T15n0641_佛說月燈三昧經
大正藏第 15 冊 No. 0641 佛說月燈三昧經
No. 641
佛說月燈三昧經
宋沙門釋先公譯
「童子！菩薩摩訶薩復有六種三界。何等為六？一者、諸行三界不可思議，二者、有為三界不可思議，三者、無為三界不可思議，四者、有住三界不可思議，五者、無住三界不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種欲界。何等為六？一者、諸行欲界不可思議，二者、有為欲界不可思議，三者、無為欲界不可思議，四者、有住欲界不可思議，五者、無住欲界不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種色界。何等為六？一者、諸行色界不可思議，二者、有為色界不可思議，三者、無為色界不可思議，四者、有住色界不可思議，五者、無住色界不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種無色界。何等為六？一者、諸行無色界不可思議，二者、有為無色界不可思議，三者、無為無色界不可思議，四者、有住無色界不可思議，五者、無住無色界不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種諸行。何等為六？一者、諸行諸行不
【現代漢語翻譯】 現代漢語譯本 《佛說月燈三昧經》
宋朝沙門釋先公譯
『童子！菩薩摩訶薩又有六種三界（Trailokya，欲界、色界、無色界）。哪六種呢？第一，諸行三界不可思議；第二，有為三界不可思議；第三，無為三界不可思議；第四，有住三界不可思議；第五，無住三界不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩又有六種欲界（Kāmadhātu，眾生有情慾的生存界）。哪六種呢？第一，諸行欲界不可思議；第二，有為欲界不可思議；第三，無為欲界不可思議；第四，有住欲界不可思議；第五，無住欲界不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩又有六種色界（Rūpadhātu，物質形式的生存界）。哪六種呢？第一，諸行色界不可思議；第二，有為色界不可思議；第三，無為色界不可思議；第四，有住色界不可思議；第五，無住色界不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩又有六種無色界（Arūpadhātu，沒有物質形式的生存界）。哪六種呢？第一，諸行無色界不可思議；第二，有為無色界不可思議；第三，無為無色界不可思議；第四，有住無色界不可思議；第五，無住無色界不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩又有六種諸行（Saṃskāra，所有有為法的總稱）。哪六種呢？第一，諸行諸行不…
【English Translation】 English version The Sutra of Moon Lamp Samadhi Spoken by the Buddha
Translated by Śramaṇa Shixian of the Song Dynasty
'Child! A Bodhisattva-Mahasattva also has six kinds of the Three Realms (Trailokya, realm of desire, realm of form, realm of formlessness). What are the six? First, the Three Realms of all activities are inconceivable; second, the Three Realms of conditioned phenomena are inconceivable; third, the Three Realms of unconditioned phenomena are inconceivable; fourth, the Three Realms of abiding are inconceivable; fifth, the Three Realms of non-abiding are inconceivable; sixth, all are empty and inconceivable; these are the six.
'Child! A Bodhisattva-Mahasattva also has six kinds of the Desire Realm (Kāmadhātu, the realm of existence characterized by sentient beings with desires). What are the six? First, the Desire Realm of all activities is inconceivable; second, the Desire Realm of conditioned phenomena is inconceivable; third, the Desire Realm of unconditioned phenomena is inconceivable; fourth, the Desire Realm of abiding is inconceivable; fifth, the Desire Realm of non-abiding is inconceivable; sixth, all are empty and inconceivable; these are the six.
'Child! A Bodhisattva-Mahasattva also has six kinds of the Form Realm (Rūpadhātu, the realm of existence characterized by material forms). What are the six? First, the Form Realm of all activities is inconceivable; second, the Form Realm of conditioned phenomena is inconceivable; third, the Form Realm of unconditioned phenomena is inconceivable; fourth, the Form Realm of abiding is inconceivable; fifth, the Form Realm of non-abiding is inconceivable; sixth, all are empty and inconceivable; these are the six.
'Child! A Bodhisattva-Mahasattva also has six kinds of the Formless Realm (Arūpadhātu, the realm of existence without material form). What are the six? First, the Formless Realm of all activities is inconceivable; second, the Formless Realm of conditioned phenomena is inconceivable; third, the Formless Realm of unconditioned phenomena is inconceivable; fourth, the Formless Realm of abiding is inconceivable; fifth, the Formless Realm of non-abiding is inconceivable; sixth, all are empty and inconceivable; these are the six.
'Child! A Bodhisattva-Mahasattva also has six kinds of all activities (Saṃskāra, all conditioned phenomena). What are the six? First, all activities of all activities are not…
可思議，二者、有為諸行不可思議，三者、無為諸行不可思議，四者、有住諸行不可思議，五者、無住諸行不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種無常。何等為六？一者、諸行無常不可思議，二者、有為無常不可思議，三者、無為無常不可思議，四者、有住無常不可思議，五者、無住無常不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種是生。何等為六？一者、諸行是生不可思議，二者、有為是生不可思議，三者、無為是生不可思議，四者、有住是生不可思議，五者、無住是生不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種滅法。何等為六？一者、諸行滅法不可思議，二者、有為滅法不可思議，三者、無為滅法不可思議，四者、有住滅法不可思議，五者、無住滅法不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種生滅。何等為六？一者、諸行生滅不可思議，二者、有為生滅不可思議，三者、無為生滅不可思議，四者、有住生滅不可思議，五者、無住生滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種滅已。何等為六？一者、諸行滅已不
【現代漢語翻譯】 現代漢語譯本 『童子！有六種不可思議之處。是哪六種呢？第一，諸行（samskara，所有形成的事物）不可思議；第二，有為諸行（conditioned phenomena，由因緣和合而生的事物）不可思議；第三，無為諸行（unconditioned phenomena，不依賴因緣而存在的事物）不可思議；第四，有住諸行（abiding phenomena，持續存在的事物）不可思議；第五，無住諸行（non-abiding phenomena，不持續存在的事物）不可思議；第六，皆空（all is emptiness，一切皆是空性）不可思議；這就是六種。』 『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）又有六種無常。是哪六種呢？第一，諸行無常不可思議；第二，有為無常不可思議；第三，無為無常不可思議；第四，有住無常不可思議；第五，無住無常不可思議；第六，皆空無常不可思議；這就是六種。』 『童子！菩薩摩訶薩又有六種是生。是哪六種呢？第一，諸行是生不可思議；第二，有為是生不可思議；第三，無為是生不可思議；第四，有住是生不可思議；第五，無住是生不可思議；第六，皆空是生不可思議；這就是六種。』 『童子！菩薩摩訶薩又有六種滅法。是哪六種呢？第一，諸行滅法不可思議；第二，有為滅法不可思議；第三，無為滅法不可思議；第四，有住滅法不可思議；第五，無住滅法不可思議；第六，皆空滅法不可思議；這就是六種。』 『童子！菩薩摩訶薩又有六種生滅。是哪六種呢？第一，諸行生滅不可思議；第二，有為生滅不可思議；第三，無為生滅不可思議；第四，有住生滅不可思議；第五，無住生滅不可思議；第六，皆空生滅不可思議；這就是六種。』 『童子！菩薩摩訶薩又有六種滅已。
【English Translation】 English version 『Young man! There are six kinds of inconceivability. What are the six? First, all samskaras (all conditioned things) are inconceivable; second, conditioned phenomena are inconceivable; third, unconditioned phenomena are inconceivable; fourth, abiding phenomena are inconceivable; fifth, non-abiding phenomena are inconceivable; sixth, all is emptiness is inconceivable; these are the six.』 『Young man! A Bodhisattva-Mahasattva (Great Bodhisattva) also has six kinds of impermanence. What are the six? First, the impermanence of all samskaras is inconceivable; second, the impermanence of conditioned phenomena is inconceivable; third, the impermanence of unconditioned phenomena is inconceivable; fourth, the impermanence of abiding phenomena is inconceivable; fifth, the impermanence of non-abiding phenomena is inconceivable; sixth, the impermanence of all is emptiness is inconceivable; these are the six.』 『Young man! A Bodhisattva-Mahasattva also has six kinds of arising. What are the six? First, the arising of all samskaras is inconceivable; second, the arising of conditioned phenomena is inconceivable; third, the arising of unconditioned phenomena is inconceivable; fourth, the arising of abiding phenomena is inconceivable; fifth, the arising of non-abiding phenomena is inconceivable; sixth, the arising of all is emptiness is inconceivable; these are the six.』 『Young man! A Bodhisattva-Mahasattva also has six kinds of cessation. What are the six? First, the cessation of all samskaras is inconceivable; second, the cessation of conditioned phenomena is inconceivable; third, the cessation of unconditioned phenomena is inconceivable; fourth, the cessation of abiding phenomena is inconceivable; fifth, the cessation of non-abiding phenomena is inconceivable; sixth, the cessation of all is emptiness is inconceivable; these are the six.』 『Young man! A Bodhisattva-Mahasattva also has six kinds of arising and ceasing. What are the six? First, the arising and ceasing of all samskaras is inconceivable; second, the arising and ceasing of conditioned phenomena is inconceivable; third, the arising and ceasing of unconditioned phenomena is inconceivable; fourth, the arising and ceasing of abiding phenomena is inconceivable; fifth, the arising and ceasing of non-abiding phenomena is inconceivable; sixth, the arising and ceasing of all is emptiness is inconceivable; these are the six.』 『Young man! A Bodhisattva-Mahasattva also has six kinds of having ceased.
