大般若經第二會-善現品第六

1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm

6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze

7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/

善現品第六

1.見道的教導

atha khalu bhagavāṃs tasyāṃ velāyām āyuṣmantaṃ subhūtim āmantrayāmāsa: pratibhātu te subhūte bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitām ārabhya yathā bodhisattvāḥ mahāsattvāḥ prajñāpāramitāyāṃ niryāyur iti. atha khalu teṣāṃ bodhisattvānāṃ mahāsattvānāṃ teṣāṃ ca mahāśrāvakāṇāṃ teṣāṃ ca devaputrāṇām etad abhavat, kiṃ nu khalv āyuṣmān subhūtiḥ svakena prajñāpratibhānabalādhānena bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitām upadekṣyaty utāho buddhānubhāvena? atha khalv āyuṣmān subhūtir buddhānubhāvena teṣāṃ bodhisattvānāṃ mahāsattvānāṃ teṣāñ ca mahāśrāvakāṇāṃ teṣāñ ca devaputrāṇāṃ cetasaiva cetaḥparivitarkam ājñāya āyuṣmantaṃ śāriputram etad avocat: yat kiñcid (psp1-1: 110) āyuṣman śāriputra bhagavataḥ śrāvakā bhāṣante deśayanty upadiśanti sarvaḥ sa tathāgatasya puruṣakāro veditavyaḥ. tat kasya hetoḥ? yo hi tathāgatena dharmo deśitas tasyāṃ dharmadeśanāyāṃ śikṣamāṇās tāṃ dharmatāṃ sākṣātkurvanti tāṃ dharmatāṃ sākṣātkṛtvā yad yad eva bhāṣante deśayanty upadiśanti sarvaṃ tad dharmatayā na virudhyate, tathāgata evaiṣa śāriputra upāyayogena bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitām upadekṣyati, aviṣayo 'tra śāriputra sarvaśrāvakapratyekabuddhānāṃ bodhisattvānāṃ mahāsattvānāṃ prajñāpāramitām upadeṣṭum. iti darśanamārgāvavādopakṣepaḥ
221：行品第九 1)於是世尊告須菩提言：為諸菩薩摩訶薩說所從因成就般若波羅蜜。2)是時諸會菩薩、大弟子、諸天人意念言：今須菩提為諸菩薩說般若波羅蜜，自持辯才說耶？是佛威神乎？3)須菩提知諸菩薩、大弟子、天人意之所念，語舍利弗言：敢佛弟子所說法、所出音聲、所可教授，皆是世尊大士之務。佛所說法事與法不相違背，是善男子學法以法作證。舍利弗！我等當承佛威神，為諸菩薩摩訶薩說般若波羅蜜，非我等所入境界也。聲聞、辟支佛不能為菩薩摩訶薩說般若波羅蜜。	222：分別空品第六 1)爾時佛告賢者須菩提：豈非堪任，為諸菩薩摩訶薩緣發般若波羅蜜，菩薩摩訶薩因此得生。2)於是諸菩薩摩訶薩眾、聲聞及天、人各心念言：今須菩提自以辯才，為諸菩薩摩訶薩說般若波羅蜜乎？乘佛聖旨說耶！3)又須菩提知諸菩薩摩訶薩眾、大聲聞、諸天、人心之所念，謂賢者舍利弗：敢佛弟子有所說者，分別光曜，一切皆乘如來威德。怛薩阿竭所可說法，彼一切法於本無諍。諸善男子當學斯法，則證其法學者，皆順如來慧證境界。諸菩薩摩訶薩說般若波羅蜜，非聲聞、辟支佛之境界。所以者何？說法得時莫不喜悅。舍利弗謂須菩提：斯謂菩薩。	223：三假品第七 1)爾時佛告慧命須菩提：汝當教諸菩薩摩訶薩般若波羅蜜，如諸菩薩摩訶薩所應成就般若波羅蜜。 2)即時諸菩薩摩訶薩及聲聞大弟子、諸天等作是念：慧命須菩提自以智慧力當為諸菩薩摩訶薩說般若波羅蜜耶？為是佛力？3)慧命須菩提知諸菩薩摩訶薩大弟子、諸天心所念，語慧命舍利弗：諸佛弟子所說法、所教授，皆是佛力。佛所說法、法相不相違背，是善男子學是法、得證此法。佛說如燈。舍利弗！一切聲聞、辟支佛實無是力能為菩薩摩訶薩說般若波羅蜜。
220：第二分善現品第六 1)爾時，佛告尊者善現：汝以辯才應為菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令於般若波羅蜜多皆得成辦。2)時，諸菩薩摩訶薩眾及大聲聞、諸天、人等咸作是念：尊者善現為自辯才，當為菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令於般若波羅蜜多皆得成辦？為當承佛威神力耶？3)尊者善現知諸菩薩摩訶薩眾及大聲聞、諸天、人等心之所念，便告尊者舍利子言：諸佛弟子凡有所說，一切皆承佛威神力。何以故？舍利子！如來為他宣說法要，與諸法性常不相違，諸佛弟子依所說法，精勤修學證法實性，由是為他有所宣說，皆與法性能不相違，故佛所言如燈傳照。舍利子！我當承佛威神加被，為諸菩薩摩訶薩眾宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令於般若波羅蜜多皆得成辦，非自辯才能為斯事。何以故？舍利子！甚深般若波羅蜜多非諸聲聞、獨覺境故。

CHAPTER 6 SUBHUTI

B. PHASES OF THE EXTINCTION OF SELF.

(1. The teaching proceeds from the Buddha’s might.)

I 2,9. INSTRUCTIONS ABOUT THE PATH OF VISION.

I 2,9a. SURVEY OF THE INSTRUCTIONS ABOUT THE PATH OF VISION.

The Lord : Make it clear then, Subhuti, regarding the perfection of wisdom of the Bodhisattvas, the great beings, how the Bodhisattvas, the great beings, may go forth to the perfection of wisdom!

Thereupon those Bodhisattvas, great beings, those great Disciples and those gods thought to themselves: will the Ven. Subhuti expound perfect wisdom to the Bodhisattvas by exerting his own power of revealing wisdom, or through the Buddha’s might?

The Venerable Subhuti, who knew, through the Buddha’s might, that those Bodhisattvas, Great Disciples, and Gods were in such wise discoursing in their hearts, said to the Ven. Sariputra: Whatever Sariputra, the Lord’s Disciples teach, demonstrate, and expound, all that is to be known as the Tathagata’s work. And why? Because in the demonstration of dharma, as demonstrated by the Tathagata, they train themselves, and they realize its true nature.282 (P99) After they have realized its true nature, whatever they may teach, demonstrate and expound, all that does not contradict the true nature of dharma. It is just the Tathagata who, by skilful means, will expound (through the Disciples) the perfection of wisdom to the Bodhisattvas, the great beings. (Without inspiration from Him) it is outside the province of all the Disciples and Pratyekabuddhas to expound to expound the perfection of wisdom to the Bodhisattvas, the great beings.

2.苦法智忍

atha khalv āyuṣmān subhūtir bhagavantam etad avocat: bodhisattva iti bhagavann ucyate, katamasyaitad bhagavan dharmasyādhivacanaṃ yad uta bodhisattva iti? nāhaṃ bhagavan dharmaṃ samanupaśyāmi yad uta bodhisattva iti, so 'haṃ bhagavan bodhisattvam asamanupaśyan prajñāpāramitām apy anupalabhamānaḥ katamaṃ bodhisattvaṃ katamasyāṃ prajñāpāramitāyāṃ vadiṣyāmi? bhagavān āha: nāmamātram idaṃ subhūte yad uta prajñāpāramitā iti bodhisattva iti ca, tad api ca bodhisattvanāma nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate, tadyathāpi nāma subhūte sattvaḥ sattva iti cocyate, na ca kācit sattvopalabdhiḥ, yac ca tannāma tat prajñaptimātraṃ prajñaptidharmaḥ prajñaptisat. iti duḥkhe dharmajñānakṣāntiḥ
221：11)於是舍利弗、須菩提共白佛言：唯，世尊！言菩薩菩薩者，何所法中有言菩薩乎？我等初不見法有菩薩者，我初不見菩薩，亦不見菩薩字，亦不見般若波羅蜜，當為何所菩薩而說般若波羅蜜？2)佛告須菩提：般若波羅蜜、菩薩及字，亦不在內、亦不在外、亦不在兩間中止。	222：1)時須菩提白世尊曰：所謂菩薩者，天中天！何謂菩薩？於此法中，何因有菩薩之言？我亦不見菩薩之法，何謂菩薩？唯，天中天！我永不見般若波羅蜜及於菩薩，當云何說菩薩摩訶薩般若波羅蜜？當以何誼為諸菩薩講般若波羅蜜而開導乎？2)佛告賢者須菩提：所謂般若波羅蜜及菩薩者，但假號耳，其名無名，其名不在於內、不在於外、不處兩間。	223：1)爾時慧命須菩提白佛言：世尊所說菩薩菩薩字，何等法名菩薩？世尊！我等不見是法名菩薩，云何教菩薩般若波羅蜜？2)佛告須菩提：般若波羅蜜亦但有名字，名為般若波羅蜜。菩薩菩薩字亦但有名字，是名字不在內、不在外、不在中間。
220：1)爾時，尊者善現白佛言：世尊！如佛所說諸菩薩摩訶薩，此中何法名為菩薩摩訶薩？世尊！我都不見有一法可名菩薩摩訶薩，亦都不見有一法可名般若波羅蜜多，如是二名我亦不見。云何令我為諸菩薩摩訶薩眾，宣說般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩，令於般若波羅蜜多皆得成辦？2)佛告善現：菩薩摩訶薩唯有名，般若波羅蜜多唯有名，如是二名亦唯有名。善現！此之三名不生不滅唯假施設，不在內不在外不在兩間，不可得故。

(2. The Bodhisattva, a mere word, inaccessible as dharma.)

I 2,9,1. ACCEPTANCE OF COGNITION OF DHARMA IN SUFFERING.

Subhuti : One speaks, O Lord, of “Bodhisattva”. What dharma does this word “Bodhisattva” denote? I do not see that dharma “Bodhisattva”. Since I do not see a Bodhisattva and fail to apprehend a Perfection of Wisdom, which Bodhisattva shall I instruct in which perfection of wisdom?*

The Lord : “Perfect Wisdom” and “Bodhisattva”, mere words are these. And the reality which corresponds to the word “Bodhisattva” cannot be apprehended, either inwardly, or outwardly, or between the two.

Just as one speaks of a “being” although no being can be apprehended in actual reality; and that word “being” is a mere concept, a conceptual dharma and has the status of a concept.

3.苦法智

tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate, evam ātmasattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakajānakapaśyakāḥ sarva ete prajñaptidharmāḥ sarva ete anutpādā anirodhā yāvad eva nāmamātreṇa vyavahriyante. evam eva subhūte yā ca prajñāpāramitā, yaś ca bodhisattvo mahāsattvo, yac ca bodhisattvanāma sarva ete prajñaptidharmāḥ, sarva ete anutpādā anirodhā yāvad eva nāmamātreṇa vyavahriyate.
221：1)佛告須菩提：譬如字眾生為眾生，言我人、言生，是男是士是夫、是作是知是覺。佛告須菩提：設是名法但著名字，亦不生、亦不滅，從久遠以來但共傳字耳。2)佛語須菩提：所謂般若波羅蜜，所謂菩薩及菩薩字，但著字法，從久遠以來但行其字，亦不生、亦不滅。	222：1)譬如，須菩提！所見人者，但假託號，彼亦無名。其法不起不滅，因緣和合隨俗所名。但音聲言及我、人、壽命。蚑行喘息、蜎飛蠕動眾生之類，所作所造、所興勸助、所見所覩、所知所觀，一切皆為假號之法，一切不起不滅；諸天人民所可言誨亦復如是。2)如此，須菩提！計般若波羅蜜及菩薩名，悉為假號，皆不起不滅。至于天中天所可言名，等無有異。	223：1)須菩提！譬如說我名和合故有，是我名不生不滅，但以世間名字故說。如眾生、壽者、命者、生者、養育者，眾數人作者使作者、起者使起者、受者使受者、知者見者等，和合法故有。是諸名不生不滅，但以世間名字故說。2)般若波羅蜜、菩薩菩薩字亦如是，皆和合故有，是亦不生不滅，但以世間名字故說。
220：1)善現當知！如世間我唯有假名，如是名假不生不滅，唯假施設謂之為我。如是有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者亦唯有假名，如是名假不生不滅，唯假施設謂為有情乃至見者。2)如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

I 2,9,2. COGNITION OF DHARMA IN SUFFERING.

Except in so far as it is conventionally expressed by means of a mere conventional term, there is no production or stopping of this conceptual dharma. And the same holds good of such terms as “self”, “soul”, “personality”, etc. to: “one who sees”. (P100) In the same way, that which corresponds in reality to such words as “perfect wisdom” or “Bodhisattva”, that is a mere conceptual dharma which is neither produced nor stopped, except for its conventional expression by means of a mere conventional term. Such ideas as “this is inward form, etc.” merely refer to conceptual dharmas, and of these conceptual dharmas there is no production or stopping, except in so far as they are conventionally expressed by means of mere conceptual terms.

4.

tadyathāpi nāma subhūte idam adhyātmikaṃ rūpam iti dharmaprajñaptimātraṃ (psp1-1: 111) tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate. vedaneti dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate. saṃjñeti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate. saṃskārā iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate. vijñānam iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate. evam eva subhūte prajñāpāramitā ca bodhisattvaś ca bodhisattvanāma ca sarva ete prajñaptidharmās teṣāñ ca prajñaptidharmāṇāṃ notpādona nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate. cakṣur iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate yad uta cakṣur iti, tac ca cakṣur nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate. śrotram iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate yad uta śrotram iti, tac ca śrotraṃ nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate. ghrāṇam iti subhūte dharmaprajñaptimātram etat, tasyās ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate yad uta ghrāṇam iti, tac ca ghrāṇaṃ nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate. jihveti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate yad uta jihveti, sā ca jihvā nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate. kāya iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter (psp1-1: 112) notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate yad uta kāya iti, sa ca kāyo nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate. mana iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñaptair notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate yad uta mana iti, tac ca mano nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate. rūpam iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñaptair notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate rūpam iti. śabda iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñaptair notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate śabda iti. gandha iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñaptair notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate gandha iti. rasa iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñaptair notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate rasa iti. sparśa iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñaptair notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate, sparśa iti. dharma iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñaptair notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate, dharma iti. cakṣurdhātū rūpadhātuś cakṣurvijñānadhātur iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñaptair notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate, te ca nādhyātman na bahirdhā nobhayam antareṇopalabhyante. śrotradhātuḥ śabdadhātuḥ śrotravijñānadhātur iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo nirodho 'nyatra (psp1-1: 113) nāmasaṃketamātreṇa vyavahriyate, te ca nādhyātman na bahirdhā nobhayam antareṇopalabhyante, ghrāṇadhātur gandhadhātur ghrāṇavijñānadhātur iti subhūte dharmaprajñaptimātram etat, tasyās ca dharmaprajñapter notpādo na nirodho 'nyatra nāma saṃketamātreṇa vyavahriyate, te ca nādhyātman na bahirdhā nobhayam antareṇopalabhyante. jihvādhātū rasadhātur jihvāvijñānadhātur iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāma saṃketamātreṇa vyavahriyate, te ca nādhyātman na bahirdhā nobhayam antareṇopalabhyante. kāyadhātuḥ spraṣṭavyadhātuḥ kāyavijñānadhātur iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāma saṃketamātreṇa vyavahriyate, te ca nādhyātman na bahirdhā nobhayam antareṇopalabhyante. manodhātur dharmadhātur manovijñānadhātur iti subhūte dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāma saṃketamātreṇa vyavahriyate, te ca nādhyātman na bahirdhā nobhayam antareṇopalabhyante. evam eva subhūte yad ucyate prajñāpāramiteti, bodhisattva iti, bodhisattvanāmeti ca dharmaprajñaptimātram etat, tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate, tac ca nāma nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyate.
221：1)須菩提！譬如所有色痛想行識，但著字法，從久遠以來因緣合為數。諸因緣合數法，亦不生、亦不滅也。所謂般若波羅蜜，所謂菩薩及菩薩字，亦復如是。2)佛告須菩提：所謂眼耳鼻舌身意，從久遠以來但著字法，亦不生、亦不滅。色聲香味細滑法，亦復如是，亦不內、亦不外，亦不生、亦不滅，從久遠以來但著字法。3)般若波羅蜜、菩薩及字，亦不內、亦不外、亦不在兩中間止。	222：1)譬如，須菩提！於內所有所與我色，斯亦假名法，為假託作斯字也。其假號法不起不滅，欲得了此因緣之合，有言聲耳；痛痒思想生死識法為假號，其法所名不起不滅，若以因緣假託之現而有言聲。如是，須菩提！所謂般若波羅蜜，有言菩薩及菩薩名，但所託者，其法不起不滅。所謂菩薩般若波羅蜜及菩薩名，悉無他倚，因緣猗號而有斯言。2)眼則恍惚虛寂，至于假名，法為託字，亦皆不起不滅，因緣假號而有言聲。所謂眼空，其眼無內、無外、不處兩間；耳鼻舌身意亦復如是，法為假託，其法不起不滅，因緣合名而有言聲。其號心者，心不在內亦不在外、不處兩間。所謂色者，須菩提！法所假號不起不滅，亦不內外、不處兩間。3)其眼界者亦為假號，因法託名，其曰眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、細滑界、身識界，意界、法界、意識界，法為借號而有言聲，其法無內無外、不處兩間。4)如是，須菩提！所謂菩薩及般若波羅蜜，因法假號，其號不起不滅，猗託為名而有言聲。般若波羅蜜、菩薩字，其名無內無外、不處兩間。	223：1)須菩提！譬如身和合故有，是亦不生不滅，但以世間名字故說。2)須菩提！譬如色受想行識亦和合故有，是亦不生不滅，但以世間名字故說。須菩提！般若波羅蜜、菩薩菩薩字亦如是，皆是和合故有，是亦不生不滅，但以世間名字故說。3)須菩提！譬如眼和合故有，是亦不生不滅，但以世間名字故說，是眼不在內、不在外、不在中間。耳鼻舌身意和合故有，是亦不生不滅，但以世間名字故說。色乃至法亦如是。4)眼界和合故有，是亦不生不滅，但以世間名字故說。乃至意識界亦如是。4)須菩提！般若波羅蜜、菩薩、菩薩字亦如是，皆和合故有，是亦不生不滅，但以世間名字故說，是名字不在內、不在外、不在中間。
220：1)復次，善現！如內諸色唯是假法，如是法假不生不滅，唯假施設謂之為色；如是受、想、行、識亦唯是假法，如是法假不生不滅，唯假施設謂為受、想、行、識。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。2)復次，善現！譬如眼處唯是假法，如是法假不生不滅，唯假施設謂為眼處；如是耳、鼻、舌、身、意處亦唯是假法，如是法假不生不滅，唯假施設謂為耳、鼻、舌、身、意處。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。復次，善現！譬如色處唯是假法，如是法假不生不滅，唯假施設謂為色處；如是聲、香、味、觸、法處亦唯是假法，如是法假不生不滅，唯假施設謂為聲、香、味、觸、法處。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。3)復次，善現！譬如眼界、色界、眼識界唯是假法，如是假法不生不滅，唯假施設謂為眼界、色界、眼識界；如是耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界，亦唯是假法，如是法假不生不滅，唯假施設謂為耳界、聲界、耳識界乃至意界、法界、意識界。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。4)如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

(P101) And what holds good of the skandhas, that is also true of the 18 elements.

On the subject-side this body is conventionally called a “body” and also the head, neck, belly, muscles, shoulders, arms, hands, ribs, hips, thighs, legs, and feet are conventionally expressed in those terms; but they are only conceptual dharmas, and of these conceptual dharmas there is no production or stopping, except in so far as they are conventionally expressed by means of mere conceptual terms. On the object-side, such things as a bunch of grass, a branch, a leaf, a petal, etc., are conventionally expressed by manifold designations; but of those words there is no production or stopping, except in so far as they are conventionally expressed by means of mere conventional terms, and the reality corresponding to those words cannot be apprehended inwardly, outwardly, or between the two. Just so “perfect wisdom” and “Bodhisattva” are mere conceptual dharmas, and there is no production or stopping of them except in so far as they are conventionally expressed by means of mere conventional terms. It is thus that a Bodhisattva should train in perfect wisdom.

