perfect the Perfection of Wisdom. Subhuti! What is it that a Bodhisattva Mahasattva cultivates the Perfection of Wisdom with characteristics or without characteristics in the dharma of consciousness? Subhuti!
若菩薩摩訶薩于識法中，修行般若求解脫時，有所解脫般若可得，有能解脫般若可得，如是修者，當知是菩薩摩訶薩于識法中修有相般若。若菩薩摩訶薩于識法中，修行般若求解脫時，無所解脫般若可得，無能解脫般若可得。何以故？謂識自性無所得故，本性無所得故；觀諸如來亦無所得，本性無所得故。如是修者，當知是菩薩摩訶薩于識法中修無相般若。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知空三摩地。須菩提！云何是色中空三摩地？菩薩摩訶薩謂於色中觀無性空，性空亦然，本性空亦然。諸所緣事，皆當安住心一境性，此即是為色中空三摩地。
「須菩提！菩薩摩訶薩若於色中，如是如實了知空三摩地已，受，想，行，識亦復如是。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知無相三摩地。須菩提！云何是色中無相三摩地？菩薩摩訶薩謂於色中觀無性空，性空亦然，本性空亦然。若能如是，諸作意滅，即於色中觀無性相，有性相亦然，有性無性相亦然。如是乃得無性相離識隨逐，有性相亦然，離識隨逐，有性無性相亦然，離識隨逐。故能安住心一境性，此即是為色中無相三摩地。
「須菩提！菩薩摩訶薩若於色中，如是如實了知無相三摩地已，受、想、行、識亦復如
【現代漢語翻譯】 現代漢語譯本： 如果菩薩摩訶薩在認識法（識蘊）中，修行般若（智慧）以求解脫時，認為有可得到的解脫般若，有能解脫的般若，像這樣修行的人，應當知道這位菩薩摩訶薩是在認識法中修習有相的般若。如果菩薩摩訶薩在認識法中，修行般若以求解脫時，認為沒有可得到的解脫般若，也沒有能解脫的般若。為什麼呢？因為認識的自性是不可得的，其本性也是不可得的；觀察諸如來（佛）也是不可得的，其本性也是不可得的。像這樣修行的人，應當知道這位菩薩摩訶薩是在認識法中修習無相的般若。
『再者，須菩提（佛陀的弟子）！菩薩摩訶薩在色法（物質現象）中，應當了知空三摩地（空性禪定）。須菩提！什麼是色中的空三摩地呢？菩薩摩訶薩是指在色中觀察無自性空，自性空也是如此，本性空也是如此。對於所有所緣的事物，都應當安住於心一境性（專注一境），這就是色中的空三摩地。
『須菩提！菩薩摩訶薩如果能在色中，像這樣如實地了知空三摩地后，對於受（感受）、想（概念）、行（意志）、識（意識）也應當如此了知。
『再者，須菩提！菩薩摩訶薩在色法中，應當了知無相三摩地（無相禪定）。須菩提！什麼是色中的無相三摩地呢？菩薩摩訶薩是指在色中觀察無自性空，自性空也是如此，本性空也是如此。如果能夠這樣，所有的作意（心理活動）都會滅除，即在色中觀察無自性相，有自性相也是如此，有自性無自性相也是如此。這樣才能達到無自性相遠離意識的追逐，有自性相也是如此，遠離意識的追逐，有自性無自性相也是如此，遠離意識的追逐。因此能夠安住於心一境性，這就是色中的無相三摩地。
『須菩提！菩薩摩訶薩如果能在色中，像這樣如實地了知無相三摩地后，對於受、想、行、識也應當如此了知。
【English Translation】 English version: If a Bodhisattva Mahasattva, while practicing Prajna (wisdom) for liberation in the realm of consciousness (Vijnana Skandha), perceives that there is a Prajna of liberation to be attained, and a Prajna that can liberate, then know that this Bodhisattva Mahasattva is practicing Prajna with characteristics in the realm of consciousness. If a Bodhisattva Mahasattva, while practicing Prajna for liberation in the realm of consciousness, perceives that there is no Prajna of liberation to be attained, and no Prajna that can liberate, why is this so? Because the self-nature of consciousness is unattainable, and its inherent nature is unattainable; observing the Tathagatas (Buddhas) is also unattainable, and their inherent nature is unattainable. If one practices in this way, know that this Bodhisattva Mahasattva is practicing Prajna without characteristics in the realm of consciousness.