可思議，二者、有為滅已不可思議，三者、無為滅已不可思議，四者、有住滅已不可思議，五者、無住滅已不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種寂滅。何等為六？一者、諸行寂滅不可思議，二者、有為寂滅不可思議，三者、無為寂滅不可思議，四者、有住寂滅不可思議，五者、無住寂滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種為樂。何等為六？一者、諸行為樂不可思議，二者、有為為樂不可思議，三者、無為為樂不可思議，四者、有住為樂不可思議，五者、無住為樂不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種諸共。何等為六？一者、諸行諸共不可思議，二者、有為諸共不可思議，三者、無為諸共不可思議，四者、有住諸共不可思議，五者、無住諸共不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種不生。何等為六？一者、諸行不生不可思議，二者、有為不生不可思議，三者、無為不生不可思議，四者、有住不生不可思議，五者、無住不生不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種今亦。何等為六？一者、諸行今亦不
【現代漢語翻譯】 現代漢語譯本 『童子！有六種不可思議的滅盡。哪六種呢？第一，諸行（一切行為和現象）滅盡是不可思議的；第二，有為（由因緣和合而成的現象）滅盡是不可思議的；第三，無為（不依賴因緣的絕對狀態）滅盡是不可思議的；第四，有住（有所停留的狀態）滅盡是不可思議的；第五，無住（無所停留的狀態）滅盡是不可思議的；第六，一切皆空（一切現象的本質是空性）是不可思議的；這就是六種。』 『童子！菩薩摩訶薩（偉大的菩薩）又有六種寂滅。哪六種呢？第一，諸行寂滅是不可思議的；第二，有為寂滅是不可思議的；第三，無為寂滅是不可思議的；第四，有住寂滅是不可思議的；第五，無住寂滅是不可思議的；第六，一切皆空寂滅是不可思議的；這就是六種。』 『童子！菩薩摩訶薩又有六種為樂。哪六種呢？第一，諸行為樂是不可思議的；第二，有為為樂是不可思議的；第三，無為為樂是不可思議的；第四，有住為樂是不可思議的；第五，無住為樂是不可思議的；第六，一切皆空為樂是不可思議的；這就是六種。』 『童子！菩薩摩訶薩又有六種諸共。哪六種呢？第一，諸行諸共是不可思議的；第二，有為諸共是不可思議的；第三，無為諸共是不可思議的；第四，有住諸共是不可思議的；第五，無住諸共是不可思議的；第六，一切皆空諸共是不可思議的；這就是六種。』 『童子！菩薩摩訶薩又有六種不生。哪六種呢？第一，諸行不生是不可思議的；第二，有為不生是不可思議的；第三，無為不生是不可思議的；第四，有住不生是不可思議的；第五，無住不生是不可思議的；第六，一切皆空不生是不可思議的；這就是六種。』 『童子！菩薩摩訶薩又有六種今亦。哪六種呢？第一，諸行今亦不』
【English Translation】 English version 『Child! There are six kinds of inconceivable cessation. What are the six? First, the cessation of all activities (all actions and phenomena) is inconceivable; second, the cessation of conditioned phenomena (phenomena arising from causes and conditions) is inconceivable; third, the cessation of unconditioned phenomena (the absolute state independent of causes and conditions) is inconceivable; fourth, the cessation of dwelling in existence (a state of abiding somewhere) is inconceivable; fifth, the cessation of non-dwelling (a state of not abiding anywhere) is inconceivable; sixth, the emptiness of all (the essence of all phenomena is emptiness) is inconceivable; these are the six.』 『Child! A Bodhisattva-Mahasattva (great Bodhisattva) also has six kinds of quiescence. What are the six? First, the quiescence of all activities is inconceivable; second, the quiescence of conditioned phenomena is inconceivable; third, the quiescence of unconditioned phenomena is inconceivable; fourth, the quiescence of dwelling in existence is inconceivable; fifth, the quiescence of non-dwelling is inconceivable; sixth, the quiescence of the emptiness of all is inconceivable; these are the six.』 『Child! A Bodhisattva-Mahasattva also has six kinds of joy. What are the six? First, the joy of all activities is inconceivable; second, the joy of conditioned phenomena is inconceivable; third, the joy of unconditioned phenomena is inconceivable; fourth, the joy of dwelling in existence is inconceivable; fifth, the joy of non-dwelling is inconceivable; sixth, the joy of the emptiness of all is inconceivable; these are the six.』 『Child! A Bodhisattva-Mahasattva also has six kinds of sharing. What are the six? First, the sharing of all activities is inconceivable; second, the sharing of conditioned phenomena is inconceivable; third, the sharing of unconditioned phenomena is inconceivable; fourth, the sharing of dwelling in existence is inconceivable; fifth, the sharing of non-dwelling is inconceivable; sixth, the sharing of the emptiness of all is inconceivable; these are the six.』 『Child! A Bodhisattva-Mahasattva also has six kinds of non-arising. What are the six? First, the non-arising of all activities is inconceivable; second, the non-arising of conditioned phenomena is inconceivable; third, the non-arising of unconditioned phenomena is inconceivable; fourth, the non-arising of dwelling in existence is inconceivable; fifth, the non-arising of non-dwelling is inconceivable; sixth, the non-arising of the emptiness of all is inconceivable; these are the six.』 『Child! A Bodhisattva-Mahasattva also has six kinds of 'now also'. What are the six? First, all activities now also do not』
可思議，二者、有為今亦不可思議，三者、無為今亦不可思議，四者、有住今亦不可思議，五者、無住今亦不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種不滅。何等為六？一者、諸行不滅不可思議，二者、有為不滅不可思議，三者、無為不滅不可思議，四者、有住不滅不可思議，五者、無住不滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種不生不滅。何等為六？一者、諸行不生不滅不可思議，二者、有為不生不滅不可思議，三者、無為不生不滅不可思議，四者、有住不生不滅不可思議，五者、無住不生不滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種一切皆空。何等為六？一者、諸行一切皆空不可思議，二者、有為一切皆空不可思議，三者、無為一切皆空不可思議，四者、有住一切皆空不可思議，五者、無住一切皆空不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種空性。何等為六？一者、諸行空性不可思議，二者、有為空性不可思議，三者、無為空性不可思議，四者、有住空性不可思議，五者、無住空性不可思議，六者、皆空不可思議；是為六種。
「童子！菩
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）有六種不可思議。哪六種呢？第一，諸行（saṃskāra，一切有為法）現在是不可思議的；第二，有為（saṃskṛta，由因緣和合而成的）現在是不可思議的；第三，無為（asaṃskṛta，不依賴因緣而存在的）現在是不可思議的；第四，有住（sāvāsa，有處所）現在是不可思議的；第五，無住（nirāvāsa，無處所）現在是不可思議的；第六，一切皆空（sarva-śūnya，一切都是空性）是不可思議的；這就是六種。』 『童子！菩薩摩訶薩又有六種不滅。哪六種呢？第一，諸行不滅是不可思議的；第二，有為不滅是不可思議的；第三，無為不滅是不可思議的；第四，有住不滅是不可思議的；第五，無住不滅是不可思議的；第六，一切皆空不滅是不可思議的；這就是六種。』 『童子！菩薩摩訶薩又有六種不生不滅。哪六種呢？第一，諸行不生不滅是不可思議的；第二，有為不生不滅是不可思議的；第三，無為不生不滅是不可思議的；第四，有住不生不滅是不可思議的；第五，無住不生不滅是不可思議的；第六，一切皆空不生不滅是不可思議的；這就是六種。』 『童子！菩薩摩訶薩又有六種一切皆空。哪六種呢？第一，諸行一切皆空是不可思議的；第二，有為一切皆空是不可思議的；第三，無為一切皆空是不可思議的；第四，有住一切皆空是不可思議的；第五，無住一切皆空是不可思議的；第六，一切皆空是不可思議的；這就是六種。』 『童子！菩薩摩訶薩又有六種空性。哪六種呢？第一，諸行空性是不可思議的；第二，有為空性是不可思議的；第三，無為空性是不可思議的；第四，有住空性是不可思議的；第五，無住空性是不可思議的；第六，一切皆空是不可思議的；這就是六種。』 『童子！菩
【English Translation】 English version 『Child! A Bodhisattva-Mahāsattva (great Bodhisattva) has six kinds of inconceivability. What are the six? First, all activities (saṃskāra, all conditioned phenomena) are now inconceivable; second, the conditioned (saṃskṛta, that which is made up of causes and conditions) is now inconceivable; third, the unconditioned (asaṃskṛta, that which does not depend on causes and conditions) is now inconceivable; fourth, having a dwelling (sāvāsa, having a place) is now inconceivable; fifth, having no dwelling (nirāvāsa, having no place) is now inconceivable; sixth, all is emptiness (sarva-śūnya, everything is emptiness) is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-Mahāsattva also has six kinds of non-cessation. What are the six? First, the non-cessation of all activities is inconceivable; second, the non-cessation of the conditioned is inconceivable; third, the non-cessation of the unconditioned is inconceivable; fourth, the non-cessation of having a dwelling is inconceivable; fifth, the non-cessation of having no dwelling is inconceivable; sixth, the non-cessation of all being empty is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-Mahāsattva also has six kinds of neither arising nor ceasing. What are the six? First, the neither arising nor ceasing of all activities is inconceivable; second, the neither arising nor ceasing of the conditioned is inconceivable; third, the neither arising nor ceasing of the unconditioned is inconceivable; fourth, the neither arising nor ceasing of having a dwelling is inconceivable; fifth, the neither arising nor ceasing of having no dwelling is inconceivable; sixth, the neither arising nor ceasing of all being empty is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-Mahāsattva also has six kinds of all being empty. What are the six? First, all activities being empty is inconceivable; second, the conditioned being empty is inconceivable; third, the unconditioned being empty is inconceivable; fourth, having a dwelling being empty is inconceivable; fifth, having no dwelling being empty is inconceivable; sixth, all being empty is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-Mahāsattva also has six kinds of emptiness. What are the six? First, the emptiness of all activities is inconceivable; second, the emptiness of the conditioned is inconceivable; third, the emptiness of the unconditioned is inconceivable; fourth, the emptiness of having a dwelling is inconceivable; fifth, the emptiness of having no dwelling is inconceivable; sixth, all being empty is inconceivable; these are the six kinds.』 『Child! A Bodhis
薩摩訶薩復有六種空相。何等為六？一者、諸行空相不可思議，二者、有為空相不可思議，三者、無為空相不可思議，四者、有住空相不可思議，五者、無住空相不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種空法。何等為六？一者、諸行空法不可思議，二者、有為空法不可思議，三者、無為空法不可思議，四者、有住空法不可思議，五者、無住空法不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種六根。何等為六？一者、諸行六根不可思議，二者、有為六根不可思議，三者、無為六根不可思議，四者、有住六根不可思議，五者、無住六根不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種眼根。何等為六？一者、諸行眼根不可思議，二者、有為眼根不可思議，三者、無為眼根不可思議，四者、有住眼根不可思議，五者、無住眼根不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種耳根。何等為六？一者、諸行耳根不可思議，二者、有為耳根不可思議，三者、無為耳根不可思議，四者、有住耳根不可思議，五者、無住耳根不可思議，六者、皆空不可思議；是為六種。
「童子！菩
【現代漢語翻譯】 現代漢語譯本 薩摩訶薩（Samahasa，大菩薩）又有六種空相。是哪六種呢？一是，諸行（所有行為）的空相不可思議；二是，有為（有生滅變化的事物）的空相不可思議；三是，無為（沒有生滅變化的事物）的空相不可思議；四是，有住（有停留）的空相不可思議；五是，無住（沒有停留）的空相不可思議；六是，一切皆空的空相不可思議；這就是六種空相。
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）又有六種空法。是哪六種呢？一是，諸行（所有行為）的空法不可思議；二是，有為（有生滅變化的事物）的空法不可思議；三是，無為（沒有生滅變化的事物）的空法不可思議；四是，有住（有停留）的空法不可思議；五是，無住（沒有停留）的空法不可思議；六是，一切皆空的空法不可思議；這就是六種空法。』
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）又有六種六根。是哪六種呢？一是，諸行（所有行為）的六根不可思議；二是，有為（有生滅變化的事物）的六根不可思議；三是，無為（沒有生滅變化的事物）的六根不可思議；四是，有住（有停留）的六根不可思議；五是，無住（沒有停留）的六根不可思議；六是，一切皆空的六根不可思議；這就是六種六根。』
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）又有六種眼根。是哪六種呢？一是，諸行（所有行為）的眼根不可思議；二是，有為（有生滅變化的事物）的眼根不可思議；三是，無為（沒有生滅變化的事物）的眼根不可思議；四是，有住（有停留）的眼根不可思議；五是，無住（沒有停留）的眼根不可思議；六是，一切皆空的眼根不可思議；這就是六種眼根。』
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）又有六種耳根。是哪六種呢？一是，諸行（所有行為）的耳根不可思議；二是，有為（有生滅變化的事物）的耳根不可思議；三是，無為（沒有生滅變化的事物）的耳根不可思議；四是，有住（有停留）的耳根不可思議；五是，無住（沒有停留）的耳根不可思議；六是，一切皆空的耳根不可思議；這就是六種耳根。』
【English Translation】 English version Furthermore, Samahasa (Great Bodhisattva) has six aspects of emptiness. What are the six? First, the aspect of emptiness of all actions (all behaviors) is inconceivable; second, the aspect of emptiness of conditioned phenomena (things subject to birth and death) is inconceivable; third, the aspect of emptiness of unconditioned phenomena (things not subject to birth and death) is inconceivable; fourth, the aspect of emptiness of abiding (having a stay) is inconceivable; fifth, the aspect of emptiness of non-abiding (having no stay) is inconceivable; sixth, the aspect of emptiness of all being empty is inconceivable; these are the six aspects.
'Young man! The Bodhisattva-Mahasattva (Great Bodhisattva) also has six empty dharmas. What are the six? First, the empty dharma of all actions (all behaviors) is inconceivable; second, the empty dharma of conditioned phenomena (things subject to birth and death) is inconceivable; third, the empty dharma of unconditioned phenomena (things not subject to birth and death) is inconceivable; fourth, the empty dharma of abiding (having a stay) is inconceivable; fifth, the empty dharma of non-abiding (having no stay) is inconceivable; sixth, the empty dharma of all being empty is inconceivable; these are the six empty dharmas.'
'Young man! The Bodhisattva-Mahasattva (Great Bodhisattva) also has six types of six roots. What are the six? First, the six roots of all actions (all behaviors) are inconceivable; second, the six roots of conditioned phenomena (things subject to birth and death) are inconceivable; third, the six roots of unconditioned phenomena (things not subject to birth and death) are inconceivable; fourth, the six roots of abiding (having a stay) are inconceivable; fifth, the six roots of non-abiding (having no stay) are inconceivable; sixth, the six roots of all being empty are inconceivable; these are the six types of six roots.'
'Young man! The Bodhisattva-Mahasattva (Great Bodhisattva) also has six types of eye-roots. What are the six? First, the eye-root of all actions (all behaviors) is inconceivable; second, the eye-root of conditioned phenomena (things subject to birth and death) is inconceivable; third, the eye-root of unconditioned phenomena (things not subject to birth and death) is inconceivable; fourth, the eye-root of abiding (having a stay) is inconceivable; fifth, the eye-root of non-abiding (having no stay) is inconceivable; sixth, the eye-root of all being empty is inconceivable; these are the six types of eye-roots.'
'Young man! The Bodhisattva-Mahasattva (Great Bodhisattva) also has six types of ear-roots. What are the six? First, the ear-root of all actions (all behaviors) is inconceivable; second, the ear-root of conditioned phenomena (things subject to birth and death) is inconceivable; third, the ear-root of unconditioned phenomena (things not subject to birth and death) is inconceivable; fourth, the ear-root of abiding (having a stay) is inconceivable; fifth, the ear-root of non-abiding (having no stay) is inconceivable; sixth, the ear-root of all being empty is inconceivable; these are the six types of ear-roots.'