5.

tadyathāpi nāma subhūte yad etad ādhyātmikaṃ śarīraṃ śarīram iti vyavahriyate, śiro grīvā udaram aṃsau skandhau bāhū pṛṣṭhaṃ pārśvakāḥ kaṭhyūrū jaṅghe pādāv asthīnīti vyavahriyante, te ca prajñaptidharmās teṣāṃ notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyante, tac ca nāma nādhyātman na bahirdhā nobhayam antareṇopalabhyate. evam eva subhūte yad ucyate prajñāpāramiteti bodhisattva iti bodhisattvanāmeti ca sarva ete prajñaptidharmās teṣāṃ ca notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyante, tac ca nāma nādhyātman na bahirdhā nobhayam antareṇopalabhyate. tadyathāpi nāma subhūte bāhyaṃ tṛṇakāṣṭhaṃ śākhāparṇapalāśaṃ sarvaṃ taṃ nānānāmadheyair vyapadiśyate, teṣāñ ca nāmnāṃ notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyante, tāni ca nāmāni nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyante. evam eva subhūte yad ucyate prajñāpāramiteti bodhisattva iti bodhisattvanāmeti ca sarva ete prajñaptidharmās te ca nānānāmadheyair vyapadiśyante, teṣāṃ ca nāmnāṃ notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyante, tāni ca nāmāni nādhyātmaṃ na bahirdhā nobhayam antareṇopalabhyante. evaṃ hi subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam.
221：1)佛告須菩提：譬如內身所有名為頭，字為頸、肩、臂、脊、肋、髀、腨、腸、腳，是法亦不生、亦不滅，亦不內、亦不外、亦不兩中間止。所謂般若波羅蜜、菩薩及字，亦復如是。2)佛告須菩提：譬如外諸所有草木枝、葉、莖、節，從久遠以來但著名字，是字亦不生、亦不滅、亦不內、亦不外。所謂般若波羅蜜、菩薩及字，亦復如是。3)佛告須菩提：譬如過去諸佛世尊，從久遠來因字如住，是字亦不生、亦不滅，亦不內、亦不外。	222：1)譬如，須菩提！所謂其內是我身，因字頭首，其名但言聲，又復名頸項。五陰、兩臂、背臍脇、兩臏、兩腳，但假號耳。託首聲言，因緣法為號，計其法者不起不滅，計此所有悉為假託而立言聲，計其名者不起不滅，無內無外、不處兩間。如是，須菩提！般若波羅蜜、菩薩名者，皆為假號，其法不起不滅，盡為假託而有言聲，其名亦不起不滅，無內無外、不處兩間。2)譬如，須菩提！於此外有草木枝葉華實，計此一切，悉為假號而有言聲，其名無名，其名不起不滅，假託為名而有言聲，計其名者，無內無外、不處兩間。如是，須菩提！般若波羅蜜及菩薩字，一切皆因法假號，其法不起不滅，其名無內無外、不處兩間。3)譬如，須菩提！過去諸佛世尊，皆共假傳其號，當來現在亦復如是。	223：1)須菩提！譬如內身名為頭，但有名字，項肩臂脊脇髀膞腳皆和合故有，是法及名字亦不生不滅，但以名字故說，是名字亦不在內、亦不在外、不在中間。須菩提！般若波羅蜜、菩薩、菩薩字亦如是，皆和合故有，但以名字故說，是亦不生不滅，不在內、不在外、不在中間。2)須菩提！譬如外物草木枝葉莖節，如是一切但以名字故說，是法及名字亦不生不滅，非內、非外、非中間住。須菩提！般若波羅蜜、菩薩、菩薩字亦如是，皆和合故有，是法及名字亦不生不滅，非內、非外、非中間住。3)須菩提！譬如過去諸佛名和合故有，是亦不生不滅，但以名字故說，是亦非內、非外、非中間住。般若波羅蜜、菩薩、菩薩字亦如是。
220：1)復次，善現！譬如內身所有頭、頸、肩、膊、手、臂、腹、背、胸、脇、腰、脊、髀、膝、腨、脛、足等皮、肉、骨、髓唯有假名，如是名假不生不滅，唯假施設謂為內身頭、頸等物。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。2)復次，善現！譬如外事所有草、木、根、莖、枝、葉及花、果等唯有假名，如是名假不生不滅，唯假施設謂為外事草、木、根等。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。3)復次，善現！譬如過去未來諸佛唯有假名，如是名假不生不滅，唯假施設謂為過去未來諸佛。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。

6.

punar aparaṃ subhūte tadyathāpi nāma svapnapratiśrutkāmarīcipratibhāsamāyopamās tathāgatanirmitāḥ sarve te dharmaprajñaptimātrās teṣāñ ca notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate, tac ca nāma nādhyātman na bahirdhā nobhayam antareṇopalabhyate. evam eva subhūte yad ucyate prajñāpāramiteti bodhisattva iti bodhisattvanāmeti ca sarvam etad dharmaprajñaptimātraṃ tasyāś ca dharmaprajñapter notpādo na nirodho 'nyatra nāmasaṃketamātreṇa vyavahriyate, tac ca nāma nādhyātman na bahirdhā nobhayam antareṇopalabhyate. evaṃ hi subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā nāmasaṃketaprajñaptyām avavādaprajñaptyāṃ dharmaprajñaptyāṃ ca śikṣitavyam. iti duḥkhe dharmajñānam
221：須菩提！譬如夢、響、幻、熱時之炎，如如來所化，皆著字數法。所謂般若波羅蜜，所謂菩薩及字，亦不生、亦不滅、亦不內、亦不外、亦不兩中間止。佛告須菩提：菩薩摩訶薩行般若波羅蜜，當學字法、合法及權法數。	222：譬如，須菩提！呼聲之響，又如鏡像、幻、化、野馬。如來解說一切諸法，皆猶如化，但假有號，其號不起不滅，倚託為名而有言聲，其名無內無外、不處兩間。如是，須菩提！所謂菩薩、般若波羅蜜，但假號耳，其號不起不滅，無內無外、不處兩間。如是，須菩提！所謂菩薩摩訶薩、般若波羅蜜，因緣合會而假虛號，所號善權、所號法，皆假託耳。	223：須菩提！譬如夢響影幻焰，佛所化，皆是和合故有，但以名字說，是法及名字不生不滅，非內、非外、非中間住。般若波羅蜜、菩薩、菩薩字亦如是。如是，須菩提！菩薩摩訶薩行般若波羅蜜，名假施設、受假施設、法假施設，如是應當學。
220：復次，善現！譬如夢境、谷響、光影、幻事、陽焰、水月、變化唯有假名，如是名假不生不滅，唯假施設謂為夢境乃至變化。如是一切唯有假名，此諸假名不在內不在外不在兩間，不可得故。如是，善現！若菩薩摩訶薩、若般若波羅蜜多、若此二名皆是假法，如是假法不生不滅，唯假施設，不在內不在外不在兩間，不可得故。如是，善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法名假、法假及方便假應正修學。

Just as a dream, an echo, a mirage, a reflected image, a mock show, a magical creation of the Tathagata, are all conceptual dharmas, and of these conceptual dharmas there is no production or stopping, except in so far as they are conventionally expressed by means of mere conceptual terms, just so “perfect wisdom” and “Bodhisattva” are mere conceptual dharmas, and they are neither produced nor stopped, except in so far as they are conventionally expressed by means of mere conventional terms. (P102) It is thus that a Bodhisattva, who courses in perfect wisdom, should train in (the insight that) words and conventional terms are but concepts, and that also the instruction and dharmas are but concepts.

7.苦類智忍

evaṃ hi subhūte prajñāpāramitāyāṃ caran bodhisattvo mahāsattvo na rūpaṃ nityam iti samanupaśyati, na rūpam anityam iti samanupaśyati, na rūpaṃ sukham iti samanupaśyati, na rūpaṃ duḥkham iti samanupaśyati, na rūpam ātmeti samanupaśyati, na rūpam anātmeti samanupaśyati, na rūpaṃ śāntam iti samanupaśyati, na rūpam aśāntam iti samanupaśyati, na rūpaṃ śūnyam iti samanupaśyati, na rūpam aśūnyam iti samanupaśyati, na rūpaṃ nimittam iti samanupaśyati, na rūpam animittam iti samanupaśyati, na rūpaṃ praṇihitam iti samanupaśyati, na rūpam apraṇihitam iti (psp1-1: 115) samanupaśyati, na rūpaṃ saṃskṛtam iti samanupaśyati, na rūpam asaṃskṛtam iti samanupaśyati, na rūpam utpannam iti samanupaśyati, na rūpam anutpannam iti samanupaśyati, na rūpaṃ niruddham iti samanupaśyati, na rūpam aniruddham iti samanupaśyati, na rūpaṃ viviktam iti samanupaśyati, na rūpam aviviktam iti samanupaśyati, na rūpaṃ kuśalam iti samanupaśyati, na rūpam akuśalam iti samanupaśyati, na rūpaṃ sāvadyam iti samanupaśyati, na rūpam anavadyam iti samanupaśyati, na rūpaṃ sāsravam iti samanupaśyati, na rūpam anāsravam iti samanupaśyati, na rūpaṃ saṃkleśam iti samanupaśyati, na rūpaṃ niḥkleśam iti samanupaśyati, na rūpaṃ laukikam iti samanupaśyati, na rūpaṃ lokottaram iti samanupaśyati, na rūpaṃ saṃkleśam iti samanupaśyati, na rūpaṃ vyavadānam iti samanupaśyati, na rūpaṃ saṃsāra iti samanupaśyati, na rūpaṃ nirvāṇam iti samanupaśyati. na vedanā nityeti samanupaśyati, na vedanānityeti samanupaśyati, na sukheti samanupaśyati, na duḥkheti samanupaśyati, nātmeti nānātmeti na śānteti nāśānteti, na śūnyeti nāśūnyeti, na nimitteti nānimitteti, na praṇihiteti nāpraṇihiteti vedanāṃ samanupaśyati, na saṃskṛteti nāsaṃskṛteti, notpanneti nānutpanneti, na niruddheti nāniruddheti, na vivikteti nāvivikteti na kuśaleti nākuśaleti, na sāvadyeti nānavadyeti, na sāsraveti nānāsraveti, na saṃkleśeti na niḥkleśeti, na laukiketi na lokottareti, na saṃkleśeti na vyavadānam iti, na saṃsāra iti na nirvāṇam iti, vedanāṃ samanupaśyati. na saṃjñā nityeti samanupaśyati, na saṃjñānityeti samanupaśyati, na sukheti na duḥkheti nātmeti nānātmeti, na śānteti nāśānteti na śūnyeti nāśūnyeti na nimitteti nānimitteti, na praṇihiteti nāpraṇihiteti saṃjñāṃ samanupaśyati, na saṃskṛteti nāsaṃskṛteti notpanneti nānutpanneti, na niruddheti nāniruddheti na vivikteti nāvivikteti, na kuśaleti nākuśaleti na sāvadyeti nānavadyeti na sāsraveti nānāsraveti, na saṃkleśeti na niḥkleśeti na laukiketi na lokottareti na saṃkleśam iti na vyavadānam iti na saṃsāra iti na nirvāṇam iti saṃjñāṃ samanupaśyati. na saṃskārā nityā iti samanupaśyati, na saṃskārā anityā iti samanupaśyati, na sukhā iti na duḥkhā iti nātmāna iti nānātmāna iti na śāntā iti nāśāntā iti na śūnyā iti nāśūnyā iti na nimittā iti nānimittā iti na praṇihitā iti nāpraṇihitā iti saṃskārān samanupaśyati, na saṃskṛtā iti nāsaṃskṛtā iti notpannā iti nānutpannā iti na niruddhā iti nāniruddhā iti na viviktā iti nāviviktā iti, na kuśalā iti nākuśalā iti, na sāvadyā iti nānavadyā iti, na sāsravā iti nānāsravā iti, na saṃkleśā iti na niḥkleśā iti, na laukikā iti na lokottarā iti na saṃkleśā iti na vyavadānam iti na saṃsāra iti na nirvāṇam iti saṃskārān samanupaśyati. na vijñānaṃ nityam iti samanupaśyati, na vijñānam anityam iti samanupaśyati, na sukham iti na duḥkham iti, nātmeti nānātmeti, na śāntam iti nāśāntam iti na śūnyam iti nāśūnyam iti na nimittam iti nānimittam iti na praṇihitam iti nāpraṇihitam iti vijñānaṃ samanupaśyati, na saṃskṛtam iti nāsaṃskṛtam iti notpannam iti nānutpannam iti, na niruddham iti nāniruddham iti na viviktam iti nāviviktam iti na kuśalamiti nākuśalam iti, na sāvadyam iti nānavadyam iti na sāsravam iti nānasravam iti na saṃkleśam iti na niḥkleśam iti, na laukikam iti na lokottaram iti, na saṃkleśam iti na vyavadānam iti, na saṃsara iti na nirvāṇam iti vijñānaṃ samanupaśyati. evaṃ na cakṣurdhātur nitya iti vā anitya iti vā samanupaśyati, na rūpadhātur nitya iti vā anitya iti vā samanupaśyati, na cakṣurvijñānadhātur nitya iti vā anitya iti vā samanupaśyati. na cakṣurdhātuḥ sukha iti vā duḥkha iti vā samanupaśyati, na rūpadhātuḥ sukha iti vā duḥkha iti vā samanupaśyati, na cakṣurvijñānadhātuḥ sukha iti vā duḥkha iti vā samanupaśyati. na cakṣurdhātur ātmeti vā anātmeti vā samanupaśyati, na rūpadhātur ātmeti vā anātmeti vā samanupaśyati, na cakṣurvijñānadhātur ātmeti vā anātmeti vā samanupaśyati. na cakṣurdhātuḥ śānta iti vā aśānta iti vā samanupaśyati, na rūpadhātuḥ śānta iti vā aśānta iti vā samanupaśyati, na cakṣurvijñānadhātuḥ śānta iti vā aśānta iti vā samanupaśyati. na cakṣurdhātuḥ śūnya iti vā aśūnya iti vā samanupaśyati, na rūpadhātuḥ śūnya iti vā aśūnya iti vā samanupaśyati, na cakṣurvijñānadhātuḥ śūnya iti vā aśūnya iti vā samanupaśyati. na cakṣurdhātur nimitta iti vā animitta iti vā samanupaśyati, na rūpadhātur nimitta iti vā animitta iti vā samanupaśyati, na cakṣurvijñānadhātur nimitta iti vā animitta iti vā samanupaśyati. na cakṣurdhātuḥ praṇihita iti vā apraṇihita iti vā samanupaśyati, na rūpadhātuḥ praṇihita iti vā apraṇihita iti vā samanupaśyati, na cakṣurvijñānadhātuḥ praṇihita iti vā apraṇihita iti vā samanupaśyati. na cakṣurdhātuḥ saṃskṛta iti vā asaṃskṛta iti vā samanupaśyati, na rūpadhātuḥ saṃskṛta iti vā asaṃskṛta iti vā samanupaśyati, na cakṣurvijñānadhātuḥ saṃskṛta iti vā asaṃskṛta iti vā samanupaśyati. na cakṣurdhātur utpanna iti vā anutpanna iti vā samanupaśyati, na rūpadhātur utpanna iti vā anutpanna iti vā samanupaśyati, na cakṣurvijñānadhātur utpanna iti vā anutpanna iti vā samanupaśyati. na cakṣurdhātur niruddha iti vā aniruddha iti vā samanupaśyati, na rūpadhātur niruddha iti vā aniruddha iti vā samanupaśyati, na cakṣurvijñānadhātur niruddha iti vā aniruddha iti vā samanupaśyati. na cakṣurdhātur vivikta iti vā avivikta iti vā samanupaśyati, na rūpadhātur vivikta iti vā avivikta iti vā samanupaśyati, na cakṣurvijñānadhātur vivikta iti vā avivikta iti vā samanupaśyati. na cakṣurdhātuḥ kuśala iti vā akuśala iti vā samanupaśyati, na rūpadhātuḥ kuśala iti vā akuśala iti vā samanupaśyati, na cakṣurvijñānadhātuḥ kuśala iti vā akuśala iti vā samanupaśyati. na cakṣurdhātuḥ sāvadya iti vā anavadya iti vā samanupaśyati, na rūpadhātuḥ sāvadya iti vā anavadya iti vā samanupaśyati, na cakṣurvijñānadhātuḥ sāvadya iti vā anavadya iti vā samanupaśyati. na cakṣurdhātuḥ sāsrava iti vā anāsrava iti vā samanupaśyati, na rūpadhātuḥ sāsrava iti vā anāsrava iti vā samanupaśyati, na cakṣurvijñānadhātuḥ sāsrava iti vā anāsrava iti vā samanupaśyati. na cakṣurdhātuḥ saṃkleśa iti vā niḥkleśa iti vā samanupaśyati, na rūpadhātuḥ saṃkleśa iti vā niḥkleśa iti vā samanupaśyati, na cakṣurvijñānadhātuḥ (psp1-1: 118) saṃkleśa iti vā niḥkleśa iti vā samanupaśyati. na cakṣurdhātur laukika iti vā lokottara iti vā samanupaśyati, na rūpadhātur laukika iti vā lokottara iti vā samanupaśyati, na cakṣurvijñānadhātur laukika iti vā lokottara iti vā samanupaśyati. na cakṣurdhātuḥ saṃkleśa iti vā vyavadānam iti vā samanupaśyati, na rūpadhātuḥ saṃkleśa iti vā vyavadānam iti vā samanupaśyati, na cakṣurvijñānadhātuḥ saṃkleśa iti vā vyavadānam iti vā samanupaśyati. na cakṣurdhātuḥ saṃsāra iti vā nirvāṇam iti vā samanupaśyati, na rūpadhātuḥ saṃsara iti vā nirvāṇam iti vā samanupaśyati, na cakṣurvijñānadhātuḥ saṃsāra iti vā nirvāṇam iti vā samanupaśyati. evaṃ na śrotradhātur na śabdadhātur na śrotravijñānadhātur nitya iti vā anitya iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ sukha iti vā duḥkha iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātur ātmeti vā anātmeti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ śānta iti vā aśānta iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ śūnya iti vā aśūnya iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātur nimitta iti vā animitta iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ praṇihita iti vā apraṇihita iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ saṃskṛta iti vā asaṃskṛta iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātur utpanna iti vā anutpanna iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātur niruddha iti vā aniruddha iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātur vivikta iti vā avivikta iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ kuśala iti vā akuśala iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ sāvadya iti vā anavadya iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ sāsrava iti vā anāsrava iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ saṃkleśa iti vā niḥkleśa iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātur laukika iti vā lokottara iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ saṃkleśa iti vā vyavadānam iti vā samanupaśyati. na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ saṃsāra iti vā nirvāṇam iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātur nitya iti vā anitya iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ sukha iti vā duḥkha iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātur ātmeti vā anātmeti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ śānta iti vā aśānta iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ śūnya iti vā aśūnya iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātur nimitta iti vā animitta iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ praṇihita iti vā apraṇihita iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ saṃskṛta iti vā asaṃskṛta iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātur utpanna iti vā anutpanna iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātur niruddha iti vā aniruddha iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātur vivikta iti vā avivikta iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ kuśala iti vā akuśala iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ sāvadya iti vā anavadya iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ sāsrava iti vā anāsrava iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ saṃkleśa iti vā niḥkleśa iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātur laukika iti vā lokottara iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ saṃkleśa iti vā vyavadānam iti vā samanupaśyati. na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ saṃsāra iti vā nirvāṇam iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātur nitya iti vā anitya iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ sukha iti vā duḥkha iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātur ātmeti vā anātmeti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ śānta iti vā aśānta iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ śūnya iti vā aśūnya iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātur nimitta iti vā animitta iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ praṇihita iti vā apraṇihita iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ saṃskṛta iti vā asaṃskṛta iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātur utpanna iti vā anutpanna iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātur niruddha iti vā aniruddha iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātur vivikta iti vā avivikta iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ kuśala iti vā akuśala iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ sāvadya iti vā anavadya iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ sāsrava iti vā anāsrava iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ saṃkleśa iti vā niḥkleśa iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātur laukika iti vā lokottara iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ saṃkleśa iti vā vyavadānam iti vā samanupaśyati. na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ saṃsāra iti vā nirvāṇam iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātur nitya iti vā anitya iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ sukha iti vā duḥkha iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātur ātmeti vā anātmeti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ śānta iti vā aśānta iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ śūnya iti vā aśūnya iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātur nimitta iti vā animitta iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ praṇihita iti vā apraṇihita iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ saṃskṛta iti vā asaṃskṛta iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātur utpanna iti vā anutpanna iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātur niruddha iti vā aniruddha iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātur vivikta iti vā avivikta iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ kuśala iti vā akuśala iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ sāvadya iti vā anavadya iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ sāsrava iti vā anāsrava iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ saṃkleśa iti vā niḥkleśa iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātur laukika iti vā lokottara iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ saṃkleśa iti vā vyavadānam iti vā samanupaśyati. na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ saṃsāra iti vā nirvāṇam iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātur nitya iti vā anitya iti vā samanupaśyati. namanodhātur na dharmadhātur na manovijñānadhātuḥ sukha iti vā duḥkha iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātur ātmeti vā anātmeti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātuḥ śānta iti vā aśānta iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātuḥ śūnya iti vā aśūnya iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātur nimitta iti vā animitta iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātuḥ praṇihita iti vā apraṇihita iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātuḥ saṃskṛta iti vā asaṃskṛta iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātur utpanna iti vā anutpanna iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātur niruddha iti vā aniruddha iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātur vivikta iti vā avivikta iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātuḥ kuśala iti vā akuśala iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātuḥ sāvadya iti vā anavadya iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātuḥ sāsrava iti vā anāsrava iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātuḥ saṃkleśa iti vā niḥkleśa iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātur laukika iti vā lokottara iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātuḥ saṃkleśa iti vā vyavadānam iti vā samanupaśyati. na manodhātur na dharmadhātur na manovijñānadhātuḥ saṃsāra iti vā nirvāṇam iti vā samanupaśyati. yad api cakṣurūpacakṣurvijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na nityam iti vā nānityam iti vā samanupaśyati. evaṃ na sukham iti vā na duḥkham iti vā samanupaśyati, nātmeti vā nānātmeti vā samanupaśyati, na śāntam iti vā nāśāntaṃ vā samanupaśyati, na śūnyam iti vā nāśūnyam iti vā samanupaśyati, na nimittam iti vā nānimittam iti vā samanupaśyati, na praṇihitam iti vā nāpraṇihitam iti vā samanupaśyati, na saṃskṛta iti vā nāsaṃskṛta iti vā samanupaśyati, notpannam iti vā nānutpannam iti vā samanupaśyati, na niruddham iti vā nāniruddhaṃ vā samanupaśyati, na viviktam iti vā nāviviktam iti vā samanupaśyati, na kuśalam iti vā nākuśalam iti vā samanupaśyati, na sāvadyam iti vā nānavadyam iti vā samanupaśyati, na sāsravam iti vā nānāsravam iti vā samanupaśyati, na saṃkleśam iti vā na niḥkleśam iti vā samanupaśyati, na laukikam iti vā na lokottaram iti vā samanupaśyati, na saṃkleśam iti vā na vyavadānānam iti vā samanupaśyati. yad api cakṣurūpacakṣurvijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na saṃsāra iti vā na nirvāṇam iti vā samanupaśyati. yad api śrotraśabdaśrotravijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na nityam iti vā nānityam iti vā samanupaśyati. evaṃ na sukham iti vā na duḥkham iti vā, nātmeti vā nānātmeti vā, na śāntam iti vā nāśāntam iti vā samanupaśyati, na śūnyam iti vā nāśūnyam iti vā, na nimittam iti vā nānimittam iti vā, na praṇihitam iti vā nāpraṇihitam iti vā samanupaśyati, na saṃskṛtam iti vā nāsaṃskṛtam iti vā, notpannam iti vā nānutpannam iti vā, na niruddham iti vā nāniruddham iti vā, na viviktam iti vā nāviviktam iti vā, na kuśalam iti vā nākuśalam iti vā, na sāvadyam iti vā nānavadyam iti vā, na sāsravam iti vā nānāsravam iti vā, na saṃkleśam iti vā na niḥkleśam iti vā, na laukikam iti vā na lokottaram iti vā, na saṃkleśam iti vā na vyavadānam iti vā samanupaśyati. yad api śrotraśabdaśrotravijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na saṃsāram iti vā na nirvāṇam iti vā samanupaśyati. yad api ghrāṇagandhaghrāṇavijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na nityam iti vā nānityam iti vā samanupaśyati. na sukham iti vā na duḥkham iti vā, nātmeti nānātmeti, na śāntam iti nāśāntam iti samanupaśyati, na śūnyam iti nāśūnyam iti, na nimittam iti nānimittam iti, na praṇihitam iti nāpraṇihitam iti samanupaśyati, na saṃskṛtam iti nāsaṃskṛtam iti, notpannam iti nānutpannam iti, na niruddham iti nāniruddham iti, na viviktam iti nāviviktam iti, na kuśalam iti nākuśalam iti, na sāvadyam iti nānavadyam iti, na sāsravam iti nānāsravam iti, na saṃkleśam iti na niḥkleśam iti, na laukikam iti na lokottaram iti, na saṃkleśam iti vā na vyavadānam iti vā samanupaśyati, yad api ghrāṇagandhaghrāṇavijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na saṃsāram iti vā nirvāṇam iti vā samanupaśyati. yad api jihvārasajihvāvijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na nityam iti vā nānityam iti vā samanupaśyati. na sukham iti na duḥkham iti, nātmeti nānātmeti, na śāntam iti nāśāntam iti samanupaśyati, na śūnyam iti nāśūnyam iti, na nimittam iti nānimittam iti, na praṇihitam iti nāpraṇihitam iti samanupaśyati, na saṃskṛtam iti nāsaṃskṛtam iti, notpannam iti nānutpannam iti, na niruddham iti nāniruddham iti, na viviktam iti nāviviktam iti, na kuśalam iti nākuśalam iti, na sāvadyam iti nānavadyam iti, na sāsravam iti nānāsravam iti, na saṃkleśam iti na niḥkleśam iti, na laukikam iti na lokottaram iti, na saṃkleśam iti na vyavadānam iti samanupaśyati. yad api jihvārasajihvāvijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na saṃsāram iti vā nirvāṇam iti vā samanupaśyati. yad api kāyaspraṣṭavyakāyavijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na nityam iti vā nānityam iti vā samanupaśyati, na sukham iti na duḥkham iti, nātmeti nānātmeti, na śāntam iti nāśāntam iti, na śūnyam iti nāśūnyam iti, na nimittam iti nānimittam iti, na praṇihitam iti nāpraṇihitam iti samanupaśyati, na saṃskṛtam iti nāsaṃskṛtam iti, notpannam iti nānutpannam iti, na niruddham iti nāniruddham iti, na viviktam iti nāviviktam iti, na kuśalam iti nākuśalam iti, na sāvadyam iti nānavadyam iti, na sāsravam iti nānāsravam iti, na saṃkleśam iti na niḥkleśam iti, na laukikam iti na lokottaram iti, na saṃkleśam iti na vyavadānam iti samanupaśyati. yad api kāyaspraṣṭavyakāyavijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na saṃsāram iti vā na nirvāṇam iti vā samanupaśyati. yad api manodharmamanovijñānasaṃsparśapratyayād utpadyate vedayitaṃ (psp1-1: 128) sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na nityam iti vā nānityam iti vā samanupaśyati. na sukham iti na duḥkham iti, nātmeti vā nānātmeti, na śāntam iti nāśāntam iti samanupaśyati, na śūnyam iti nāśūnyam iti, na nimittam iti nānimittam iti, na praṇihitam iti nāpraṇihitam iti samanupaśyati, na saṃskṛtam iti nāsaṃskṛtam iti, notpannam iti nānutpannam iti, na niruddham iti nāniruddham iti, na viviktam iti nāviviktam iti, na kuśalam iti nākuśalam iti, na sāvadyam iti nānavadyam iti, na sāsravam iti nānāsravam iti, na saṃkleśam iti na niḥkleśam iti, na laukikam iti na lokottaram iti, na saṃkleśam iti na vyavadānam iti samanupaśyati. yad api manodharmamanovijñānasaṃsparśapratyayād utpadyate vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā, tad api na saṃsāram iti vā na nirvāṇam iti vā samanupaśyati. iti duḥkhe 'nvayajñānakṣāntiḥ
221：行般若波羅蜜，不見色痛想行識字有常無常，亦不見五陰字有苦有樂，亦不見五陰有我無我，亦不見五陰空、無相、無願，亦不見五陰淨、亦不見寂、亦不見著、亦不見斷，亦不見五陰生、亦不見滅；眼耳鼻舌身意，色聲香味細滑法，及十八性，亦復如是。	222：當作是學行般若波羅蜜，不住名色亦無所見、不住痛痒思想生死識、不住於名、不覩名色不常、不見名色安樂、不見名色苦惱，不見名色而有內者、不見名色而有外者、不見名色而有空者、不見名色無想之變、不見名色無願之事、不見名色而寂寞、不見名色而慌忽者、不見名色而有欲塵、不見名色而諍訟者、不見名色而有起者、不見名色而有滅者，痛痒思想生死識亦復如是。眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、細滑界、身識界，意界、法界、意識界，一切皆爾，因緣合成而為假號，有是五陰。	223：復次，須菩提！菩薩摩訶薩行般若波羅蜜時，不見色名字是常，不見受想行識名字是常。不見色名字無常，不見受想行識名字無常。不見色名字樂，不見色名字苦。不見色名字我，不見色名字無我。不見色名字空，不見色名字無相，不見色名字無作，不見色名字寂滅。不見色名字垢，不見色名字淨。不見色名字生，不見色名字滅。不見色名字內，不見色名字外，不見色名字中間住。受想行識亦如是。眼、色、眼識、眼觸，眼觸因緣生諸受，乃至意、法、意識、意觸，意觸因緣生諸受亦如是。
220：1)所以者何？善現！修行般若波羅蜜多，1-諸菩薩摩訶薩不應觀色名若常若無常，不應觀受、想、行、識名若常若無常；2-不應觀色名若樂若苦，不應觀受、想、行、識名若樂若苦；3-不應觀色名若我若無我，不應觀受、想、行、識名若我若無我；4-不應觀色名若淨若不淨，不應觀受、想、行、識名若淨若不淨；5-不應觀色名若空若不空，不應觀受、想、行、識名若空若不空；6-不應觀色名若有相若無相，不應觀受、想、行、識名若有相若無相；7-不應觀色名若有願若無願，不應觀受、想、行、識名若有願若無願；8-不應觀色名若寂靜若不寂靜，不應觀受、想、行、識名若寂靜若不寂靜；9-不應觀色名若遠離若不遠離，不應觀受、想、行、識名若遠離若不遠離；10-不應觀色名若雜染若清淨，不應觀受、想、行、識名若雜染若清淨；11-不應觀色名若生若滅，不應觀受、想、行、識名若生若滅。2)復次，善現！修行般若波羅蜜多，諸菩薩摩訶薩不應觀眼處名若常若無常，不應觀耳、鼻、舌、身、意處名若常若無常；不應觀眼處名若樂若苦，不應觀耳、鼻、舌、身、意處名若樂若苦；不應觀眼處名若我若無我，不應觀耳、鼻、舌、身、意處名若我若無我；不應觀眼處名若淨若不淨，不應觀耳、鼻、舌、身、意處名若淨若不淨；不應觀眼處名若空若不空，不應觀耳、鼻、舌、身、意處名若空若不空；不應觀眼處名若有相若無相，不應觀耳、鼻、舌、身、意處名若有相若無相；不應觀眼處名若有願若無願，不應觀耳、鼻、舌、身、意處名若有願若無願；不應觀眼處名若寂靜若不寂靜，不應觀耳、鼻、舌、身、意處名若寂靜若不寂靜；不應觀眼處名若遠離若不遠離，不應觀耳、鼻、舌、身、意處名若遠離若不遠離；不應觀眼處名若雜染若清淨，不應觀耳、鼻、舌、身、意處名若雜染若清淨；不應觀眼處名若生若滅，不應觀耳、鼻、舌、身、意處名若生若滅。3)復次，善現！修行般若波羅蜜多，諸菩薩摩訶薩不應觀色處名若常若無常，不應觀聲、香、味、觸、法處名若常若無常；不應觀色處名若樂若苦，不應觀聲、香、味、觸、法處名若樂若苦；不應觀色處名若我若無我，不應觀聲、香、味、觸、法處名若我若無我；不應觀色處名若淨若不淨，不應觀聲、香、味、觸、法處名若淨若不淨；不應觀色處名若空若不空，不應觀聲、香、味、觸、法處名若空若不空；不應觀色處名若有相若無相，不應觀聲、香、味、觸、法處名若有相若無相；不應觀色處名若有願若無願，不應觀聲、香、味、觸、法處名若有願若無願；不應觀色處名若寂靜若不寂靜，不應觀聲、香、味、觸、法處名若寂靜若不寂靜；不應觀色處名若遠離若不遠離，不應觀聲、香、味、觸、法處名若遠離若不遠離；不應觀色處名若雜染若清淨，不應觀聲、香、味、觸、法處名若雜染若清淨；不應觀色處名若生若滅，不應觀聲、香、味、觸、法處名若生若滅。4)復次，善現！修行般若波羅蜜多，諸菩薩摩訶薩不應觀眼界名若常若無常，不應觀色界、眼識界及眼觸、眼觸為緣所生諸受名若常若無常；不應觀眼界名若樂若苦，不應觀色界乃至眼觸為緣所生諸受名若樂若苦；不應觀眼界名若我若無我，不應觀色界乃至眼觸為緣所生諸受名若我若無我；不應觀眼界名若淨若不淨，不應觀色界乃至眼觸為緣所生諸受名若淨若不淨；不應觀眼界名若空若不空，不應觀色界乃至眼觸為緣所生諸受名若空若不空；不應觀眼界名若有相若無相，不應觀色界乃至眼觸為緣所生諸受名若有相若無相；不應觀眼界名若有願若無願，不應觀色界乃至眼觸為緣所生諸受名若有願若無願；不應觀眼界名若寂靜若不寂靜，不應觀色界乃至眼觸為緣所生諸受名若寂靜若不寂靜；不應觀眼界名若遠離若不遠離，不應觀色界乃至眼觸為緣所生諸受名若遠離若不遠離；不應觀眼界名若雜染若清淨，不應觀色界乃至眼觸為緣所生諸受名若雜染若清淨；不應觀眼界名若生若滅，不應觀色界乃至眼觸為緣所生諸受名若生若滅。5)不應觀耳界名若常若無常，不應觀聲界、耳識界及耳觸、耳觸為緣所生諸受名若常若無常；不應觀耳界名若樂若苦，不應觀聲界乃至耳觸為緣所生諸受名若樂若苦；不應觀耳界名若我若無我，不應觀聲界乃至耳觸為緣所生諸受名若我若無我；不應觀耳界名若淨若不淨，不應觀聲界乃至耳觸為緣所生諸受名若淨若不淨；不應觀耳界名若空若不空，不應觀聲界乃至耳觸為緣所生諸受名若空若不空；不應觀耳界名若有相若無相，不應觀聲界乃至耳觸為緣所生諸受名若有相若無相；不應觀耳界名若有願若無願，不應觀聲界乃至耳觸為緣所生諸受名若有願若無願；不應觀耳界名若寂靜若不寂靜，不應觀聲界乃至耳觸為緣所生諸受名若寂靜若不寂靜；不應觀耳界名若遠離若不遠離，不應觀聲界乃至耳觸為緣所生諸受名若遠離若不遠離；不應觀耳界名若雜染若清淨，不應觀聲界乃至耳觸為緣所生諸受名若雜染若清淨；不應觀耳界名若生若滅，不應觀聲界乃至耳觸為緣所生諸受名若生若滅。6)不應觀鼻界名若常若無常，不應觀香界、鼻識界及鼻觸、鼻觸為緣所生諸受名若常若無常；不應觀鼻界名若樂若苦，不應觀香界乃至鼻觸為緣所生諸受名若樂若苦；不應觀鼻界名若我若無我，不應觀香界乃至鼻觸為緣所生諸受名若我若無我；不應觀鼻界名若淨若不淨，不應觀香界乃至鼻觸為緣所生諸受名若淨若不淨；不應觀鼻界名若空若不空，不應觀香界乃至鼻觸為緣所生諸受名若空若不空；不應觀鼻界名若有相若無相，不應觀香界乃至鼻觸為緣所生諸受名若有相若無相；不應觀鼻界名若有願若無願，不應觀香界乃至鼻觸為緣所生諸受名若有願若無願；不應觀鼻界名若寂靜若不寂靜，不應觀香界乃至鼻觸為緣所生諸受名若寂靜若不寂靜；不應觀鼻界名若遠離若不遠離，不應觀香界乃至鼻觸為緣所生諸受名若遠離若不遠離；不應觀鼻界名若雜染若清淨，不應觀香界乃至鼻觸為緣所生諸受名若雜染若清淨；不應觀鼻界名若生若滅，不應觀香界乃至鼻觸為緣所生諸受名若生若滅。7)不應觀舌界名若常若無常，不應觀味界、舌識界及舌觸、舌觸為緣所生諸受名若常若無常；不應觀舌界名若樂若苦，不應觀味界乃至舌觸為緣所生諸受名若樂若苦；不應觀舌界名若我若無我，不應觀味界乃至舌觸為緣所生諸受名若我若無我；不應觀舌界名若淨若不淨，不應觀味界乃至舌觸為緣所生諸受名若淨若不淨；不應觀舌界名若空若不空，不應觀味界乃至舌觸為緣所生諸受名若空若不空；不應觀舌界名若有相若無相，不應觀味界乃至舌觸為緣所生諸受名若有相若無相；不應觀舌界名若有願若無願，不應觀味界乃至舌觸為緣所生諸受名若有願若無願；不應觀舌界名若寂靜若不寂靜，不應觀味界乃至舌觸為緣所生諸受名若寂靜若不寂靜；不應觀舌界名若遠離若不遠離，不應觀味界乃至舌觸為緣所生諸受名若遠離若不遠離；不應觀舌界名若雜染若清淨，不應觀味界乃至舌觸為緣所生諸受名若雜染若清淨；不應觀舌界名若生若滅，不應觀味界乃至舌觸為緣所生諸受名若生若滅。8)不應觀身界名若常若無常，不應觀觸界、身識界及身觸、身觸為緣所生諸受名若常若無常；不應觀身界名若樂若苦，不應觀觸界乃至身觸為緣所生諸受名若樂若苦；不應觀身界名若我若無我，不應觀觸界乃至身觸為緣所生諸受名若我若無我；不應觀身界名若淨若不淨，不應觀觸界乃至身觸為緣所生諸受名若淨若不淨；不應觀身界名若空若不空，不應觀觸界乃至身觸為緣所生諸受名若空若不空；不應觀身界名若有相若無相，不應觀觸界乃至身觸為緣所生諸受名若有相若無相；不應觀身界名若有願若無願，不應觀觸界乃至身觸為緣所生諸受名若有願若無願；不應觀身界名若寂靜若不寂靜，不應觀觸界乃至身觸為緣所生諸受名若寂靜若不寂靜；不應觀身界名若遠離若不遠離，不應觀觸界乃至身觸為緣所生諸受名若遠離若不遠離；不應觀身界名若雜染若清淨，不應觀觸界乃至身觸為緣所生諸受名若雜染若清淨；不應觀身界名若生若滅，不應觀觸界乃至身觸為緣所生諸受名若生若滅。9)不應觀意界名若常若無常，不應觀法界、意識界及意觸、意觸為緣所生諸受名若常若無常；不應觀意界名若樂若苦，不應觀法界乃至意觸為緣所生諸受名若樂若苦；不應觀意界名若我若無我，不應觀法界乃至意觸為緣所生諸受名若我若無我；不應觀意界名若淨若不淨，不應觀法界乃至意觸為緣所生諸受名若淨若不淨；不應觀意界名若空若不空，不應觀法界乃至意觸為緣所生諸受名若空若不空；不應觀意界名若有相若無相，不應觀法界乃至意觸為緣所生諸受名若有相若無相；不應觀意界名若有願若無願，不應觀法界乃至意觸為緣所生諸受名若有願若無願；不應觀意界名若寂靜若不寂靜，不應觀法界乃至意觸為緣所生諸受名若寂靜若不寂靜；不應觀意界名若遠離若不遠離，不應觀法界乃至意觸為緣所生諸受名若遠離若不遠離；不應觀意界名若雜染若清淨，不應觀法界乃至意觸為緣所生諸受名若雜染若清淨；不應觀意界名若生若滅，不應觀法界乃至意觸為緣所生諸受名若生若滅。

