大般若經第二會-觀照品第三

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/

觀照品第三

1.

evam ukte āyuṣmān śāriputro bhagavantam etad avocat: kathaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caritavyam? evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat: iha śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran bodhisattva eva samāno bodhisattvaṃ na samanupaśyati, bodhisattvanāmāpi na samanupaśyati, bodhisattvacaryām api na samanupaśyati, prajñāpāramitām api na samanupaśyati, rūpam api na samanupaśyati, evaṃ vedanāṃ saṃjñāṃ saṃskārān vijñānam api na samanupaśyati, tat kasya hetoḥ? tathā hi bodhisattvo mahāsattvo bodhisattvasvabhāvena śūnyaḥ prajñāpāramitā prajñāpāramitāsvabhāvena śūnyaḥ. tat kasya hetoḥ? prakṛtir asyaiṣā, tathā hi śūnyatayā na rūpaṃ śūnyaṃ, na vedanā na saṃjñā na saṃskārā na vijñānaṃ śūnyatayā śūnyaṃ, nānyatra rūpāc chūnyatā, nānyatra vedanāyāḥ śūnyatā, nānyatra saṃjñāyāḥ śūnyatā, nānyatra saṃskārebhyaḥ śūnyatā, nānyatra vijñānāc chūnyatā. tat kasya hetoḥ? rūpam eva śūnyatā, vedanaiva śūnyatā, saṃjñaiva śūnyatā, saṃskārā eva śūnyatā, vijñānam eva śūnyatā, śūnyataiva rūpaṃ, śūnyataiva vedanā, śūnyataiva saṃjñā, śūnyataiva saṃskārāḥ, śūnyataiva vijñānam. tat kasya hetoḥ? tathā hi nāmamātram idaṃ yad idaṃ bodhisattva iti, nāmamātram idaṃ yad idaṃ prajñāpāramiteti, nāmamātram idaṃ yad idaṃ rūpaṃ vedanā saṃjñā saṃskārā vijñānaṃ, tathā hi māyopamaṃ rūpaṃ vedanā saṃjñā saṃskārā vijñānaṃ, māyā ca nāmamātraṃ na deśasthā na pradeśasthā asadasaṃbhūtaṃ vitathadarśanasamaṃ, māyādarśanasvabhāvasya hi (psp1-1: 54) notpādo na nirodho na saṃkleśo na vyavadānam, evaṃ prajñāpāramitāyāṃ caran bodhisattvo mahāsattva utpādam api na samanupaśyati, nirodham api na samanupaśyati, saṃkleśam api na samanupaśyati, vyavadānam api na samanupaśyati. tat kasya hetoḥ? tathā hi kṛtrimaṃ nāma pratidharmaṃ, te ca kalpitāḥ, āgantukena nāmadheyena vyavahriyante, tāni bodhisattvaḥ prajñāpāramitāyāṃ caran sarvanāmāni na samanupaśyati asamanupaśyan nābhiniviśate.
221：1)舍利弗白佛言：菩薩當云何行般若波羅蜜？2)佛告舍利弗：菩薩行般若波羅蜜者，不見有菩薩，亦不見字，亦不見般若波羅蜜。悉無所見，亦不見不行者。3)何以故？菩薩空，字亦空；空無有五陰。何謂五陰？色陰、痛陰、想陰、行陰、識陰。五陰則是空，空則是五陰。4)何以故？但字耳。以字故名為道，以字故名為菩薩，以字故名為空，以字故名為五陰；其實亦不生亦不滅，亦無著亦無斷。5)菩薩作如是行者，亦不見生亦不見滅，亦不見著亦不見斷。何以故？但以空為法立名，假號為字耳。6)菩薩行般若波羅蜜，不見諸法之字，以無所見故無所入。	222：1)舍利弗白佛：唯，天中天！云何菩薩摩訶薩行般若波羅蜜？2)佛告舍利弗：菩薩摩訶薩行般若波羅蜜，不見菩薩亦不見菩薩字，亦不見般若波羅蜜，亦不見行般若波羅蜜字，亦不見非行。3)所以者何？菩薩之字自然空。其為空者，無色、無痛痒思想生死識，不復異色空，不復異痛痒思想生死識空。如色空、痛痒思想生死識亦空。所謂空者，色則為空，痛痒思想生死識亦自然。4)所以者何？所謂菩薩但假號耳，所謂道者則亦假號，所謂空者則亦假號。其法自然，不起不滅亦無塵勞，無所依倚、無所諍訟。5)若有菩薩所行如是，不見所起亦不見所滅，不見所猗、不見所訟。所以者何？誑詐立字因遊客想，或想念故而致此法。從何立字？但託虛言。6)曉了如是，菩薩摩訶薩則為行般若波羅蜜，一切不見有名號也，已無所見亦非不見，則無所猗，則為行般若波羅蜜。	223：1)舍利弗白佛言：菩薩摩訶薩云何應行般若波羅蜜？2)佛告舍利弗：菩薩摩訶薩行般若波羅蜜時，不見菩薩、不見菩薩字，不見般若波羅蜜，亦不見我行般若波羅蜜，亦不見我不行般若波羅蜜。3)何以故？菩薩、菩薩字性空，空中無色，無受想行識；離色亦無空，離受想行識亦無空。色即是空，空即是色；受想行識即是空，空即是識。4)何以故？舍利弗！但有名字故謂為菩提，但有名字故謂為菩薩，但有名字故謂為空。所以者何？諸法實性無生無滅、無垢無淨故。5)菩薩摩訶薩如是行，亦不見生亦不見滅，亦不見垢亦不見淨。何以故？名字是因緣和合作法，但分別憶想假名說。6)是故菩薩摩訶薩行般若波羅蜜時，不見一切名字，不見故不著。
220：觀照品第三之一 1)爾時，舍利子白佛言：世尊！諸菩薩摩訶薩應云何修行般若波羅蜜多？2)佛言：舍利子！菩薩摩訶薩修行般若波羅蜜多時，應如是觀：實有菩薩不見有菩薩，不見菩薩名；不見般若波羅蜜多，不見般若波羅蜜多名；不見行，不見不行。3)何以故？舍利子！菩薩自性空，菩薩名空。所以者何？色自性空，不由空故。色空非色，色不離空，空不離色，色即是空，空即是色。受、想、行、識自性空，不由空故。受、想、行、識空非受、想、行、識，受、想、行、識不離空，空不離受、想、行、識，受、想、行、識即是空，空即是受、想、行、識。4)何以故？舍利子！此但有名謂為菩提，此但有名謂為薩埵，此但有名謂為菩薩，此但有名謂之為空，此但有名謂之為色、受、想、行、識，如是自性無生、無滅、無染、無淨。5)菩薩摩訶薩如是修行般若波羅蜜多，不見生、不見滅、不見染、不見淨。何以故？但假立客名分別於法，而起分別假立客名，隨起言說，如如言說，如是如是生起執著。6)菩薩摩訶薩修行般若波羅蜜多時，於如是等一切不見，由不見故不生執著。

CHAPTER 3 OBSERVATIONS

(2. Various preliminary instructions:

(a) Short outline of method of coursing in perfect wisdom.)

I 2. Instructions.

I 2,1. INSTRUCTIONS ABOUT THE PROGRESS.230

Sariputra: How then should the Bodhisattva, the great being, course in perfect wisdom?

The Lord : Here the Bodhisattva, the great being, coursing in the perfection of wisdom, truly a Bodhisattva, does not review a Bodhisattva, nor the word “Bodhisattva”, nor the course of a Bodhisattva, (nor the perfection of wisdom, nor the word “perfection of wisdom”. He does not review that “he courses”, nor that “he does not course”). He does not review form, feeling, perception, formative forces, or consciousness. (P38) And why? Because the Bodhisattva, the great being, is actually empty of the own-being of a Bodhisattva, and because perfect wisdom is by its own-being empty. And why? That is its essential original nature. (For it is not through emptiness that form, etc. is empty.) Nor is emptiness other than form, etc.

And why? The very form, etc., is emptiness, the very emptiness is form, etc. And why? Because “Bodhisattva”, “perfect wisdom”, “form”, etc. are mere words. Because form, etc., are like an illusion, Illusions and mere words do not stand at any point or spot; they are not, do not come into being, are false to behold. For of what the own-being is seen to be an illusion, of that there is no production or stopping, no defilement or purification.

Thus a Bodhisattva, a great being who courses in the perfection of wisdom, also does not review the production (of any dharma); nor its stopping (or abiding, its decrease or decrease), defilement or purification. (He does not review form, etc., nor “enlightenment”, nor what is called an “enlightenment-being”.) And why? Because words are artificial. People have constructed a counter-dharma. The express it conventionally by means of an adventitious designation (which is imagined and unreal, and they settle down in that conventional expression). A Bodhisattva, a great being who courses in perfect wisdom, does not review (that which is said to correspond to) all those words, (does not get at them). Not reviewing them, (not getting at them, he does not mind them), does not settle down in them.