薩摩訶薩復有六種鼻根。何等為六？一者、諸行鼻根不可思議，二者、有為鼻根不可思議，三者、無為鼻根不可思議，四者、有住鼻根不可思議，五者、無住鼻根不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種舌根。何等為六？一者、諸行舌根不可思議，二者、有為舌根不可思議，三者、無為舌根不可思議，四者、有住舌根不可思議，五者、無住舌根不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種身根。何等為六？一者、諸行身根不可思議，二者、有為身根不可思議，三者、無為身根不可思議，四者、有住身根不可思議，五者、無住身根不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種意根。何等為六？一者、諸行意根不可思議，二者、有為意根不可思議，三者、無為意根不可思議，四者、有住意根不可思議，五者、無住意根不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種六識。何等為六？一者、諸行六識不可思議，二者、有為六識不可思議，三者、無為六識不可思議，四者、有住六識不可思議，五者、無住六識不可思議，六者、皆空不可思議；是為六種。
「童子！菩
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種鼻根。是哪六種呢？第一，諸行鼻根不可思議；第二，有為鼻根不可思議；第三，無為鼻根不可思議；第四，有住鼻根不可思議；第五，無住鼻根不可思議；第六，皆空不可思議；這就是六種鼻根。
『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種舌根。是哪六種呢？第一，諸行舌根不可思議；第二，有為舌根不可思議；第三，無為舌根不可思議；第四，有住舌根不可思議；第五，無住舌根不可思議；第六，皆空不可思議；這就是六種舌根。
『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種身根。是哪六種呢？第一，諸行身根不可思議；第二，有為身根不可思議；第三，無為身根不可思議；第四，有住身根不可思議；第五，無住身根不可思議；第六，皆空不可思議；這就是六種身根。
『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種意根。是哪六種呢？第一，諸行意根不可思議；第二，有為意根不可思議；第三，無為意根不可思議；第四，有住意根不可思議；第五，無住意根不可思議；第六，皆空不可思議；這就是六種意根。
『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種六識。是哪六種呢？第一，諸行六識不可思議；第二，有為六識不可思議；第三，無為六識不可思議；第四，有住六識不可思議；第五，無住六識不可思議；第六，皆空不可思議；這就是六種六識。
『童子！菩
【English Translation】 English version 『Furthermore, young man, a Bodhisattva-Mahāsattva (great being Bodhisattva) has six kinds of nose-organs. What are the six? First, the nose-organ of all activities is inconceivable. Second, the nose-organ of conditioned phenomena is inconceivable. Third, the nose-organ of unconditioned phenomena is inconceivable. Fourth, the nose-organ of abiding is inconceivable. Fifth, the nose-organ of non-abiding is inconceivable. Sixth, all is emptiness and inconceivable. These are the six kinds.
『Furthermore, young man, a Bodhisattva-Mahāsattva (great being Bodhisattva) has six kinds of tongue-organs. What are the six? First, the tongue-organ of all activities is inconceivable. Second, the tongue-organ of conditioned phenomena is inconceivable. Third, the tongue-organ of unconditioned phenomena is inconceivable. Fourth, the tongue-organ of abiding is inconceivable. Fifth, the tongue-organ of non-abiding is inconceivable. Sixth, all is emptiness and inconceivable. These are the six kinds.
『Furthermore, young man, a Bodhisattva-Mahāsattva (great being Bodhisattva) has six kinds of body-organs. What are the six? First, the body-organ of all activities is inconceivable. Second, the body-organ of conditioned phenomena is inconceivable. Third, the body-organ of unconditioned phenomena is inconceivable. Fourth, the body-organ of abiding is inconceivable. Fifth, the body-organ of non-abiding is inconceivable. Sixth, all is emptiness and inconceivable. These are the six kinds.
『Furthermore, young man, a Bodhisattva-Mahāsattva (great being Bodhisattva) has six kinds of mind-organs. What are the six? First, the mind-organ of all activities is inconceivable. Second, the mind-organ of conditioned phenomena is inconceivable. Third, the mind-organ of unconditioned phenomena is inconceivable. Fourth, the mind-organ of abiding is inconceivable. Fifth, the mind-organ of non-abiding is inconceivable. Sixth, all is emptiness and inconceivable. These are the six kinds.
『Furthermore, young man, a Bodhisattva-Mahāsattva (great being Bodhisattva) has six kinds of six consciousnesses. What are the six? First, the six consciousnesses of all activities are inconceivable. Second, the six consciousnesses of conditioned phenomena are inconceivable. Third, the six consciousnesses of unconditioned phenomena are inconceivable. Fourth, the six consciousnesses of abiding are inconceivable. Fifth, the six consciousnesses of non-abiding are inconceivable. Sixth, all is emptiness and inconceivable. These are the six kinds.
『Furthermore, young man,
薩摩訶薩復有六種眼識。何等為六？一者、諸行眼識不可思議，二者、有為眼識不可思議，三者、無為眼識不可思議，四者、有住眼識不可思議，五者、無住眼識不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種耳識。何等為六？一者、諸行耳識不可思議，二者、有為耳識不可思議，三者、無為耳識不可思議，四者、有住耳識不可思議，五者、無住耳識不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種鼻識。何等為六？一者、諸行鼻識不可思議，二者、有為鼻識不可思議，三者、無為鼻識不可思議，四者、有住鼻識不可思議，五者、無住鼻識不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種舌識。何等為六？一者、諸行舌識不可思議，二者、有為舌識不可思議，三者、無為舌識不可思議，四者、有住舌識不可思議，五者、無住舌識不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種身識。何等為六？一者、諸行身識不可思議，二者、有為身識不可思議，三者、無為身識不可思議，四者、有住身識不可思議，五者、無住身識不可思議，六者、皆空不可思議；是為六種。
「童子！菩
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）還有六種眼識。是哪六種呢？第一，諸行眼識不可思議；第二，有為眼識不可思議；第三，無為眼識不可思議；第四，有住眼識不可思議；第五，無住眼識不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩還有六種耳識。是哪六種呢？第一，諸行耳識不可思議；第二，有為耳識不可思議；第三，無為耳識不可思議；第四，有住耳識不可思議；第五，無住耳識不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩還有六種鼻識。是哪六種呢？第一，諸行鼻識不可思議；第二，有為鼻識不可思議；第三，無為鼻識不可思議；第四，有住鼻識不可思議；第五，無住鼻識不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩還有六種舌識。是哪六種呢？第一，諸行舌識不可思議；第二，有為舌識不可思議；第三，無為舌識不可思議；第四，有住舌識不可思議；第五，無住舌識不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩還有六種身識。是哪六種呢？第一，諸行身識不可思議；第二，有為身識不可思議；第三，無為身識不可思議；第四，有住身識不可思議；第五，無住身識不可思議；第六，皆空不可思議；這就是六種。
『童子！菩
【English Translation】 English version 『Furthermore, young man, a Bodhisattva-mahāsattva (great being of Bodhisattva) has six kinds of eye consciousness. What are the six? First, the eye consciousness of all activities is inconceivable. Second, the eye consciousness of conditioned things is inconceivable. Third, the eye consciousness of unconditioned things is inconceivable. Fourth, the eye consciousness of abiding is inconceivable. Fifth, the eye consciousness of non-abiding is inconceivable. Sixth, the eye consciousness of all being empty is inconceivable. These are the six.
『Furthermore, young man, a Bodhisattva-mahāsattva has six kinds of ear consciousness. What are the six? First, the ear consciousness of all activities is inconceivable. Second, the ear consciousness of conditioned things is inconceivable. Third, the ear consciousness of unconditioned things is inconceivable. Fourth, the ear consciousness of abiding is inconceivable. Fifth, the ear consciousness of non-abiding is inconceivable. Sixth, the ear consciousness of all being empty is inconceivable. These are the six.
『Furthermore, young man, a Bodhisattva-mahāsattva has six kinds of nose consciousness. What are the six? First, the nose consciousness of all activities is inconceivable. Second, the nose consciousness of conditioned things is inconceivable. Third, the nose consciousness of unconditioned things is inconceivable. Fourth, the nose consciousness of abiding is inconceivable. Fifth, the nose consciousness of non-abiding is inconceivable. Sixth, the nose consciousness of all being empty is inconceivable. These are the six.
『Furthermore, young man, a Bodhisattva-mahāsattva has six kinds of tongue consciousness. What are the six? First, the tongue consciousness of all activities is inconceivable. Second, the tongue consciousness of conditioned things is inconceivable. Third, the tongue consciousness of unconditioned things is inconceivable. Fourth, the tongue consciousness of abiding is inconceivable. Fifth, the tongue consciousness of non-abiding is inconceivable. Sixth, the tongue consciousness of all being empty is inconceivable. These are the six.
『Furthermore, young man, a Bodhisattva-mahāsattva has six kinds of body consciousness. What are the six? First, the body consciousness of all activities is inconceivable. Second, the body consciousness of conditioned things is inconceivable. Third, the body consciousness of unconditioned things is inconceivable. Fourth, the body consciousness of abiding is inconceivable. Fifth, the body consciousness of non-abiding is inconceivable. Sixth, the body consciousness of all being empty is inconceivable. These are the six.
『Furthermore, young man
薩摩訶薩復有六種意識。何等為六？一者、諸行意識不可思議，二者、有為意識不可思議，三者、無為意識不可思議，四者、有住意識不可思議，五者、無住意識不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種六情。何等為六？一者、諸行六情不可思議，二者、有為六情不可思議，三者、無為六情不可思議，四者、有住六情不可思議，五者、無住六情不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種眼情。何等為六？一者、諸行眼情不可思議，二者、有為眼情不可思議，三者、無為眼情不可思議，四者、有住眼情不可思議，五者、無住眼情不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種耳情。何等為六？一者、諸行耳情不可思議，二者、有為耳情不可思議，三者、無為耳情不可思議，四者、有住耳情不可思議，五者、無住耳情不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種鼻情。何等為六？一者、諸行鼻情不可思議，二者、有為鼻情不可思議，三者、無為鼻情不可思議，四者、有住鼻情不可思議，五者、無住鼻情不可思議，六者、皆空不可思議；是為六種。
「童子！菩
【現代漢語翻譯】 現代漢語譯本 薩摩訶薩（菩薩）又有六種意識。是哪六種呢？第一種，諸行意識不可思議；第二種，有為意識不可思議；第三種，無為意識不可思議；第四種，有住意識不可思議；第五種，無住意識不可思議；第六種，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩（偉大的菩薩）又有六種六情（六根）。是哪六種呢？第一種，諸行六情不可思議；第二種，有為六情不可思議；第三種，無為六情不可思議；第四種，有住六情不可思議；第五種，無住六情不可思議；第六種，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩（偉大的菩薩）又有六種眼情（眼根）。是哪六種呢？第一種，諸行眼情不可思議；第二種，有為眼情不可思議；第三種，無為眼情不可思議；第四種，有住眼情不可思議；第五種，無住眼情不可思議；第六種，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩（偉大的菩薩）又有六種耳情（耳根）。是哪六種呢？第一種，諸行耳情不可思議；第二種，有為耳情不可思議；第三種，無為耳情不可思議；第四種，有住耳情不可思議；第五種，無住耳情不可思議；第六種，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩（偉大的菩薩）又有六種鼻情（鼻根）。是哪六種呢？第一種，諸行鼻情不可思議；第二種，有為鼻情不可思議；第三種，無為鼻情不可思議；第四種，有住鼻情不可思議；第五種，無住鼻情不可思議；第六種，皆空不可思議；這就是六種。
【English Translation】 English version Furthermore, Samahasa (Bodhisattva) has six kinds of consciousness. What are the six? First, the consciousness of all activities is inconceivable; second, the consciousness of conditioned phenomena is inconceivable; third, the consciousness of unconditioned phenomena is inconceivable; fourth, the consciousness of abiding is inconceivable; fifth, the consciousness of non-abiding is inconceivable; sixth, the consciousness of all being empty is inconceivable; these are the six kinds.