I 2,9,3. ACCEPTANCE OF SUBSEQUENT COGNITION OF DHARMA IN SUFFERING.

Therefore a Bodhisattva, who courses in perfect wisdom, does not review that “form”, etc. as permanent or impermanent, ease or ill, self or nor-self, calm or un-calm, empty or not empty, sign or sign-less, wish or wish-less, conditioned or unconditioned, produced or un-produced, stopped or not stopped isolated or not isolated, wholesome or unwholesome, faulty or faultless, with or without outflows, defiled or undefiled, worldly or supra-mundane, defilement or purification, Samsara or Nirvana. (P103) (P104) And the same consideration applies to the 18 elements, and to the feelings of ease, etc., which are produced from contact between eye, form, and eye-consciousness as their condition. And so for the other senses. (P105)

8.苦類智

tat kasya hetoḥ? tathā hi bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran prajñāpāramitāṃ prajñāpāramitānāma taṃ ca bodhisattvaṃ tac ca bodhisattvanāma na samanupaśyati, saṃskṛte vā dhātāv asaṃskṛte vā dhātau tathā hi subhūte bodhisattvaḥ prajñāpāramitāyāṃ caran naitān sarvadharmān kalpayati na vikalpayati, so 'vikalpe dharme sthitvā smṛtyupasthānāni bhāvayati, prajñāpāramitāyāṃ caran na prajñāpāramitāṃ nāpi prajñāpāramitānāma samanupaśyati, na bodhisattvaṃ nāpi bodhisattvanāma samanupaśyati. evaṃ samyakprahāṇarddhipādendriyabalabodhyaṅgamārgapāramitātathāgatabalavaiśāradyapratisaṃvidaṣṭādaśāveṇikān buddhadharmān bhāvayati, prajñāpāramitāyāṃ caran na prajñāpāramitāṃ nāpi prajñāpāramitānāma, na bodhisattvaṃ nāpi bodhisattvanāma samanupaśyati, anyatra sarvākārajñatā manasikārāt. iti duḥkhe 'nvayajñānam
221：1)行般若波羅蜜菩薩摩訶薩，不於有為性中現般若波羅蜜，亦不見菩薩，亦不見菩薩字；亦復不於無為性中見。2)所以者何？須菩提！菩薩摩訶薩行般若波羅蜜，於諸法無想念故。3)行般若波羅蜜住於無想法，成三十七品。行般若波羅蜜，亦不見般若波羅蜜，亦不見般若波羅蜜字，亦不見菩薩，亦不見菩薩字。4)行般若波羅蜜，成佛十八法，亦復不見般若波羅蜜，亦不見般若波羅蜜字，亦不見菩薩字。	222：1)所以者何？菩薩摩訶薩行般若波羅蜜及菩薩行，并於名號不有不無，不處有為界、不處無為界，亦無所見。2)所以者何？須菩提！菩薩摩訶薩行般若波羅蜜，於一切法無所想念，無應不應，亦不想念。3)行般若波羅蜜，處無想法行諸意止。修般若波羅蜜，亦不見般若波羅蜜、不見般若波羅蜜名、亦不見菩薩號，4)亦不見十種力、四無所畏、四分別辯、十八不共諸佛之法。行般若波羅蜜時，不見般若波羅蜜、亦不見般若波羅蜜名、亦不見菩薩、亦不見菩薩名。	223：1)何以故？菩薩摩訶薩行般若波羅蜜，般若波羅蜜字、菩薩菩薩字，有為性中亦不見，無為性中亦不見。2)菩薩摩訶薩行般若波羅蜜，是法皆不作分別。3)是菩薩行般若波羅蜜，住不壞法中修四念處時，不見般若波羅蜜、不見般若波羅蜜字，不見菩薩、不見菩薩字。4)乃至修十八不共法時，不見般若波羅蜜、不見般若波羅蜜字，不見菩薩、不見菩薩字。
220：1)所以者何？善現！是菩薩摩訶薩修行般若波羅蜜多時，若菩薩摩訶薩、若菩薩摩訶薩名、若般若波羅蜜多、若般若波羅蜜多名，皆不見在有為界中，亦不見在無為界中。2)何以故？善現！是菩薩摩訶薩修行般若波羅蜜多時，於一切法不作分別無異分別。善現！是菩薩摩訶薩修行般若波羅蜜多時，住一切法無分別中，不見菩薩摩訶薩，不見菩薩摩訶薩名，不見般若波羅蜜多，不見般若波羅蜜多名。3)善現！是菩薩摩訶薩修行般若波羅蜜多時，能修布施波羅蜜多，亦能修淨戒、安忍、精進、靜慮、般若波羅蜜多；能住內空，亦能住外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空；能住真如，亦能住法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界；能修四念住，亦能修四正斷、四神足、五根、五力、七等覺支、八聖道支；能住苦聖諦，亦能住集、滅、道聖諦；能修四靜慮，亦能修四無量、四無色定；能修八解脫，亦能修八勝處、九次第定、十遍處；能修空解脫門，亦能修無相、無願解脫門；能修一切陀羅尼門，亦能修一切三摩地門；能修五眼，亦能修六神通；能修佛十力，亦能修四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法。是菩薩摩訶薩於如是時，不見菩薩摩訶薩，不見菩薩摩訶薩名，不見般若波羅蜜多，不見般若波羅蜜多名。

I 2,9,4. SUBSEQUENT COGNITION OF SUFFERING.

And why? Because a Bodhisattva, though he courses in perfect wisdom, does not see the perfection of wisdom or the word “perfection of wisdom”, the Bodhisattva or the word “Bodhisattva”, in either the conditioned or the unconditioned element. For a Bodhisattva who courses in perfect wisdom does not construct or discriminate all these dharmas.

Having stood in the un-discriminated dharma, he develops the applications of mindfulness. Coursing in perfect wisdom, he reviews neither the perfection of wisdom no the word “perfection of wisdom”, neither a Bodhisattva nor the word “Bodhisattva”. Thus he develops the right efforts, etc. to: the Buddha-dharmas. And yet, except through his attention to the knowledge of all modes, he reviews neither the perfection of wisdom nor the word “perfection of wisdom”, neither a Bodhisattva nor the word “Bodhisattva”, neither the Buddha nor the word “Buddha”.