2.

punar aparaṃ śāriputra bodhisattvaḥ prajñāpāramitāyāṃ caran naivam upaparīkṣate nāmamātram idaṃ yad idaṃ bodhisattva iti, nāmamātram idaṃ yad uta bodhir iti, nāmamātram idaṃ yad uta buddha iti, nāmamātram idaṃ yad uta prjñāpāramiteti, nāmamātram idaṃ yad uta prajñāpāramitāyāṃ caryeti, nāmamātram idaṃ yad uta rūpam iti, nāmamātram idaṃ yad uta vedaneti, nāmamātram idaṃ yad uta saṃjñeti, nāmamātram idaṃ yad uta saṃskārā iti, nāmamātram idaṃ yad uta vijñānam iti, tadyathāpi nāma śāriputra ātmeti cocyate, na cātmā upalabhyate, na sattvo na jīvo na poṣo na puruṣo na pudgalo na manujo 'py upalabhyate, anupalambhaśūnyatām upādāya. tat kasya hetoḥ? tathā hi bodhisattvas tam api na samanupaśyati yenābhiniviśeta, evaṃ caran bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carati.
221：假號品第三 1)復次，舍利弗！行般若波羅蜜菩薩當作是觀：菩薩者但字耳，佛亦字耳，般若波羅蜜亦字耳，五陰者亦字耳。2)舍利弗！一切有言吾我者亦皆字耳，索吾我亦無有吾我，亦無眾生、亦無所生、亦無生者、亦無自生，無人無生、無作無造，亦無成者、亦無受者、亦無授者，無見無得。何以故？一切諸法無所有，用空故。3)是故菩薩於一切字法都無所見，於無所見中復不有見。4)菩薩作是行般若波羅蜜，除諸佛，過一切諸聲聞、辟支佛上，用無所有空故。何以故？一切不見所入處故。5)舍利弗！菩薩如是者，為行般若波羅蜜。	222：行空品第三 1)佛復告舍利弗：菩薩摩訶薩行般若波羅蜜時，當作斯觀：所號菩薩、所謂佛者，亦假號耳；所謂名色痛痒思想生死識亦假號耳；2)皆由吾我。所謂我者，適無所有，無我、無人、無命、無壽及含血蠕動，無心、無意。若作所造，自然所習所更所見知見之事，如此輩類，皆不可得、空無所著。悉由假號，但有虛言。3)如是菩薩摩訶薩為行般若波羅蜜，不見眾生，設無所見亦不有見，亦復不見所託言也。4)菩薩摩訶薩所行如是，為隨怛薩阿竭所教行般若波羅蜜。捨怛薩阿竭已，其智慧過諸聲聞、辟支佛，所興空行而不迷惑。所以者何？其人所修，不見於字所當猗者。5)菩薩摩訶薩行如是者，為行般若波羅蜜。	223：習應品第三(丹本名為習相應品) 1)佛告舍利弗：菩薩摩訶薩行般若波羅蜜時，應如是思惟：菩薩但有名字，佛亦但有字，般若波羅蜜亦但有字，色但有字，受想行識亦但有字。2)舍利弗！如我但有字，一切我常不可得。眾生、壽者、命者、生者、養育眾數人者，作者、使作者，起者、使起者，受者、使受者，知者、見者，是一切皆不可得。不可得空故，但以名字說。3)菩薩摩訶薩亦如是行般若波羅蜜，不見我、不見眾生，乃至不見知者、見者，所說名字亦不可見。4)菩薩摩訶薩作如是行般若波羅蜜，除佛智慧，過一切聲聞、辟支佛上，用不可得空故。所以者何？是菩薩摩訶薩諸名字法、名字所著處，亦不可得故。5)舍利弗！菩薩摩訶薩能如是行，為行般若波羅蜜。
220：1)復次，舍利子！菩薩摩訶薩修行般若波羅蜜多時應如是觀：菩薩但有名，佛但有名，般若波羅蜜多但有名，色但有名，受、想、行、識但有名，餘一切法但有名。2)舍利子！如我但有名，謂之為我實不可得，如是有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、使作者、起者、使起者、受者、使受者、知者、見者亦但有名，謂為有情乃至見者實不可得。以不可得空故，但隨世俗假立客名，諸法亦爾不應執著。3)是故菩薩摩訶薩修行般若波羅蜜多時，不見有我乃至見者，亦不見有一切法性。4)舍利子！菩薩摩訶薩如是修行般若波羅蜜多，除諸佛慧，一切聲聞、獨覺等慧所不能及，以不可得空故。所以者何？是菩薩摩訶薩於名、所名俱無所得，以不觀見、無執著故。5)舍利子！菩薩摩訶薩若能如是行般若波羅蜜多，名為善行般若波羅蜜多。

Furthermore, a Bodhisattva, a great being who courses in the perfection of wisdom, does not consider the fact that these are mere words, i.e. this “Bodhisattva”, this “enlightenment”, this “Buddha”, (P39) this “perfection of wisdom”, this “coursing in the perfection of wisdom”, this “form”, etc. Just as one speaks of a “self” , and yet no self is got at, and no being, soul, personality, person, individual, or man, etc., on account of unascertainable emptiness. And why? Because there a Bodhisattva does also not review that by means of which he would settle down. Coursing thus, a Bodhisattva, a great being courses in perfect wisdom.

3.

sa cec chāriputrāyañ jambudvīpaḥ paripūrṇo bhavec chāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasya prajñāyāḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy apamām apy upaniṣadam apy upaniśām api nopaiti, evaṃ śāriputra prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitā yā prajñā sā sarvaśrāvakapratyekabuddhānāṃ prajñām abhibhavati. tat kasya hetoḥ? tathā hi śāriputra yā bodhisattvasya prajñā sā sarvasattvānāṃ nirvāṇāya pratyupasthitā, tiṣṭhatu śāriputrāyañ jambudvīpaḥ paripūrṇaḥ śāriputramaudgalyāyanasadṛśair (psp1-1: 55) bhikṣubhiḥ. sa cec chāriputra trisāhasramahāsāhasro lokadhātuḥ paripūrṇo bhavec chāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣadam apy upaniśām api nopaiti. tiṣṭhatu śāriputra trisāhasramahāsāhasro lokadhātuḥ paripūrṇaḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ. sa cec chāriputra pūrvasyāṃ diśi gaṅgānadībālukopamā lokadhātavaḥ paripūrṇā bhaveyuḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣadam apy upaniśām api nopaiti. sa cec chāriputra dakṣiṇasyāṃ diśi gaṅgānadībālukopamā lokadhātavaḥ paripūrṇā bhaveyuḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣadam apy upaniśām api nopaiti. sa cec chāriputra paścimāyāṃ diśi gaṅgānadībālukopamā lokadhātavaḥ paripūrṇā bhaveyuḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ (psp1-1: 56) carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣadam apy upaniśām api nopaiti. sa cec chāriputra uttarasyāṃ diśi gaṅgānadībālukopamā lokadhātavaḥ paripūrṇā bhaveyuḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃvā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣadam apy upaniśām api nopaiti. sa cec chāriputra uttarapūrvasyāṃ diśi gaṅgānadībālukopamā lokadhātavaḥ paripūrṇā bhaveyuḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣadam apy upaniśām api nopaiti. sa cec chāriputra pūrvadakṣiṇasyāṃ diśi gaṅgānadībālukopamā lokadhātavaḥ paripūrṇā bhaveyuḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣadam apy (psp1-1: 57) upaniśām api nopaiti. sa cec chāriputra dakṣiṇapaścimāyāṃ diśi gaṅgānadibālukopamā lokadhātavaḥ paripūrṇā bhaveyuḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy, upaniṣadam apy upaniśām api nopaiti. sa cec chāriputra paścimottarasyāṃ diśi gaṅgānadībālukopamā lokadhātavaḥ paripūrṇā bhaveyuḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā, teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣadam apy upaniśām api nopaiti. sa cec chāriputrādhastād diśi gaṅgānadībālukopamā lokadhātavaḥ paripūrṇā bhaveyuḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣadam apy upaniśām api nopaiti. sa cec chāriputra ūrdhvaṃ diśi gaṅgānadībālukopamā lokadhātavaḥ paripūrṇā bhaveyuḥ śāriputramaudgalyāyanasadṛśair bhikṣubhiḥ, tadyathāpi nāma naḍavanaṃ vā veṇuvanaṃ vā ikṣuvanaṃ vā śaravanaṃ (psp1-1: 58) vā śālivanaṃ vā tilavanaṃ vā teṣāṃ yā prajñā sā prajñāpāramitāyāṃ carato bodhisattvasyaikadivasabhāvitāyāḥ prajñāyāḥ śatatamīm api kalāṃ nopaiti, sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy upaniṣadam apy upaniśām api nopaiti.
221：1)譬如一閻浮提內，其中所有樹木、生草、稻麻、竽蔗、叢林、竹葦，悉如舍利弗、目揵連等，其數如是，智慧神足其德無量；欲比行般若波羅蜜菩薩，終不可得比，無數億百千倍，不可以譬喻為比。何以故？舍利弗！菩薩持智慧度脫一切眾生故。復次，舍利弗！菩薩行般若波羅蜜所念智慧，一日之中，過諸聲聞、辟支佛上。2)舍利弗！置閻浮提其中草木。三千大千國土，如舍利弗、目揵連等，其數滿中。復置是事。3)十方恒邊沙悉如舍利弗、目揵連等，盡滿其中。其數如是不可計量，欲比菩薩行般若波羅蜜者，百分千分巨億萬分不得為比。行般若波羅蜜菩薩持是智慧，比諸聲聞、辟支佛之智慧，百千萬倍不以為比。	222：1)佛言：譬如舍利弗、摩訶目揵連諸比丘等，使滿閻浮提，猶如竹蘆甘蔗稻麻叢林，智慧具足，終不能及行般若波羅蜜菩薩，百倍千倍萬倍億倍，不任以前。所以者何？菩薩智慧欲度一切眾生之類之所致也。復次，舍利弗！菩薩摩訶薩行般若波羅蜜，一日行智，皆過聲聞、辟支佛所立之上，置是滿閻浮提舍利弗、摩訶目揵連等比丘空。2)正使三千大千世界滿中舍利弗摩、訶目揵連諸比丘等所有智慧，不及行菩薩摩訶薩。3)置是三千大千世界舍利弗、摩訶目揵連諸比丘等。譬如東方江河沙等諸佛國土，悉滿其中舍利弗、摩訶目揵連諸比丘等普及十方，斯等不及行般若波羅蜜菩薩智慧一日，過一切聲聞、辟支佛智慧，百倍千倍巨億萬倍不相屬逮。	223：1)譬如滿閻浮提竹麻稻茅，諸比丘其數如是，智慧如舍利弗、目揵連等，欲比菩薩行般若波羅蜜智慧，百分不及一，千分百千億分乃至算數、譬喻所不能及。何以故？菩薩摩訶薩用智慧度脫一切眾生故。2)舍利弗！置滿閻浮提如舍利弗、目揵連等。若滿三千大千國土如舍利弗、目揵連等，復置是事。3)若滿十方如恒河沙等國土如舍利弗、目揵連等智慧，欲比菩薩行般若波羅蜜智慧，百分不及一，千分百千億分乃至算數、譬喻所不能及。復次，舍利弗！菩薩摩訶薩行般若波羅蜜一日修智慧，出過一切聲聞、辟支佛上。
220：1)舍利子！假使汝及大目犍連，滿贍部洲如稻、麻、竹、葦、甘蔗林等所有般若，比行般若波羅蜜多菩薩摩訶薩般若，百分不及一，千分不及一，百千分不及一，俱胝分不及一，百俱胝分不及一，千俱胝分不及一，百千俱胝分不及一，數分、算分、計分、喻分乃至鄔波尼殺曇分亦不及一。何以故？是菩薩摩訶薩般若，能使一切有情趣般涅槃，一切聲聞、獨覺般若不如是故。又，舍利子！修行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，一切聲聞、獨覺般若所不及故。2)舍利子！置贍部洲。假使汝及大目犍連，滿四大洲如稻、麻、竹、葦、甘蔗林等所有般若，比行般若波羅蜜多菩薩摩訶薩般若，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分亦不及一。何以故？是菩薩摩訶薩般若，能使一切有情趣般涅槃，一切聲聞、獨覺般若不如是故。又，舍利子！修行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，一切聲聞、獨覺般若所不及故。3)舍利子！置四大洲。假使汝及大目犍連，滿一三千大千世界如稻、麻、竹、葦、甘蔗林等所有般若，比行般若波羅蜜多菩薩摩訶薩般若，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分亦不及一。何以故？是菩薩摩訶薩般若，能使一切有情趣般涅槃，一切聲聞、獨覺般若不如是故。又，舍利子！修行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，一切聲聞、獨覺般若所不及故。4)舍利子！置一三千大千世界。假使汝及大目犍連，充滿十方殑伽沙等諸佛世界如稻、麻、竹、葦、甘蔗林等所有般若，比行般若波羅蜜多菩薩摩訶薩般若，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分亦不及一。何以故？是菩薩摩訶薩般若，能使一切有情趣般涅槃，一切聲聞、獨覺般若不如是故。又，舍利子！修行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，一切聲聞、獨覺般若所不及故。