Furthermore, Subhuti (a disciple of the Buddha)! A Bodhisattva Mahasattva, in the realm of form (Rupa Skandha), should understand the Samadhi of Emptiness (Sunyata Samadhi). Subhuti! What is the Samadhi of Emptiness in form? A Bodhisattva Mahasattva means observing in form that there is no self-nature emptiness, self-nature emptiness is also like this, and inherent nature emptiness is also like this. For all objects of perception, one should abide in the one-pointedness of mind, this is the Samadhi of Emptiness in form.
Subhuti! If a Bodhisattva Mahasattva, in form, has thus truly understood the Samadhi of Emptiness, then the same should be understood for feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana).
Furthermore, Subhuti! A Bodhisattva Mahasattva, in the realm of form, should understand the Samadhi of No-Characteristics (Animitta Samadhi). Subhuti! What is the Samadhi of No-Characteristics in form? A Bodhisattva Mahasattva means observing in form that there is no self-nature emptiness, self-nature emptiness is also like this, and inherent nature emptiness is also like this. If one can do this, all mental activities will cease, that is, in form, one observes no self-nature characteristics, having self-nature characteristics is also like this, and having self-nature and no self-nature characteristics is also like this. Only then can one attain that no self-nature characteristics are free from the pursuit of consciousness, having self-nature characteristics is also like this, free from the pursuit of consciousness, and having self-nature and no self-nature characteristics is also like this, free from the pursuit of consciousness. Therefore, one can abide in the one-pointedness of mind, this is the Samadhi of No-Characteristics in form.
Subhuti! If a Bodhisattva Mahasattva, in form, has thus truly understood the Samadhi of No-Characteristics, then the same should be understood for feeling, perception, mental formations, and consciousness.
是。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知無愿三摩地。須菩提！云何是色中無愿三摩地？菩薩摩訶薩謂於色中得空、無相三摩地已，即於色中觀無性相，而不隨逐所緣行相，有性相亦然，而不隨逐所緣行相，有性無性相亦然，而不隨逐所緣行相，故能安住心一境性，此即是為色中無愿三摩地。
「須菩提！菩薩摩訶薩若於色中，如是如實了知無愿三摩地已，受、想、行、識亦復如是。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有三種義諸行無常。何等為三？一、不實義，二、破壞義，三、有垢無垢義。
「須菩提！受、想、行、識亦復如是，菩薩摩訶薩應當了知有三種義諸行無常。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有三種義諸行是苦。何等為三？一、無取著義，二、三種相義，三、相續義。
「須菩提！受、想、行、識亦復如是，菩薩摩訶薩應當了知有三種義諸行是苦。
「複次，須菩提！菩薩摩訶薩於色法中，應當了知有三種義諸法無我。何等為三？一、無性無我義，二、有性無性無我義，三、本性清凈無我義。
「須菩提！受、想、行、識亦復如是，菩薩摩訶薩應當了知有三種義諸法無我。
「複次，須菩提！
【現代漢語翻譯】 現代漢語譯本： 「再者，須菩提！菩薩摩訶薩（菩薩中的大修行者）在色法（物質現象）中，應當了知無愿三摩地（一種禪定狀態）。須菩提！什麼是色中的無愿三摩地呢？菩薩摩訶薩在色中獲得空、無相三摩地后，就觀察色中無自性，不隨逐所緣的行相（所觀察的現象），有自性也如此，不隨逐所緣的行相，有自性無自性也如此，不隨逐所緣的行相，因此能夠安住於心一境性（心專注於一個目標），這就是色中的無愿三摩地。 「須菩提！菩薩摩訶薩如果對於色法，像這樣如實地了知無愿三摩地后，對於受（感受）、想（思維）、行（意志）、識（意識）也應當如此。 「再者，須菩提！菩薩摩訶薩在色法中，應當了知有三種意義說明諸行（一切現象）是無常的。是哪三種呢？一、不真實的意義，二、會破壞的意義，三、有染污和無染污的意義。 「須菩提！受、想、行、識也應當如此，菩薩摩訶薩應當了知有三種意義說明諸行是無常的。 「再者，須菩提！菩薩摩訶薩在色法中，應當了知有三種意義說明諸行是苦的。是哪三種呢？一、不可執取的意義，二、三種相的意義，三、相續的意義。 「須菩提！受、想、行、識也應當如此，菩薩摩訶薩應當了知有三種意義說明諸行是苦的。 「再者，須菩提！菩薩摩訶薩在色法中，應當了知有三種意義說明諸法是無我的。是哪三種呢？一、無自性無我的意義，二、有自性無自性無我的意義，三、本性清凈無我的意義。 「須菩提！受、想、行、識也應當如此，菩薩摩訶薩應當了知有三種意義說明諸法是無我的。 「再者，須菩提！
【English Translation】 English version: Furthermore, Subhuti, a Bodhisattva-Mahasattva (a great being among Bodhisattvas), in regard to form (rupa), should understand the wishless samadhi (a state of meditative absorption). Subhuti, what is the wishless samadhi in regard to form? A Bodhisattva-Mahasattva, having attained the empty and signless samadhi in regard to form, then observes the absence of inherent nature in form, and does not follow the characteristics of the object of perception. The same is true when there is inherent nature, not following the characteristics of the object