9.集法智忍、集法智

tathā hi tena prajñāpāramitāyāṃ caratā dharmalakṣaṇaṃ pratividdhaṃ bhavati, yac ca dharmāṇāṃ lakṣaṇaṃ tan na saṃkliśyate na vyavadāyate. evaṃ hi subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā nāmasāṃketikī dharmaprajñaptir anuboddhavyā. iti samudaye dharmajñānakṣāntiḥ sa nāmasāṃketikyā dharmaprajñaptyā avabuddhayā na rūpam abhinivekṣyate, na vedanām abhinivekṣyate, na saṃjñām abhinivekṣyate, na saṃskārān abhinivekṣyate, na vijñānam abhinivekṣyate. na cakṣur abhinivekṣyate, na rūpam abhinivekṣyate, na cakṣurvijñānam abhinivekṣyate, na cakṣuḥsaṃsparśam abhinivekṣyate, yad api cakṣuḥsaṃsparśapratyayotpannaṃ vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā tad api nābhinivekṣyate. na śrotram abhinivekṣyate na śabdaṃ na śrotravijñānaṃ na śrotrasaṃsparśaṃ, yad api śrotrasaṃsparśapratyayotpannaṃ vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā tad api nābhinivekṣyate. na ghrāṇam abhinivekṣyate na gandhaṃ na ghrāṇavijñānaṃ na ghrāṇasaṃsparśam, yad api ghrāṇasaṃsparśapratyayotpannaṃ vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā tad api nābhinivekṣyate. na jihvām abhinivekṣyate na rasaṃ na jihvāvijñānaṃ na jihvāsaṃsparśaṃ, yad api jihvāsaṃsparśapratyayotpannaṃ vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā tad api nābhinivekṣyate. na kāyam abhinivekṣyate na spraṣṭavyaṃ na kāyavijñānaṃ na kāyasaṃsparśaṃ, yad api kāyaḥsaṃsparśapratyayotpannaṃ vedayitaṃ (psp1-1: 130) sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā tad api nābhinivekṣyate. na mano 'bhinivekṣyate na dharmān na manovijñānaṃ na manaḥsaṃsparśaṃ, yad api manaḥsaṃsparśapratyayotpannaṃ vedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vā tad api nābhinivekṣyate, nāpi saṃskṛtadhātum abhinivekṣyate, nāpy asaṃskṛtadhātum abhinivekṣyate. iti samudaye dharmajñānam
221：1)菩薩行般若波羅蜜，為已盡超越諸法之相。超越已，亦不見、亦不斷。佛告須菩提：菩薩行般若波羅蜜，當學知字、數、合法。2)覺已不入色，亦不入痛想行識，亦不入眼耳鼻舌身意，亦不入色聲香味細滑法，亦不入十八性，亦不入意識覺，亦不入苦樂、亦不入不苦不樂，亦不入有為性、亦不入無為性，	222：1)誰見菩薩行般若波羅蜜？菩薩摩訶薩曉了分別諸法之本、諸法相者，計諸法本、諸法相者，亦無所著亦無諍訟。如是，須菩提！菩薩摩訶薩行般若波羅蜜，不因猗名，為法造號。其於佛道，亦緣號不為假託，悉曉了之。2)不猗於色，不猗痛痒思想生死識；不猗於眼耳鼻舌身意，亦不猗眼色識、不猗耳聲識、不猗鼻香識、不猗舌味識。不猗身細滑識、不猗意法識，不猗眼習五陰之事而無所猗。不起痛痒，無苦、無樂、無不苦樂，乃至意識所習因緣，則有痛痒及與苦、樂、不苦不樂行者，於彼都無所猗；亦不猗著於有為界、亦不猗著於無為界，	223：1)菩薩摩訶薩如是行般若波羅蜜時，但知諸法實相。諸法實相者，無垢無淨。如是，須菩提。菩薩摩訶薩行般若波羅蜜時，當作是知名字假施設。2)知假名字已，不著色、不著受想行識，不著眼乃至意，不著色乃至法，不著眼識乃至不著意識，不著眼觸乃至不著意觸，不著眼觸因緣生受——若苦、若樂、若不苦不樂——乃至不著意觸因緣生受——若苦、若樂、若不苦不樂——不著有為性、不著無為性，
220：1)何以故？善現！是菩薩摩訶薩修行般若波羅蜜多，於一切法善達實相，善達其中無雜染法、清淨法故。如是，善現！諸菩薩摩訶薩修行般若波羅蜜多，覺一切法名假施設、法假施設。2)善現！是菩薩摩訶薩於名、法假如實覺已，不執著色，不執著受、想、行、識；不執著眼處，不執著耳、鼻、舌、身、意處；不執著色處，不執著聲、香、味、觸、法處；不執著眼界、色界、眼識界及眼觸、眼觸為緣所生諸受，乃至不執著意界、法界、意識界及意觸、意觸為緣所生諸受；不執著有為界，不執著無為界；

I 2,9,5. ACCEPTANCE OF COGNITION OF DHARMA IN ORIGINATION.

For that Bodhisattva who courses in perfect wisdom penetrates to the dharmic mark of dharmas which is neither defiled nor purified. It is thus that a Bodhisattva who courses in perfect wisdom should learn to recognise the concept of dharma as a word and as a conventional term.

12,9,6. COGNITION OF DHARMA IN ORIGINATION.

He then will not settle down in form, or in any of the other skandhas. (P106)

10.集類智忍、集類智

sa na dānapāramitām abhinivekṣyate, na śīlapāramitām abhinivekṣyate, na kṣāntipāramitām abhinivekṣyate, na vīryapāramitām abhinivekṣyate, na dhyānapāramitām abhinivekṣyate, na prajñāpāramitām abhinivekṣyate, na nāmāpi na lakṣaṇam api tāsām abhinivekṣyate, na kāye 'bhinivekṣyate. na māṃsacakṣuṣy abhinivekṣyate, na divyacakṣuṣy abhinivekṣyate, na prajñācakṣuṣy abhinivekṣyate, na dharmacakṣuṣy abhinivekṣyate, na buddhacakṣuṣy abhinivekṣyate, nābhijñāsv abhinivekṣyate. nādhyātmaśūnyatāyām abhinivekṣyate, na bahirdhāśūnyatāyām abhinivekṣyate, nādhyātmabahirdhāśūnyatāyām abhinivekṣyate, na śūnyatāśūnyatāyāṃ na mahāśūnyatāyāṃ na paramārthaśūnyatāyāṃ na saṃskṛtaśūnyatāyāṃ nāsaṃskṛtaśūnyatāyāṃ nātyantaśūnyatāyāṃ nānavarāgraśūnyatāyāṃ nānavakāraśūnyatāyāṃ na prakṛtiśūnyatāyāṃ na sarvadharmaśūnyatāyāṃ na svalakṣaṇaśūnyatāyāṃ nānupalambhaśūnyatāyāṃ nābhāvasvabhāvaśūnyatāyāṃ na bhāvaśūnyatāyāṃ nābhāvaśūnyatāyāṃ na svabhāvaśūnyatāyāṃ na parabhāvaśūnyatāyām abhinivekṣyate. na tathatāyāṃ na bhūtakoṭyāṃ na dharmadhātau na sattvaparipāke na buddhakṣetrapariśuddhau nopāyakauśalye 'bhinivekṣyate. tat kasya hetoḥ? tathā hi te sarvadharmā na saṃvidyante yas cābhiniviśeta yena cābhiniviśeta yatra cābhiniviśeta. iti samudaye 'nvayajñānakṣāntiḥ evaṃ hi subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann anabhiniviṣṭaḥ sarvadharmeṣu dānapāramitayā vivardhate, śīlapāramitayā (psp1-1: 131) vivardhate, kṣāntipāramitayā vivardhate, vīryapāramitayā vivardhate, dhyānapāramitayā vivardhate, prajñāpāramitayā vivardhate, bodhisattvaniyāmam avakrāmati. iti samudaye 'nvayajñānam
221：1)亦不入檀、尸、羼、惟逮、禪，亦不入般若波羅蜜，亦不入相好，亦不入菩薩身，亦不入五根，亦不入慧度，亦不入度神通，亦不入度慧，亦不入內外空，亦不入所有、無所有空，亦不入教化眾生，亦不入淨佛國土，亦不入漚惒拘舍羅。何以故？不見諸法當有可入者。2)佛告須菩提：菩薩摩訶薩行般若波羅蜜，於諸法無所入，便增益六波羅蜜，便履菩薩位。	222：1)亦不猗著檀波羅蜜、亦不猗著尸波羅蜜、亦不猗著羼提波羅蜜、亦不猗著惟逮波羅蜜、亦不猗著禪波羅蜜、亦不猗著般若波羅蜜，亦不猗著相，亦不猗著菩薩之身；亦不猗著於肉眼，亦不猗著天眼、慧眼、法眼、佛眼；亦不猗著慧度無極、亦不猗著神通之意所度無極；亦不猗著內外、亦不猗著處于兩間；亦不猗著於內之空、亦不猗著於外之空、亦不猗著無形之緣、亦不猗著自然之空、亦不猗著開化眾生、亦不猗著佛土嚴淨、亦不猗著漚惒拘舍羅。所以者何？用一切法悉無所有故。當所著者亦無所著，亦無所有當可持者。2)如是，須菩提！菩薩摩訶薩於一切法而無所著，為行般若波羅蜜；檀波羅蜜、尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜便得長益，入于寂然得菩薩道。	223：1)不著檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，不著三十二相、不著菩薩身，不著菩薩肉眼乃至不著佛眼，不著智波羅蜜、不著神通波羅蜜，不著內空乃至不著無法有法空，不著成就眾生、不著淨佛國土、不著方便法。何以故？是諸法無著者，無著法、無著處，皆無故。2)如是，須菩提！菩薩摩訶薩行般若波羅蜜時，不著一切法，便增益檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜，入菩薩位。
220：1)不執著布施波羅蜜多，不執著淨戒、安忍、精進、靜慮、般若波羅蜜多；不執著諸相好，不執著菩薩身，不執著肉眼乃至佛眼，不執著智波羅蜜多及神通波羅蜜多，不執著內空乃至無性自性空，不執著成熟有情，不執著嚴淨佛土，不執著方便善巧。何以故？善現！以一切法皆無所有，能著、所著、著處、著時不可得故。2)如是，善現！諸菩薩摩訶薩於一切法無所執著，修行般若波羅蜜多時，增益布施波羅蜜多，增益淨戒、安忍、精進、靜慮、般若波羅蜜多，趣入菩薩正性離生，趣。

I 2,9,7. ACCEPTANCE OF SUBSEQUENT COGNITION OF DHARMA IN ORIGINATION.

Not in any of the perfections, not in their name or their mark, not in the body of a Bodhisattva, 4 nor in any of the Five Eyes, or the super-knowledges, or the 18 kinds of emptiness; (PI07) not in Suchness, the Reality limit, or the Element of Dharma; not in the maturing of beings, the purification of the Buddha-field, or in skill in means. And why? Because he who could settle down, or whereby or wherein he could settle down, all these dharmas do not exist.

12,9,8. SUBSEQUENT COGNITION OF ORIGINATION.

It is thus that a Bodhisattva, who courses in perfect wisdom, not having settled down in all-dharmas, grows in the perfection of giving, and the other perfections. He enters into the Bodhisattva's special way of salvation,

11.滅法智忍、滅法智

evaṃ hi subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāñ carann avinivartanīyāṃ bhūmim avakrāmati. iti nirodhe dharmajñānakṣāntiḥ evaṃ caran subhūte bodhisattvo mahāsattvo 'bhijñāḥ paripūrayati, abhijñāḥ paripūrya buddhakṣetreṇa buddhakṣetraṃ saṃkrāmati, sattvāṃś ca paripācayati, buddhāṃś ca bhagavataḥ satkaroti gurukaroti mānayati pūjayati tenaiva kuśalamūlena teṣāṃ buddhānāṃ bhagavatāṃ cāntika upapadyate, dharmaṃ ca śṛṇoti śrutāś cāsya dharmā na jātūcchetsyante yāvadā bodhimaṇḍād iti dhāraṇīmukhāni pratilapsyate samādhimukhāni pratilapsyate. evaṃ hi subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā nāmasāṃketikī dharmaprajñaptir anuboddhavyā. iti nirodhe dharmajñānam
221：1)履菩薩位過阿惟越致地，2)具足諸神通。具足神通已，遊諸佛國，育養眾生、供養禮事、淨佛國土、盡見諸佛，從諸佛求願，即隨其所欲而皆得之。從諸佛世尊聞法，得諸陀隣尼三昧門，乃至阿耨多羅三耶三菩終無有斷絕時。3)佛告須菩提：菩薩行般若波羅蜜，當具知是法數著字。	222：1)入于阿惟越致，2)神通具足；神通以具則遊佛國，教化眾生；已化眾生，則便供養諸佛世尊，則能嚴淨諸佛國土；已能嚴淨諸佛國土，諸佛世尊皆覩見。於時菩薩亦復遙見諸佛大聖，亦欲逮得功德善本，便當供養諸佛世尊稽首歸命，則逮自然無量之德，親近諸佛，便得從聞所說經典，已逮聞法未曾斷絕，逮得阿耨多羅三藐三菩阿惟三佛，諸總持門、諸三昧門。3)如是，須菩提！菩薩摩訶薩行般若波羅蜜行，分別曉了一切諸法因緣假號。	223：1)得阿惟越致地，2)具足菩薩神通，遊一佛國至一佛國成就眾生，恭敬尊重讚歎諸佛，為淨佛國土，為見諸佛供養。供養之具，善根成就故隨意悉得。亦聞諸佛所說法，聞已乃至阿耨多羅三藐三菩提終不忘失，得諸陀羅尼門諸三昧門。3)如是，須菩提！菩薩摩訶薩行般若波羅蜜時！當知諸法名假施設。
220：1)入菩薩不退轉地，2)圓滿菩薩殊勝神通。如是菩薩殊勝神通得圓滿已，從一佛土趣一佛土，為欲成熟諸有情故，為欲嚴淨自佛土故，為見如來、應、正等覺，及為見已供養恭敬、尊重讚歎，令諸善根皆得生長。如是善根得生長已，隨所樂聞諸佛正法皆得聽受。既聽受已，乃至無上正等菩提能不忘失，普於一切陀羅尼門、三摩地門皆得自在。3)如是，善現！諸菩薩摩訶薩修行般若波羅蜜多，如實覺知名假、法假無所執著。

I 2,9,9. ACCEPTANCE OF COGNITION OF DHARMA IN STOPPING.

and into the irreversible stage.

I 2,9,10. COGNITION OF DHARMA IN STOPPING.

Coursing thus, a Bodhisattva fulfils the superknowledges, and then passes on from Buddha-field to Buddha-field, matures beings, and honours, respects and reveres the Buddhas, the Lords; and by means of that wholesome root he is reborn near those Buddhas and Lords, he hears the Dharma (from them) and never again forgets it until he reaches the seat of enlightenment; he will acquire the Dharani-doors and the concentration-doors. 5 It is thus that a Bodhisattva who courses in perfect

wisdom should learn to recognise the concept of a dharma as a word and as a conventional term. (PI08)