((b)) Superiority of Bodhisattvas over Disciples.)

If this Continent of Jambudvipa were filled with monks similar in worth to Sariputra and Maudgalyayana – like a thicket of reeds, bamboos, or sugar cane, of tall grass, or rice, or sesamum plants – their wisdom does not approach the wisdom of a Bodhisattva who courses in perfect wisdom by one hundredth part, nor by one thousandth part, nor by a 100,000th part; it does not bear number, nor fraction, nor counting, nor similarity, nor comparison, nor resemblance. To such an extent does the wisdom of a Bodhisattva, who, coursing in perfect wisdom, develops it for one day only, surpass the wisdom of all the Disciples and Pratyekabuddhas. And why? Because that wisdom of a Bodhisattva, a great being is concerned with (winning) Nirvana for all beings. And that would hold true even if not only Jambudvipa, but if the great trichiliocosm, or even if all the countless world systems in each of the ten directions were filled with monks similar in worth to Sariputra and Maudgalyayana. (P40)

4.

atha khalv āyuṣmān śāriputro bhagavantam etad avocat: yeyaṃ bhagavan srotaāpannasya prajñā sakṛdāgāmino 'nāgāmino 'rhataḥ pratyekabuddhasya prajñā bodhisattvasya mahāsattvasya prajñā tathāgatasyārhataḥ samyaksaṃbuddhasya prajñā sarvā etāḥ prajñā abhinnā viviktā anutpannā asvabhāvāḥ śūnyāḥ, na ca bhagavann abhinnasya viviktasya anutpannasyāsvabhāvasya śūnyasya nānākaraṇam upalabhyate viśeṣo vā, tat kathaṃ punar bhagavan yā bodhisattvasyaikadivasabhāvitā prajñā sā prajñāpāramitāyāṃ carataḥ prajñā sarvaśrāvakapratyekabuddhānāṃ prajñām abhibhavati? evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat: tat kiṃ manyase? śāriputra yena kāryeṇa bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carata ekadivasabhāvitā prajñā pratyupasthitā sarvākāravaropetā sarvajñatāyāṃ carataḥ sarvasattvānām arthaṃ kurvataḥ sarvākāraṃ sarvadharmān buddhā sarvasattvāḥ parinirvāpayitavyā iti, api nu śāriputra tena kṛtyena sarvaśrāvakapratyekabuddhānāṃ prajñā pratyupasthitā. śāriputra āha: no hīdaṃ bhagavan. bhagavān āha: tat kiṃ manyase? śāriputra api nu sarvaśrāvakapratyekabuddhānām evaṃ bhavati, asmābhir anuttarāṃ samyaksaṃbodhim abhisaṃbudhya sarvasattvā nirupadhiśeṣanirvāṇadhātau parinirvāpayitavyā iti. śāriputra āha: no hīdaṃ bhagavan. bhagavān āha: tad anenāpi te śāriputra paryāyeṇaivaṃ veditavyaṃ, yeyaṃ sarvaśrāvakapratyekabuddhānāṃ prajñā sā bodhisattvasya prajñā yā ekadivasabhāvitāyāḥ śatatamīm api kālaṃ nopaiti sahasratamīm api śatasahasratamīm api saṃkhyām api kalām api gaṇanām apy upamām apy (psp1-1: 59) upaniṣadam apy upaniśām api nopaiti,
221：1)舍利弗白佛言：唯，世尊弟子所有智慧，從須陀洹至聲聞、辟支佛，上至菩薩、諸佛世尊，是諸眾智不相違背，無所出生，其實皆空，無有差別，不出不生。其實空者無有差特優劣，云何世尊言：行般若波羅蜜菩薩一日之念，出過聲聞、辟支佛上。乎？2)佛告舍利弗：所以出彼上者，是菩薩行般若波羅蜜一日之念言：我當以道法因緣，當為眾生覺一切法、度脫眾生。云何，舍利弗！諸聲聞、辟支佛，頗有是念不耶？舍利弗言：唯，世尊！諸聲聞、辟支佛初無是念。3)是故，舍利弗！當作是知、當作是念，諸聲聞、辟支佛所有之智，欲比菩薩之智，百分千分巨億萬倍不可為比。	222：1)於是賢者舍利弗白世尊曰：唯然，其聲聞智慧，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩、怛薩阿竭、阿羅訶、三耶三佛智慧，計此一切所有智慧，無所破壞、無所諍訟，而無所起，自然為空。唯，天中天！其無所壞、無所諍訟、無起、自然空者，寧可獲致若干差特不乎？云何菩薩一日行智，而復於此過一切聲聞、辟支佛乎？2)佛告舍利弗：於舍利弗意云何，菩薩所以行般若波羅蜜者何？一日之中所行智慧、所建立願，修於幻術而行愍哀，皆為一切眾生之類，悉了諸法以化群萌，欲令滅度。諸聲聞、辟支佛，寧為興立如是之緣智慧不乎？答曰：不也，天中天！3)佛言：於舍利弗意云何，諸聲聞、辟支佛豈有此念：我等當逮阿耨多羅三耶三菩阿惟三佛，教化眾生至泥洹界，令滅度耶？答曰：不也。4)佛言：以是故，當復知此一切聲聞、辟支佛所有智慧，百倍千倍智慧、百千倍巨億萬倍終不相及。	223：1)舍利弗白佛言：世尊！聲聞所有智慧，若須陀洹、斯陀含、阿那含、阿羅漢、辟支佛智慧、佛智慧，是諸眾智無有差別，不相違背無生性空。若法不相違背無生性空，是法無有別異。云何世尊言菩薩摩訶薩行般若波羅蜜一日修智慧出過聲聞、辟支佛上？2)佛告舍利弗：於汝意云何？菩薩摩訶薩行般若波羅蜜一日修智慧，心念：我行道慧益一切眾生，當以一切種智知一切法，度一切眾生。諸聲聞、辟支佛智慧，為有是事不？舍利弗言：不也，世尊！3)舍利弗！於汝意云何？諸聲聞、辟支佛頗有是念：我等當得阿耨多羅三藐三菩提，度一切眾生，令得無餘涅槃不？舍利弗言：不也，世尊！4)佛告舍利弗：以是因緣故，當知諸聲聞、辟支佛智慧，欲比菩薩摩訶薩智慧，百分不及一，千分百千億分乃至算數、譬喻所不能及。
220：1)爾時，舍利子白佛言：世尊！若預流、一來、不還、阿羅漢聲聞般若，若獨覺般若，若菩薩摩訶薩般若，若如來、應、正等覺般若，是諸般若皆無差別，不相違背，無生無滅，自性皆空。若法無差別、不相違、無生滅、自性空，是法差別既不可得，云何世尊說行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，一切聲聞、獨覺般若所不能及？2)佛告舍利子：於汝意云何？修行般若波羅蜜多菩薩摩訶薩，一日所修般若勝事，一切聲聞、獨覺般若有是事不？舍利子言：不也！世尊！3)復次，舍利子！於汝意云何？修行般若波羅蜜多菩薩摩訶薩，於一日中所修般若，作是念言：我當修行一切相微妙智、一切智、道相智、一切相智，利益安樂一切有情。彼於一切法覺一切相已，方便安立一切有情於無餘依般涅槃界，一切聲聞、獨覺般若有是事不？舍利子言：不也！世尊！4)復次，舍利子！於汝意云何？一切聲聞、獨覺頗能作是念：我當證阿耨多羅三藐三菩提，方便安立一切有情於無餘依涅槃界。不？舍利子言：不也！世尊！

Sariputra: The wisdom of the Stream-winners, the wisdom of Once-Returners, Never-Returners, Arhats and Pratyekabuddhas, the wisdom of a Bodhisattva, the wisdom of a Tathagata – all these kinds of wisdom are not differentiated, they are not isolated, un-produced, without own-being and empty. But no distinction or difference can be got at of that which is not broken apart, which is isolated, un-produced, without own-being and empty. But no distinction or difference can be got at of that which is not broken apart, which is isolated, un-produced, without own-being and empty. How then does the wisdom which a Bodhisattva has developed for one day only, that wisdom of one who is coursing in perfect wisdom, surpass the wisdom of all the Disciples and Pratyekabuddhas?

The Lord: When you consider, Sariputra, the task of a Bodhisattva, a great being who courses in perfect wisdom, for which the wisdom, developed for one day only, has been set up and furnished with the best of all modes; the task of one who courses in all-knowledge and works for the welfare of all beings (in the sense that he has resolved that) “once having fully understood all dharmas in all their modes, one should lead all beings to Nirvana”; - is that also the task for which the wisdom of all the Disciples and Pratyekabuddhas has been set up? Sariputra: No indeed, O Lord.