『Child! Bodhisattva Mahasattva (Great Bodhisattva) also has six kinds of six senses. What are the six? First, the six senses of all activities are inconceivable; second, the six senses of conditioned phenomena are inconceivable; third, the six senses of unconditioned phenomena are inconceivable; fourth, the six senses of abiding are inconceivable; fifth, the six senses of non-abiding are inconceivable; sixth, the six senses of all being empty are inconceivable; these are the six kinds.』
『Child! Bodhisattva Mahasattva (Great Bodhisattva) also has six kinds of eye senses. What are the six? First, the eye sense of all activities is inconceivable; second, the eye sense of conditioned phenomena is inconceivable; third, the eye sense of unconditioned phenomena is inconceivable; fourth, the eye sense of abiding is inconceivable; fifth, the eye sense of non-abiding is inconceivable; sixth, the eye sense of all being empty is inconceivable; these are the six kinds.』
『Child! Bodhisattva Mahasattva (Great Bodhisattva) also has six kinds of ear senses. What are the six? First, the ear sense of all activities is inconceivable; second, the ear sense of conditioned phenomena is inconceivable; third, the ear sense of unconditioned phenomena is inconceivable; fourth, the ear sense of abiding is inconceivable; fifth, the ear sense of non-abiding is inconceivable; sixth, the ear sense of all being empty is inconceivable; these are the six kinds.』
『Child! Bodhisattva Mahasattva (Great Bodhisattva) also has six kinds of nose senses. What are the six? First, the nose sense of all activities is inconceivable; second, the nose sense of conditioned phenomena is inconceivable; third, the nose sense of unconditioned phenomena is inconceivable; fourth, the nose sense of abiding is inconceivable; fifth, the nose sense of non-abiding is inconceivable; sixth, the nose sense of all being empty is inconceivable; these are the six kinds.』
薩摩訶薩復有六種舌情。何等為六？一者、諸行舌情不可思議，二者、有為舌情不可思議，三者、無為舌情不可思議，四者、有住舌情不可思議，五者、無住舌情不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種身情。何等為六？一者、諸行身情不可思議，二者、有為身情不可思議，三者、無為身情不可思議，四者、有住身情不可思議，五者、無住身情不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種意情。何等為六？一者、諸行意情不可思議，二者、有為意情不可思議，三者、無為意情不可思議，四者、有住意情不可思議，五者、無住意情不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種六因。何等為六？一者、諸行六因不可思議，二者、有為六因不可思議，三者、無為六因不可思議，四者、有住六因不可思議，五者、無住六因不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種所作。何等為六？一者、諸行所作不可思議，二者、有為所作不可思議，三者、無為所作不可思議，四者、有住所作不可思議，五者、無住所作不可思議，六者、皆空不可思議；是為六種。
「童子！菩
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種舌情。是哪六種呢？第一，諸行舌情不可思議；第二，有為舌情不可思議；第三，無為舌情不可思議；第四，有住舌情不可思議；第五，無住舌情不可思議；第六，皆空不可思議；這就是六種。 『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種身情。是哪六種呢？第一，諸行身情不可思議；第二，有為身情不可思議；第三，無為身情不可思議；第四，有住身情不可思議；第五，無住身情不可思議；第六，皆空不可思議；這就是六種。 『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種意情。是哪六種呢？第一，諸行意情不可思議；第二，有為意情不可思議；第三，無為意情不可思議；第四，有住意情不可思議；第五，無住意情不可思議；第六，皆空不可思議；這就是六種。 『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種六因。是哪六種呢？第一，諸行六因不可思議；第二，有為六因不可思議；第三，無為六因不可思議；第四，有住六因不可思議；第五，無住六因不可思議；第六，皆空不可思議；這就是六種。 『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種所作。是哪六種呢？第一，諸行所作不可思議；第二，有為所作不可思議；第三，無為所作不可思議；第四，有住所作不可思議；第五，無住所作不可思議；第六，皆空不可思議；這就是六種。 『童子！菩
【English Translation】 English version 『Child! A Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva) further has six kinds of tongue feelings. What are the six? First, the tongue feeling of all activities is inconceivable; second, the tongue feeling of conditioned phenomena is inconceivable; third, the tongue feeling of unconditioned phenomena is inconceivable; fourth, the tongue feeling of abiding is inconceivable; fifth, the tongue feeling of non-abiding is inconceivable; sixth, the tongue feeling of all being empty is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva) further has six kinds of body feelings. What are the six? First, the body feeling of all activities is inconceivable; second, the body feeling of conditioned phenomena is inconceivable; third, the body feeling of unconditioned phenomena is inconceivable; fourth, the body feeling of abiding is inconceivable; fifth, the body feeling of non-abiding is inconceivable; sixth, the body feeling of all being empty is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva) further has six kinds of mind feelings. What are the six? First, the mind feeling of all activities is inconceivable; second, the mind feeling of conditioned phenomena is inconceivable; third, the mind feeling of unconditioned phenomena is inconceivable; fourth, the mind feeling of abiding is inconceivable; fifth, the mind feeling of non-abiding is inconceivable; sixth, the mind feeling of all being empty is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva) further has six kinds of six causes. What are the six? First, the six causes of all activities are inconceivable; second, the six causes of conditioned phenomena are inconceivable; third, the six causes of unconditioned phenomena are inconceivable; fourth, the six causes of abiding are inconceivable; fifth, the six causes of non-abiding are inconceivable; sixth, the six causes of all being empty are inconceivable; these are the six kinds.』 『Child! A Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, Great Bodhisattva) further has six kinds of actions. What are the six? First, the actions of all activities are inconceivable; second, the actions of conditioned phenomena are inconceivable; third, the actions of unconditioned phenomena are inconceivable; fourth, the actions of abiding are inconceivable; fifth, the actions of non-abiding are inconceivable; sixth, the actions of all being empty are inconceivable; these are the six kinds.』 『Child! A Bodh
薩摩訶薩復有六種共有。何等為六？一者、諸行共有不可思議，二者、有為共有不可思議，三者、無為共有不可思議，四者、有住共有不可思議，五者、無住共有不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種自分。何等為六？一者、諸行自分不可思議，二者、有為自分不可思議，三者、無為自分不可思議，四者、有住自分不可思議，五者、無住自分不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種相應。何等為六？一者、諸行相應不可思議，二者、有為相應不可思議，三者、無為相應不可思議，四者、有住相應不可思議，五者、無住相應不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種報因。何等為六？一者、諸行報因不可思議，二者、有為報因不可思議，三者、無為報因不可思議，四者、有住報因不可思議，五者、無住報因不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種六振動。何等為六？一者、諸行六振動不可思議，二者、有為六振動不可思議，三者、無為六振動不可思議，四者、有住六振動不可思議，五者、無住六振動不可思議，六者、皆空不可思議；是為六種。
【現代漢語翻譯】 現代漢語譯本 薩摩訶薩（Samahasa，偉大的菩薩）還有六種共有。是哪六種呢？第一，諸行共有不可思議；第二，有為共有不可思議；第三，無為共有不可思議；第四，有住共有不可思議；第五，無住共有不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）還有六種自分。是哪六種呢？第一，諸行自分不可思議；第二，有為自分不可思議；第三，無為自分不可思議；第四，有住自分不可思議；第五，無住自分不可思議；第六，皆空自分不可思議；這就是六種。
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）還有六種相應。是哪六種呢？第一，諸行相應不可思議；第二，有為相應不可思議；第三，無為相應不可思議；第四，有住相應不可思議；第五，無住相應不可思議；第六，皆空相應不可思議；這就是六種。
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）還有六種報因。是哪六種呢？第一，諸行報因不可思議；第二，有為報因不可思議；第三，無為報因不可思議；第四，有住報因不可思議；第五，無住報因不可思議；第六，皆空報因不可思議；這就是六種。
『童子！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）還有六種六振動。是哪六種呢？第一，諸行六振動不可思議；第二，有為六振動不可思議；第三，無為六振動不可思議；第四，有住六振動不可思議；第五，無住六振動不可思議；第六，皆空不可思議；這就是六種。
【English Translation】 English version Furthermore, Samahasa (great Bodhisattva) has six kinds of commonality. What are the six? First, the commonality of all activities is inconceivable; second, the commonality of conditioned phenomena is inconceivable; third, the commonality of unconditioned phenomena is inconceivable; fourth, the commonality of existence is inconceivable; fifth, the commonality of non-existence is inconceivable; sixth, the commonality of all being empty is inconceivable; these are the six.
'Child! The Bodhisattva-Mahasattva (great Bodhisattva) also has six kinds of self-nature. What are the six? First, the self-nature of all activities is inconceivable; second, the self-nature of conditioned phenomena is inconceivable; third, the self-nature of unconditioned phenomena is inconceivable; fourth, the self-nature of existence is inconceivable; fifth, the self-nature of non-existence is inconceivable; sixth, the self-nature of all being empty is inconceivable; these are the six.
'Child! The Bodhisattva-Mahasattva (great Bodhisattva) also has six kinds of correspondence. What are the six? First, the correspondence of all activities is inconceivable; second, the correspondence of conditioned phenomena is inconceivable; third, the correspondence of unconditioned phenomena is inconceivable; fourth, the correspondence of existence is inconceivable; fifth, the correspondence of non-existence is inconceivable; sixth, the correspondence of all being empty is inconceivable; these are the six.
'Child! The Bodhisattva-Mahasattva (great Bodhisattva) also has six kinds of causal retribution. What are the six? First, the causal retribution of all activities is inconceivable; second, the causal retribution of conditioned phenomena is inconceivable; third, the causal retribution of unconditioned phenomena is inconceivable; fourth, the causal retribution of existence is inconceivable; fifth, the causal retribution of non-existence is inconceivable; sixth, the causal retribution of all being empty is inconceivable; these are the six.
'Child! The Bodhisattva-Mahasattva (great Bodhisattva) also has six kinds of sixfold quaking. What are the six? First, the sixfold quaking of all activities is inconceivable; second, the sixfold quaking of conditioned phenomena is inconceivable; third, the sixfold quaking of unconditioned phenomena is inconceivable; fourth, the sixfold quaking of existence is inconceivable; fifth, the sixfold quaking of non-existence is inconceivable; sixth, the sixfold quaking of all being empty is inconceivable; these are the six.
「童子！菩薩摩訶薩復有六種東踴。何等為六？一者、諸行東踴不可思議，二者、有為東踴不可思議，三者、無為東踴不可思議，四者、有住東踴不可思議，五者、無住東踴不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種西沒。何等為六？一者、諸行西沒不可思議，二者、有為西沒不可思議，三者、無為西沒不可思議，四者、有住西沒不可思議，五者、無住西沒不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種南踴。何等為六？一者、諸行南踴不可思議，二者、有為南踴不可思議，三者、無為南踴不可思議，四者、有住南踴不可思議，五者、無住南踴不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種北沒。何等為六？一者、諸行北沒不可思議，二者、有為北沒不可思議，三者、無為北沒不可思議，四者、有住北沒不可思議，五者、無住北沒不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種邊踴。何等為六？一者、諸行邊踴不可思議，二者、有為邊踴不可思議，三者、無為邊踴不可思議，四者、有住邊踴不可思議，五者、無住邊踴不可思議，六者、皆空不可思議；是為六種。
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種東踴。哪六種呢？第一，諸行東踴不可思議；第二，有為東踴不可思議；第三，無為東踴不可思議；第四，有住東踴不可思議；第五，無住東踴不可思議；第六，皆空東踴不可思議；這就是六種。 『童子！菩薩摩訶薩還有六種西沒。哪六種呢？第一，諸行西沒不可思議；第二，有為西沒不可思議；第三，無為西沒不可思議；第四，有住西沒不可思議；第五，無住西沒不可思議；第六，皆空西沒不可思議；這就是六種。 『童子！菩薩摩訶薩還有六種南踴。哪六種呢？第一，諸行南踴不可思議；第二，有為南踴不可思議；第三，無為南踴不可思議；第四，有住南踴不可思議；第五，無住南踴不可思議；第六，皆空南踴不可思議；這就是六種。 『童子！菩薩摩訶薩還有六種北沒。哪六種呢？第一，諸行北沒不可思議；第二，有為北沒不可思議；第三，無為北沒不可思議；第四，有住北沒不可思議；第五，無住北沒不可思議；第六，皆空北沒不可思議；這就是六種。 『童子！菩薩摩訶薩還有六種邊踴。哪六種呢？第一，諸行邊踴不可思議；第二，有為邊踴不可思議；第三，無為邊踴不可思議；第四，有住邊踴不可思議；第五，無住邊踴不可思議；第六，皆空邊踴不可思議；這就是六種。