12.滅類智忍

tat kiṃ manyase subhūte yad ucyate bodhisattvo mahāsattva ity api tu rūpaṃ bodhisattva iti, vedanā bodhisattva iti, saṃjñā bodhisattva iti, saṃskārā bodhisattva iti, vijñānaṃ bodhisattva iti? tat kiṃ manyase subhūte 'nyatra rūpād bodhisattva iti, anyatra vedanāyā bodhisattva iti, anyatra saṃjñāyā bodhisattva iti, anyatra saṃskārebhyo bodhisattva iti, anyatra vijñānād bodhisattva iti? tat kiṃ manyase subhūte rūpe bodhisattva iti, vedanāyāṃ bodhisattva iti, saṃjñāyāṃ bodhisattva iti, saṃskāreṣu bodhisattva iti, vijñāne bodhisattva iti? tat kiṃ manyase subhūte boadhisattve rūpam iti, bodhisattve vedaneti, bodhisattve saṃjñeti, bodhisattve saṃskārā iti, bodhisattve vijñānam iti? tat kiṃ manyase subhūte arūpo bodhisattva iti, avedano bodhisattva (psp1-1: 132) iti, asaṃjño bodhisattva iti, asaṃskaro bodhisattva iti, avijñano bodhisattva iti? tat kiṃ manyase subhūte cakṣur bodhisattvo 'nyatra cakṣuṣaś cakṣuṣi bodhisattvo bodhisattve cakṣur acakṣuṣko bodhisattva iti, śrotraṃ bodhisattvo 'nyatra śrotrāc chrotre bodhisattvo bodhisattve śrotram aśrotro bodhisattva iti, ghrāṇaṃ bodhisattvo 'nyatra ghrāṇād ghrāṇe bodhisattvo bodhisattve ghrāṇam aghrāṇo bodhisattva iti, jihvā bodhisattvo 'nyatra jihvāyā jihvāyāṃ bodhisattvo bodhisattve jihvājihvo bodhisattva iti, kāyo bodhisattvo 'nyatra kāyāt kāye bodhisattvo bodhisattve kāyo 'kāyo bodhisattva iti, mano bodhisattvo 'nyatra manaso manasi bodhisattvo bodhisattve mano 'manasko bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte rūpaṃ bodhisattvo 'nyatra rūpād rūpe bodhisattvo bodhisattve rūpam arūpo bodhisattva iti? tat kiṃ manyase subhūte śabdo bodhisattvo 'nyatra śabdāc chabde bodhisattvo bodhisattve śabdo 'śabdo bodhisattva iti? tat kiṃ manyase subhūte gandho bodhisattvo 'nyatra gandhād gandhe bodhisattvo bodhisattve gandho 'gandho bodhisattva iti? tat kiṃ manyase subhūte raso bodhisattvo 'nyatra rasād rase bodhisattvo bodhisattve raso 'raso bodhisattva iti? tat kiṃ manyase subhūte spraṣṭavyaṃ bodhisattvo 'nyatra spraṣṭavyāt spraṣṭavye bodhisattvo bodhisattve spraṣṭavyam aspraṣṭavyo bodhisattva iti? tat kiṃ manyase subhūte dharmo bodhisattvo 'nyatra dharmād dharme bodhisattvo bodhisattve dharmo 'dharmo bodhisattva iti? tat kiṃ manyase subhūte cakṣūrūpacakṣurvijñānāni bodhisattvo (psp1-1: 133) 'nyatra ebhya eṣu saḥ, etāni tasmin vinā cakṣūrūpacakṣurvijñānair bodhisattva iti? tat kiṃ manyase subhūte śrotraśabdaśrotravijñānānibodhisattvo 'nyatra ebhya eṣu '; saḥ, etāni tasmin vinā śrotraśabdaśrotravijñānair bodhisattva iti? tat kiṃ manyase subhūte ghrāṇagandhaghrāṇavijñānāni bodhisattvo 'nyatra ebhya eṣu saḥ, etāni tasmin vinā ghrāṇagandhaghrāṇavijñānair bodhisattva iti? tat kiṃ manyase subhūte jihvārasajihvāvijñānāni bodhisattvo 'nyatra ebhya eṣu saḥ, etāni tasmin vinā jihvārasajihvāvijñānair bodhisattva iti? tat kiṃ manyase subhūte kāyaspraṣṭavyakāyavijñānāni bodhisattvo 'nyatra ebhya eṣu saḥ, etāni tasmin vinā kāyaspraṣṭavyakāyavijñānair bodhisattva iti? tat kiṃ manyase subhūte manodharmamanovijñānāni bodhisattvo 'nyatra ebhya eṣu saḥ, etāni tasmin vinā manodharmamanovijñānair bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte pṛthivīdhātur bodhisattvo 'nyatra pṛbthivīdhātos tatra bodhisattvo bodhisattve pṛthivīdhātur apṛthivīdhātuko bodhisattva iti? tat kiṃ manyase subhūte 'bdhātur bodhisattvo 'nyatrābdhātos tatra bodhisattvo bodhisattve 'bdhātur anabdhātuko bodhisattva iti? tat kiṃ manyase subhūte tejodhātur bodhisattvo 'nyatra tejodhātos tatra bodhisattvo bodhisattve tejodhātur atejodhātuko bodhisattva iti? tat kiṃ manyase subhūte vāyudhātur bodhisattvo 'nyatra vāyudhātos tatra bodhisattvo bodhisattve vāyudhātur avāyudhātuko bodhisattva iti? tat kiṃ manyase subhūte ākāśadhātur bodhisattvo 'nyatrākāśadhātos tatra bodhisattvo bodhisattve ākāśadhātur anākāśadhātuko bodhisattva iti? tat kiṃ manyase subhūte vijñānadhātur bodhisattvo 'nyatra vijñānadhātos tatra bodhisattvo bodhisattve vijñānadhātur avijñānadhātuko bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte avidyā bodhisattvo 'nyatrāvidyāyā avidyāyāṃ bodhisattvo bodhisattve 'vidyānavidyo bodhisattva iti? tat kiṃ manyase subhūte saṃskārā bodhisattvo 'nyatra saṃskārebhyaḥ saṃskāreṣu bodhisattvo bodhisattve saṃskārā asaṃskāro bodhisattva iti? tat kiṃ manyase subhūte vijñānaṃ bodhisattvo 'nyatra vijñānād vijñāne bodhisattvo bodhisattve vijñānam avijñāno bodhisattva iti? tat kiṃ manyase subhūte nāmarūpaṃ bodhisattvo 'nyatra nāmarūpān nāmarūpe bodhisattvo bodhisattve nāmarūpam anāmarūpo bodhisattva iti? tat kiṃ manyase subhūte ṣaḍāyatanaṃ bodhisattvo 'nyatra ṣaḍāyatanāt ṣaḍāyatane bodhisattvo bodhisattve ṣaḍāyatanam aṣaḍāyatano bodhisattva iti? tat kiṃ manyase subhūte sparśo bodhisattvo 'nyatra sparśāt sparse bodhisattvo bodhisattve sparśo 'sparśo bodhisattva iti? tat kiṃ manyase subhūte vedanā bodhisattvo 'nyatra vedanāyā vedanāyāṃ bodhisattvo bodhisattve vedanāvedano bodhisattva iti? tat kiṃ manyase subhūte tṛṣṇā bodhisattvo 'nyatra tṛṣṇāyāḥ tṛṣṇāyāṃ bodhisattvo bodhisattve tṛṣṇātṛṣṇo bodhisattva iti? tat kiṃ manyase subhūte upādānaṃ bodhisattvo 'nyatra upādānād upādāne bodhisattvo bodhisattve upādānam anupādāno bodhisattva iti, tat kiṃ manyase subhūte bhavo bodhisattvo 'nyatra bhavād bhave bodhisattvo bodhisattve bhavo 'bhavo bodhisattva iti? tat kiṃ manyase subhūte jātir bodhisattvo 'nyatra jāter jātau bodhisattvo bodhisattve jātir ajātir bodhisattva iti? tat kiṃ manyase subhūte jarāmaraṇaṃ bodhisattvo 'nyatra jarāmaraṇād jarāmaraṇe bodhisattvo bodhisattve jarāmaraṇam ajarāmaraṇo bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. iti nirodhe 'nvayajñānakṣāntiḥ
221：1)於須菩提意云何，色痛想行識為是菩薩耶？眼耳鼻舌身意是菩薩耶？須菩提對曰：非也，世尊！2)佛言：於須菩提意云何，以色聲香味細滑法為是菩薩耶？眼識耳識鼻識舌識身識意識為是菩薩耶？對曰：非也，世尊！3)佛告須菩提：於意云何，以地水火風空識為是菩薩耶？對曰：非也。4)以癡為是菩薩耶？行、識、名色、六入、栽、覺、愛、受、有、生、死？是菩薩耶？對曰：非也，世尊！5)佛告須菩提：於意云何，離五陰、六衰、六情、十八性、地水火風空，離十二因緣，是菩薩耶？對曰：非也，世尊！	222：1)於須菩提意云何，色為菩薩乎？痛痒思想生死識為菩薩乎？須菩提答曰：不也，天中天！2)云何，須菩提！眼為菩薩乎？耳鼻舌身意為菩薩乎？答曰：不也，天中天！3)色聲香味細滑法為菩薩乎？答曰：不也，天中天！4)又問：於須菩提意云何，眼色識為菩薩乎？耳聲識、鼻香識、舌味識、身細滑識、意法識為菩薩乎？答曰：不也，天中天！5)於須菩提意云何，地種為菩薩乎？答曰：不也，天中天！6)水種、火種、風種、空種、識種為菩薩乎？答曰：不也，天中天！7)於須菩提意云何，無明為菩薩乎？答曰：不也，天中天！8)識、名色、六入、所習、愛、痛、受、有、生、老病死為菩薩乎？答曰：不也，天中天！9)於須菩提意云何，寧有異色為菩薩乎？答曰：不也，天中天！寧有異痛痒思想生死識為菩薩乎？答曰：不也，天中天！10)寧有異眼耳鼻舌身意為菩薩乎？答曰：不也，天中天！寧有異色聲香味細滑法為菩薩乎？答曰：不也，天中天！11)寧有異眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識為菩薩乎？答曰：不也，天中天！12)寧有異十二因緣從無明至病老死為菩薩乎？答曰：不也，天中天！	223：1)須菩提！於汝意云何，色是菩薩不？受想行識是菩薩不？不也，世尊！2)眼耳鼻舌身意是菩薩不？不也，世尊！3)色聲香味觸法是菩薩不？不也，世尊！4)眼識乃至意識是菩薩不？不也，世尊！5)須菩提！於汝意云何，地種是菩薩不？不也，世尊！6)水火風空識種是菩薩不？不也，世尊！7)於須菩提意云何，無明是菩薩不？不也，世尊！8)乃至老死是菩薩不？不也，世尊！9)於須菩提意云何，離色離受想行識乃至離老死是菩薩不？不也，世尊！
220：1)復次，善現！所言菩薩摩訶薩者，於意云何？即色是菩薩摩訶薩不？不也！世尊！即受、想、行、識是菩薩摩訶薩不？不也！世尊！離色有菩薩摩訶薩不？不也！世尊！離受、想、行、識有菩薩摩訶薩不？不也！世尊！2)即眼處是菩薩摩訶薩不？不也！世尊！即耳、鼻、舌、身、意處是菩薩摩訶薩不？不也！世尊！離眼處有菩薩摩訶薩不？不也！世尊！離耳、鼻、舌、身、意處有菩薩摩訶薩不？不也！世尊！3)即色處是菩薩摩訶薩不？不也！世尊！即聲、香、味、觸、法處是菩薩摩訶薩不？不也！世尊！離色處有菩薩摩訶薩不？不也！世尊！離聲、香、味、觸、法處有菩薩摩訶薩不？不也！世尊！即眼界是菩薩摩訶薩不？不也！世尊！4)即色界、眼識界及眼觸、眼觸為緣所生諸受是菩薩摩訶薩不？不也！世尊！離眼界有菩薩摩訶薩不？不也！世尊！離色界、眼識界及眼觸、眼觸為緣所生諸受有菩薩摩訶薩不？不也！世尊！5)即耳界是菩薩摩訶薩不？不也！世尊！即聲界、耳識界及耳觸、耳觸為緣所生諸受是菩薩摩訶薩不？不也！世尊！離耳界有菩薩摩訶薩不？不也！世尊！離聲界、耳識界及耳觸、耳觸為緣所生諸受有菩薩摩訶薩不？不也！世尊！6)即鼻界是菩薩摩訶薩不？不也！世尊！即香界、鼻識界及鼻觸、鼻觸為緣所生諸受是菩薩摩訶薩不？不也！世尊！離鼻界有菩薩摩訶薩不？不也！世尊！離香界、鼻識界及鼻觸、鼻觸為緣所生諸受有菩薩摩訶薩不？不也！世尊！7)即舌界是菩薩摩訶薩不？不也！世尊！即味界、舌識界及舌觸、舌觸為緣所生諸受是菩薩摩訶薩不？不也！世尊！離舌界有菩薩摩訶薩不？不也！世尊！離味界、舌識界及舌觸、舌觸為緣所生諸受有菩薩摩訶薩不？不也！世尊！8)即身界是菩薩摩訶薩不？不也！世尊！即觸界、身識界及身觸、身觸為緣所生諸受是菩薩摩訶薩不？不也！世尊！離身界有菩薩摩訶薩不？不也！世尊！離觸界、身識界及身觸、身觸為緣所生諸受有菩薩摩訶薩不？不也！世尊！9)即意界是菩薩摩訶薩不？不也！世尊！即法界、意識界及意觸、意觸為緣所生諸受是菩薩摩訶薩不？不也！世尊！離意界有菩薩摩訶薩不？不也！世尊！離法界、意識界及意觸、意觸為緣所生諸受有菩薩摩訶薩不？不也！世尊！10)即地界是菩薩摩訶薩不？不也！世尊！即水、火、風、空、識界是菩薩摩訶薩不？不也！世尊！離地界有菩薩摩訶薩不？不也！世尊！離水、火、風、空、識界有菩薩摩訶薩不？不也！世尊！11)即無明是菩薩摩訶薩不？不也！世尊！即行、識、名色、六處、觸、受、愛、取、有、生、老死是菩薩摩訶薩不？不也！世尊！離無明有菩薩摩訶薩不？不也！世尊！離行乃至老死有菩薩摩訶薩不？不也！世尊！12)爾時，佛告尊者善現：汝觀何義作如是言：即色等法非菩薩摩訶薩，離色等法無菩薩摩訶薩耶？時，尊者善現白佛言：世尊！若菩提、若薩埵、若色等法，尚畢竟不可得，性非有故，況有菩薩摩訶薩！此既非有，如何可言即色等法是菩薩摩訶薩，離色等法有菩薩摩訶薩？13)佛告善現：善哉！善哉！如是！如是！如汝所說。善現！若菩提、若薩埵、若色等法不可得故，諸菩薩摩訶薩亦不可得。諸菩薩摩訶薩不可得故，所行般若波羅蜜多亦不可得。善現！諸菩薩摩訶薩修行般若波羅蜜多時應如是學。

12,9,11. ACCEPTANCE OF SUBSEQUENT COGNITION IN STOPPING.

What do you think, Subhuti—one speaks of a "Bodhisattva". Is a Bodhisattva form, or is he other than form? Is he in form, or is form in him, or is he without form? (P109)

And the same questions can be asked about the Bodhisattva's relation to the other skandhas, to the 18 elements, the 6 physical elements, and the 12 links.

Subhuti: "No, O Lord", is the answer in every case. (PI 10)

13.滅類智

bhagavān āha: tat kiṃ manyase subhūte 'pi nu yā rūpasya tathatā sā bodhisattvo 'nyatra rūpatathatāyā rūpatathatāyāṃ bodhisattvo bodhisattve rūpatathatā arūpatathato bodhisattva iti? tat kiṃ manyase subhūte yā vedanātathatā sā bodhisattvo 'nyatra vedanātathatāyā vedanātathatāyāṃ bodhisattvo bodhisattve vedanātathatā avedanātathato bodhisattva iti? tat kiṃ manyase subhūte yā saṃjñātathatā sā bodhisattvo 'nyatra saṃjñātathatāyāḥ saṃjñātathatāyāṃ bodhisattvo bodhisattve saṃjñātathatā asaṃjñātathato bodhisattva iti? tat kiṃ manyase subhūte yā saṃskāratathatā sā bodhisattvo 'nyatra saṃskāratathatāyāḥ saṃskāratathatāyāṃ bodhisattvo bodhisattve saṃskāratathatā asaṃskāratathato bodhisattva iti? tat kiṃ manyase subhūte yā vijñānatathatā sā bodhisattvo 'nyatra vijñānatathatāyā vijñānatathatāyāṃ bodhisattvo bodhisattve vijñānatathatā avijñānatathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yadi vyasteṣu skandheṣu na bodhisattvaḥ samasteṣu bhavatu yā skandhatathatā sā bodhisattvo 'nyatra skandhatathatāyāḥ skandhatathatāyāṃ bodhisattvo bodhisattve skandhatathatā askandhatathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yā cakṣūrūpacakṣurvijñānatathatā sā bodhisattvo 'nyatra cakṣūrūpacakṣurvijñānatathatāyāś cakṣūrūpacakṣurvijñānatathatāyāṃ bodhisattvo bodhisattve cakṣūrūpacakṣurvijñānatathatā acakṣūrūpacakṣurvijñānatathato bodhisattva iti? evaṃ śrotraśabdaśrotravijñānatathatā ghrāṇagandhaghrāṇavijñānatathatā jihvārasajihvāvijñānatathatā kāyaspraṣṭavyakāyavijñanatathatāyā manodharmamanovijñānatathatā sā bodhisattvo 'nyatra manodharmamanovijñānatathatāyā manodharmamanovijñānatathatāyāṃ bodhisattvo bodhisattve nmanodharmamanovijñānatathatā amanodharmamanovijñānatathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yā pṛthivīdhātutathatā sā bodhisattvo 'nyatra pṛthivīdhātutathatāyāḥ pṛthivīdhātutathatāyāṃ bodhisattvo bodhisattve pṛthivīdhātutathatā apṛthivīdhātutathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yā abdhātutathatā sā bodhisattvo 'nyatrābdhātutathatāyā abdhātutathatāyāṃ bodhisattvo bodhisattve abdhātutathatā anabdhātutathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yā tejodhātutathatā sā bodhisattvo 'nyatra tejodhātutathatāyāḥ tejodhātutathatāyāṃ bodhisattvo bodhisattve tejodhātutathatā atejodhātutathato bodhisattva iti. subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yā vāyudhātutathatā sā bodhisattvo 'nyatra vāyudhātutathatāyāḥ vāyudhātutathatāyāṃ bodhisattvo bodhisattve vāyudhātutathatā avāyudhātutathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yā ākāśadhātutathatā sā bodhisattvo 'nyatra ākāśadhātutathatāyā ākāśadhātutathatāyāṃ bodhisattvo bodhisattve ākāśadhātutathatā anākāśadhātutathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yā vijñānadhātutathatā sā bodhisattvo 'nyatra vijñānadhātutathatāyā vijñānadhātutathatāyāṃ bodhisattvo bodhisattve vijñānadhātutathatā anvijñānadhātutathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase? subhūte yadi vyasteṣu dhātuṣu na bodhisattvaḥ samasteṣu bhavatu yā dhātutathatā sā bodhisattvo 'nyatra dhātutathatāyā dhātutathatāyāṃ bodhisattvo bodhisattve dhātutathatā adhātutathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase? subhūte yā cakṣustathatā sā bodhisattvo 'nyatra cakṣustathatāyāś cakṣustathatāyāṃ bodhisattvo bodhisattve cakṣustathatā acakṣustathato bodhisattva iti. evaṃ yā śrotratathatāghrāṇatathatājihvātathatākāyatathatā, tat kiṃ manyase subhūe yā manastathatā sā bodhisattvo 'nyatra manastathatāyā manastathatāyāṃ bodhisattvo bodhisattve manastathatā amanastathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yā rūpatathatā sā bodhisattvo 'nyatra rūpatathatāyā rūpatathatāyāṃ bodhisattvo bodhisattve rūpatathatā arūpatathato bodhisattva iti? evaṃ yāḥ śabdagandharasaspraṣṭavyadharmatathatāḥ sā bodhisattvo 'nyatra śabdagandharasaspraṣṭavyadharmatathatābhyaḥ śabdagandharasaspraṣṭavyadharmatathatāsu bodhisattvo bodhisattve śabdagandharasaspraṣṭavyadharmatathatā aśabdagandharasaspraṣṭavyadharmatathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: yadi subhūte vyasteṣv āyataneṣu na bodhisattvaḥ samasteṣu bhavatu yā subhūte āyatanatathatā sā bodhisattvo 'nyatrāyatanatathatāyā āyatanatathatāyāṃ bodhisattvo bodhisattve āyatanatathatā (psp1-1: 138) anāyatanatathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yā avidyātathatā sā bodhisattvo 'nyatrāvidyātathatā yā avidyātathatāyā avidyātathatāyāṃ bodhisattvo bodhisattve avidyātathatā anavidyātathato bodhisattva iti? evaṃ yā saṃskāratathatā vijñānatathatā nāmarūpatathatā ṣaḍāyatanatathatā sparśatathatā vedanātathatā tṛṣṇātathatā upādānatathatā bhavatathatā jātitathatā, tat kiṃ manyase subhūte yā jarāmaraṇatathatā sā bodhisattvo 'nyatra jarāmaraṇatathatāyā jarāmaraṇatathatāyāṃ bodhisattvo bodhisattve jarāmaraṇatathatā ajarāmaraṇatathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte yadi vyasteṣu pratītyasamutpādāṅgeṣu na bodhisattvaḥ samasteṣu bhavatu yā pratītyasamutpādatathatā sā bodhisattvo 'nyatra pratītyasamutpādatathatāyāḥ pratītyasamutpādatathatāyāṃ bodhisattvo bodhisattve pratītyasamutpādatathatā apratītyasamutpādatathato bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: kiṃ punas tvaṃ subhūte 'rthavaśam upādāyaivaṃ vadasi: na rūpaṃ bodhisattva iti, na vedanā na saṃjñā na saṃskārā na vijñānaṃ na pṛthivīdhātur nābdhātur na tejodhātur na vāyudhātur nākāśadhātur na vijñānadhātur na rūpāṇi na śabdā na gandhā na rasā na spraṣṭavyā na dharmāḥ, na cakṣur na śrotraṃ na ghrāṇaṃ na jihvā nakāyo na manaḥ, na cakṣūrūpacakṣurvijñānaṃ na śrotraśabdaśrotravijñānaṃ na ghrāṇagandhaghrāṇavijñānaṃ na jihvārasajihvāvijñānaṃ na kāyaspraṣṭavyakāyavijñānaṃ na manodharmamanovijñānaṃ, nāvidyā evaṃ na saṃskāravijñānanāmarūpaṣaḍāyatanasparśavedanātṛṣṇopādānabhavajātijarāmaraṇaṃ bodhisattva iti, yāvan na skandhadhātvāyatanapratītyasamutpādo bodhisattva iti, na rūpatathatā bodhisattva iti, na vedanātathatā na saṃjñātathatā na saṃskāratathatā na (psp1-1: 139) vijñānatathatā yāvan na pṛthivīdhātutathatā nābdhātutathatā na tejodhātutathatā na vāyudhātutathatānākāśadhātutathatā na vijñānadhātutathatā, na cakṣustathatā na śrotratathatā na ghrāṇatathatā na jihvātathatāna kāyatathatā na manastathatā, na rūpatathatā na śabdatathatā na gandhatathatā na rasatathatāna spraṣṭavyatathatā na dharmatathatā, na cakṣūrūpacakṣurvijñānatathatā na śrotraśabdaśrotravijñānatathatā na ghrāṇagandhaghrāṇavijñānatathatā na jihvārasajihvāvijñānatathatā na kāyaspraṣṭavyakāyavijñānatathatā na manodharmamanovijñānatathatā, nāvidyātathatā na saṃskāratathatā na vijñānatathatā na nāmarūpatathatā na ṣaḍāyatanatathatā na sparśatathatā na vedanātathatā na tṛṣṇātathatā nopādānatathatā na bhavatathatā na jātitathatā na jarāmaraṇatathatā yāvan na skandhadhātvāyatanatathatā na pratītyasamutpādatathatā bodhisattva iti. subhūtir āha: atyantatayā bhagavan bodhisattvo na vidyate nopalabhyate, tat kuto rūpaṃ bodhisattvo bhaviṣyati, vedanā saṃjñā saṃskārā vijñānaṃ bodhisattvo bhaviṣyati. atyantatayā bhagavan bodhisattvo na vidyate nopalabhyate. tat kutaḥ pṛthivīdhātu bodhisattvo bhaviṣyati, evam abdhātus tejodhātur vāyudhātur ākāśadhātur vijñānadhātur bodhisattvo bhaviṣyati. atyantatayā bhagavan bodhisattvo na vidyate nopalabhyate, tat kuto rūpaṃ bodhisattvo bhaviṣyati, evaṃ śabdo gandho rasaḥ sparśo dharmo bodhisattvo bhaviṣyati, evaṃ cakṣuḥ śrotraṃ ghrāṇaṃ jihvā kāyo mano bodhisattvo bhaviṣyati. atyantatayā bhagavan bodhisattvo na vidyate nopalabhyate, tat kutaś cakṣūrūpacakṣurvijñānāni bodhisattvo bhaviṣyati, evaṃ śrotraśabdaśrotravijñanāni ghrāṇagandhaghrāṇavijñānāni jihvārasajihvāvijñānāni (psp1-1: 140) kāyaspraṣṭavyakāyavijñānāni, manodharmamanovijñānāni bodhisattvo bhaviṣyati. atyantatayā bhagavan bodhisattvo na vidyte nopalabhyate, tat kuto 'vidyā bodhisattvo bhaviṣyati. evaṃ saṃskāravijñānanāmarūpaṣaḍāyatanasparśavedanātṛṣṇopādānabhavajātijarāmaraṇaṃ bodhisattvo bhaviṣyati. atyantatayā bhagavan bodhisattvo na vidyate nopalabhyate, tat kutaḥ punar asya rūpatathatopalapsyate, vedanātathatā saṃjñātathatā saṃskāratathatā vijñānatathatopalapsyate. atyantataya bhagavan bodhisattvo na vidyate nopalabhyate, tat kuto 'sya pṛthivīdhātutathatopalapsyate, evam abdhātutejodhātuvāyudhātvākāśadhātuvijñānadhātutathatopalapsyate. atyantatayā bhagavan bodhisattvo na vidyate nopalabhyate, tat kuto 'sya rūpatathatopalapsyate, evaṃ śabdagandharasaspraṣṭavyadharmatathatopalapsyate, evaṃ cakṣustathatā śrotratathatā ghrāṇatathatā jihvātathatā kāyatathatā manastathatopalapsyate, evaṃ cakṣūrūpacakṣurvijñānatathatopalapsyate, evaṃ śrotraśabdaśrotravijñānatathatā ghrāṇagandhaghrāṇavijñānatathatā jihvārasajihvāvijñānatathatā kāyaspraṣṭavyakāyavijñānatathatā manodharmamanovijñānatathatopalapsyate. atyantatayā bhagavan bodhisattvo na vidyate nopalabhyate, tat kuto 'syāvidyātathatopalapsyate, evaṃ saṃskāratathatā vijñānatathatā nāmarūpatathatā ṣaḍāyatanatathatā sparśatathatā vedanātathatā tṛṣṇātathatā upādānatathatā bhavatathatā jātitathatā jarāmaraṇatathatopalapsyate. evam ekaikaśaḥ skandhadhātvāyatanapratītyasamutpādeṣu vyastasamasteṣv atyantatayā bhagavan bodhisattvo na vidyate nopalabhyate, tat kuto 'sya skandhadhātvāyatanapratītyasamutpādatathatopalapsyate, naitat sthānaṃ vidyate. bhagavān āha: sādhu sādhu subhūte, evaṃ khalu subhūte bodhisattvena mahāsattvena sattvānupalabdhyā prajñāpāramitānupalabdhau śikṣitavyam. iti nirodhe 'nvayajñānam
221：1)佛告須菩提：五陰、十二因緣如，為是菩薩耶？對曰：非也，世尊！於須菩提意云何，可離如為菩薩耶？須菩提對曰：非也，世尊！2)佛告須菩提：汝觀何等義，而言五陰、六衰、十二因緣及如非菩薩，亦不離五陰、六衰、十二因緣及如為菩薩也？3)尊者須菩提白佛言：世尊！初不見有眾生，當於何許有菩薩？云何以五陰、六衰、十二因緣為菩薩？云何當離五陰、六衰、十二因緣為菩薩？如如亦非菩薩，離如亦非菩薩。無有是處。	222：1)於須菩提意云何，色無本為菩薩乎？答曰：不也，天中天！五陰、六衰、十八種、四大、十二因緣無本為菩薩乎？答曰：不也，天中天！於須菩提意云何，寧有異無本為菩薩乎？答曰：不也，天中天！2)佛告須菩提：於須菩提意，解何等誼，以何等觀察而答佛言：色非菩薩、痛痒思想生死識非菩薩；六衰、十八種、四大、十二因緣從無明至生老病死非菩薩，其無本者謂非菩薩、若異無本亦非菩薩。3)須菩提白佛言：唯，天中天！吾我、人、壽亦不可得，云何當名為菩薩者？云何名五陰、六衰、十八種、四大、十二因緣終始之患為菩薩耶？云何名異色、異痛痒思想生死識為菩薩耶？云何名異六衰、十八種、四大、十二因緣為菩薩耶？云何名無本之事為菩薩耶？云何名異無本為菩薩耶？斯無處所。	223：1)須菩提！於汝意云何，色如相是菩薩不？不也，世尊！乃至老死如相是菩薩不？不也，世尊！離色如相乃至離老死如相是菩薩不？不也，世尊！2)佛告須菩提：汝觀何等義，言色非菩薩乃至老死非菩薩？離色非菩薩乃至離老死非菩薩？色如相非菩薩乃至老死如相非菩薩？離色如相非菩薩乃至離老死如相非菩薩？3)須菩提言：世尊！眾生畢竟不可得，何況當是菩薩。色不可得，何況色離色、色如離色如是菩薩，乃至老死不可得，何況老死離老死、老死如離老死如是菩薩。
220：1)復次，善現！所言菩薩摩訶薩者，於意云何？即色真如是菩薩摩訶薩不？不也！世尊！ 即受、想、行、識真如是菩薩摩訶薩不？不也！世尊！離色真如有菩薩摩訶薩不？不也！世尊！ 離受、想、行、識真如有菩薩摩訶薩不？不也！世尊！2)即眼處真如是菩薩摩訶薩不？不也！世尊！ 即耳、鼻、舌、身、意處真如是菩薩摩訶薩不？不也！世尊！離眼處真如有菩薩摩訶薩不？不也！世尊！離耳、鼻、舌、身、意處真如有菩薩摩訶薩不？不也！世尊！3)即色處真如是菩薩摩訶薩不？不也！世尊！即聲、香、味、觸、法處真如是菩薩摩訶薩不？不也！世尊！離色處真如有菩薩摩訶薩不？不也！世尊！離聲、香、味、觸、法處真如有菩薩摩訶薩不？不也！世尊！4)即眼界真如是菩薩摩訶薩不？不也！世尊！即色界、眼識界及眼觸、眼觸為緣所生諸受真如是菩薩摩訶薩不？不也！世尊！離眼界真如有菩薩摩訶薩不？不也！世尊！離色界、眼識界及眼觸、眼觸為緣所生諸受真如有菩薩摩訶薩不？不也！世尊！5)即耳界真如是菩薩摩訶薩不？不也！世尊！即聲界、耳識界及耳觸、耳觸為緣所生諸受真如是菩薩摩訶薩不？不也！世尊！離耳界真如有菩薩摩訶薩不？不也！世尊！離聲界、耳識界及耳觸、耳觸為緣所生諸受真如有菩薩摩訶薩不？不也！世尊！6)即鼻界真如是菩薩摩訶薩不？不也！世尊！即香界、鼻識界及鼻觸、鼻觸為緣所生諸受真如是菩薩摩訶薩不？不也！世尊！離鼻界真如有菩薩摩訶薩不？不也！世尊！離香界、鼻識界及鼻觸、鼻觸為緣所生諸受真如有菩薩摩訶薩不？不也！世尊！7)即舌界真如是菩薩摩訶薩不？不也！世尊！即味界、舌識界及舌觸、舌觸為緣所生諸受真如是菩薩摩訶薩不？不也！世尊！離舌界真如有菩薩摩訶薩不？不也！世尊！離味界、舌識界及舌觸、舌觸為緣所生諸受真如有菩薩摩訶薩不？不也！世尊！8)即身界真如是菩薩摩訶薩不？不也！世尊！即觸界、身識界及身觸、身觸為緣所生諸受真如是菩薩摩訶薩不？不也！世尊！離身界真如有菩薩摩訶薩不？不也！世尊！離觸界、身識界及身觸、身觸為緣所生諸受真如有菩薩摩訶薩不？不也！世尊！9)即意界真如是菩薩摩訶薩不？不也！世尊！即法界、意識界及意觸、意觸為緣所生諸受真如是菩薩摩訶薩不？不也！世尊！離意界真如有菩薩摩訶薩不？不也！世尊！離法界、意識界及意觸、意觸為緣所生諸受真如有菩薩摩訶薩不？不也！世尊！10)即地界真如是菩薩摩訶薩不？不也！世尊！即水、火、風、空、識界真如是菩薩摩訶薩不？不也！世尊！離地界真如有菩薩摩訶薩不？不也！世尊！離水、火、風、空、識界真如有菩薩摩訶薩不？不也！世尊！11)即無明真如是菩薩摩訶薩不？不也！世尊！即行、識、名色、六處、觸、受、愛、取、有、生、老死真如是菩薩摩訶薩不？不也！世尊！離無明真如有菩薩摩訶薩不？不也！世尊！ 離行乃至老死真如有菩薩摩訶薩不？不也！世尊！12)爾時，佛告尊者善現：汝觀何義作如是言：即色等法真如非菩薩摩訶薩，離色等法真如無菩薩摩訶薩耶？時，尊者善現白佛言：世尊！色等法尚畢竟不可得，性非有故，況有色等法真如！此真如既非有，如何可言即色等法真如是菩薩摩訶薩，離色等法真如有菩薩摩訶薩？