The Lord: What do you think, Sariputra, does it occur to any of the Disciples and Pratyekabuddhas that “after we have known full enlightenment, we should lead all beings to Nirvana, into the realm of Nirvana which leaves nothing behind”? Sariputra: No, indeed, O Lord.

The Lord: One should therefore know that this wisdom of the Disciples and Pratyekabuddhas bears no comparison to the wisdom of a Bodhisattva even though developed for one day only.

5.

tat kiṃ manyase? śāriputrāpi nu sarvaśrāvakapratyekabuddhānām evaṃ bhavati, vayaṃ ṣaṭsu pāramitāsu caritvā sattvān paripācya buddhakṣetraṃ pariśodhya daśatathāgatabalāni paripūrya catvāri vaiśāradyāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikān buddhadharmān paripūryānuttarāṃ samyaksaṃbodhim abhisaṃbudhya aprameyān asaṃkhyeyān aparimāṇān sattvān parinirvāpayiṣyāma iti. śāriputra āha: no hīdaṃ bhagavan. bhagavān āha: bodhisattvasya mahāsattvasya punaḥ śāriputraivaṃ bhavati, ahaṃ ṣaṭsu pāramitāsu caritvā sattvān paripācya buddhakṣetraṃ pariśodhya daśatathāgatabalāni paripūrya catvāri vaiśāradyāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikān buddhadharmān paripūryānuttarāṃ samyaksaṃbodhim abhisaṃbudhya aprameyān asaṃkhyeyān aparimāṇān sattvān parinirvāpayiṣyāmīti, tadyathāpi nāma śāriputra na bhavati khadyotakasya prāṇakajātasya mamābhayā jambudvīpo 'vabhāsyateti, mamābhayā jambudvīpaḥ sphuṭo bhaved iti, evam eva śāriputra sarvaśrāvakapratyekabuddhānāṃ naivaṃ bhavati, ekasyāpy ahaṃ ṣaṭsu pāramitāsu caritvā sattvān paripācya buddhakṣetraṃ pariśodhya daśatathāgatabalāni paripūrya catvāri vaiśāradyāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikān buddhadharmān paripūrya anuttarāṃ samyaksaṃbodhim abhisaṃbudhya aprameyān asaṃkhyeyān aparimāṇān sattvān parinirvāpayiṣyāmīti, tadyathāpi nāma śāriputra sūryamaṇḍalam udayan sarvaṃ jambudvīpam avabhāsena sphuṭīkaroti, evam eva śāriputra bodhisattvo mahāsattvaḥ ṣaṭsu pāramitāsu caritvā sattvān paripācya buddhakṣetraṃ pariśodhya daśatathāgatabalāni paripūrya catvāri vaiśāradyāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikān buddhadharmān paripūrya anuttarāṃ samyaksaṃbodhim abhisaṃbudhya aprameyān asaṃkhyeyān aparimāṇān sattvān parinirvāpayati.
221：1)復次，舍利弗！聲聞、辟支佛頗作是念言：我當行六波羅蜜，教授眾生、淨佛國土、具足佛十種力、四無所畏、四無礙慧，具足佛十八法，當成阿惟三佛。使不可計阿僧祇人令得泥洹。頗有是念不？舍利弗言：唯，世尊！無有是念。2)佛言：菩薩能爾。菩薩行六波羅蜜，具足十八法，成阿惟三佛，當度脫一切眾生。3)舍利弗，譬如螢火蟲不作是念言：我光明照閻浮提普令大明。如是，舍利弗！諸聲聞、辟支佛亦無是念言：我當行六波羅蜜，具足十八法，成阿惟三佛，度脫眾生。4)舍利弗！譬如日出遍照閻浮提，莫不蒙明者。如是菩薩行六波羅蜜，具足十八法，成阿惟三佛，度不可計一切眾生。	222：1)於意云何，聲聞、辟支佛寧有此念：吾等當行六波羅蜜，教化眾生嚴淨佛土，具足怛薩阿竭十種力、四無所畏、四分別辯、十八不共諸佛之法，得成阿耨多羅三耶三菩阿惟三佛，度脫滅度無量無限不可計數眾生之類不乎？答曰：不也，天中天！2)佛言：菩薩摩訶薩發心念言：吾當奉行六波羅蜜，具一切法，成阿耨多羅三耶三菩，度脫不可計數眾生之類。3)佛言：譬如日之宮殿奮其光明，一時普照閻浮提地無不周遍。如是，舍利弗！菩薩摩訶薩行六波羅蜜，具十種力、四無所畏、四分別辯、十八不共諸佛之法，逮成阿耨多羅三耶三菩，開化度脫無量無限不可計數眾生之類。	223：1)舍利弗！於汝意云何？諸聲聞、辟支佛頗有是念：我行六波羅蜜成就眾生、莊嚴國土，具佛十力、四無所畏、四無閡智、十八不共法，度脫無量阿僧祇眾生，令得涅槃不？舍利弗言：不也，世尊！2)佛告舍利弗：菩薩摩訶薩能作是念：我當行六波羅蜜乃至十八不共法，成阿耨多羅三藐三菩提，度脫無量阿僧祇眾生令得涅槃。3)譬如螢火蟲不作是念：我力能照閻浮提普令大明。諸阿羅漢、辟支佛亦如是，不作是念：我等行六波羅蜜乃至十八不共法，得阿耨多羅三藐三菩提，度脫無量阿僧祇眾生令得涅槃。4)舍利弗！譬如日出時，光明遍照，閻浮提無不蒙明者。菩薩摩訶薩亦如是。行六波羅蜜乃至十八不共法，得阿耨多羅三藐三菩提，度脫無量阿僧祇眾生令得涅槃。
220：1)復次，舍利子！於汝意云何？一切聲聞、獨覺頗能作是念：我當修行六波羅蜜多，成熟有情、嚴淨佛土，滿佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法，當證無上正等菩提，方便安立無量、無數、無邊有情於無餘依涅槃界不？舍利子言：不也！世尊！2)佛言：舍利子！諸菩薩摩訶薩皆作是念：我當修行六波羅蜜多，成熟有情、嚴淨佛土，滿佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法，當證無上正等菩提，方便安立無量、無數、無邊有情於無餘依般涅槃界。3)舍利子！譬如螢火無如是念：我光能照遍贍部洲普令大明。如是一切聲聞、獨覺無如是念：我當修行六波羅蜜多，成熟有情、嚴淨佛土，滿佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法，當證無上正等菩提，方便安立無量、無數、無邊有情於無餘依般涅槃界。4)舍利子！譬如日輪光明熾盛，照贍部洲無不周遍。如是菩薩摩訶薩皆作是念：我當修行六波羅蜜多，成熟有情、嚴淨佛土，滿佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法，證得無上正等菩提，方便安立無量、無數、無邊有情於無餘依般涅槃界。5)舍利子！以是當知一切聲聞、獨覺般若，比行般若波羅蜜多菩薩摩訶薩於一日中所修般若，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分亦不及一。

What do you think, Sariputra, does it occur to any of the Disciples and Pratyekabuddhas that “after I have practised the six perfections, matured beings, purified the Buddha-field, perfect the ten powers of a Tathagata, his four grounds of self-confidence, the four analytical knowledges and the eighteen special dharmas of a Buddha, having known full enlightenment (P41) i shall lead countless beings to Nirvana”? Sariputra: No, O Lord.

The Lord: But such are the intentions of a Bodhisattva. A glow-worm, being a mere insect, does not think that its light could illuminate the Continent of Jambudvipa, or shine over. Just so the Disciples and Pratyekabuddhas do not think, not even one of them, that they should, after winning full enlightenment, lead all beings to Nirvana.

But the sun, when it has risen, sheds its light over the whole of Jambudvipa. Just so a Bodhisattva, after he has accomplished the practices which end in full enlightenment, leads countless beings to Nirvana.

6.

evam ukte āyuṣmān śāriputro bhagavantam etad avocat: kathaṃ bhagavan bodhisattvo mahāsattvaḥ sarvaśrāvakapratyekabuddhabhūmiṃ cātikramya avinivartanīyabhūmim anuprāpnoti bodhimārgaṃ ca pariśodhayati. evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat: iha śāriputra bodhisattvo mahāsattvaḥ prathamacittotpādam upādāya ṣaṭsu pāramitāsu caran śūnyatānimittāpraṇihiteṣu sarveṣu sthitvā śrāvakapratyekabuddhabhūmiṃ cātikrāmati, avinivartanīyabhūmim anuprāpnoti bodhimārgaṃ ca pariśodhayati.
221：1)舍利弗白佛言：云何菩薩過羅漢、辟支佛地，逮得阿惟越致地，嚴治佛道地？2)佛告舍利弗：菩薩從初發意以來，常行六波羅蜜，住空、無相、無願之法，過阿羅漢、辟支佛地，逮阿惟越致地。	222：1)賢者舍利弗白佛言：云何菩薩摩訶薩越於聲聞、辟支佛地，而便逮及阿惟越致地淨修佛道？2)佛告舍利弗：於是菩薩摩訶薩，從初發意行六波羅蜜，過於空法、無想、無願，則為超越聲聞、辟支佛地，住阿惟越致地。	223：1)舍利弗白佛言：云何菩薩摩訶薩過聲聞、辟支佛地，住阿惟越致地，淨於佛道？2)佛告舍利弗：菩薩摩訶薩從初發意行六波羅蜜，住空、無相、無作法，能過一切聲聞、辟支佛地，住阿惟越致地，淨於佛道。
220：1)爾時，舍利子白佛言：世尊！諸菩薩摩訶薩云何能超一切聲聞、獨覺等地，能得菩薩不退轉地，能淨佛道？2)佛言：舍利子！諸菩薩摩訶薩從初發心，修行六種波羅蜜多，住空、無相、無願之法，即能超過一切聲聞、獨覺等地，能得菩薩不退轉地，能淨佛道。

Sariputra: How does a Bodhisattva, a great being, after he has stepped above the level of all the Disciples and Pratyekabuddhas, reach the irreversible level, and purity the path to enlightenment?