【English Translation】 English version 『Young man! A Bodhisattva-Mahāsattva (great being of Bodhisattva) also has six kinds of eastward rising. What are the six? First, the eastward rising of all activities is inconceivable; second, the eastward rising of conditioned phenomena is inconceivable; third, the eastward rising of unconditioned phenomena is inconceivable; fourth, the eastward rising of abiding is inconceivable; fifth, the eastward rising of non-abiding is inconceivable; sixth, the eastward rising of all being empty is inconceivable; these are the six kinds.』 『Young man! A Bodhisattva-Mahāsattva also has six kinds of westward sinking. What are the six? First, the westward sinking of all activities is inconceivable; second, the westward sinking of conditioned phenomena is inconceivable; third, the westward sinking of unconditioned phenomena is inconceivable; fourth, the westward sinking of abiding is inconceivable; fifth, the westward sinking of non-abiding is inconceivable; sixth, the westward sinking of all being empty is inconceivable; these are the six kinds.』 『Young man! A Bodhisattva-Mahāsattva also has six kinds of southward rising. What are the six? First, the southward rising of all activities is inconceivable; second, the southward rising of conditioned phenomena is inconceivable; third, the southward rising of unconditioned phenomena is inconceivable; fourth, the southward rising of abiding is inconceivable; fifth, the southward rising of non-abiding is inconceivable; sixth, the southward rising of all being empty is inconceivable; these are the six kinds.』 『Young man! A Bodhisattva-Mahāsattva also has six kinds of northward sinking. What are the six? First, the northward sinking of all activities is inconceivable; second, the northward sinking of conditioned phenomena is inconceivable; third, the northward sinking of unconditioned phenomena is inconceivable; fourth, the northward sinking of abiding is inconceivable; fifth, the northward sinking of non-abiding is inconceivable; sixth, the northward sinking of all being empty is inconceivable; these are the six kinds.』 『Young man! A Bodhisattva-Mahāsattva also has six kinds of lateral rising. What are the six? First, the lateral rising of all activities is inconceivable; second, the lateral rising of conditioned phenomena is inconceivable; third, the lateral rising of unconditioned phenomena is inconceivable; fourth, the lateral rising of abiding is inconceivable; fifth, the lateral rising of non-abiding is inconceivable; sixth, the lateral rising of all being empty is inconceivable; these are the six kinds.』
「童子！菩薩摩訶薩復有六種中沒。何等為六？一者、諸行中沒不可思議，二者、有為中沒不可思議，三者、無為中沒不可思議，四者、有住中沒不可思議，五者、無住中沒不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種無明。何等為六？一者、諸行無明不可思議，二者、有為無明不可思議，三者、無為無明不可思議，四者、有住無明不可思議，五者、無住無明不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種緣行。何等為六？一者、諸行緣行不可思議，二者、有為緣行不可思議，三者、無為緣行不可思議，四者、有住緣行不可思議，五者、無住緣行不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種行緣色。何等為六？一者、諸行行緣色不可思議，二者、有為行緣色不可思議，三者、無為行緣色不可思議，四者、有住行緣色不可思議，五者、無住行緣色不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種色緣。何等為六？一者、諸行色緣不可思議，二者、有為色緣不可思議，三者、無為色緣不可思議，四者、有住色緣不可思議，五者、無住色緣不可思議，六者、皆空不可思議；是為
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）還有六種沉沒。是哪六種呢？第一種，在諸行（saṃskāra，一切有為法）中沉沒，不可思議；第二種，在有為（saṃskṛta，由因緣和合而成的）中沉沒，不可思議；第三種，在無為（asaṃskṛta，不依賴因緣而存在的）中沉沒，不可思議；第四種，在有住（sa-sthita，有停留之處）中沉沒，不可思議；第五種，在無住（a-sthita，無停留之處）中沉沒，不可思議；第六種，在一切皆空（śūnyatā，空性）中沉沒，不可思議；這就是六種沉沒。 『童子！菩薩摩訶薩還有六種無明（avidyā，對事物真相的迷惑）。是哪六種呢？第一種，諸行無明，不可思議；第二種，有為無明，不可思議；第三種，無為無明，不可思議；第四種，有住無明，不可思議；第五種，無住無明，不可思議；第六種，一切皆空無明，不可思議；這就是六種無明。 『童子！菩薩摩訶薩還有六種緣行。是哪六種呢？第一種，諸行緣行，不可思議；第二種，有為緣行，不可思議；第三種，無為緣行，不可思議；第四種，有住緣行，不可思議；第五種，無住緣行，不可思議；第六種，一切皆空緣行，不可思議；這就是六種緣行。 『童子！菩薩摩訶薩還有六種行緣色。是哪六種呢？第一種，諸行行緣色，不可思議；第二種，有為行緣色，不可思議；第三種，無為行緣色，不可思議；第四種，有住行緣色，不可思議；第五種，無住行緣色，不可思議；第六種，一切皆空行緣色，不可思議；這就是六種行緣色。 『童子！菩薩摩訶薩還有六種色緣。是哪六種呢？第一種，諸行色緣，不可思議；第二種，有為色緣，不可思議；第三種，無為色緣，不可思議；第四種，有住色緣，不可思議；第五種，無住色緣，不可思議；第六種，一切皆空色緣，不可思議；這就是
【English Translation】 English version 『Young man! A Bodhisattva-mahāsattva (great being Bodhisattva) further has six kinds of submergence. What are the six? First, submergence in all activities (saṃskāra, all conditioned phenomena) is inconceivable; second, submergence in the conditioned (saṃskṛta, compounded of causes and conditions) is inconceivable; third, submergence in the unconditioned (asaṃskṛta, not dependent on causes and conditions) is inconceivable; fourth, submergence in the existent dwelling (sa-sthita, having a place to dwell) is inconceivable; fifth, submergence in the non-existent dwelling (a-sthita, having no place to dwell) is inconceivable; sixth, submergence in all emptiness (śūnyatā, emptiness) is inconceivable; these are the six kinds. 『Young man! A Bodhisattva-mahāsattva further has six kinds of ignorance (avidyā, delusion about the true nature of things). What are the six? First, ignorance of all activities is inconceivable; second, ignorance of the conditioned is inconceivable; third, ignorance of the unconditioned is inconceivable; fourth, ignorance of the existent dwelling is inconceivable; fifth, ignorance of the non-existent dwelling is inconceivable; sixth, ignorance of all emptiness is inconceivable; these are the six kinds. 『Young man! A Bodhisattva-mahāsattva further has six kinds of condition-activities. What are the six? First, condition-activities of all activities are inconceivable; second, condition-activities of the conditioned are inconceivable; third, condition-activities of the unconditioned are inconceivable; fourth, condition-activities of the existent dwelling are inconceivable; fifth, condition-activities of the non-existent dwelling are inconceivable; sixth, condition-activities of all emptiness are inconceivable; these are the six kinds. 『Young man! A Bodhisattva-mahāsattva further has six kinds of activities conditioning form. What are the six? First, activities conditioning form of all activities are inconceivable; second, activities conditioning form of the conditioned are inconceivable; third, activities conditioning form of the unconditioned are inconceivable; fourth, activities conditioning form of the existent dwelling are inconceivable; fifth, activities conditioning form of the non-existent dwelling are inconceivable; sixth, activities conditioning form of all emptiness are inconceivable; these are the six kinds. 『Young man! A Bodhisattva-mahāsattva further has six kinds of form conditioning. What are the six? First, form conditioning of all activities is inconceivable; second, form conditioning of the conditioned is inconceivable; third, form conditioning of the unconditioned is inconceivable; fourth, form conditioning of the existent dwelling is inconceivable; fifth, form conditioning of the non-existent dwelling is inconceivable; sixth, form conditioning of all emptiness is inconceivable; these are
六種。
「童子！菩薩摩訶薩復有六種名色。何等為六？一者、諸行名色不可思議，二者、有為名色不可思議，三者、無為名色不可思議，四者、有住名色不可思議，五者、無住名色不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種名色緣六入。何等為六？一者、諸行名色緣六入不可思議，二者、有為名色緣六入不可思議，三者、無為名色緣六入不可思議，四者、有住名色緣六入不可思議，五者、無住名色緣六入不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種六入緣觸。何等為六？一者、諸行六入緣觸不可思議，二者、有為六入緣觸不可思議，三者、無為六入緣觸不可思議，四者、有住六入緣觸不可思議，五者、無住六入緣觸不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種觸緣受。何等為六？一者、諸行觸緣受不可思議，二者、有為觸緣受不可思議，三者、無為觸緣受不可思議，四者、有住觸緣受不可思議，五者、無住觸緣受不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種受緣愛。何等為六？一者、諸行受緣愛不可思議，二者、有為受緣愛不可思議，三者、無為受緣愛不
【現代漢語翻譯】 現代漢語譯本 六種。
『童子！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）又有六種名色（nāma-rūpa，精神和物質現象）。是哪六種？第一，諸行（saṃskāra，所有形成的、有條件的現象）名色不可思議；第二，有為（saṃskṛta，有條件的、造作的）名色不可思議；第三，無為（asaṃskṛta，無條件的、非造作的）名色不可思議；第四，有住（有停留）名色不可思議；第五，無住（無停留）名色不可思議；第六，皆空（śūnyatā，一切皆空）不可思議；這就是六種。
『童子！菩薩摩訶薩又有六種名色緣六入（ṣaḍāyatana，六種感官領域）。是哪六種？第一，諸行名色緣六入不可思議；第二，有為名色緣六入不可思議；第三，無為名色緣六入不可思議；第四，有住名色緣六入不可思議；第五，無住名色緣六入不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩又有六種六入緣觸（sparśa，感官接觸）。是哪六種？第一，諸行六入緣觸不可思議；第二，有為六入緣觸不可思議；第三，無為六入緣觸不可思議；第四，有住六入緣觸不可思議；第五，無住六入緣觸不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩又有六種觸緣受（vedanā，感受）。是哪六種？第一，諸行觸緣受不可思議；第二，有為觸緣受不可思議；第三，無為觸緣受不可思議；第四，有住觸緣受不可思議；第五，無住觸緣受不可思議；第六，皆空不可思議；這就是六種。
『童子！菩薩摩訶薩又有六種受緣愛（tṛṣṇā，渴愛）。是哪六種？第一，諸行受緣愛不可思議；第二，有為受緣愛不可思議；第三，無為受緣愛不
【English Translation】 English version Six kinds.
'Young man! A Bodhisattva-Mahāsattva (great being of Bodhisattva) further has six kinds of name and form (nāma-rūpa, mind and matter). What are the six? First, the name and form of all activities (saṃskāra, all conditioned phenomena) are inconceivable; second, the conditioned (saṃskṛta, fabricated) name and form are inconceivable; third, the unconditioned (asaṃskṛta, unfabricated) name and form are inconceivable; fourth, the abiding name and form are inconceivable; fifth, the non-abiding name and form are inconceivable; sixth, all is emptiness (śūnyatā, emptiness) is inconceivable; these are the six kinds.
'Young man! A Bodhisattva-Mahāsattva further has six kinds of name and form conditioned by the six entrances (ṣaḍāyatana, six sense fields). What are the six? First, the name and form of all activities conditioned by the six entrances are inconceivable; second, the conditioned name and form conditioned by the six entrances are inconceivable; third, the unconditioned name and form conditioned by the six entrances are inconceivable; fourth, the abiding name and form conditioned by the six entrances are inconceivable; fifth, the non-abiding name and form conditioned by the six entrances are inconceivable; sixth, all is emptiness is inconceivable; these are the six kinds.
'Young man! A Bodhisattva-Mahāsattva further has six kinds of six entrances conditioned by contact (sparśa, sense impression). What are the six? First, the six entrances of all activities conditioned by contact are inconceivable; second, the conditioned six entrances conditioned by contact are inconceivable; third, the unconditioned six entrances conditioned by contact are inconceivable; fourth, the abiding six entrances conditioned by contact are inconceivable; fifth, the non-abiding six entrances conditioned by contact are inconceivable; sixth, all is emptiness is inconceivable; these are the six kinds.
'Young man! A Bodhisattva-Mahāsattva further has six kinds of contact conditioned by feeling (vedanā, sensation). What are the six? First, the contact of all activities conditioned by feeling is inconceivable; second, the conditioned contact conditioned by feeling is inconceivable; third, the unconditioned contact conditioned by feeling is inconceivable; fourth, the abiding contact conditioned by feeling is inconceivable; fifth, the non-abiding contact conditioned by feeling is inconceivable; sixth, all is emptiness is inconceivable; these are the six kinds.