I 2,9,12. SUBSEQUENT COGNITION OF STOPPING.

The Lord : What do you think, Subhuti, is the Suchness of form, etc., the Bodhisattva, or is the Bodhisattva other than the Suchness of form, etc.? Is the skandhas-Suchness the Bodhisattva, or is the Bodhisattva other than the skandha-Suchness? (P111) Moreover, Subhuti, for what reason do you say that “form, etc., is not the Bodhisattva”, and that “the Suchness of form, etc., is not the Bodhisattva”? (P112)

Subhuti : Absolutely a Bodhi-being does not exist, is not got at. Then how can a Bodhisattva be form, or anything else, until we come to : decay and death? And further, how then can that Suchness of his form, etc., be got at? That is not possible. (P113)

The Lord : Well said, Subhuti. Just so should a Bodhisattva be trained through the nonapprehension of the perfection of wisdom.

14.道法智忍

bhagavān āha: tat kiṃ manyase subhūte rūpasyaitad adhivacanaṃ bodhisattva iti, vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ vijñānasyaitad adhivacanaṃ bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase subhūte rūpanityatāyā rūpānityatāyā etad adhivacanaṃ bodhisattva iti, rūpasukhatāyā rūpaduḥkhatāyā rūpātmatāyā rūpānātmatāyā rūpaśāntatāyā rūpāśāntatāyā etad adhivacanaṃ bodhisattva iti? tat kiṃ manyase subhūte vedanānityatāyā vedanānityatāyā etad adhivacanaṃ bodhisattva iti, vedanāsukhatāyā vedanāduḥkhatāyā vedanātmatāyā vedanānātmatāyā vedanāśāntatāyā vedanāśāntatāyā etad adhivacanaṃ bodhisattva iti? tat kiṃ manyase subhūte saṃjñānityatāyā saṃjñānityatāyā etad adhivacanaṃ bodhisattva iti, saṃjñāsukhatāyā saṃjñāduḥkhatāyā saṃjñātmatāyā saṃjñānātmatāyā saṃjñāśāntatāyā saṃjñāśāntatāyā etad adhivacanaṃ bodhisattva iti? tat kiṃ manyase subhūte saṃskāranityatāyā saṃskārānityatāyā etad adhivacanaṃ bodhisattva iti, saṃskārasukhatāyāḥ saṃskāraduḥkhatāyāḥ saṃskārātmatāyāḥ saṃskārānātmatāyāḥ saṃskāraśāntatāyāḥ saṃskārāśāntatāyā etad adhivacanaṃ bodhisattva iti? tat kiṃ manyase subhūte vijñānanityatāyā vijñānānityatāyā etad adhivacanaṃ bodhisattva iti, vijñānasukhatāyā vijñānaduḥkhatāyā vijñānātmatāyā vijñānanātmatāyā vijñānaśāntatāyā vijñānāśāntatāyā etad adhivacanaṃ bodhisattva iti? tat kiṃ manyase subhūte rūpaśūnyatāyā rūpāśūnyatāyā rūpanimittatāyā rūpānimittatāyā rūpapraṇihitatāyā rūpāpraṇihitatāyā etad adhivacanaṃ bodhisattva iti? evaṃ vedanā saṃjñā saṃskārāḥ, tat kiṃ manyase subhūte vijñānaśūnyatāyā vijñānāśūnyatāyā vijñānanimittatāyā (psp1-1: 142) vijñānānimittatāyā vijñānapraṇihitatāyā vijñānāpraṇihitatāyā etad adhivacanaṃ bodhisattva iti? subhūtir āha: no hīdaṃ bhagavan. bhagavān āha: kiṃ punas tvaṃ subhūte 'rthavaśaṃ pratītya evaṃ vadasi: na rūpasya nityatādhivacanaṃ nānityatādhivacanaṃ bodhisattva iti, evaṃ na sukhādhivacanaṃ na duḥkhādhivacanaṃ nātmādhivacanaṃ nānātmādhivacanaṃ na śāntādhivacanaṃ nāśāntādhivacanaṃ na śūnyatādhivacanaṃ nāśūnyatādhivacanaṃ na nimittādhivacanaṃ nānimittādhivacanaṃ na rūpasya praṇihitādhivacanaṃ nāpraṇihitādhivacanaṃ bodhisattva iti, na vedanāyā nityatādhivacanaṃ nānityatādhivacanaṃ bodhisattva iti, evaṃ na sukhādhivacanaṃ na duḥkhādhivacanaṃ nātmādhivacanaṃ nānātmādhivacanaṃ na śāntādhivacanaṃ nāśāntādhivacanaṃ na śūnyatādhivacanaṃ nāśūnyatādhivacanaṃ na nimittādhivacanaṃ nānimittādhivacanaṃ na vedanāyāḥ praṇihitādhivacanaṃ nāpraṇihitādhivacanaṃ bodhisattva iti, na saṃjñāyā nityatādhivacanam anityatādhivacanaṃ bodhisattva iti, evaṃ na sukhādhivacanaṃ na duḥkhādhivacanaṃ nātmādhivacanaṃ nānātmādhivacanaṃ na śāntādhivacanaṃ nāśāntādhivacanaṃ na śūnyatādhivacanaṃ nāśūnyatādhivacanaṃ na nimittādhivacanaṃ nānimittādhivacanaṃ na saṃjñāyāḥ praṇihitādhivacanaṃ nāpraṇihitādhivacanaṃ bodhisattva iti, na saṃskārānāṃ nityatādhivacanam anityatādhivacanaṃ bodhisattva iti, evaṃ na sukhādhivacanaṃ na duḥkhādhivacanaṃ nātmādhivacanaṃ nānātmādhivacanaṃ na śāntādhivacanaṃ nāśāntādhivacanaṃ na śūnyatādhivacanaṃ nāśūnyatādhivacanaṃ na nimittādhivacanaṃ nānimittādhivacanaṃ na saṃskārānāṃ praṇihitādhivacanaṃ nāpraṇihitādhivacanaṃ (psp1-1: 143) bodhisattva iti, na vijñānasya nityatādhivacanaṃ nānityatādhivacanaṃ bodhisattva iti, evaṃ na sukhādhivacanaṃ na duḥkhādhivacanaṃ nātmādhivacanaṃ nānātmādhivacanaṃ na śāntādhivacanaṃ nāśāntādhivacanaṃ na śūnyatādhivacanaṃ nāśūnyatādhivacanaṃ na nimittādhivacanaṃ nānimittādhivacanaṃ na vijñānasya praṇihitādhivacanaṃ nāpraṇihitādhivacanaṃ bodhisattva iti. subhūtir āha: atyantatayā bhagavan rūpaṃ na vidyate nopalabhyate, kuto rūpādhivacanaṃ bodhisattvo bhaviṣyati, atyantayā bhagavan vedanā na vidyate nopalabhyate, kuto vedanādhivacanaṃ bodhisattvo bhaviṣyati, atyantatayā bhagavan saṃjñā na vidyate nopalabhyate, kutaḥ saṃjñādhivacanaṃ bodhisattvo bhaviṣyati, atyantatayā bhagavan saṃskārā na vidyante nopalabhyante, kutaḥ saṃskārādhivacanaṃ bodhisattvo bhaviṣyati, atyantatayā bhagavan vijñānaṃ na vidyate nopalabhyate, kuto vijñānādhivacanaṃ bodhisattvo bhaviṣyati. atyantatayā bhagavan nityaṃ na vidyate nopalabhyate, kuto rūpanityatādhivacanaṃ bodhisattvo bhaviṣyati, atyantatayā bhagavann anityaṃ na vidyate nopalabhyate, kuto rūpānityatādhivacanaṃ bodhisattvo bhaviṣyati, evaṃ na sukhādhivacanaṃ na duḥkhādhivacanaṃ nātmādhivacanaṃ nānātmādhivacanaṃ na śāntādhivacanaṃ nāśāntādhivacanaṃ na śūnyatādhivacanaṃ nāśūnyatādhivacanaṃ na nimittādhivacanaṃ nānimittādhivacanaṃ na praṇihitādhivacanaṃ nāpraṇihitādhivacanaṃ bodhisattvo bhaviṣyati, evaṃ vedanā saṃjñā saṃskārāḥ, atyantatayā bhagavan nityaṃ na vidyate nopalabhyate, kuto vijñānanityatādhivacanaṃ bodhisattvo bhaviṣyati, atyantatayā bhagavann anityaṃ na vidyate nopalabhyate, kuto vijñānānityatādhivacanaṃ bodhisattvo bhaviṣyati, evaṃ na sukhādhivacanaṃ na duḥkhādhivacanaṃ nātmādhivacanaṃ nānātmādhivacanaṃ na śāntādhivacanaṃ (psp1-1: 144) nāśāntādhivacanaṃ na śūnyatādhivacanaṃ nāśūnyatādhivacanaṃ na nimittādhivacanaṃ nānimittādhivacanaṃ na praṇihitādhivacanaṃ nāpraṇihitādhivacanaṃ bodhisattvo bhaviṣyati. bhagavān āha: sādhu sādhu subhūte, evaṃ hi subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā rūpādhivacanam anupalabhamānena vedanādhivacanam anupalabhamānena saṃjñādhivacanam anupalabhamānena saṃskārādhivacanam anupalabhamānena vijñānādhivacanam anupalabhamānena. rūpasya nityānityādhivacanam anupalabhamānena sukhaduḥkhādhivacanam anupalabhamānena ātmanānātmādhivacanam anupalabhamānena śāntāśāntādhivacanam anupalabhamānena śūnyāśūnyādhivacanam anupalabhamānena nimittānimittādhivacanam anupalabhamānena praṇihitāpraṇihitādhivacanam anupalabhamānena, vedanāyā nityānityādhivacacanam anupalabhamānena sukhaduḥkhādhivacanam anupalabhamānena ātmānātmādhivacanam anupalabhamānena śāntāśāntādhivacanam anupalabhamānena śūnyāśūnyādhivacanam anupalabhamānena nimittānimittādhivacanam anupalabhamānena praṇihitāpraṇihitādhivacanam anupalabhamānena, saṃjñāyā nityānityādhivacacanam anupalabhamānena sukhaduḥkhādhivacanam anupalabhamānena ātmanānātmādhivacanam anupalabhamānena śāntāśāntādhivacanam anupalabhamānena śūnyāśūnyādhivacanam anupalabhamānena nimittānimittādhivacanam anupalabhamānena praṇihitāpraṇihitādhivacanam anupalabhamānena, saṃskārāṇāṃ nityānityādhivacacanam anupalabhamānena sukhaduḥkhādhivacanam anupalabhamānena ātmānātmādhivacanam anupalabhamānena śāntāśāntādhivacanam anupalabhamānena śūnyāśūnyādhivacanam anupalabhamānena nimittānimittādhivacanam anupalabhamānena praṇihitāpraṇihitādhivacanam anupalabhamānena, vijñānasya nityānityādhivacacanam anupalabhamānena sukhaduḥkhādhivacanam anupalabhamānena ātmānātmādhivacanam anupalabhamānena (psp1-1: 145) śāntāśāntādhivacanam anupalabhamānena śūnyāśūnyādhivacanam anupalabhamānena nimittānimittādhivacanam anupalabhamānena praṇihitāpraṇihitādhivacanam anupalabhamānena prajñāpāramitāyāṃ śikṣitavyam. iti mārge dharmajñānakṣāntiḥ
221：1)世尊讚歎須菩提言：善哉，善哉！須菩提！菩薩學，當作無所見學，不見眾生、不見般若波羅蜜。2)於須菩提意云何，以五陰常故言菩薩耶？以五陰無常故為菩薩耶？3)以五陰是我所為菩薩耶？非我所為菩薩耶？4)以五陰空、無相、無願故言是菩薩耶？須菩提對曰：非也，世尊！佛言：離五陰空、無相、無願為是菩薩耶？須菩提對曰：非也，世尊！5)佛告須菩提：汝觀何等義，而言五陰空、無相、無願非菩薩，亦不離五陰空、無相、無願為菩薩乎？6)須菩提白佛言：初不見五陰，當云何以五陰故言菩薩？初不見有常，云何以無常故言菩薩？須菩提白佛言：世尊！初不見有樂，云何以五陰苦為菩薩？初不見有我，云何以五陰無我而為菩薩？初不見有人，云何以五陰空故而言有菩薩？世尊！初不見有相，云何以五陰無相而為菩薩？世尊！初不見願，云何以五陰無願而為菩薩？7)爾時世尊讚歎須菩提言：善哉，善哉！菩薩摩訶薩學，當於五陰作空、無相、無願、無所見、無所得。菩薩行般若波羅蜜，當作是學。	222：1)佛言：善哉，善哉！須菩提！菩薩摩訶薩學般若波羅蜜，當觀眾生人物無所有、不可得，般若波羅蜜亦無所有、不可得，菩薩當作是學。2)於須菩提意云何，口言色者，為菩薩乎？答曰：不也，天中天！口言痛痒思想生死識，為菩薩乎？答曰：不也，天中天！3)計色常、計痛痒思想生死識常，為菩薩乎？答曰：不也，天中天！於須菩提意云何，計色無常、計痛痒思想生死識無常，為菩薩乎？答曰：不也，天中天！4)於須菩提意云何，口言色樂、痛痒思想生死識樂，為菩薩乎？答曰：不也，天中天！於須菩提意云何，口言色苦、痛痒思想生死識苦，為菩薩乎？答曰：不也，天中天！5)於須菩提意云何，口言色是我所、痛痒思想生死識是我所，為菩薩乎？答曰：不也，天中天！於須菩提意云何，口言色非我所、痛痒思想生死識非我所，為菩薩耶？答曰：不也，天中天！6)於須菩提意云何，口言色空、痛痒思想生死識空，為菩薩乎？答曰：不也，天中天！ 7)於須菩提意云何，口言色無想、痛痒思想生死識無想，為菩薩乎？答曰：不也，天中天！8)於須菩提意云何，口言色無願、痛痒思想生死識無願，為菩薩乎？答曰：不也，天中天！於須菩提意云何，口言色不空、不無想、不無願，痛痒思想生死識不空、不無想、不無願，為菩薩乎？答曰：不也，天中天！9)於須菩提意云何，五陰、六衰、十八種、四大、十二因緣無所有，為菩薩乎？答曰：不也，天中天！10)佛告須菩提：仁見何誼而反云，口所說言五陰、六衰、十八種、四大、十二因緣，終始之患、苦樂善惡，空、無想、無願，有與無，悉非菩薩？11)須菩提白佛言：唯，天中天！究竟求色了不可得，何況甫復口言色者為菩薩乎！痛痒思想生死識亦爾，究竟求常而不可得，何況無常而可得當為菩薩乎！究竟苦樂而不可得，何況口言苦樂為菩薩乎！究竟索是我所不可得，何況口言我非我為菩薩乎！色痛痒思想生死識亦復然。究竟所有色不可得，何況口言色空為菩薩乎！痛痒思想生死識亦復然。究竟求想不可得，何況口言色無想為菩薩乎！痛痒思想生死識亦復如是。究竟求願不可得，何況口言色無願為菩薩乎！痛痒思想生死識亦復如是。12)佛言：善哉，善哉！須菩提！菩薩摩訶薩欲學般若波羅蜜，當作是學。口所言色不可得者，痛痒思想生死識者，空、無想、無願不得者，則為學般若波羅蜜。向者須菩提所言，我於法中永不覩見為菩薩者。	223：1)佛告須菩提：善哉，善哉！如是，須菩提！菩薩摩訶薩、眾生不可得故，般若波羅蜜亦不可得。當作是學。2)於須菩提意云何，色是菩薩義不？不也，世尊！受想行識是菩薩義不？不也，世尊！3)於須菩提意云何，色常是菩薩義不？不也，世尊！受想行識常是菩薩義不？不也，世尊！ 色無常是菩薩義不？不也，世尊！受想行識無常是菩薩義不？不也，世尊！4)色樂是菩薩義不？不也，世尊！受想行識樂是菩薩義不？不也，世尊！色苦是菩薩義不？不也，世尊！受想行識苦是菩薩義不？不也，世尊！5)色我是菩薩義不？不也，世尊！受想行識我是菩薩義不？不也，世尊！色非我是菩薩義不？不也，世尊！受想行識非我是菩薩義不？不也，世尊！6)於須菩提意云何，色空是菩薩義不？不也，世尊！受想行識空是菩薩義不？不也，世尊！色非空是菩薩義不？不也，世尊！受想行識非空是菩薩義不？不也，世尊！7)色相是菩薩義不？不也，世尊！受想行識相是菩薩義不？不也，世尊！色無相是菩薩義不？不也，世尊！受想行識無相是菩薩義不？不也，世尊！8)色作是菩薩義不？不也，世尊！受想行識作是菩薩義不？不也，世尊！色無作是菩薩義不？不也，世尊！受想行識無作是菩薩義不？不也，世尊！乃至老死亦如是。9)佛告須菩提：汝觀何等義，言色非菩薩義、受想行識非菩薩義，乃至色受想行識無作非菩薩義，乃至老死亦如是？10)須菩提白佛言：世尊！色畢竟不可得，何況色是菩薩義，受想行識亦如是。世尊！色常畢竟不可得，何況色無常是菩薩義，乃至識亦如是。世尊！色樂畢竟不可得，何況色苦是菩薩義，乃至識亦如是。世尊！色我畢竟不可得，何況色非我是菩薩義，乃至識亦如是。世尊！色有畢竟不可得，何況色空是菩薩義，乃至識亦如是。世尊！色相畢竟不可得，何況色無相是菩薩義，乃至識亦如是。世尊！色作畢竟不可得，何況色無作是菩薩義，乃至識亦如是。11)佛告須菩提：善哉，善哉！如是，須菩提！菩薩摩訶薩行般若波羅蜜，色義不可得，受想行識義不可得乃至無作義不可得，當作是學般若波羅蜜。
220：1)佛告善現：善哉！善哉！如是！如是！如汝所說。善現！色等法不可得故，色等法真如亦不可得，色等法及真如不可得故，諸菩薩摩訶薩亦不可得。諸菩薩摩訶薩不可得故，所行般若波羅蜜多亦不可得。善現！諸菩薩摩訶薩修行般若波羅蜜多時應如是學。2)復次，善現！所言菩薩摩訶薩者，於意云何？色增語是菩薩摩訶薩不？不也！世尊！受、想、行、識增語是菩薩摩訶薩不？不也！世尊！1-色常增語是菩薩摩訶薩不？不也！世尊！受、想、行、識常增語是菩薩摩訶薩不？不也！世尊！色無常增語是菩薩摩訶薩不？不也！世尊！受、想、行、識無常增語是菩薩摩訶薩不？不也！世尊！2-色樂增語是菩薩摩訶薩不？不也！世尊！受、想、行、識樂增語是菩薩摩訶薩不？不也！世尊！色苦增語是菩薩摩訶薩不？不也！世尊！受、想、行、識苦增語是菩薩摩訶薩不？不也！世尊！3-色我增語是菩薩摩訶薩不？不也！世尊！受、想、行、識我增語是菩薩摩訶薩不？不也！世尊！色無我增語是菩薩摩訶薩不？不也！世尊！受、想、行、識無我增語是菩薩摩訶薩不？不也！世尊！4-色淨增語是菩薩摩訶薩不？不也！世尊！受、想、行、識淨增語是菩薩摩訶薩不？不也！世尊！色不淨增語是菩薩摩訶薩不？不也！世尊！受、想、行、識不淨增語是菩薩摩訶薩不？不也！世尊！5-色空增語是菩薩摩訶薩不？不也！世尊！受、想、行、識空增語是菩薩摩訶薩不？不也！世尊！色不空增語是菩薩摩訶薩不？不也！世尊！受、想、行、識不空增語是菩薩摩訶薩不？不也！世尊！6-色有相增語是菩薩摩訶薩不？不也！世尊！受、想、行、識有相增語是菩薩摩訶薩不？不也！世尊！色無相增語是菩薩摩訶薩不？不也！世尊！受、想、行、識無相增語是菩薩摩訶薩不？不也！世尊！7-色有願增語是菩薩摩訶薩不？不也！世尊！受、想、行、識有願增語是菩薩摩訶薩不？不也！世尊！色無願增語是菩薩摩訶薩不？不也！世尊！受、想、行、識無願增語是菩薩摩訶薩不？不也！世尊！8-色寂靜增語是菩薩摩訶薩不？不也！世尊！受、想、行、識寂靜增語是菩薩摩訶薩不？不也！世尊！色不寂靜增語是菩薩摩訶薩不？不也！世尊！受、想、行、識不寂靜增語是菩薩摩訶薩不？不也！世尊！9-色遠離增語是菩薩摩訶薩不？不也！世尊！受、想、行、識遠離增語是菩薩摩訶薩不？不也！世尊！色不遠離增語是菩薩摩訶薩不？不也！世尊！受、想、行、識不遠離增語是菩薩摩訶薩不？不也！世尊！10-色雜染增語是菩薩摩訶薩不？不也！世尊！受、想、行、識雜染增語是菩薩摩訶薩不？不也！世尊！色清淨增語是菩薩摩訶薩不？不也！世尊！受、想、行、識清淨增語是菩薩摩訶薩不？不也！世尊！11-色生增語是菩薩摩訶薩不？不也！世尊！受、想、行、識生增語是菩薩摩訶薩不？不也！世尊！色滅增語是菩薩摩訶薩不？不也！世尊！受、想、行、識滅增語是菩薩摩訶薩不？不也！世尊！3)復次，善現！所言菩薩摩訶薩者，於意云何？眼處增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處增語是菩薩摩訶薩不？不也！世尊！1-眼處常增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處常增語是菩薩摩訶薩不？不也！世尊！眼處無常增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處無常增語是菩薩摩訶薩不？不也！世尊！2-眼處樂增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處樂增語是菩薩摩訶薩不？不也！世尊！眼處苦增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處苦增語是菩薩摩訶薩不？不也！世尊！3-眼處我增語是菩薩摩訶薩不？不也！世尊！ 耳、鼻、舌、身、意處我增語是菩薩摩訶薩不？不也！世尊！眼處無我增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處無我增語是菩薩摩訶薩不？不也！世尊！4-眼處淨增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處淨增語是菩薩摩訶薩不？不也！世尊！眼處不淨增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處不淨增語是菩薩摩訶薩不？不也！世尊！5-眼處空增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處空增語是菩薩摩訶薩不？不也！世尊！眼處不空增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處不空增語是菩薩摩訶薩不？不也！世尊！6-眼處有相增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處有相增語是菩薩摩訶薩不？不也！世尊！眼處無相增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處無相增語是菩薩摩訶薩不？不也！世尊！7-眼處有願增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處有願增語是菩薩摩訶薩不？不也！世尊！眼處無願增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處無願增語是菩薩摩訶薩不？不也！世尊！8-眼處寂靜增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處寂靜增語是菩薩摩訶薩不？不也！世尊！眼處不寂靜增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處不寂靜增語是菩薩摩訶薩不？不也！世尊！9-眼處遠離增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處遠離增語是菩薩摩訶薩不？不也！世尊！眼處不遠離增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處不遠離增語是菩薩摩訶薩不？不也！世尊！10-眼處雜染增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處雜染增語是菩薩摩訶薩不？不也！世尊！眼處清淨增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處清淨增語是菩薩摩訶薩不？不也！世尊！11-眼處生增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處生增語是菩薩摩訶薩不？不也！世尊！眼處滅增語是菩薩摩訶薩不？不也！世尊！耳、鼻、舌、身、意處滅增語是菩薩摩訶薩不？不也！世尊！4)復次，善現！所言菩薩摩訶薩者，於意云何？色處增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處增語是菩薩摩訶薩不？不也！世尊！1-色處常增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處常增語是菩薩摩訶薩不？不也！世尊！色處無常增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處無常增語是菩薩摩訶薩不？不也！世尊！2-色處樂增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處樂增語是菩薩摩訶薩不？不也！世尊！色處苦增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處苦增語是菩薩摩訶薩不？不也！世尊！3-色處我增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處我增語是菩薩摩訶薩不？不也！世尊！色處無我增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處無我增語是菩薩摩訶薩不？不也！世尊！4-色處淨增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處淨增語是菩薩摩訶薩不？不也！世尊！色處不淨增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處不淨增語是菩薩摩訶薩不？不也！世尊！5-色處空增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處空增語是菩薩摩訶薩不？不也！世尊！色處不空增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處不空增語是菩薩摩訶薩不？不也！世尊！6-色處有相增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處有相增語是菩薩摩訶薩不？不也！世尊！色處無相增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處無相增語是菩薩摩訶薩不？不也！世尊！7-色處有願增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處有願增語是菩薩摩訶薩不？不也！世尊！色處無願增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處無願增語是菩薩摩訶薩不？不也！世尊！8-色處寂靜增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處寂靜增語是菩薩摩訶薩不？不也！世尊！色處不寂靜增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處不寂靜增語是菩薩摩訶薩不？不也！世尊！9-色處遠離增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處遠離增語是菩薩摩訶薩不？不也！世尊！色處不遠離增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處不遠離增語是菩薩摩訶薩不？不也！世尊！10-色處雜染增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處雜染增語是菩薩摩訶薩不？不也！世尊！色處清淨增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處清淨增語是菩薩摩訶薩不？不也！