The Lord: Here a Bodhisattva, a great being steps above the level of a Disciple and Pratyekabuddha, reaches the irreversible level and purifies the path to enlightenment, because from the first thought of enlightenment onwards he courses in the six perfections, taking his stand on empty, sign-less, and wish-less dharmas.

7.

evam ukte āyuṣmān śāriputro bhagavantam etad avocat: katamasyāṃ bhagavan bhūmau sthitvā bodhisattvo mahāsattvaḥ satatasamitaṃ sarvaśrāvakapratyekabuddhānāṃ dakṣiṇīyo bhavati. evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat: prathamacittotpādam upādāya śāriputra bodhisattvo mahāsattvaḥ ṣaṭsu pāramitāsu caran yāvadā bodhimaṇḍād atrāntare satatasamitaṃ sarvaśrāvakapratyekabuddhānāṃ dakṣiṇīyo bhavati, tat kasya hetoḥ? tathā hi śāriputra bodhisattvaṃ mahāsattvam āgamya sarveṣāṃ kuśalānāṃ dharmāṇāṃ loke prādurbhāvo bhavati, yad uta daśānāṃ kuśalānāṃ karmapathānāṃ pañcānāṃ śikṣāpadānām aṣṭāṅgasamanvāgatasya poṣadhasya caturṇāṃ dhyānānāṃ caturṇām apramāṇānāṃ catasṛṇām ārūpyasamāpattīnāṃ pañcānām abhijñānāṃ caturṇām āryasatyānāṃ caturṇāṃ smṛtyupasthānānāṃ caturṇāṃ samyakprahāṇānāṃ caturṇām ṛddhipādānāṃ pañcānām indriyāṇāṃ pañcānāṃ balānāṃ saptānāṃ bodhyaṅgānām āryāṣṭāṅgasya mārgasya loke prādurbhāvo bhavati, caturṇāṃ vaiśāradyānāṃ loke prādurbhāvo bhavati, catasṛṇāṃ pratisaṃvidāṃ loke prādurbhāvo bhavati, ṣaṇṇāṃ pāramitānāṃ daśānāṃ tathāgatabalānām aṣṭādaśānām āveṇikānāṃ buddhadharmāṇāṃ loke prādurbhāvo bhavati, eteṣāṃ ca kuśalānāṃ dharmāṇāṃ loke prādurbhāvāt kṣatriyamahāśālakulāni prajñāyante, brāhmaṇamahāśālakulāni prajñāyante, gṛhapatimahāśālakulāni prajñāyante, cāturmahārājakāyikā devāḥ prajñāyante, trayastriṃśā devāḥ prajñāyante, yāmā devāḥ prajñāyante, tuṣitā devāḥ prajñāyante, nirmāṇaratayo devāḥ prajñāyante, paranirmitavaśavartino devāḥ prajñāyante, brahmakāyikā devāḥ prajñāyante, brahmapurohitā devāḥ prajñāyante, mahābrahmaṇo devāḥ prajñāyante, parīttābhā devāḥ prajñāyante, (psp1-1: 61) apramāṇābhā devāḥ prajñāyante, ābhāsvarā devāḥ prajñāyante, parīttaśubhā devāḥ prajñāyante, apramāṇaśubhā devāḥ prajñāyante, śubhakṛtsnā devāḥ prajñāyante, anabhrakā devāḥ prajñāyante, puṇyaprasavā devāḥ prajñāyante, vṛhatphalā devāḥ prajñāyante, asaṃjñisattvā devāḥ prajñāyante, śuddhāvāsā devāḥ prajñāyante, aspṛhā devāḥ prajñāyante, atapā devāḥ prajñāyante, sudṛśā devāḥ prajñāyante, sudarśanā devāḥ prajñāyante, akaniṣṭhā devāḥ prajñāyante, ākāśānantyāyatanā devāḥ prajñāyante, vijñānānantyāyatanā devāḥ prajñāyante, ākiñcanyāyatanā devāḥ prajñāyante, naivasaṃjñānāsaṃjñāyatanādevāḥ prajñāyante, srotaāpannā loke utpadyante, sakṛdāgāmino loke utpadyante, anāgāmino loke utpadyante, arhanto loke utpadyante, pratyekabuddhā loke utpadyante, bodhisattvā loke utpadyante, tathāgatā arhantaḥ samyaksaṃbuddhā loke utpadyante.
221：1)舍利弗白佛言：菩薩住何所地，為聲聞、辟支佛而作福田？2)佛告舍利弗：菩薩從初發意以來，常行六波羅蜜乃至道場，於其中間，常為聲聞、辟支佛作護。何以故？3)舍利弗！世有菩薩，便知有五戒、十善、八齋、四禪、四等意、四無形定，乃至三十七品法盡現於世，便具足十八事、佛十種力、四無所畏。4)世間適有是法，便知有王者種、梵志種、長者種、迦羅越種，便知有第一四天王上至三十三天，便知有須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，上至佛皆現於世。	222：1)賢者舍利弗復白佛言：云何菩薩摩訶薩，於一切聲聞、辟支佛為最眾祐？2)佛告舍利弗：菩薩摩訶薩從初發意行六波羅蜜，至坐佛樹，常於一切聲聞、辟支佛為最眾祐。所以者何？3)菩薩摩訶薩若來現者，則自然興真妙之法，具足十善、又成五戒，立八等事及八關齋，四禪、四等心、四無色三昧、四意止、四意斷、五根、五力、七覺意、八由行現於世間，如來十力、四無所畏、四分別辯、十八不共諸佛之法，4)如是輩類眾善之德興現于世，則分別君子族姓、梵志長者、傲族大姓及忉利天上至三十三處、想無想天，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、怛薩阿竭、阿羅呵、三耶三菩，緣此別知有此事耳。	223：1)舍利弗白佛言：菩薩摩訶薩住何等地，能為諸聲聞、辟支佛作福田？2)佛告舍利弗：菩薩摩訶薩從初發意行六波羅蜜，乃至坐道場，於其中間常為諸聲聞、辟支佛作福田。何以故？3)以有菩薩摩訶薩因緣故，世間諸善法生。何等是善法？所謂十善道、五戒、八分成就齋，四禪、四無量心、四無色定，四念處、四正勤、四如意足、五根、五力、七覺分、八聖道分，盡現於世。以菩薩因緣故，六波羅蜜、十八空，佛十力、四無所畏、四無閡智、十八不共法、大慈大悲、一切種智，盡現於世。4)以菩薩因緣故，有剎利大姓、婆羅門大姓、居士大家，四天王天乃至非有想非無想天，皆現於世。以菩薩因緣故，有須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、佛，皆現於世。
220：1)時，舍利子復白佛言：世尊！諸菩薩摩訶薩住何等地，能與一切聲聞、獨覺作真福田？2)佛言：舍利子！諸菩薩摩訶薩從初發心，修行六種波羅蜜多，住空、無相、無願之法，乃至坐于妙菩提座，常與一切聲聞、獨覺作真福田。何以故？3)以依菩薩摩訶薩故，一切善法出現世間，所謂一切十善業道、五近事戒、八近住戒、四靜慮、四無量、四無色定、四聖諦智、四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支、六波羅蜜多、十八空等，及佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、一切智、道相智、一切相智，諸如是等無量無數無邊善法出現世間。4)由此菩薩諸善法故，世間便有剎帝利大族、婆羅門大族、長者大族、居士大族、四大王眾天、三十三天、夜摩天、覩史多天、樂變化天、他化自在天、梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光淨天、淨天、少淨天、無量淨天、遍淨天、廣天、少廣天、無量廣天、廣果天、無想有情天、無繁天、無熱天、善現天、善見天、色究竟天、空無邊處天、識無邊處天、無所有處天、非想非非想處天。復由菩薩諸善法故，便有預流、一來、不還、阿羅漢、獨覺、菩薩摩訶薩及諸如來、應、正等覺出現世間。

Sariputra: On which level does a Bodhisattva, a great being, become constantly and always worthy of the donations of all the Disciples and Pratyekabuddhas? (P42)

The Lord: He is constantly and always worthy of them during the period which begins with the first thought of enlightenment and ends with his arrival on the terrace of enlightenment, during which period a Bodhisattva, a great being courses in the six perfections. And why? Because it is thanks to the Bodhisattva, the great being, that all the wholesome dharmas are manifested in the world, i.e. the ten wholesome paths of action, the five moral rules, the eight Uposatha vows, the four trances, the four Unlimited, the four formless attainments, the five super-knowledge s, the four applications of mindfulness, the four right efforts, the four bases of psychic power, the cardinal virtues, the five powers, the seven limbs of enlightenment, the eightfold path; the four grounds of self-confidence, the four analytical knowledges, the six perfections, the ten powers of a Tathagata, the eighteen special Buddha-dharmas.

It is a result of the manifestation of these wholesome dharmas in the world that good families are conceived, i.e. nobles, Brahmins and well-to-do householders; that the gods are conceived, from the four Great Kings to: (P43) the Gods of the sphere of neither perception nor non-perception; and that Stream-winners arise in the world, etc. to: Arhats, Pratyekabuddhas, Bodhisattvas and Tathagatas.