'Young man! A Bodhisattva-Mahāsattva further has six kinds of feeling conditioned by craving (tṛṣṇā, thirst). What are the six? First, the feeling of all activities conditioned by craving is inconceivable; second, the conditioned feeling conditioned by craving is inconceivable; third, the unconditioned feeling conditioned by
可思議，四者、有住受緣愛不可思議，五者、無住受緣愛不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種愛緣取。何等為六？一者、諸行愛緣取不可思議，二者、有為愛緣取不可思議，三者、無為愛緣取不可思議，四者、有住愛緣取不可思議，五者、無住愛緣取不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種取緣有。何等為六？一者、諸行取緣有不可思議，二者、有為取緣有不可思議，三者、無為取緣有不可思議，四者、有住取緣有不可思議，五者、無住取緣有不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種有緣生。何等為六？一者、諸行有緣生不可思議，二者、有為有緣生不可思議，三者、無為有緣生不可思議，四者、有住有緣生不可思議，五者、無住有緣生不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種生緣老死。何等為六？一者、諸行生緣老死不可思議，二者、有為生緣老死不可思議，三者、無為生緣老死不可思議，四者、有住生緣老死不可思議，五者、無住生緣老死不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種無明滅。何等為六
【現代漢語翻譯】 現代漢語譯本 『童子！不可思議有六種：一者，諸行（一切行為和現象）受緣愛不可思議，二者，有為（有條件的事物）受緣愛不可思議，三者，無為（無條件的事物）受緣愛不可思議，四者，有住（有停留的事物）受緣愛不可思議，五者，無住（無停留的事物）受緣愛不可思議，六者，皆空（一切皆空性）不可思議；這就是六種。』 『童子！菩薩摩訶薩又有六種愛緣取。哪六種呢？一者，諸行愛緣取不可思議，二者，有為愛緣取不可思議，三者，無為愛緣取不可思議，四者，有住愛緣取不可思議，五者，無住愛緣取不可思議，六者，皆空愛緣取不可思議；這就是六種。』 『童子！菩薩摩訶薩又有六種取緣有。哪六種呢？一者，諸行取緣有不可思議，二者，有為取緣有不可思議，三者，無為取緣有不可思議，四者，有住取緣有不可思議，五者，無住取緣有不可思議，六者，皆空取緣有不可思議；這就是六種。』 『童子！菩薩摩訶薩又有六種有緣生。哪六種呢？一者，諸行有緣生不可思議，二者，有為有緣生不可思議，三者，無為有緣生不可思議，四者，有住有緣生不可思議，五者，無住有緣生不可思議，六者，皆空有緣生不可思議；這就是六種。』 『童子！菩薩摩訶薩又有六種生緣老死。哪六種呢？一者，諸行生緣老死不可思議，二者，有為生緣老死不可思議，三者，無為生緣老死不可思議，四者，有住生緣老死不可思議，五者，無住生緣老死不可思議，六者，皆空生緣老死不可思議；這就是六種。』 『童子！菩薩摩訶薩又有六種無明滅。哪六種呢？』
【English Translation】 English version 『Young man! There are six kinds of inconceivable things: first, the feeling conditioned by craving of all activities and phenomena (諸行) is inconceivable; second, the feeling conditioned by craving of conditioned things (有為) is inconceivable; third, the feeling conditioned by craving of unconditioned things (無為) is inconceivable; fourth, the feeling conditioned by craving of things with abiding (有住) is inconceivable; fifth, the feeling conditioned by craving of things without abiding (無住) is inconceivable; sixth, the feeling conditioned by craving of all emptiness (皆空) is inconceivable. These are the six kinds.』 『Young man! A Bodhisattva-Mahasattva also has six kinds of grasping conditioned by craving. What are the six? First, the grasping conditioned by craving of all activities and phenomena is inconceivable; second, the grasping conditioned by craving of conditioned things is inconceivable; third, the grasping conditioned by craving of unconditioned things is inconceivable; fourth, the grasping conditioned by craving of things with abiding is inconceivable; fifth, the grasping conditioned by craving of things without abiding is inconceivable; sixth, the grasping conditioned by craving of all emptiness is inconceivable. These are the six kinds.』 『Young man! A Bodhisattva-Mahasattva also has six kinds of existence conditioned by grasping. What are the six? First, the existence conditioned by grasping of all activities and phenomena is inconceivable; second, the existence conditioned by grasping of conditioned things is inconceivable; third, the existence conditioned by grasping of unconditioned things is inconceivable; fourth, the existence conditioned by grasping of things with abiding is inconceivable; fifth, the existence conditioned by grasping of things without abiding is inconceivable; sixth, the existence conditioned by grasping of all emptiness is inconceivable. These are the six kinds.』 『Young man! A Bodhisattva-Mahasattva also has six kinds of birth conditioned by existence. What are the six? First, the birth conditioned by existence of all activities and phenomena is inconceivable; second, the birth conditioned by existence of conditioned things is inconceivable; third, the birth conditioned by existence of unconditioned things is inconceivable; fourth, the birth conditioned by existence of things with abiding is inconceivable; fifth, the birth conditioned by existence of things without abiding is inconceivable; sixth, the birth conditioned by existence of all emptiness is inconceivable. These are the six kinds.』 『Young man! A Bodhisattva-Mahasattva also has six kinds of old age and death conditioned by birth. What are the six? First, the old age and death conditioned by birth of all activities and phenomena is inconceivable; second, the old age and death conditioned by birth of conditioned things is inconceivable; third, the old age and death conditioned by birth of unconditioned things is inconceivable; fourth, the old age and death conditioned by birth of things with abiding is inconceivable; fifth, the old age and death conditioned by birth of things without abiding is inconceivable; sixth, the old age and death conditioned by birth of all emptiness is inconceivable. These are the six kinds.』 『Young man! A Bodhisattva-Mahasattva also has six kinds of cessation of ignorance. What are the six?』
？一者、諸行無明滅不可思議，二者、有為無明滅不可思議，三者、無為無明滅不可思議，四者、有住無明滅不可思議，五者、無住無明滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種行滅。何等為六？一者、諸行行滅不可思議，二者、有為行滅不可思議，三者、無為行滅不可思議，四者、有住行滅不可思議，五者、無住行滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種色滅。何等為六？一者、諸行色滅不可思議，二者、有為色滅不可思議，三者、無為色滅不可思議，四者、有住色滅不可思議，五者、無住色滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種名色滅。何等為六？一者、諸行名色滅不可思議，二者、有為名色滅不可思議，三者、無為名色滅不可思議，四者、有住名色滅不可思議，五者、無住名色滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種六入滅。何等為六？一者、諸行六入滅不可思議，二者、有為六入滅不可思議，三者、無為六入滅不可思議，四者、有住六入滅不可思議，五者、無住六入滅不可思議，六者、皆空不可思議；是為六種。
「童子
【現代漢語翻譯】 現代漢語譯本 ？一者，諸行（一切行為）的無明滅是不可思議的，二者，有為（有造作的行為）的無明滅是不可思議的，三者，無為（無造作的行為）的無明滅是不可思議的，四者，有住（有所停留的）的無明滅是不可思議的，五者，無住（無所停留的）的無明滅是不可思議的，六者，一切皆空是不可思議的；這便是六種。
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）又有六種行滅。哪六種呢？一者，諸行（一切行為）的行滅是不可思議的，二者，有為（有造作的行為）的行滅是不可思議的，三者，無為（無造作的行為）的行滅是不可思議的，四者，有住（有所停留的）的行滅是不可思議的，五者，無住（無所停留的）的行滅是不可思議的，六者，一切皆空是不可思議的；這便是六種。』
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）又有六種色滅。哪六種呢？一者，諸行（一切行為）的色滅是不可思議的，二者，有為（有造作的行為）的色滅是不可思議的，三者，無為（無造作的行為）的色滅是不可思議的，四者，有住（有所停留的）的色滅是不可思議的，五者，無住（無所停留的）的色滅是不可思議的，六者，一切皆空是不可思議的；這便是六種。』
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）又有六種名色滅。哪六種呢？一者，諸行（一切行為）的名色滅是不可思議的，二者，有為（有造作的行為）的名色滅是不可思議的，三者，無為（無造作的行為）的名色滅是不可思議的，四者，有住（有所停留的）的名色滅是不可思議的，五者，無住（無所停留的）的名色滅是不可思議的，六者，一切皆空是不可思議的；這便是六種。』
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）又有六種六入滅。哪六種呢？一者，諸行（一切行為）的六入滅是不可思議的，二者，有為（有造作的行為）的六入滅是不可思議的，三者，無為（無造作的行為）的六入滅是不可思議的，四者，有住（有所停留的）的六入滅是不可思議的，五者，無住（無所停留的）的六入滅是不可思議的，六者，一切皆空是不可思議的；這便是六種。』
『童子！
【English Translation】 English version ? Firstly, the extinction of ignorance regarding all actions (Sarva-samskara) is inconceivable; secondly, the extinction of ignorance regarding conditioned actions (Samskrta) is inconceivable; thirdly, the extinction of ignorance regarding unconditioned actions (Asamskrta) is inconceivable; fourthly, the extinction of ignorance regarding that which abides (Sthita) is inconceivable; fifthly, the extinction of ignorance regarding that which does not abide (Asthita) is inconceivable; sixthly, the emptiness of all (Sarva-sunyata) is inconceivable; these are the six types.
'Young man! A Bodhisattva Mahasattva (great being) also has six types of cessation of action. What are the six? Firstly, the cessation of action regarding all actions (Sarva-samskara) is inconceivable; secondly, the cessation of action regarding conditioned actions (Samskrta) is inconceivable; thirdly, the cessation of action regarding unconditioned actions (Asamskrta) is inconceivable; fourthly, the cessation of action regarding that which abides (Sthita) is inconceivable; fifthly, the cessation of action regarding that which does not abide (Asthita) is inconceivable; sixthly, the emptiness of all (Sarva-sunyata) is inconceivable; these are the six types.'
'Young man! A Bodhisattva Mahasattva (great being) also has six types of cessation of form. What are the six? Firstly, the cessation of form regarding all actions (Sarva-samskara) is inconceivable; secondly, the cessation of form regarding conditioned actions (Samskrta) is inconceivable; thirdly, the cessation of form regarding unconditioned actions (Asamskrta) is inconceivable; fourthly, the cessation of form regarding that which abides (Sthita) is inconceivable; fifthly, the cessation of form regarding that which does not abide (Asthita) is inconceivable; sixthly, the emptiness of all (Sarva-sunyata) is inconceivable; these are the six types.'
'Young man! A Bodhisattva Mahasattva (great being) also has six types of cessation of name and form. What are the six? Firstly, the cessation of name and form regarding all actions (Sarva-samskara) is inconceivable; secondly, the cessation of name and form regarding conditioned actions (Samskrta) is inconceivable; thirdly, the cessation of name and form regarding unconditioned actions (Asamskrta) is inconceivable; fourthly, the cessation of name and form regarding that which abides (Sthita) is inconceivable; fifthly, the cessation of name and form regarding that which does not abide (Asthita) is inconceivable; sixthly, the emptiness of all (Sarva-sunyata) is inconceivable; these are the six types.'
'Young man! A Bodhisattva Mahasattva (great being) also has six types of cessation of the six entrances. What are the six? Firstly, the cessation of the six entrances regarding all actions (Sarva-samskara) is inconceivable; secondly, the cessation of the six entrances regarding conditioned actions (Samskrta) is inconceivable; thirdly, the cessation of the six entrances regarding unconditioned actions (Asamskrta) is inconceivable; fourthly, the cessation of the six entrances regarding that which abides (Sthita) is inconceivable; fifthly, the cessation of the six entrances regarding that which does not abide (Asthita) is inconceivable; sixthly, the emptiness of all (Sarva-sunyata) is inconceivable; these are the six types.'
'Young man!'
！菩薩摩訶薩復有六種觸滅。何等為六？一者、諸行觸滅不可思議，二者、有為觸滅不可思議，三者、無為觸滅不可思議，四者、有住觸滅不可思議，五者、無住觸滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種愛滅。何等為六？一者、諸行愛滅不可思議，二者、有為愛滅不可思議，三者、無為愛滅不可思議，四者、有住愛滅不可思議，五者、無住愛滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種取滅。何等為六？一者、諸行取滅不可思議，二者、有為取滅不可思議，三者、無為取滅不可思議，四者、有住取滅不可思議，五者、無住取滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種生滅。何等為六？一者、諸行生滅不可思議，二者、有為生滅不可思議，三者、無為生滅不可思議，四者、有住生滅不可思議，五者、無住生滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種老死滅。何等為六？一者、諸行老死滅不可思議，二者、有為老死滅不可思議，三者、無為老死滅不可思議，四者、有住老死滅不可思議，五者、無住老死滅不可思議，六者、皆空不可思議；是為六種。
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）還有六種觸滅。哪六種呢？第一，諸行（saṃskāra，所有有為法）觸滅不可思議；第二，有為（saṃskṛta，有條件的事物）觸滅不可思議；第三，無為（asaṃskṛta，無條件的事物）觸滅不可思議；第四，有住（sthita，存在）觸滅不可思議；第五，無住（asthita，不存在）觸滅不可思議；第六，皆空（śūnyatā，一切皆空）不可思議；這就是六種。』 『童子！菩薩摩訶薩還有六種愛滅。哪六種呢？第一，諸行愛滅不可思議；第二，有為愛滅不可思議；第三，無為愛滅不可思議；第四，有住愛滅不可思議；第五，無住愛滅不可思議；第六，皆空愛滅不可思議；這就是六種。』 『童子！菩薩摩訶薩還有六種取滅。哪六種呢？第一，諸行取滅不可思議；第二，有為取滅不可思議；第三，無為取滅不可思議；第四，有住取滅不可思議；第五，無住取滅不可思議；第六，皆空取滅不可思議；這就是六種。』 『童子！菩薩摩訶薩還有六種生滅。哪六種呢？第一，諸行生滅不可思議；第二，有為生滅不可思議；第三，無為生滅不可思議；第四，有住生滅不可思議；第五，無住生滅不可思議；第六，皆空生滅不可思議；這就是六種。』 『童子！菩薩摩訶薩還有六種老死滅。哪六種呢？第一，諸行老死滅不可思議；第二，有為老死滅不可思議；第三，無為老死滅不可思議；第四，有住老死滅不可思議；第五，無住老死滅不可思議；第六，皆空老死滅不可思議；這就是六種。』