世尊！11-色處生增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處生增語是菩薩摩訶薩不？不也！世尊！色處滅增語是菩薩摩訶薩不？不也！世尊！聲、香、味、觸、法處滅增語是菩薩摩訶薩不？不也！世尊！5)復次，善現！所言菩薩摩訶薩者，於意云何？眼界增語是菩薩摩訶薩不？不也！世尊！色界、眼識界及眼觸、眼觸為緣所生諸受增語是菩薩摩訶薩不？不也！世尊！1-眼界常增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受常增語是菩薩摩訶薩不？不也！世尊！眼界無常增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受無常增語是菩薩摩訶薩不？不也！世尊！2-眼界樂增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受樂增語是菩薩摩訶薩不？不也！世尊！眼界苦增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受苦增語是菩薩摩訶薩不？不也！世尊！3-眼界我增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受我增語是菩薩摩訶薩不？不也！世尊！眼界無我增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受無我增語是菩薩摩訶薩不？不也！世尊！4-眼界淨增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受淨增語是菩薩摩訶薩不？不也！世尊！眼界不淨增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受不淨增語是菩薩摩訶薩不？不也！世尊！5-眼界空增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受空增語是菩薩摩訶薩不？不也！世尊！眼界不空增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受不空增語是菩薩摩訶薩不？不也！世尊！6-眼界有相增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受有相增語是菩薩摩訶薩不？不也！世尊！眼界無相增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受無相增語是菩薩摩訶薩不？不也！世尊！7-眼界有願增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受有願增語是菩薩摩訶薩不？不也！世尊！眼界無願增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受無願增語是菩薩摩訶薩不？不也！世尊！8-眼界寂靜增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受寂靜增語是菩薩摩訶薩不？不也！世尊！眼界不寂靜增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？不也！世尊！9-眼界遠離增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受遠離增語是菩薩摩訶薩不？不也！世尊！眼界不遠離增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受不遠離增語是菩薩摩訶薩不？不也！世尊！10-眼界雜染增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受雜染增語是菩薩摩訶薩不？不也！世尊！眼界清淨增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受清淨增語是菩薩摩訶薩不？不也！世尊！11-眼界生增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受生增語是菩薩摩訶薩不？不也！世尊！眼界滅增語是菩薩摩訶薩不？不也！世尊！色界乃至眼觸為緣所生諸受滅增語是菩薩摩訶薩不？不也！世尊！6)復次，善現！所言菩薩摩訶薩者，於意云何？耳界增語是菩薩摩訶薩不？不也！世尊！聲界、耳識界及耳觸、耳觸為緣所生諸受增語是菩薩摩訶薩不？不也！世尊！耳界常增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受常增語是菩薩摩訶薩不？不也！世尊！耳界無常增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受無常增語是菩薩摩訶薩不？不也！世尊！耳界樂增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受樂增語是菩薩摩訶薩不？不也！世尊！耳界苦增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受苦增語是菩薩摩訶薩不？不也！世尊！ 耳界我增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受我增語是菩薩摩訶薩不？不也！世尊！耳界無我增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受無我增語是菩薩摩訶薩不？不也！世尊！耳界淨增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受淨增語是菩薩摩訶薩不？不也！世尊！耳界不淨增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受不淨增語是菩薩摩訶薩不？不也！世尊！耳界空增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受空增語是菩薩摩訶薩不？不也！世尊！耳界不空增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受不空增語是菩薩摩訶薩不？不也！世尊！耳界有相增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受有相增語是菩薩摩訶薩不？不也！世尊！耳界無相增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受無相增語是菩薩摩訶薩不？不也！世尊！耳界有願增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受有願增語是菩薩摩訶薩不？不也！世尊！耳界無願增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受無願增語是菩薩摩訶薩不？不也！世尊！耳界寂靜增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受寂靜增語是菩薩摩訶薩不？不也！世尊！耳界不寂靜增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？不也！世尊！耳界遠離增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受遠離增語是菩薩摩訶薩不？不也！世尊！耳界不遠離增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受不遠離增語是菩薩摩訶薩不？不也！世尊！耳界雜染增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受雜染增語是菩薩摩訶薩不？不也！世尊！耳界清淨增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受清淨增語是菩薩摩訶薩不？不也！世尊！耳界生增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受生增語是菩薩摩訶薩不？不也！世尊！耳界滅增語是菩薩摩訶薩不？不也！世尊！聲界乃至耳觸為緣所生諸受滅增語是菩薩摩訶薩不？不也！世尊！7)復次，善現！所言菩薩摩訶薩者，於意云何？鼻界增語是菩薩摩訶薩不？不也！世尊！香界、鼻識界及鼻觸、鼻觸為緣所生諸受增語是菩薩摩訶薩不？不也！世尊！鼻界常增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受常增語是菩薩摩訶薩不？不也！世尊！鼻界無常增語是菩薩摩訶薩不？不也！世尊 香界乃至鼻觸為緣所生諸受無常增語是菩薩摩訶薩不？不也！世尊！鼻界樂增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受樂增語是菩薩摩訶薩不？不也！世尊！鼻界苦增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受苦增語是菩薩摩訶薩不？不也！世尊！鼻界我增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受我增語是菩薩摩訶薩不？不也！世尊！鼻界無我增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受無我增語是菩薩摩訶薩不？不也！世尊！鼻界淨增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受淨增語是菩薩摩訶薩不？不也！世尊！鼻界不淨增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受不淨增語是菩薩摩訶薩不？不也！世尊！鼻界空增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受空增語是菩薩摩訶薩不？不也！世尊！鼻界不空增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受不空增語是菩薩摩訶薩不？不也！世尊！鼻界有相增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受有相增語是菩薩摩訶薩不？不也！世尊！鼻界無相增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受無相增語是菩薩摩訶薩不？不也！世尊！鼻界有願增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受有願增語是菩薩摩訶薩不？不也！世尊！鼻界無願增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受無願增語是菩薩摩訶薩不？不也！世尊！鼻界寂靜增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受寂靜增語是菩薩摩訶薩不？不也！世尊！鼻界不寂靜增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？不也！世尊！鼻界遠離增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受遠離增語是菩薩摩訶薩不？不也！世尊！鼻界不遠離增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受不遠離增語是菩薩摩訶薩不？不也！世尊！鼻界雜染增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受雜染增語是菩薩摩訶薩不？不也！世尊！鼻界清淨增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受清淨增語是菩薩摩訶薩不？不也！世尊！鼻界生增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受生增語是菩薩摩訶薩不？不也！世尊！鼻界滅增語是菩薩摩訶薩不？不也！世尊！香界乃至鼻觸為緣所生諸受滅增語是菩薩摩訶薩不？不也！世尊！8)復次，善現！所言菩薩摩訶薩者，於意云何？舌界增語是菩薩摩訶薩不？不也！世尊！味界、舌識界及舌觸、舌觸為緣所生諸受增語是菩薩摩訶薩不？不也！世尊！舌界常增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受常增語是菩薩摩訶薩不？不也！世尊！舌界無常增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受無常增語是菩薩摩訶薩不？不也！世尊！舌界樂增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受樂增語是菩薩摩訶薩不？不也！世尊！舌界苦增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受苦增語是菩薩摩訶薩不？不也！世尊！舌界我增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受我增語是菩薩摩訶薩不？不也！世尊！舌界無我增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受無我增語是菩薩摩訶薩不？不也！世尊！舌界淨增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受淨增語是菩薩摩訶薩不？不也！世尊！舌界不淨增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受不淨增語是菩薩摩訶薩不？不也！世尊！舌界空增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受空增語是菩薩摩訶薩不？不也！世尊！舌界不空增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受不空增語是菩薩摩訶薩不？不也！世尊！舌界有相增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受有相增語是菩薩摩訶薩不？不也！世尊！舌界無相增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受無相增語是菩薩摩訶薩不？不也！世尊！舌界有願增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受有願增語是菩薩摩訶薩不？不也！世尊！舌界無願增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受無願增語是菩薩摩訶薩不？不也！世尊！舌界寂靜增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受寂靜增語是菩薩摩訶薩不？不也！世尊！舌界不寂靜增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？不也！世尊！舌界遠離增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受遠離增語是菩薩摩訶薩不？不也！世尊！舌界不遠離增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受不遠離增語是菩薩摩訶薩不？不也！世尊！舌界雜染增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受雜染增語是菩薩摩訶薩不？不也！世尊！舌界清淨增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受清淨增語是菩薩摩訶薩不？不也！世尊！舌界生增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受生增語是菩薩摩訶薩不？不也！世尊！舌界滅增語是菩薩摩訶薩不？不也！世尊！味界乃至舌觸為緣所生諸受滅增語是菩薩摩訶薩不？不也！世尊！9)復次，善現！所言菩薩摩訶薩者，於意云何？身界增語是菩薩摩訶薩不？不也！世尊！觸界、身識界及身觸、身觸為緣所生諸受增語是菩薩摩訶薩不？不也！世尊！身界常增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受常增語是菩薩摩訶薩不？不也！世尊！身界無常增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受無常增語是菩薩摩訶薩不？不也！世尊！身界樂增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受樂增語是菩薩摩訶薩不？不也！世尊！身界苦增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受苦增語是菩薩摩訶薩不？不也！世尊！身界我增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受我增語是菩薩摩訶薩不？不也！世尊！身界無我增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受無我增語是菩薩摩訶薩不？不也！世尊！身界淨增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受淨增語是菩薩摩訶薩不？不也！世尊！身界不淨增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受不淨增語是菩薩摩訶薩不？不也！世尊！身界空增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受空增語是菩薩摩訶薩不？不也！世尊！身界不空增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受不空增語是菩薩摩訶薩不？不也！世尊！身界有相增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受有相增語是菩薩摩訶薩不？不也！世尊！身界無相增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受無相增語是菩薩摩訶薩不？不也！世尊！身界有願增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受有願增語是菩薩摩訶薩不？不也！世尊！身界無願增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受無願增語是菩薩摩訶薩不？不也！世尊！身界寂靜增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受寂靜增語是菩薩摩訶薩不？不也！世尊！身界不寂靜增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？不也！世尊！身界遠離增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受遠離增語是菩薩摩訶薩不？不也！世尊！身界不遠離增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受不遠離增語是菩薩摩訶薩不？不也！世尊！身界雜染增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受雜染增語是菩薩摩訶薩不？不也！世尊！身界清淨增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受清淨增語是菩薩摩訶薩不？不也！世尊！身界生增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受生增語是菩薩摩訶薩不？不也！世尊！身界滅增語是菩薩摩訶薩不？不也！世尊！觸界乃至身觸為緣所生諸受滅增語是菩薩摩訶薩不？不也！世尊！10)復次，善現！所言菩薩摩訶薩者，於意云何？意界增語是菩薩摩訶薩不？不也！世尊！法界、意識界及意觸、意觸為緣所生諸受增語是菩薩摩訶薩不？不也！世尊！意界常增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受常增語是菩薩摩訶薩不？不也！世尊！意界無常增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受無常增語是菩薩摩訶薩不？不也！世尊！意界樂增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受樂增語是菩薩摩訶薩不？不也！世尊！意界苦增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受苦增語是菩薩摩訶薩不？不也！世尊！意界我增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受我增語是菩薩摩訶薩不？不也！世尊！意界無我增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受無我增語是菩薩摩訶薩不？不也！世尊！意界淨增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受淨增語是菩薩摩訶薩不？不也！世尊！意界不淨增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受不淨增語是菩薩摩訶薩不？不也！世尊！意界空增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受空增語是菩薩摩訶薩不？不也！世尊！意界不空增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受不空增語是菩薩摩訶薩不？不也！世尊！意界有相增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受有相增語是菩薩摩訶薩不？不也！世尊！意界無相增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受無相增語是菩薩摩訶薩不？不也！世尊！意界有願增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受有願增語是菩薩摩訶薩不？不也！世尊！意界無願增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受無願增語是菩薩摩訶薩不？不也！世尊！意界寂靜增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受寂靜增語是菩薩摩訶薩不？不也！世尊！意界不寂靜增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受不寂靜增語是菩薩摩訶薩不？不也！世尊！意界遠離增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受遠離增語是菩薩摩訶薩不？不也！世尊！意界不遠離增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受不遠離增語是菩薩摩訶薩不？不也！世尊！意界雜染增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受雜染增語是菩薩摩訶薩不？不也！世尊！意界清淨增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受清淨增語是菩薩摩訶薩不？不也！世尊！意界生增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受生增語是菩薩摩訶薩不？不也！世尊！意界滅增語是菩薩摩訶薩不？不也！世尊！法界乃至意觸為緣所生諸受滅增語是菩薩摩訶薩不？不也！世尊！11)復次，善現！所言菩薩摩訶薩者，於意云何？地界增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界增語是菩薩摩訶薩不？不也！世尊！地界常增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界常增語是菩薩摩訶薩不？不也！世尊！地界無常增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界無常增語是菩薩摩訶薩不？不也！世尊！地界樂增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界樂增語是菩薩摩訶薩不？不也！世尊！地界苦增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界苦增語是菩薩摩訶薩不？不也！世尊！地界我增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界我增語是菩薩摩訶薩不？不也！世尊！地界無我增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界無我增語是菩薩摩訶薩不？不也！世尊！地界淨增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界淨增語是菩薩摩訶薩不？不也！世尊！地界不淨增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界不淨增語是菩薩摩訶薩不？不也！世尊！地界空增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界空增語是菩薩摩訶薩不？不也！世尊！地界不空增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界不空增語是菩薩摩訶薩不？不也！世尊！地界有相增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界有相增語是菩薩摩訶薩不？不也！世尊！地界無相增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界無相增語是菩薩摩訶薩不？不也！世尊！地界有願增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界有願增語是菩薩摩訶薩不？不也！世尊！地界無願增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界無願增語是菩薩摩訶薩不？不也！世尊！地界寂靜增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界寂靜增語是菩薩摩訶薩不？不也！世尊！地界不寂靜增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界不寂靜增語是菩薩摩訶薩不？不也！世尊！地界遠離增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界遠離增語是菩薩摩訶薩不？不也！世尊！地界不遠離增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界不遠離增語是菩薩摩訶薩不？不也！世尊！地界雜染增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界雜染增語是菩薩摩訶薩不？不也！世尊！地界清淨增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界清淨增語是菩薩摩訶薩不？不也！世尊！地界生增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界生增語是菩薩摩訶薩不？不也！世尊！ 地界滅增語是菩薩摩訶薩不？不也！世尊！水、火、風、空、識界滅增語是菩薩摩訶薩不？不也！世尊！12)復次，善現！所言菩薩摩訶薩者，於意云何？無明增語是菩薩摩訶薩不？不也！世尊！行、識、名色、六處、觸、受、愛、取、有、生、老死增語是菩薩摩訶薩不？不也！世尊！無明常增語是菩薩摩訶薩不？不也！世尊！行乃至老死常增語是菩薩摩訶薩不？不也！世尊！無明無常增語是菩薩摩訶薩不？不也！世尊！行乃至老死無常增語是菩薩摩訶薩不？不也！世尊！無明樂增語是菩薩摩訶薩不？不也！世尊！行乃至老死樂增語是菩薩摩訶薩不？不也！世尊！無明苦增語是菩薩摩訶薩不？不也！世尊！行乃至老死苦增語是菩薩摩訶薩不？不也！世尊！無明我增語是菩薩摩訶薩不？不也！世尊！行乃至老死我增語是菩薩摩訶薩不？不也！世尊！無明無我增語是菩薩摩訶薩不？不也！世尊！行乃至老死無我增語是菩薩摩訶薩不？不也！世尊！無明淨增語是菩薩摩訶薩不？不也！世尊！行乃至老死淨增語是菩薩摩訶薩不？不也！世尊！無明不淨增語是菩薩摩訶薩不？不也！世尊！行乃至老死不淨增語是菩薩摩訶薩不？不也！世尊！無明空增語是菩薩摩訶薩不？不也！世尊！行乃至老死空增語是菩薩摩訶薩不？不也！世尊！無明不空增語是菩薩摩訶薩不？不也！世尊！行乃至老死不空增語是菩薩摩訶薩不？不也！世尊！無明有相增語是菩薩摩訶薩不？不也！世尊！行乃至老死有相增語是菩薩摩訶薩不？不也！世尊！無明無相增語是菩薩摩訶薩不？不也！世尊！行乃至老死無相增語是菩薩摩訶薩不？不也！世尊！無明有願增語是菩薩摩訶薩不？不也！世尊！行乃至老死有願增語是菩薩摩訶薩不？不也！世尊！無明無願增語是菩薩摩訶薩不？不也！世尊！行乃至老死無願增語是菩薩摩訶薩不？不也！世尊！無明寂靜增語是菩薩摩訶薩不？不也！世尊！行乃至老死寂靜增語是菩薩摩訶薩不？不也！世尊！無明不寂靜增語是菩薩摩訶薩不？不也！世尊！行乃至老死不寂靜增語是菩薩摩訶薩不？不也！世尊！無明遠離增語是菩薩摩訶薩不？不也！世尊！行乃至老死遠離增語是菩薩摩訶薩不？不也！世尊！無明不遠離增語是菩薩摩訶薩不？不也！世尊！行乃至老死不遠離增語是菩薩摩訶薩不？不也！世尊！無明雜染增語是菩薩摩訶薩不？不也！世尊！行乃至老死雜染增語是菩薩摩訶薩不？不也！世尊！無明清淨增語是菩薩摩訶薩不？不也！世尊！行乃至老死清淨增語是菩薩摩訶薩不？不也！世尊！無明生增語是菩薩摩訶薩不？不也！世尊！行乃至老死生增語是菩薩摩訶薩不？不也！世尊！無明滅增語是菩薩摩訶薩不？不也！世尊！行乃至老死滅增語是菩薩摩訶薩不？不也！世尊！13)爾時，佛告具壽善現：汝觀何義作如是言：色等法增語非菩薩摩訶薩？復觀何義作如是言：色等法若常若無常增語、若樂若苦增語、若我若無我增語、若淨若不淨增語、若空若不空增語、若有相若無相增語、若有願若無願增語、若寂靜若不寂靜增語、若遠離若不遠離增語、若雜染若清淨增語、若生若滅增語，亦非菩薩摩訶薩耶？14)時，具壽善現白佛言：世尊！色等法尚畢竟不可得，性非有故，況有色等法增語！此增語既非有，如何可言色等法增語是菩薩摩訶薩？世尊！色等法常尚畢竟不可得，性非有故，況有色等法無常！色等法常無常尚畢竟不可得，況有色等法常無常增語！此增語既非有，如何可言色等法常無常增語是菩薩摩訶薩？世尊！色等法樂尚畢竟不可得，性非有故，況有色等法苦！色等法樂苦尚畢竟不可得，況有色等法樂苦增語！此增語既非有，如何可言色等法樂苦增語是菩薩摩訶薩？世尊！色等法我尚畢竟不可得，性非有故，況有色等法無我！色等法我無我尚畢竟不可得，況有色等法我無我增語！此增語既非有，如何可言色等法我無我增語是菩薩摩訶薩？世尊！色等法淨尚畢竟不可得，性非有故，況有色等法不淨！色等法淨不淨尚畢竟不可得，況有色等法淨不淨增語！此增語既非有，如何可言色等法淨不淨增語是菩薩摩訶薩？世尊！色等法不空尚畢竟不可得，性非有故，況有色等法空！色等法空不空尚畢竟不可得，況有色等法空不空增語！此增語既非有，如何可言色等法空不空增語是菩薩摩訶薩？世尊！色等法有相尚畢竟不可得，性非有故，況有色等法無相！色等法有相無相尚畢竟不可得，況有色等法有相無相增語！此增語既非有，如何可言色等法有相無相增語是菩薩摩訶薩？世尊！色等法有願尚畢竟不可得，性非有故，況有色等法無願！色等法有願無願尚畢竟不可得，況有色等法有願無願增語！此增語既非有，如何可言色等法有願無願增語是菩薩摩訶薩？世尊！色等法寂靜尚畢竟不可得，性非有故，況有色等法不寂靜！色等法寂靜不寂靜尚畢竟不可得，況有色等法寂靜不寂靜增語！此增語既非有，如何可言色等法寂靜不寂靜增語是菩薩摩訶薩？世尊！色等法遠離尚畢竟不可得，性非有故，況有色等法不遠離！色等法遠離不遠離尚畢竟不可得，況有色等法遠離不遠離增語！此增語既非有，如何可言色等法遠離不遠離增語是菩薩摩訶薩？世尊！色等法雜染尚畢竟不可得，性非有故，況有色等法清淨！色等法雜染清淨尚畢竟不可得，況有色等法雜染清淨增語！此增語既非有，如何可言色等法雜染清淨增語是菩薩摩訶薩？世尊！色等法生尚畢竟不可得，性非有故，況有色等法滅！色等法生滅尚畢竟不可得，況有色等法生滅增語！此增語既非有，如何可言色等法生滅增語是菩薩摩訶薩？15)佛言：善現！善哉！善哉！如是！如是！如汝所說。善現！色等法及常無常等不可得故，色等法增語及常無常等增語亦不可得，法及增語不可得故，諸菩薩摩訶薩亦不可得，諸菩薩摩訶薩不可得故，所行般若波羅蜜多亦不可得。善現！諸菩薩摩訶薩修行般若波羅蜜多時應如是學。