8.

evam ukte āyuṣmān śāriputro bhagavantam etad avocat: kiṃ punar bhagavan bodhisattvo mahāsattvo dakṣiṇāṃ śodhayati uta neti. bhagavān āha: na hi śāriputra bodhisattvo mahāsattvo dakṣiṇāṃ śodhayati, tat kasya hetoḥ? ātyantaśuddhaiva dakṣiṇā bodhisattvasya mahāsattvasya, tat kasya hetoḥ? dāyakaḥ śāriputra bodhisattvo mahāsattvaḥ. kasya dāyakaḥ? kuśalānāṃ dharmāṇāṃ dāyakaḥ. katameṣāṃ kuśalānāṃ dharmāṇāṃ dāyakaḥ? yad uta daśānāṃ kuśalānāṃ karmapathānāṃ pañcānāṃ śikṣāpadāṇām aṣṭāṅgasamanvāgatasya poṣadhasya caturṇāṃ dhyānānāṃ caturṇām apramāṇānāṃ catasmām ārūpyasamāpattīnāṃ pañcānām abhijñānāṃ caturṇām āryasatyānāṃ caturṇāṃ smṛtyupasthānānāṃ caturṇāṃ samyakprahāṇānāṃ caturṇām ṛddhipādānāṃ pañcānām indriyāṇāṃ pañcānāṃ balānāṃ saptānāṃ bodhyaṅgānām āryāṣṭāṅgasya mārgasya caturṇāṃ vaiśāradyānāṃ catasṛṇāṃ pratisaṃvidāṃ ṣaṇṇāṃ pāramitānāṃ daśānāṃ tathāgatabalānām aṣṭādaśānām āveṇikānāṃ buddhadharmāṇāṃ dāyakaḥ. iti pratipattyavavādaḥ
221：1)舍利弗白佛言：云何菩薩畢報施恩？2)佛告舍利弗：菩薩不報施福。何以故？本已報故。3)菩薩常施，持何等施施諸善法？何等善法？十善之法。從十善之法上至諸佛世尊之法，十力、四無所畏，具佛十八法，以是為施與。	222：1)舍利弗白佛言：云何菩薩摩訶薩淨畢眾祐？2)世尊告曰：菩薩摩訶薩於眾祐中無所淨畢。所以者何？究竟於空則為菩薩摩訶薩成眾祐也。所以者何？3)舍利弗！菩薩摩訶薩為布施士。何所施者？以善法施，開化眾生。何謂善法？十善之事，五戒、六波羅蜜，十力、四無所畏、四分別辯、十八不共諸佛之法，開化須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，怛薩阿竭、阿羅呵、三耶三佛布施之士。	223：1)舍利弗白佛言：菩薩摩訶薩淨畢施福不？2)佛言：不也。何以故？本已淨畢故。3)舍利弗！菩薩摩訶薩為大施主。施何等？施諸善法。何等善法？十善道、五戒乃至十八不共法、一切種智，以是施與。
220：1)時，舍利子復白佛言：世尊！菩薩摩訶薩為復須報施主恩不？2)佛言：舍利子！菩薩摩訶薩不復須報諸施主恩。所以者何？已甚報故。何以故？3)舍利子！菩薩摩訶薩為大施主，施諸有情多善法故，謂施有情十善業道、五近事戒、八近住戒、四靜慮、四無量、四無色定、四聖諦智、四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支、六波羅蜜多、十八空等，及佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、一切智、道相智、一切相智，施諸有情如是等類無量無數無邊善法，故說菩薩為大施主，由斯已報諸施主恩，真淨福田生無量福。

Sariputra: Does then a Bodhisattva, a great being, cleanse the donations he receives, or does he not?

The Lord: He does not cleanse them, because the donations of a Bodhisattva, a great being, are just absolutely pure. And why? A donor is the Bodhisattva, the great being. Of what is he a donor? Of wholesome dharmas, i.e. of the ten wholesome paths of action to the eighteen special Buddha-dharmas.

9.

evam ukte āyuṣmān śāriputro bhagavantam etad avocat: kathaṃ (psp1-1: 62) yujyamāno bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ yukta iti vaktavyaḥ. evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat: iha śāriputra bodhisattvo mahāsattvo rūpaśūnyatāyāṃ yukto yukta iti vaktavyaḥ. vedanāśūnyatāyāṃ yukto yukta iti vaktavyaḥ, saṃjñāśūnyatāyāṃ yukto yukta iti vaktavyaḥ, saṃskāraśūnyatāyāṃ yukto yukta iti vaktavyaḥ, vijñānaśūnyatāyāṃ yukto yukta iti vaktavyaḥ. punar aparaṃ śāriputra bodhisattvo mahāsattvaś cakṣuḥśūnyatāyāṃ yukto yukta iti vaktavyaḥ, śrotraśūnyatāyāṃ yukto yukta iti vaktavyaḥ, ghrāṇaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, jihvāśūnyatāyāṃ yukto yukta iti vaktavyaḥ, kāyaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, manaḥśūnyatāyāṃ yukto yukta iti vaktavyaḥ, rūpaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, śabdaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, gandhaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, rasaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, spraṣṭavyaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, dharmaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, cakṣurvijñānadhātuśūnyatāyāṃ yukto yukta iti vaktavyaḥ, śrotravijñānadhātuśūnyatāyāṃ yukto yukta iti vaktavyaḥ, ghrāṇavijñānadhātuśūnyatāyāṃ yukto yukta iti vaktabvyaḥ, jihvāvijñānadhātuśūnyatāyāṃ yukto yukta iti vaktavyaḥ, kāyavijñānadhātuśūnyatāyāṃ yukto yukta iti vaktavyaḥ, manovijñānadhātuśūnyatāyāṃ yukto yukta iti vaktavyaḥ,
221：舍利弗白佛言：菩薩云何與般若波羅蜜相應？1)佛告舍利弗：菩薩當知色與空合，是為應般若波羅蜜。當知痛想行識與空合，是為應般若波羅蜜。2)當知眼耳鼻舌身意與空合，當知色聲香味細滑識法與空合，3)眼色識、耳聲識、鼻香識、舌味識、身細滑識、法性識亦爾，是為應。	222：舍利弗復白佛言：唯然，世尊！菩薩摩訶薩遵修何行，為行般若波羅蜜？1)佛告舍利弗：於是菩薩設行色空者，則為行般若波羅蜜，設行痛痒思想生死識空者，是則為行。2)復次，舍利弗！菩薩摩訶薩解知眼空、耳鼻舌身意空者，此則為行。解色空、聲香味觸法空者，此則為行。3)解眼界空者，此則為行。解色界、眼識界，解耳鼻舌身意界空者，此則為行。解耳聲耳識、鼻香鼻識、舌味舌識、身細滑身識、意所欲意識空者，此則為行。	223：舍利弗白佛言：世尊！菩薩摩訶薩云何習應般若波羅蜜與般若波羅蜜相應？1)佛告舍利弗：菩薩摩訶薩習應色空，是名與般若波羅蜜相應。習應受想行識空，是名與般若波羅蜜相應。2)復次，舍利弗！菩薩摩訶薩習應眼空，是名與般若波羅蜜相應。習應耳鼻舌身心空，是名與般若波羅蜜相應。習應色空，是名與般若波羅蜜相應。習應聲香味觸法空，是名與般若波羅蜜相應。3)習應眼界空、色界空、眼識界空，是名與般若波羅蜜相應。習應耳聲識、鼻香識、舌味識、身觸識、意法識界空，是名與般若波羅蜜相應。
220：爾時，舍利子白佛言：世尊！修行般若波羅蜜多菩薩摩訶薩，與何法相應故，應言與般若波羅蜜多相應？1)佛言：舍利子！修行般若波羅蜜多菩薩摩訶薩，與色空相應故，應言與般若波羅蜜多相應；與受、想、行、識空相應故，應言與般若波羅蜜多相應。2)舍利子！修行般若波羅蜜多菩薩摩訶薩，與眼處空相應故，應言與般若波羅蜜多相應；與耳、鼻、舌、身、意處空相應故，應言與般若波羅蜜多相應；與色處空相應故，應言與般若波羅蜜多相應；與聲、香、味、觸、法處空相應故，應言與般若波羅蜜多相應。3)舍利子！修行般若波羅蜜多菩薩摩訶薩，與眼界、色界、眼識界空相應故，應言與般若波羅蜜多相應；與耳界、聲界、耳識界空相應故，應言與般若波羅蜜多相應；與鼻界、香界、鼻識界空相應故，應言與般若波羅蜜多相應；與舌界、味界、舌識界空相應故，應言與般若波羅蜜多相應；與身界、觸界、身識界空相應故，應言與般若波羅蜜多相應；與意界、法界、意識界空相應故，應言與般若波羅蜜多相應。

((c)) The Yoga of Perfect Wisdom.)

I 2,2. INSTRUCTIONS ABOUT THE TRUTHS.

I 2,2a. INSTRUCTIONS ABOUT THE TRUTH OF ILL.

Sariputra: How is a Bodhisattva, a great being, who is joining (exerting) himself, to be called “joined to perfect wisdom”?

The Lord: (AI) Here, Sariputra, a Bodhisattva, a great being, who is joined to the emptiness of form is to be called “joined”. And so if he is joined the emptiness of feeling, etc.; (P44) of the eye to mind, of sight-objects to mind-objects, of eye-element, sight-object-element; eye-consciousness-element, etc. to: mind-consciousness-element;

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duḥkhaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, samudayaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, nirodhaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, mārgaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, avidyāśūnyatāyāṃ yukto yukta iti vaktavyaḥ, saṃskāraśūnyatāyāṃ yukto yukta iti vaktavyaḥ, vijñānaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, nāmarūpaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, ṣaḍāyatanaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, sparśaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, vedanāśūnyatāyāṃ yukto yukta iti vaktavyaḥ, tṛṣṇāśūnyatāyāṃ yukto yukta iti vaktavyaḥ, upādānaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, bhavaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, jātiśūnyatāyāṃ yukto yukta iti vaktavyaḥ, jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsaśūnyatāyāṃ (psp1-1: 63) yukto yukta iti vaktavyaḥ. punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann adhyātmaśūnyatāyāṃ yukto yukta iti vaktavyaḥ, bahirdhāśūnyatāyāṃ yukto yukta iti vaktavyaḥ, adhyātmabahirdhāśūnyatāyāṃ yukto yukta iti vaktavyaḥ, yāvat parabhāvaśūnyatāyāṃ yukto yukta iti vaktavyaḥ,
221：1)當知苦、習、盡、道四諦之法亦與空合。2)當知十二因緣。何等十二？一者癡、二者所作行、三者識、四者名色、五者六入、六者栽、七者痛、八者愛、九者受、十者有、十一者生、十二者死。此十二因緣亦與空合。3)當知一切諸法——有為法、無為法——亦與空合。4)當知本性亦與空合。是為應般若波羅蜜。5)如是，舍利弗！菩薩摩訶薩知七空合。何謂七？上七事是也。	222：1)解苦空者，習亦復空，盡亦復空，八由亦空，此則為行。2)解無黠亦空、行亦空、識亦空、名色亦空、六入亦空、所更亦空、痛痒亦空、思愛亦空、所受亦空、所有亦空、生老死亦空，此則為行。3)解一切法空，此則為行。諸所自然有為無為悉能解空，此則為行。4)菩薩摩訶薩行般若波羅蜜，解本淨空志性亦然，此則為行。5)舍利弗！是為菩薩摩訶薩行般若波羅蜜，當解是七空，此乃為行。	223：1)習應苦空，是名與般若波羅蜜相應。習應集滅道空，是名與般若波羅蜜相應。2)習應無明空，是名與般若波羅蜜相應。習應行、識、名色、六入、觸、受、愛、取、有、生、老死空，是名與般若波羅蜜相應。3)習應一切諸法空，若有為、若無為，是名與般若波羅蜜相應。4)復次，舍利弗！菩薩摩訶薩習應性空，是名與般若波羅蜜相應。如是，5)舍利弗！菩薩摩訶薩行般若波羅蜜習應七空，所謂性空、自相空、諸法空、無所得空、無法空、有法空、無法有法空，是名與般若波羅蜜相應。
220：1)舍利子！修行般若波羅蜜多菩薩摩訶薩，與苦聖諦空相應故，應言與般若波羅蜜多相應；與集、滅、道聖諦空相應故，應言與般若波羅蜜多相應。2)舍利子！修行般若波羅蜜多菩薩摩訶薩，與無明空相應故，應言與般若波羅蜜多相應；與行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱空相應故，應言與般若波羅蜜多相應。3)舍利子！修行般若波羅蜜多菩薩摩訶薩，與一切法空相應故，應言與般若波羅蜜多相應；與有為無為法空相應故，應言與般若波羅蜜多相應。 4)舍利子！修行般若波羅蜜多菩薩摩訶薩，與本性空相應故，應言與般若波羅蜜多相應。5)舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是七空相應故，應言與般若波羅蜜多相應。