of perception. The same is true when there is both inherent nature and no inherent nature, not following the characteristics of the object of perception. Therefore, one can abide in the one-pointedness of mind. This is the wishless samadhi in regard to form. Subhuti, if a Bodhisattva-Mahasattva, in regard to form, thus truly understands the wishless samadhi, the same is true for feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Furthermore, Subhuti, a Bodhisattva-Mahasattva, in regard to form, should understand that there are three meanings indicating that all phenomena are impermanent. What are the three? First, the meaning of being unreal; second, the meaning of being subject to destruction; third, the meaning of being defiled and undefiled. Subhuti, the same is true for feeling, perception, mental formations, and consciousness. A Bodhisattva-Mahasattva should understand that there are three meanings indicating that all phenomena are impermanent. Furthermore, Subhuti, a Bodhisattva-Mahasattva, in regard to form, should understand that there are three meanings indicating that all phenomena are suffering. What are the three? First, the meaning of being ungraspable; second, the meaning of having three characteristics; third, the meaning of continuity. Subhuti, the same is true for feeling, perception, mental formations, and consciousness. A Bodhisattva-Mahasattva should understand that there are three meanings indicating that all phenomena are suffering. Furthermore, Subhuti, a Bodhisattva-Mahasattva, in regard to form, should understand that there are three meanings indicating that all phenomena are without self. What are the three? First, the meaning of no inherent nature and no self; second, the meaning of having inherent nature and no inherent nature and no self; third, the meaning of being fundamentally pure and without self. Subhuti, the same is true for feeling, perception, mental formations, and consciousness. A Bodhisattva-Mahasattva should understand that there are three meanings indicating that all phenomena are without self. Furthermore, Subhuti,
菩薩摩訶薩於色法中，應當了知有三種義涅槃寂靜。何等為三。一、色中無性畢竟寂靜義，二、有性無性寂靜義，三、本性清凈寂靜義。
「須菩提！受、想、行、識亦復如是，菩薩摩訶薩應當了知有三種義涅槃寂靜。」
佛說此經已，諸菩薩摩訶薩，尊者須菩提，及諸苾芻、苾芻尼、優婆塞、優婆夷，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。
佛說開覺自性般若波羅蜜多經卷第四
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（菩薩中的大菩薩）在色法（物質現象）中，應當了知有三種意義上的涅槃寂靜（解脫的寂靜狀態）。是哪三種呢？第一，色法中沒有自性，是畢竟寂靜的意義；第二，有自性和無自性都是寂靜的意義；第三，色法的本性是清凈寂靜的意義。 『須菩提（佛陀的弟子）！受（感受）、想（思維）、行（意志）、識（意識）也是如此，菩薩摩訶薩應當了知有三種意義上的涅槃寂靜。』 佛陀說完這部經后，諸位菩薩摩訶薩，尊者須菩提，以及各位比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾），一切世間的天人、人類、阿修羅（非天神）、乾闥婆（天上的樂神）等，聽聞佛陀所說，都非常歡喜，信受奉行。
【English Translation】 English version: A Bodhisattva-Mahasattva (a great Bodhisattva) should understand that there are three meanings of Nirvana's tranquility in Rupa (form or material phenomena). What are the three? First, the meaning that Rupa has no inherent nature and is ultimately tranquil; second, the meaning that both having and not having inherent nature are tranquil; third, the meaning that the fundamental nature of Rupa is pure and tranquil. 'Subhuti (a disciple of the Buddha)! The same is true for Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). A Bodhisattva-Mahasattva should understand that there are three meanings of Nirvana's tranquility.' After the Buddha finished speaking this sutra, all the Bodhisattva-Mahasattvas, the venerable Subhuti, and all the Bhikshus (monks), Bhikshunis (nuns), Upasakas (male lay practitioners), Upasikas (female lay practitioners), all the beings in the world including Devas (gods), humans, Asuras (demigods), Gandharvas (celestial musicians), etc., having heard what the Buddha said, were all greatly delighted, and accepted and practiced it.