I 2,9,13. ACCEPTANCE OF COGNITION OF DHARMA IN THE PATH.

What do you think, Subhuti, does the word “Bodhisattva” denote form, etc.?

Subhuti : No indeed, O Lord.

The Lord : What do you think, Subhuti, does that word “Bodhisattva” denote the permanence of form, etc., or its impermanence, its ease or ill, etc. to : its emptiness or non-emptiness, etc.?

Subhuti : No indeed, O Lord.

The Lord : For what reason do you say that? (P114)

Subhuti : Absolutely form, etc., does not exist and is not got at, and so also permanence, etc. How then could the word “Bodhisattva” denote form, etc., or the permanence of form etc., or its impermanence, etc.?

The Lord : Well said, Subhuti. It is thus that a Bodhisattva, who courses in perfect wisdom, and who does not apprehend anything that is denoted by the words form, etc., or permanence, etc., should train in the perfection of wisdom. (P115)

15.道法智

yad api subhūte evaṃ vadasi, nāhaṃ taṃ dharmaṃ samanupaśyāmi yad uta bodhisattva iti, na hi subhūte dharmo dharmadhātuṃ samanupaśyati, nāpi dharmadhātur dharmaṃ samanupaśyati. iti mārge dharmajñānam
221：佛告須菩提：汝向者所言：我不見法有菩薩。實如所言。須菩提！法法不相見。法不見法性，法性亦不見法。	222：須菩提！欲知法不可見法、法不可見法界、法界不見法。	223：須菩提！汝言：我不見是法名菩薩。須菩提！諸法不見諸法。諸法不見法性，法性不見諸法。
220：1)復次，善現！汝先所言我都不見有一法可名菩薩摩訶薩。者，如是！如是！如汝所說。善現！諸法不見諸法，諸法不見法界，法界不見諸法，法界不見法界。

12,9,14. COGNITION OF DHARMA IN THE PATH.

As you said, Subhuti, " I do not see (when reviewing it) that dharma 'Bodhisattva'". For a dharma cannot review the Dharma-element, 6 nor can the Dharma-element review a dharma.

16.道類智忍、道類智

na subhūte rūpadhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātū rūpadhātuṃ samanupaśyati, na subhūte vedanādhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātur vedanādhātuṃ samanupaśyati, na subhūte saṃjñādhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātur saṃjñādhātuṃ samanupaśyati, na subhūte saṃskāradhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātur saṃskāradhātuṃ samanupaśyati, na subhūte vijñānadhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātur vijñānadhātuṃ samanupaśyati, na cakṣurdhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātuś cakṣurdhātuṃ samanupaśyati, na śrotradhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātuḥ śrotradhātuṃ samanupaśyati, na ghrāṇadhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātur ghrāṇadhātuṃ samanupaśyati, na jihvādhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātur jihvādhātuṃ samanupaśyati, na kāyadhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātur kāyadhātuṃ samanupaśyati, na manodhātur dharmadhātuṃ samanupaśyati, nāpi dharmadhātur (psp1-1: 146) manodhātuṃ samanupaśyati. iti marge 'nvayajñānakṣāntiḥ na subhūte saṃskṛtadhātur asaṃskṛtadhātuṃ samanupaśyati, nāpy asaṃskṛtadhātuḥ saṃskṛtadhātuṃ samanupaśyati. iti mārge 'nvayajñānam iti darśanamārgāvavādaḥ
221：五陰性不見法性，法性不見五陰性。六情性不見法性，法性不見六情性。佛告須菩提：有為性不見無為性，無為性不見有為性。	222：色界痛痒思想生死識亦然，色界不見法界、法界不見色界、眼界不見法界、法界不見眼界。耳鼻舌身意亦復如是。意界不見法界、法界不見意界、十八種界不見法界、法界不見十八種界、有為界不見無為界、無為界不見有為界。	223：法性不見地種，地種不見法性。乃至識種不見法性，法性不見識種。法性不見眼色眼識性，眼色眼識性不見法性。乃至法性不見意法意識性，意法意識性不見法性。須菩提！有為性不見無為性，無為性不見有為性。
220：1)善現！法界不見色界，色界不見法界；法界不見受、想、行、識界，受、想、行、識界不見法界。2)善現！法界不見眼處，眼處不見法界；法界不見耳、鼻、舌、身、意處，耳、鼻、舌、身、意處不見法界。3)善現！法界不見色處，色處不見法界；法界不見聲、香、味、觸、法處，聲、香、味、觸、法處不見法界。4)善現！法界不見眼界，眼界不見法界；法界不見耳、鼻、舌、身、意界，耳、鼻、舌、身、意界不見法界。5)善現！法界不見色界，色界不見法界；法界不見聲、香、味、觸、法界，聲、香、味、觸、法界不見法界。6)善現！法界不見眼識界，眼識界不見法界；法界不見耳、鼻、舌、身、意識界，耳、鼻、舌、身、意識界不見法界。7)善現！法界不見地界，地界不見法界；法界不見水、火、風、空、識界，水、火、風、空、識界不見法界。8)善現！法界不見無明，無明不見法界；法界不見行、識、名色、六處、觸、受、愛、取、有、生、老死，行乃至老死不見法界。9)善現！有為界不見無為界，無為界不見有為界。

12.9.15. ACCEPTANCE OF SUBSEQUENT COGNITION OF THE PATH.

The element of form, etc., does not review the Dharma-element, and vice versa. And equally so for the element of feeling, etc.

I 2,9,16. SUBSEQUENT COGNITION OF THE PATH.

The conditioned element does not review the unconditioned element, and vice versa.

17.修道的指導

na ca subhūte saṃskṛtavyatirekeṇāsaṃskṛtaṃ śakyaṃ prajñapayituṃ, nāpy asaṃskṛtavyatirekeṇa saṃskṛtaṃ śakyaṃ prajñapayitum. evaṃ hi subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na kañcid dharmaṃ samanupaśyati, asamanupaśyan nottrasyati na saṃtrasyati na saṃtrāsam āpadyate, na cāsya kvacid dharmacittam avalīyate, na vipratisārī bhavati mānasam. tat kasya hetoḥ? tathā hi subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran rūpaṃ na samanupaśyati, vedanāṃ na samanupaśyati, saṃjñāṃ na samanupaśyati, saṃskārān na samanupaśyati, vijñānaṃ na samanupaśyati. cakṣur na samanupaśyati, śrotraṃ na samanupaśyati, ghrāṇaṃ na samanupaśyati, jihvāṃ na samanupaśyati, kāyaṃ na samanupaśyati, mano na samanupaśyati. rūpāṇi na samanupaśyati, śabdān na samanupaśyati, gandhān na samanupaśyati, rasān na samanupaśyati, spraṣṭavyān na samanupaśyati, dharmān na samanupaśyati. pṛthivīdhātum abdhātuṃ tejodhātuṃ vāyudhātum ākāśadhātuṃ vijñānadhātuṃ na samanupaśyati. avidyāṃ na samanupaśyati, saṃskāravijñānanāmarūpaṣaḍāyatanasparśavedanātṛṣṇopādānabhavajātijarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsān na samanupaśyati. rāgaṃ na samanupaśyati, dveṣaṃ na samanupaśyati, mohaṃ na samanupaśyati. ātmānaṃ na samanupaśyati, sattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakajanakapaśyakān na samanupaśyati. kāmadhātuṃ na samanupaśyati, rūpadhātuṃ na samanupaśyati, ārūpyadhātuṃ na samanupaśyati, ākāśadhātuṃ na samanupaśyati. (psp1-1: 147) śrāvakaṃ na samanupaśyati, pratyekabuddhaṃ na samanupaśyati, bodhisattvaṃ na samanupaśyati, śrāvakadharmān na samanupaśyati, pratyekabuddhadharmān na samanupaśyati, bodhisattvadharmān na samanupaśyati, buddhaṃ na samanupaśyati, buddhadharmān na samanupaśyati, bodhiṃ na samanupaśyati, yāvat sarvadharmān na samanupaśyati, sarvadharmān asamanupaśyan, nottrasyati na saṃtrasyati na saṃtrāsam āpadyate.
221：有為不離無為，無為亦不離有為。佛告須菩提：菩薩作是行般若波羅蜜，於諸法無所見。雖不見諸法，亦不恐亦不畏懼，不悔亦不懈怠。何以故？以不見五陰，不見眼耳鼻舌身意，亦不見色聲香味細滑法故。亦不見婬怒癡，亦不見十二因緣，亦不見吾我，亦不見知見事，亦不見三界，亦不見聲聞、辟支佛意，亦不見菩薩亦不見菩薩法，亦不見佛亦不見佛法，亦不見道。一切諸法盡不見，亦不恐亦不怖亦不畏懼。	222：有為界者亦不可兩。無為界者亦不可名，無為者不可兩，有為者亦不可名。如是，須菩提！行般若波羅蜜能如此者，於一切法永無所見。已無所見，不恐不畏、不難不懼，心不怯弱亦無所恨。所以者何？須菩提！已不見色痛痒思想生死識，不見眼耳鼻舌身意，不見色聲香味細滑法，不見色欲，至于法欲亦無所見。不見貪怒癡，不見無明，至于行、識、名色、六入、所更、痛、愛、受、有、生、老病死亦無所見。不見吾我，不見人、壽命。不見欲界、不見色界、不見無色界，不見聲聞、辟支佛、不見菩薩法、亦不見佛、亦不見法、不見菩薩眾。已不見一切法，不恐不畏、不難不懼，心不怯弱。	223：何以故？離有為不可說無為，離無為不可說有為。如是，須菩提！菩薩摩訶薩行般若波羅蜜，於諸法無所見，是時不驚不畏不怖，心亦不沒不悔。何以故？是菩薩摩訶薩不見色受想行識故，不見眼乃至意，不見色乃至法，不見婬怒癡，不見無明乃至老死，不見我乃至知者見者，不見欲界、色界、無色界，不見聲聞心、辟支佛心，不見菩薩不見菩薩法，不見佛、不見佛法、不見佛道。是菩薩一切法不見故，不驚不畏不怖不沒不悔。
220：善現！非離有為施設無為，非離無為施設有為。如是，善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法都無所見，無所見故其心不驚不恐不怖，於一切法心不沈沒亦不憂悔。何以故？善現！是菩薩摩訶薩如是修行甚深般若波羅蜜多時，不見色，不見受、想、行、識；不見眼處，不見耳、鼻、舌、身、意處；不見色處，不見聲、香、味、觸、法處；不見眼界，不見耳、鼻、舌、身、意界；不見色界，不見聲、香、味、觸、法界；不見眼識界，不見耳、鼻、舌、身、意識界；不見地界，不見水、火、風、空、識界；不見無明，不見行、識、名色、六處、觸、受、愛、取、有、生、老死；不見貪欲，不見瞋恚、愚癡；不見我，不見有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、受者、知者、見者；不見欲界，不見色、無色界；不見聲聞及聲聞法，不見獨覺及獨覺法，不見菩薩及菩薩法，不見諸佛及諸佛法，不見無上正等菩提。如是，善現！諸菩薩摩訶薩於一切法都無所見，無所見故其心不驚不恐不怖，於一切法心不沈沒亦不憂悔。

12,10. INSTRUCTIONS ABOUT THE PATH OF DEVELOPMENT.

The Unconditioned cannot be made known 7 through the exclusion of the conditioned, nor the conditioned through the exclusion of the Unconditioned.

A Bodhisattva, who courses in perfect wisdom, does not review any dharma. In consequence he does not tremble, is not frightened, nor terrified. No dharma can cow his mind, and he knows to regrets. And why? Because this Bodhisattva who courses in perfect wisdom does not review form, etc., nor the links, nor greed, hate or delusion, nor self, a being, a soul, etc. (PI 16)

18.

subhūtir āha: kena kāraṇena bhagavan bodhisattvasya mahāsattvasya cittaṃ nāvalīyate na saṃlīyate? bhagavān āha: tathā hi subhūte bodhisattvo mahāsattvaś cittacaitasikān dharmān nopalabhate na samanupaśyati. evaṃ hi subhūte bodhisattvasya mahāsattvasya cittaṃ nāvalīyate na saṃlīyate. subhūtir āha: kathaṃ bhagavan bodhisattvasya mahāsattvasya nottrasyati mānasam? bhagavān āha: tathā hi subhūte bodhisattvo mahāsattvo manaś ca manodhātuṃ ca nopalabhate na samanupasyati, evaṃ hi subhūte bodhisattvasya mahāsattvasya nottrasyati mānasam. evaṃ hi subhūte bodhisattvena mahāsattvena sarvadharmān upalabdhya prajñāpāramitāyāṃ caritavyam. sacet subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caraṃs tāṃ prajñāpāramitāṃ nopalabhate na samanupaśyati, tañ ca bodhisattvaṃ, tac ca bodhisattvanāma, tac ca bodhicittaṃ nopalabhate na samanupaśyati, eṣa eva bodhisattvasya mahāsattvasyāvavādaḥ prajñāpāramitāyām eṣaivānuśāsaṃ.
221：須菩提白佛言：世尊！菩薩何以故不恐不畏？佛告須菩提：以菩薩意識法不可得、不可見，以是故不恐不畏。菩薩當於諸法，當作無所得、無所見。學行般若波羅蜜，亦不見般若波羅蜜，亦不見菩薩，亦不見菩薩字，亦不見菩薩意，是則菩薩學、是則菩薩行。	222：1)須菩提白佛言：唯然，世尊！何因菩薩摩訶薩心不怯弱而無所著？佛告須菩提：菩薩摩訶薩不得心所念法，亦無所見，是故菩薩摩訶薩心不怯弱亦無所著。2)須菩提白佛言：云何菩薩摩訶薩而不恐怖？佛告須菩提：菩薩不得心畏，亦無所見，是故菩薩摩訶薩而不恐怖。3)須菩提白佛言：云何菩薩摩訶薩於一切法而無所得？行般若波羅蜜乎？佛告須菩提：菩薩摩訶薩一切所行般若波羅蜜，彼亦不得般若波羅蜜，亦復不得菩薩之心。其是為今設菩薩之為勅命。	223：1)須菩提白佛言：世尊！何因緣故，是菩薩心不沒不悔？佛告須菩提：菩薩摩訶薩一切心、心數法不可得不可見，以是故菩薩摩訶薩心不沒不悔。2)世尊！云何菩薩心不驚不畏不怖？佛告須菩提：是菩薩意及意識不可得不可見，以是故不驚不畏不怖。3)如是，須菩提！菩薩摩訶薩一切法不可得故應行般若波羅蜜。須菩提！菩薩摩訶薩一切行處，不得般若波羅蜜、不得菩薩、不得菩薩名亦不得菩薩心，即是教菩薩摩訶薩。
220：1)爾時，具壽善現白佛言：世尊！復何因緣諸菩薩摩訶薩修行般若波羅蜜多時，於一切法心不沈沒亦不憂悔？佛告善現：諸菩薩摩訶薩修行般若波羅蜜多時，普於一切心、心所法不得不見，由是因緣，於一切法心不沈沒亦不憂悔。2)具壽善現復白佛言：世尊！諸菩薩摩訶薩修行般若波羅蜜多時，何因緣故於一切法其心不驚不恐不怖？佛告善現：諸菩薩摩訶薩修行般若波羅蜜多時，普於一切意及意界不得不見。如是，善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法其心不驚不恐不怖。3)復次，善現！諸菩薩摩訶薩於一切法都無所得，應行般若波羅蜜多。復次，善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切處及一切時，不得般若波羅蜜多，不得般若波羅蜜多名；不得菩薩摩訶薩，不得菩薩摩訶薩名，亦不得菩薩摩訶薩心。善現！應如是教誡教授諸菩薩摩訶薩，令於般若波羅蜜多皆得成辦。

Subhuti: For what reason does the thought of a Bodhisattva not become cowed, or stolid?

The Lord: Because he does not apprehend or review the dharmas which constitute thought and its concomitants. 8

Subhuti: How is it that his mind does not tremble?

The Lord: He does not get at mind or mind-element and does not review them. It is thus that a Bodhisattva, through the nonapprehension of all dharmas should course in perfect wisdom. If the Bodhisattva, the great being, who follows the perfection of wisdom, does not apprehend that perfection of wisdom, nor a Bodhisattva, nor the word "Bodhisattva" —then this is truly his instruction and admonition in the perfection of wisdom.