of suffering, origination, stopping, path; and of ignorance, etc. to: decay and death.

(II) Joined to the emptiness of all dharmas is he to be called “joined”. Of whichever conditioned and unconditioned dharmas he may have formed a notion, joined to the emptiness of all those dharmas is he to be called “joined”.

Moreover, Sariputra, a Bodhisattva, a great being, who courses in perfect wisdom, should be called “joined” if he is joined to the emptiness of the essential original nature.

It is thus, Sariputra, that the Bodhisattva, the great being who courses in perfect wisdom is, when joined to these seven emptinesses, to be called “joined”.

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evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann āsu sarvāsu śūnyatāsu yukto yukta iti vaktavyaḥ, sa ābhiḥ śūnyatābhiḥ prajñāpāramitāyāṃ caran na tāvad bodhisattvo mahāsattvo yukto yukta iti vaktavyo 'yukta iti. tat kasya hetoḥ? tathā hi na sa rūpaṃ na vedanāṃ na saṃjñāṃ na saṃskārān na vijñānaṃ yuktam iti vā ayuktam iti vā samanupaśyati. iti duḥkhasatyāvavādaḥ sa na rūpam utpādadharmi vā nirodhadharmi vā samanupaśyati, na vedanām utpādadharmiṇīṃ vā nirodhadharmiṇīṃ vā samanupaśyati na saṃjñām utpādadharmiṇīṃ vā nirodhadharmiṇīṃ vā samanupaśyati, na saṃskārān utpādadharmiṇo vā nirodhadharmiṇo vā samanupaśyati, na vijñānām utpādadharmi vā nirodhadharmi vā samanupaśyati, na rūpaṃ saṃkleśadharmi vā vyavadānadharmi vā samanupaśyati, na vedanāṃ saṃkleśadharmiṇīṃ vā vyavadānadharmiṇīṃ vā samanupaśyati, na saṃjñāṃ saṃkleśadharmiṇīṃ vā vyavadānadharmiṇīṃ vā samanupaśyati, na saṃskārān saṃkleśadharmiṇo vā vyavadānadharmiṇo vā samanupaśyati, na vijñānaṃ saṃkleśadharmi vā vyavadānadharmi vā samanupaśyati. punar aparaṃ śāriputra bodhisattvo mahāsattvo na rūpaṃ vedanāyāṃ samavasaratīti samanupaśyati, na vedanā saṃjñāyāṃ samavasaratīti samanupaśyati, na saṃjñā saṃskāreṣu samavasaratīti samanupaśyati, na saṃskārā vijñāne samavasarantīti samanupaśyati, na vijñānaṃ dharme samavasaratīti samanupaśyati, na dharmaḥ kvacid dharme samavasaratīti samanupaśyati, tat kasya hetoḥ? na hi kaścid dharmaḥ kvacid dharme samavasarati prakṛtiśūnyatām upādāya, tat kasya hetoḥ? tathā hi śāriputra yā rūpasya śūnyatā na tad rūpam, yā vedanāyāḥ śūnyatā na sā vedanā, yā (psp1-1: 64) saṃjñāyāḥ śūnyatā na sā saṃjñā, yā saṃskārāṇāṃ śūnyatā na te saṃskārāḥ, yā vijñānasya śūnyatā na tad vijñānam. tat kasya hetoḥ? tathā hi yā rūpaśūnyatā na sā rūpayati, yā vedanāśūnyatā na sā vedayati, yā saṃjñāśūnyatā na sā saṃjānīte, yā saṃskāraśūnyatā na sābhisaṃskāroti, yā vijñānaśūnyatā na sā vijānāti, tat kasya hetoḥ? tathā hi śāriputra nānyad rūpam anyā śūnyatā, nānyā śūnyatā anyad rūpaṃ, rūpam eva śūnyatā śūnyataiva rūpam, nānyā vedanā anyā śūnyatā, nānyā śūnyatā anyā vedanā, vedanaiva śūnyatā śūnyataiva vedanā, nānyā saṃjñā anyāśūnyatā, nānyā śūnyatā anyā saṃjñā, saṃjñaiva śūnyatā śūnyataivasaṃjñā, nānye saṃskārā anyā śūnyatā, nānyā śūnyatā anye saṃskārāḥ, saṃskārā eva śūnyatā śūnyataiva saṃskārāḥ, nānyad vijñānam anyā śūyatā, nānyā śūnyatā anyad vijñānaṃ, vijñānam eva śūnyatā śūnyataiva vijñānam. iti samudayasatyāvavādaḥ śūnyatā śāriputra notpadyate na nirudhyate, na saṃkliśyate na vyavadāyate, na hīyate na vardhate, nātītā nānāgatā na pratyutpannā, yā ca īdṛśī na tatra rūpaṃ na vedanā na saṃjñā na saṃskārā na vijñānaṃ na pṛthivīdhātur nābdhātur na tejodhātur na vāyudhātur nākāśadhātur na vijñānadhātur na cakṣurāyāyatanaṃ na rūpāyatanaṃ na śrotrāyatanaṃna śabdāyatanaṃ na ghrāṇāyatanaṃ na gandhāyatanaṃ na jihvāyatanaṃ rasāyatanaṃ na kāyāyatanaṃ spraṣṭavyāyatanaṃ na manaāyatanaṃ dharmāyatanam, na cakṣurdhātur na rūpadhātur na cakṣurvijñānadhātuḥ, na śrotradhātur na śabdadhātur na śrotravijñānadhātuḥ, na ghrāṇadhātur na gandhadhātur na ghrāṇavijñānadhātuḥ, na jihvādhātur na rasadhātur na jihvāvijñānadhātuḥ, na kāyadhātur na spraṣṭavyadhātur na kāyavijñānadhātuḥ na manodhātur na dharmadhātur na manovijñānadhātuḥ, nāvidyotpādo nāvidyānirodhaḥ, na saṃskārotpādo na saṃskāranirodhaḥ, na vijñānotpādo na vijñānanirodhaḥ, na nāmarūpotpādo na nāmarūpanirodhaḥ, na ṣaḍāyatanotpādo na ṣaḍāyatananirodhaḥ, na sparśotpādo na sparśanirodhaḥ, na vedanotpādo na vedanānirodhaḥ, na tṛṣṇotpādo na tṛṣṇānirodhaḥ, na upādānotpādo nopādānanirodhaḥ, na bhavotpādo na (psp1-1: 65) bhavanirodhaḥ, na jātyutpādo na jātinirodhaḥ na jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsotpādo na jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsanirodhaḥ, na duḥkhaṃ na samudayo na nirodho na mārgo na prāptir nābhisamayo na srotaāpanno na srotaāpattiphalaṃ, na sakṛdāgāmī na sakṛdāgāmiphalaṃ, nānāgāmīnānāgāmiphalaṃ, nārhattvaṃ nārhattvaphalaṃ, na pratyekabuddho na pratyekabodhiḥ, na buddho na bodhiḥ, evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran yukto yukta iti vaktavyaḥ. iti nirodhasatyāvavādaḥ
221：1)知此七事與般若波羅蜜相應者，亦不見五陰合、亦不見不合，亦不見生五陰法、亦不見滅五陰法。亦不見著五陰法、亦不見斷五陰法，亦不見色與痛合、亦不見痛與想合、亦不見想與識合、亦不見識與行合。所以者何？初不見有法與法合者，性本空故。2)舍利弗！用色空故為非色，用痛想行識空故為非識。色空故無所見，痛空故無所覺，想空故無所念，行空故無所行，識空故不見識。何以故？色與空等無異。所以者何？色則是空、空則是色，痛想行識則亦是空、空則是識。3)亦不見生、亦不見滅，亦不見著、亦不見斷，亦不見增、亦不見減，亦不過去當來今現在，亦無五陰、亦無色聲香味細滑法、亦無眼耳鼻舌身意、亦無十二因緣、亦無四諦，亦無所逮得，亦無須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，亦無佛、亦無道。	222：)以此七空行般若波羅蜜，色無應不應、無行不行，不作此觀，不見痛痒思想生死識應不應、行不行，不見色法有所起有所滅、不見痛痒思想生死識法有所起法有所滅，不見色法有所依著法有所諍訟、不見痛痒思想生死識法有所著法有所諍，不見與色而俱遊居、不見與痛痒思想生死識而俱遊居，不見與生死而俱遊，亦不見不與生死而遊居也。所以者何？永無有法而與俱，緣起諸事本淨為空。2)舍利弗！色則為空則無有色，痛痒思想生死識空則無有識。佛語舍利弗：其為空者，無有起者、無有滅者。假使色空則無有色，假使痛痒思想生死識空則無有識。設使色空則不有見，設痛痒空則無所患，設思想空則無所念，設使行空則無所造，設識空者無所分別。所以者何？舍利弗！色者則異，不與空同；空不為異，色不為分別。色自然空，色則為空，痛痒思想生死識不為別異，空亦不異。設空不異，識亦不異，識自然空，識則為空。3)佛語舍利弗：其為空者，不起不滅、無所依著、無所諍訟，無所增、無所損，無過去無當來無現在。彼亦無色痛痒思想生死識，亦無眼耳鼻舌身心，亦無色聲香味細滑，所欲法彼則無。無黠不滅、無黠不行，不識、不名色、不六入、不細滑、不痛、不愛、不受、不有、不生、不老不病不死，亦不滅除生老病死。彼亦不苦，亦無習，亦無所盡，亦無所由。彼亦無得，亦無有時。彼無須陀洹果，無斯陀含果，無阿那含果，無阿羅漢果，無辟支佛覺，亦無得道，亦無佛道。	223：1)佛告舍利弗：菩薩摩訶薩習應七空時，不見色若相應若不相應，不見受想行識若相應若不相應，不見色若生相若滅相，不見受想行識若生相若滅相，不見色若垢相若淨相，不見受想行識若垢相若淨相，不見色與受合，不見受與想合，不見想與行合，不見行與識合。何以故？無有法與法合者，其性空故。2)舍利弗！色空中無有色，受想行識空中無有識。舍利弗！色空故無惱壞相，受空故無受相，想空故無知相，行空故無作相，識空故無覺相。何以故？舍利弗！色不異空、空不異色，色即是空、空即是色，受想行識亦如是。3)舍利弗！是諸法空相，不生不滅、不垢不淨、不增不減。是空法非過去、非未來、非現在，是故空中無色，無受想行識，無眼耳鼻舌身意，無色聲香味觸法，無眼界乃至無意識界，亦無無明亦無無明盡，乃至亦無老死亦無老死盡，無苦集滅道，亦無智亦無得，亦無須陀洹無須陀洹果，無斯陀含無斯陀含果，無阿那含無阿那含果，無阿羅漢無阿羅漢果，無辟支佛無辟支佛道，無佛亦無佛道。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。
220：1)舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是七空相應時，不見色若相應若不相應，不見受、想、行、識若相應若不相應；不見色若生法若滅法，不見受、想、行、識若生法若滅法；不見色若染法若淨法，不見受、想、行、識若染法若淨法。不見色與受合，不見受與想合，不見想與行合，不見行與識合。何以故？無有少法與法合者，以本性空故。2)舍利子！諸色空，彼非色；諸受、想、行、識空，彼非受、想、行、識。何以故？舍利子！諸色空，彼非變礙相；諸受空，彼非領納相；諸想空，彼非取像相；諸行空，彼非造作相；諸識空，彼非了別相。何以故？舍利子！色不異空，空不異色，色即是空，空即是色；受、想、行、識不異空，空不異受、想、行、識，受、想、行、識即是空，空即是受、想、行、識。3)舍利子！是諸法空相，不生不滅，不染不淨，不增不減，非過去非未來非現在。如是空中無色，無受、想、行、識；無眼處，無耳、鼻、舌、身、意處；無色處，無聲、香、味、觸、法處；無眼界、色界、眼識界，無耳界、聲界、耳識界，無鼻界、香界、鼻識界，無舌界、味界、舌識界，無身界、觸界、身識界，無意界、法界、意識界；無無明亦無無明滅，乃至無老死愁歎苦憂惱亦無老死愁歎苦憂惱滅；無苦聖諦，無集、滅、道聖諦；無得，無現觀；無預流，無預流果；無一來，無一來果；無不還，無不還果；無阿羅漢，無阿羅漢果；無獨覺，無獨覺菩提；無菩薩，無菩薩行；無正等覺，無正等覺菩提。