【English Translation】 English version 『Child! A Bodhisattva-mahāsattva (great Bodhisattva) further has six kinds of cessation of contact. What are the six? First, the cessation of contact with all activities (saṃskāra, all conditioned phenomena) is inconceivable; second, the cessation of contact with the conditioned (saṃskṛta, conditioned things) is inconceivable; third, the cessation of contact with the unconditioned (asaṃskṛta, unconditioned things) is inconceivable; fourth, the cessation of contact with existence (sthita, existence) is inconceivable; fifth, the cessation of contact with non-existence (asthita, non-existence) is inconceivable; sixth, the emptiness of all (śūnyatā, emptiness of all) is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-mahāsattva further has six kinds of cessation of craving. What are the six? First, the cessation of craving for all activities is inconceivable; second, the cessation of craving for the conditioned is inconceivable; third, the cessation of craving for the unconditioned is inconceivable; fourth, the cessation of craving for existence is inconceivable; fifth, the cessation of craving for non-existence is inconceivable; sixth, the cessation of craving for the emptiness of all is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-mahāsattva further has six kinds of cessation of grasping. What are the six? First, the cessation of grasping for all activities is inconceivable; second, the cessation of grasping for the conditioned is inconceivable; third, the cessation of grasping for the unconditioned is inconceivable; fourth, the cessation of grasping for existence is inconceivable; fifth, the cessation of grasping for non-existence is inconceivable; sixth, the cessation of grasping for the emptiness of all is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-mahāsattva further has six kinds of cessation of birth. What are the six? First, the cessation of birth of all activities is inconceivable; second, the cessation of birth of the conditioned is inconceivable; third, the cessation of birth of the unconditioned is inconceivable; fourth, the cessation of birth of existence is inconceivable; fifth, the cessation of birth of non-existence is inconceivable; sixth, the cessation of birth of the emptiness of all is inconceivable; these are the six kinds.』 『Child! A Bodhisattva-mahāsattva further has six kinds of cessation of aging and death. What are the six? First, the cessation of aging and death of all activities is inconceivable; second, the cessation of aging and death of the conditioned is inconceivable; third, the cessation of aging and death of the unconditioned is inconceivable; fourth, the cessation of aging and death of existence is inconceivable; fifth, the cessation of aging and death of non-existence is inconceivable; sixth, the cessation of aging and death of the emptiness of all is inconceivable; these are the six kinds.』
「童子！菩薩摩訶薩復有六種憂悲滅。何等為六？一者、諸行憂悲滅不可思議，二者、有為憂悲滅不可思議，三者、無為憂悲滅不可思議，四者、有住憂悲滅不可思議，五者、無住憂悲滅不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種四諦法。何等為六？一者、諸行四諦法不可思議，二者、有為四諦法不可思議，三者、無為四諦法不可思議，四者、有住四諦法不可思議，五者、無住四諦法不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種集諦。何等為六？一者、諸行集諦不可思議，二者、有為集諦不可思議，三者、無為集諦不可思議，四者、有住集諦不可思議，五者、無住集諦不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種滅諦。何等為六？一者、諸行滅諦不可思議，二者、有為滅諦不可思議，三者、無為滅諦不可思議，四者、有住滅諦不可思議，五者、無住滅諦不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種苦因。何等為六？一者、諸行苦因不可思議，二者、有為苦因不可思議，三者、無為苦因不可思議，四者、有住苦因不可思議，五者、無住苦因不可思議，六者、皆
【現代漢語翻譯】 現代漢語譯本 『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）還有六種憂愁和悲傷的止息。是哪六種呢？第一，諸行（所有行為）的憂愁和悲傷的止息是不可思議的；第二，有為（有條件的、造作的）的憂愁和悲傷的止息是不可思議的；第三，無為（無條件的、非造作的）的憂愁和悲傷的止息是不可思議的；第四，有住（有停留）的憂愁和悲傷的止息是不可思議的；第五，無住（無停留）的憂愁和悲傷的止息是不可思議的；第六，一切皆空（一切皆無自性）的憂愁和悲傷的止息是不可思議的；這便是六種。 『童子！菩薩摩訶薩還有六種四諦法（Four Noble Truths，佛教的四個真理）。是哪六種呢？第一，諸行的四諦法是不可思議的；第二，有為的四諦法是不可思議的；第三，無為的四諦法是不可思議的；第四，有住的四諦法是不可思議的；第五，無住的四諦法是不可思議的；第六，一切皆空的四諦法是不可思議的；這便是六種。 『童子！菩薩摩訶薩還有六種集諦（Samudaya Satya，苦的根源的真理）。是哪六種呢？第一，諸行的集諦是不可思議的；第二，有為的集諦是不可思議的；第三，無為的集諦是不可思議的；第四，有住的集諦是不可思議的；第五，無住的集諦是不可思議的；第六，一切皆空的集諦是不可思議的；這便是六種。 『童子！菩薩摩訶薩還有六種滅諦（Nirodha Satya，滅苦的真理）。是哪六種呢？第一，諸行的滅諦是不可思議的；第二，有為的滅諦是不可思議的；第三，無為的滅諦是不可思議的；第四，有住的滅諦是不可思議的；第五，無住的滅諦是不可思議的；第六，一切皆空的滅諦是不可思議的；這便是六種。 『童子！菩薩摩訶薩還有六種苦因（causes of suffering，痛苦的起因）。是哪六種呢？第一，諸行的苦因是不可思議的；第二，有為的苦因是不可思議的；第三，無為的苦因是不可思議的；第四，有住的苦因是不可思議的；第五，無住的苦因是不可思議的；第六，一切
【English Translation】 English version 『Young man! A Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva) also has six kinds of cessation of sorrow and grief. What are the six? First, the cessation of sorrow and grief of all activities (all actions) is inconceivable; second, the cessation of sorrow and grief of conditioned (conditioned, fabricated) things is inconceivable; third, the cessation of sorrow and grief of unconditioned (unconditioned, non-fabricated) things is inconceivable; fourth, the cessation of sorrow and grief of having a dwelling (having a place to stay) is inconceivable; fifth, the cessation of sorrow and grief of having no dwelling (having no place to stay) is inconceivable; sixth, the cessation of sorrow and grief of all being empty (all being without inherent existence) is inconceivable; these are the six kinds. 『Young man! A Bodhisattva Mahasattva also has six kinds of Four Noble Truths (Four Noble Truths, the four truths of Buddhism). What are the six? First, the Four Noble Truths of all activities are inconceivable; second, the Four Noble Truths of conditioned things are inconceivable; third, the Four Noble Truths of unconditioned things are inconceivable; fourth, the Four Noble Truths of having a dwelling are inconceivable; fifth, the Four Noble Truths of having no dwelling are inconceivable; sixth, the Four Noble Truths of all being empty are inconceivable; these are the six kinds. 『Young man! A Bodhisattva Mahasattva also has six kinds of Samudaya Satya (Samudaya Satya, the truth of the origin of suffering). What are the six? First, the Samudaya Satya of all activities is inconceivable; second, the Samudaya Satya of conditioned things is inconceivable; third, the Samudaya Satya of unconditioned things is inconceivable; fourth, the Samudaya Satya of having a dwelling is inconceivable; fifth, the Samudaya Satya of having no dwelling is inconceivable; sixth, the Samudaya Satya of all being empty is inconceivable; these are the six kinds. 『Young man! A Bodhisattva Mahasattva also has six kinds of Nirodha Satya (Nirodha Satya, the truth of the cessation of suffering). What are the six? First, the Nirodha Satya of all activities is inconceivable; second, the Nirodha Satya of conditioned things is inconceivable; third, the Nirodha Satya of unconditioned things is inconceivable; fourth, the Nirodha Satya of having a dwelling is inconceivable; fifth, the Nirodha Satya of having no dwelling is inconceivable; sixth, the Nirodha Satya of all being empty is inconceivable; these are the six kinds. 『Young man! A Bodhisattva Mahasattva also has six kinds of causes of suffering (causes of suffering, the origins of suffering). What are the six? First, the causes of suffering of all activities are inconceivable; second, the causes of suffering of conditioned things are inconceivable; third, the causes of suffering of unconditioned things are inconceivable; fourth, the causes of suffering of having a dwelling are inconceivable; fifth, the causes of suffering of having no dwelling are inconceivable; sixth, all
空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種集因。何等為六？一者、諸行集因不可思議，二者、有為集因不可思議，三者、無為集因不可思議，四者、有住集因不可思議，五者、無住集因不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種滅因。何等為六？一者、諸行滅因不可思議，二者、有為滅因不可思議，三者、無為滅因不可思議，四者、有住滅因不可思議，五者、無住滅因不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種道因。何等為六？一者、諸行道因不可思議，二者、有為道因不可思議，三者、無為道因不可思議，四者、有住道因不可思議，五者、無住道因不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種苦緣。何等為六？一者、諸行苦緣不可思議，二者、有為苦緣不可思議，三者、無為苦緣不可思議，四者、有住苦緣不可思議，五者、無住苦緣不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種集緣。何等為六？一者、諸行集緣不可思議，二者、有為集緣不可思議，三者、無為集緣不可思議，四者、有住集緣不可思議，五者、無住集緣不可思議，六者、皆
【現代漢語翻譯】 現代漢語譯本 空是不可思議的；這構成了六種。
『童子！菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）又有六種集因。哪六種呢？第一，諸行集因是不可思議的；第二，有為集因是不可思議的；第三，無為集因是不可思議的；第四，有住集因是不可思議的；第五，無住集因是不可思議的；第六，皆空集因是不可思議的；這構成了六種。
『童子！菩薩摩訶薩又有六種滅因。哪六種呢？第一，諸行滅因是不可思議的；第二，有為滅因是不可思議的；第三，無為滅因是不可思議的；第四，有住滅因是不可思議的；第五，無住滅因是不可思議的；第六，皆空滅因是不可思議的；這構成了六種。
『童子！菩薩摩訶薩又有六種道因。哪六種呢？第一，諸行道因是不可思議的；第二，有為道因是不可思議的；第三，無為道因是不可思議的；第四，有住道因是不可思議的；第五，無住道因是不可思議的；第六，皆空道因是不可思議的；這構成了六種。
『童子！菩薩摩訶薩又有六種苦緣。哪六種呢？第一，諸行苦緣是不可思議的；第二，有為苦緣是不可思議的；第三，無為苦緣是不可思議的；第四，有住苦緣是不可思議的；第五，無住苦緣是不可思議的；第六，皆空苦緣是不可思議的；這構成了六種。
『童子！菩薩摩訶薩又有六種集緣。哪六種呢？第一，諸行集緣是不可思議的；第二，有為集緣是不可思議的；第三，無為集緣是不可思議的；第四，有住集緣是不可思議的；第五，無住集緣是不可思議的；第六，皆
【English Translation】 English version Emptiness is inconceivable; these are the six types.
『Young man! A Bodhisattva Mahasattva (great being of Bodhisattva) also has six causes of accumulation. What are the six? First, the cause of accumulation of all activities is inconceivable; second, the cause of accumulation of conditioned phenomena is inconceivable; third, the cause of accumulation of unconditioned phenomena is inconceivable; fourth, the cause of accumulation of abiding is inconceivable; fifth, the cause of accumulation of non-abiding is inconceivable; sixth, the cause of accumulation of all emptiness is inconceivable; these are the six types.』
『Young man! A Bodhisattva Mahasattva also has six causes of cessation. What are the six? First, the cause of cessation of all activities is inconceivable; second, the cause of cessation of conditioned phenomena is inconceivable; third, the cause of cessation of unconditioned phenomena is inconceivable; fourth, the cause of cessation of abiding is inconceivable; fifth, the cause of cessation of non-abiding is inconceivable; sixth, the cause of cessation of all emptiness is inconceivable; these are the six types.』
『Young man! A Bodhisattva Mahasattva also has six causes of the path. What are the six? First, the cause of the path of all activities is inconceivable; second, the cause of the path of conditioned phenomena is inconceivable; third, the cause of the path of unconditioned phenomena is inconceivable; fourth, the cause of the path of abiding is inconceivable; fifth, the cause of the path of non-abiding is inconceivable; sixth, the cause of the path of all emptiness is inconceivable; these are the six types.』
『Young man! A Bodhisattva Mahasattva also has six conditions of suffering. What are the six? First, the condition of suffering of all activities is inconceivable; second, the condition of suffering of conditioned phenomena is inconceivable; third, the condition of suffering of unconditioned phenomena is inconceivable; fourth, the condition of suffering of abiding is inconceivable; fifth, the condition of suffering of non-abiding is inconceivable; sixth, the condition of suffering of all emptiness is inconceivable; these are the six types.』
『Young man! A Bodhisattva Mahasattva also has six conditions of accumulation. What are the six? First, the condition of accumulation of all activities is inconceivable; second, the condition of accumulation of conditioned phenomena is inconceivable; third, the condition of accumulation of unconditioned phenomena is inconceivable; fourth, the condition of accumulation of abiding is inconceivable; fifth, the condition of accumulation of non-abiding is inconceivable; sixth, all
空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種滅緣。何等為六？一者、諸行滅緣不可思議，二者、有為滅緣不可思議，三者、無為滅緣不可思議，四者、有住滅緣不可思議，五者、無住滅緣不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種道緣。何等為六？一者、諸行道緣不可思議，二者、有為道緣不可思議，三者、無為道緣不可思議，四者、有住道緣不可思議，五者、無住道緣不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種苦行。何等為六？一者、諸行苦行不可思議，二者、有為苦行不可思議，三者、無為苦行不可思議，四者、有住苦行不可思議，五者、無住苦行不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種集行。何等為六？一者、諸行集行不可思議，二者、有為集行不可思議，三者、無為集行不可思議，四者、有住集行不可思議，五者、無住集行不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種滅行。何等為六？一者、諸行滅行不可思議，二者、有為滅行不可思議，三者、無為滅行不可思議，四者、有住滅行不可思議，五者、無住滅行不可思議，六者、皆
【現代漢語翻譯】 現代漢語譯本 空是不可思議的；這構成了六種（滅緣）。
『童子（指年輕的菩薩）！菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）還有六種滅緣。是哪六種呢？第一，諸行（所有行為和現象）的滅緣是不可思議的；第二，有為（有條件的、造作的）的滅緣是不可思議的；第三，無為（無條件的、非造作的）的滅緣是不可思議的；第四，有住（有停留、有執著）的滅緣是不可思議的；第五，無住（無停留、無執著）的滅緣是不可思議的；第六，一切皆空（一切事物本質為空性）是不可思議的；這構成了六種（滅緣）。』
『童子！菩薩摩訶薩還有六種道緣。是哪六種呢？第一，諸行的道緣是不可思議的；第二，有為的道緣是不可思議的；第三，無為的道緣是不可思議的；第四，有住的道緣是不可思議的；第五，無住的道緣是不可思議的；第六，一切皆空是不可思議的；這構成了六種（道緣）。』
『童子！菩薩摩訶薩還有六種苦行。是哪六種呢？第一，諸行的苦行是不可思議的；第二，有為的苦行是不可思議的；第三，無為的苦行是不可思議的；第四，有住的苦行是不可思議的；第五，無住的苦行是不可思議的；第六，一切皆空是不可思議的；這構成了六種（苦行）。』
『童子！菩薩摩訶薩還有六種集行。是哪六種呢？第一，諸行的集行是不可思議的；第二，有為的集行是不可思議的；第三，無為的集行是不可思議的；第四，有住的集行是不可思議的；第五，無住的集行是不可思議的；第六，一切皆空是不可思議的；這構成了六種（集行）。』
『童子！菩薩摩訶薩還有六種滅行。是哪六種呢？第一，諸行的滅行是不可思議的；第二，有為的滅行是不可思議的；第三，無為的滅行是不可思議的；第四，有住的滅行是不可思議的；第五，無住的滅行是不可思議的；第六，一切
【English Translation】 English version Emptiness is inconceivable; these are the six.
『Young man! A Bodhisattva-Mahāsattva (great Bodhisattva) further has six kinds of cessation conditions. What are the six? First, the cessation condition of all activities (諸行) is inconceivable; second, the cessation condition of conditioned things (有為) is inconceivable; third, the cessation condition of unconditioned things (無為) is inconceivable; fourth, the cessation condition of having dwelling (有住) is inconceivable; fifth, the cessation condition of having no dwelling (無住) is inconceivable; sixth, all is emptiness (皆空) is inconceivable; these are the six.』
『Young man! A Bodhisattva-Mahāsattva further has six kinds of path conditions. What are the six? First, the path condition of all activities is inconceivable; second, the path condition of conditioned things is inconceivable; third, the path condition of unconditioned things is inconceivable; fourth, the path condition of having dwelling is inconceivable; fifth, the path condition of having no dwelling is inconceivable; sixth, all is emptiness is inconceivable; these are the six.』
『Young man! A Bodhisattva-Mahāsattva further has six kinds of ascetic practices. What are the six? First, the ascetic practice of all activities is inconceivable; second, the ascetic practice of conditioned things is inconceivable; third, the ascetic practice of unconditioned things is inconceivable; fourth, the ascetic practice of having dwelling is inconceivable; fifth, the ascetic practice of having no dwelling is inconceivable; sixth, all is emptiness is inconceivable; these are the six.』
『Young man! A Bodhisattva-Mahāsattva further has six kinds of accumulating practices. What are the six? First, the accumulating practice of all activities is inconceivable; second, the accumulating practice of conditioned things is inconceivable; third, the accumulating practice of unconditioned things is inconceivable; fourth, the accumulating practice of having dwelling is inconceivable; fifth, the accumulating practice of having no dwelling is inconceivable; sixth, all is emptiness is inconceivable; these are the six.』
『Young man! A Bodhisattva-Mahāsattva further has six kinds of cessation practices. What are the six? First, the cessation practice of all activities is inconceivable; second, the cessation practice of conditioned things is inconceivable; third, the cessation practice of unconditioned things is inconceivable; fourth, the cessation practice of having dwelling is inconceivable; fifth, the cessation practice of having no dwelling is inconceivable; sixth, all
空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種道行。何等為六？一者、諸行道行不可思議，二者、有為道行不可思議，三者、無為道行不可思議，四者、有住道行不可思議，五者、無住道行不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種苦識。何等為六？一者、諸行苦識不可思議，二者、有為苦識不可思議，三者、無為苦識不可思議，四者、有住苦識不可思議，五者、無住苦識不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種集識。何等為六？一者、諸行集識不可思議，二者、有為集識不可思議，三者、無為集識不可思議，四者、有住集識不可思議，五者、無住集識不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種滅識。何等為六？一者、諸行滅識不可思議，二者、有為滅識不可思議，三者、無為滅識不可思議，四者、有住滅識不可思議，五者、無住滅識不可思議，六者、皆空不可思議；是為六種。
「童子！菩薩摩訶薩復有六種道識。何等為六？一者、諸行道識不可思議，二者、有為道識不可思議，三者、無為道識不可思議，四者、有住道識不可思議，五者、無住道識不可思議，六者、皆
【現代漢語翻譯】 現代漢語譯本 空不可思議；這就是六種不可思議。
『童子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）還有六種道行。是哪六種呢？一是，諸行道行不可思議；二是，有為道行不可思議；三是，無為道行不可思議；四是，有住道行不可思議；五是，無住道行不可思議；六是，皆空不可思議；這就是六種不可思議。』
『童子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）還有六種苦識。是哪六種呢？一是，諸行苦識不可思議；二是，有為苦識不可思議；三是，無為苦識不可思議；四是，有住苦識不可思議；五是，無住苦識不可思議；六是，皆空不可思議；這就是六種不可思議。』
『童子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）還有六種集識。是哪六種呢？一是，諸行集識不可思議；二是，有為集識不可思議；三是，無為集識不可思議；四是，有住集識不可思議；五是，無住集識不可思議；六是，皆空不可思議；這就是六種不可思議。』
『童子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）還有六種滅識。是哪六種呢？一是，諸行滅識不可思議；二是，有為滅識不可思議；三是，無為滅識不可思議；四是，有住滅識不可思議；五是，無住滅識不可思議；六是，皆空不可思議；這就是六種不可思議。』
『童子！菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）還有六種道識。是哪六種呢？一是，諸行道識不可思議；二是，有為道識不可思議；三是，無為道識不可思議；四是，有住道識不可思議；五是，無住道識不可思議；六是，皆
【English Translation】 English version Emptiness is inconceivable; these are the six types.
『Young man! A Bodhisattva-mahāsattva (great Bodhisattva) further has six types of path practices. What are the six? First, the path practice of all activities is inconceivable; second, the path practice of conditioned phenomena is inconceivable; third, the path practice of unconditioned phenomena is inconceivable; fourth, the path practice of abiding is inconceivable; fifth, the path practice of non-abiding is inconceivable; sixth, all is emptiness and inconceivable; these are the six types.』
『Young man! A Bodhisattva-mahāsattva (great Bodhisattva) further has six types of suffering consciousness. What are the six? First, the suffering consciousness of all activities is inconceivable; second, the suffering consciousness of conditioned phenomena is inconceivable; third, the suffering consciousness of unconditioned phenomena is inconceivable; fourth, the suffering consciousness of abiding is inconceivable; fifth, the suffering consciousness of non-abiding is inconceivable; sixth, all is emptiness and inconceivable; these are the six types.』
『Young man! A Bodhisattva-mahāsattva (great Bodhisattva) further has six types of accumulation consciousness. What are the six? First, the accumulation consciousness of all activities is inconceivable; second, the accumulation consciousness of conditioned phenomena is inconceivable; third, the accumulation consciousness of unconditioned phenomena is inconceivable; fourth, the accumulation consciousness of abiding is inconceivable; fifth, the accumulation consciousness of non-abiding is inconceivable; sixth, all is emptiness and inconceivable; these are the six types.』
『Young man! A Bodhisattva-mahāsattva (great Bodhisattva) further has six types of cessation consciousness. What are the six? First, the cessation consciousness of all activities is inconceivable; second, the cessation consciousness of conditioned phenomena is inconceivable; third, the cessation consciousness of unconditioned phenomena is inconceivable; fourth, the cessation consciousness of abiding is inconceivable; fifth, the cessation consciousness of non-abiding is inconceivable; sixth, all is emptiness and inconceivable; these are the six types.』
『Young man! A Bodhisattva-mahāsattva (great Bodhisattva) further has six types of path consciousness. What are the six? First, the path consciousness of all activities is inconceivable; second, the path consciousness of conditioned phenomena is inconceivable; third, the path consciousness of unconditioned phenomena is inconceivable; fourth, the path consciousness of abiding is inconceivable; fifth, the path consciousness of non-abiding is inconceivable; sixth, all is
空不可思議；是為六種。
「童子！菩薩摩訶薩諸行、有為、無為、有住、無住、皆空——六行之本——具如上說，若廣明喻，窮劫不盡。」
佛說月燈三昧經
此是鄉宋二藏所謂《月燈三昧經》，先公譯者而與彼丹藏經文義迥異，未知孰是。
按《開元錄》先公譯本目下注云：「一名『文殊師利菩薩十事行經』」，又指多小云「一十紙」。今檢之，彼丹藏經乃是矣。
此鄉宋藏經始從三界乃至道識——凡歷九十餘法——皆以六行說之，曾無十事之言。又其多小，是古之二十紙，則知非先公譯明矣。今恐宋藏失先公之譯，而得古所失安世高譯、無譯主之名者，見目錄中有月燈經名，是先公譯者，乃錯題其名耳。
又錄云：「出大經第七卷」，今撿似出第五卷之後半，猶未適當何也，此須更勘耳。
【現代漢語翻譯】 現代漢語譯本： 『空』是不可思議的；這就是六種空。 『童子！菩薩摩訶薩（bodhisattva mahāsattva，偉大的菩薩）的各種行為，無論是有為（saṃskṛta，有條件的，造作的），還是無為（asaṃskṛta，無條件的，非造作的），無論是安住（有住），還是不安住（無住），都是空——這六種空是所有行為的根本——具體內容如上所述，如果要廣泛地用比喻來說明，即使窮盡所有劫（kalpa，極長的時間單位）也說不完。』 《佛說月燈三昧經》 這是鄉宋藏本中所說的《月燈三昧經》，先公（指譯者）的譯本與丹藏本的經文意義迥然不同，不知道哪個是正確的。 按照《開元錄》的記載，先公譯本的目錄下面註明：『一名《文殊師利菩薩十事行經》（Mañjuśrī-bodhisattva-daśa-karma-patha-sūtra）』，又指出篇幅大小為『一十紙』。現在檢查發現，那個丹藏本才是。 這個鄉宋藏本的經文，從三界（trayo dhātavaḥ，欲界、色界、無色界）乃至道識——總共經歷了九十多種法——都用六行來解釋，完全沒有提到『十事』。而且它的篇幅大小，是古代的二十紙，由此可知不是先公翻譯的。現在恐怕是宋藏本遺失了先公的譯本，而得到了古代遺失的安世高翻譯的、沒有譯者署名的版本，看到目錄中有月燈經的名字，就誤以為是先公翻譯的，於是錯誤地題寫了它的名字。 《開元錄》又記載：『出自《大經》第七卷』，現在檢查好像出自第五卷的後半部分，仍然沒有找到合適的位置，這需要進一步考證。
【English Translation】 English version: 『Emptiness』 is inconceivable; this is the sixfold emptiness. 『O Youth! The various actions of a Bodhisattva Mahāsattva (bodhisattva mahāsattva, great bodhisattva), whether conditioned (saṃskṛta, conditioned, fabricated) or unconditioned (asaṃskṛta, unconditioned, unfabricated), whether abiding or non-abiding, are all emptiness—these sixfold emptinesses are the root of all actions—the specific content is as described above. If one were to explain it extensively with metaphors, it would not be exhausted even after all kalpas (kalpa, extremely long unit of time) have passed.』 The Sutra of Moon Lamp Samadhi Spoken by the Buddha This is what the Xiang Song edition refers to as the 『Sutra of Moon Lamp Samadhi』. The translation by the late master (referring to the translator) is vastly different in meaning from the Danzang edition. It is unknown which is correct. According to the record in the 『Kaiyuan Catalogue』, the entry for the late master's translation notes: 『Also named the 『Mañjuśrī-bodhisattva-daśa-karma-patha-sūtra』 (Mañjuśrī-bodhisattva-daśa-karma-patha-sūtra, Sutra on the Ten Practices of Mañjuśrī Bodhisattva)』, and also indicates the size as 『ten sheets』. Upon inspection, it is found that the Danzang edition is indeed that one. This Xiang Song edition, from the Three Realms (trayo dhātavaḥ, the desire realm, the form realm, and the formless realm) to the consciousness of the path—covering over ninety dharmas in total—explains everything using the sixfold practices, without any mention of 『ten practices』. Moreover, its size is twenty sheets in the ancient format, indicating that it was not translated by the late master. It is now feared that the Song edition has lost the late master's translation and obtained the anciently lost translation by An Shigao, which has no translator's name. Seeing the name of the Moon Lamp Sutra in the catalogue, they mistakenly assumed it was translated by the late master and thus incorrectly titled it. The record also states: 『Extracted from the seventh volume of the Great Sutra』. Upon inspection, it seems to be from the latter half of the fifth volume, and the appropriate location has not yet been found. This requires further investigation.