It is thus, Sariputra, that he who courses in perfect wisdom by means of these seven emptinesses should, because of that, not even be called “joined” or “un-joined”. (III)

And why? Because there he does not review form, etc., as “joined”, or as “un-joined”.

(B1) He does not (P45) review form, etc., as either subject to production, or as subject to stopping. (II) He does not review form, etc., as either subject to defilement, or as subject to purification. (III) He does not review form as connecting with feeling; feeling as connecting with; feeling as connecting with perception; perception as connecting with feeling; perception as connecting with impulses; impulses as connecting with perception; impulses as connecting with consciousness; consciousness as connecting with impulses.

And why? Because no dharma connects with any other dharma, nor does it disconnect; it is not joined nor disjoined – on account of the emptiness of their essential original nature. (IV) That which is emptiness, that is not form, etc. (V) Because the emptiness of form does not molest, the emptiness of feeling does not feel, the emptiness of perception does not perceive, the emptiness of impulses does not put together, the emptiness of consciousness is not aware. (P46) (VI) And why? Form is not one thing, and emptiness another; emptiness is not one thing, and form another. The very form is emptiness, the very emptiness is form. And so for feeling, etc.

I 2,2c. INSTRUCTIONS ABOUT THE TRUTH OF STOPPING.

(C1) And that emptiness, that is neither produced nor stopped, it is neither defiled nor purified, does not decrease or increase; and that which is neither produced nor stopped, neither defiled nor purified, neither decreased nor increased, that is not past, future, or present. (II) There is no form in it, no feeling, etc.; no eye, etc. to : no mind; no form, etc. to : no mind-objects; no eye-element, etc. to : no mind-consciousness-element; no ignorance, no stopping ignorance, etc. to : (P47) no decay and death, no stopping of decay and death; no suffering and no comprehension of suffering; no origination and no forsaking of origination; no stopping and no realization of stopping; no path and no development of the path; no attainment, and no reunion; no Stream-winner, and no fruit of a Stream-winner; etc. to : no Bodhisattva, and no knowledge of the modes of the path; no Buddha, and no enlightenment.

12.

sa prajñāpāramitāyāṃ caran na dānapāramitāyāṃ yukta iti vā ayukta iti vā ātmānaṃ samanupaśyati, na śīlapāramitāyāṃ yukta iti vā ayukta iti vā samanupaśyati, na kṣāntipāramitāyāṃ yukta iti vā ayukta iti vā samanupaśyati, na vīryapāramitāyāṃ yukta iti vā ayukta iti vā samanupaśyati, na dhyānapāramitāyāṃ yukta iti vā ayukta iti vā samanupaśyati, na prajñāpāramitāyāṃ yukta iti vā ayukta iti vā samanupaśyati, na rūpe yukta iti vā ayukta iti vā samanupaśyati, na vedanāyāṃ yukta iti vā ayukta iti vā samanupaśyati, na saṃjñāyāṃ yukta iti vā ayukta iti vā samanupaśyati, na saṃskāreṣu yukta iti vā ayukta iti vā samanupaśyati, na vijñāne yukta iti vā ayukta iti vā samanupaśyati, na cakṣuṣi yukta iti vā ayukta iti vā samanupaśyati, na śrotre yukta iti vā ayukta iti vā samanupaśyati, na ghrāṇe yukta iti vā ayukta iti vā samanupaśyati, na jihvāyāṃ yukta iti vā ayukta iti vā samanupaśyati, na kāye yukta iti vā ayukta iti vā samanupaśyati, na manasi yukta iti vā ayukta iti vā samanupaśyati, na rūpe yukta iti vā ayukta iti vā samanupaśyati, na śabde yukta iti vā ayukta iti vā samanupaśyati, na gandhe yukta iti vā ayukta iti vā samanupaśyati, na rase yukta iti vā ayukta iti vā samanupaśyati, na spraṣṭavye yukta iti vā ayukta iti vā samanupaśyati, na dharme yukta iti vā ayukta iti vā samanupaśyati, na smṛtyupasthāneṣu (psp1-1: 66) yukta iti vā ayukta iti vā samanupaśyati, na samyakprahāṇeṣu yukta iti vā ayukta iti vā samanupaśyati, na ṛddhipādeṣu yukta iti vā ayukta iti vā samanupaśyati, nendriyeṣu yukta iti vā ayukta iti vā samanupaśyati, na baleṣu yukta iti vā ayukta iti vā samanupaśyati, na bodhyaṅgeṣu yukta iti vā ayukta iti vā samanupaśyati, na mārgeṣu yukta iti vā ayukta iti vā samanupaśyati, na caturṣu satyeṣu yukta iti vā ayukta iti vā samanupaśyati, na caturṣu vaiśāradyeṣu yukta iti vā ayukta iti vā samanupaśyati, na catasṛṣu pratisaṃvitsu yukta iti vā ayukta iti vā samanupaśyati, nābhijñāsu yukta iti vā ayukta iti vā samanupaśyati, na daśasu tathāgatabaleṣu yukta iti vā ayukta iti vā samanupaśyati, nāṣṭādaśasv āveṇikeṣu buddhadharmeṣu yukta iti vā ayukta iti vā samanupaśyati, yāvan na sarvākārajñatāyāṃ yukta iti vā ayukta iti vā samanupaśyati, na sarvajñajñāne yukta iti vā ayukta iti vā samanupaśyati, tad anenāpi te śāriputra paryāyeṇaivaṃ veditavyaṃ bodhisattvo mahāsattva evaṃ prajñāpāramitāyāṃ yukto yukta iti vaktavyaḥ. punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na śūnyatāyāṃ śūnyatayā yojayati, na śūnyatāyogaḥ, nānimittam ānimittena yojayati nānimittayogaṃ, nāpraṇihitam apraṇihitena yojayati nāpraṇihitayogam. tat kasya hetoḥ? tathā hi śūnyatā na yogo nāyogaḥ, evam ānimittam apraṇihitaṃ na yogo nāyogaḥ. evaṃ yujyamānaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ yukto yukta iti vaktavyaḥ.
221：1)如是，舍利弗！菩薩摩訶薩行般若波羅蜜，當作是念、當作是知、當作是應。作是行者，亦不見應、亦不見不應，於六波羅蜜亦不見合於五陰法乃至身法，亦不見合與不合。三十七品、佛十種力、四無所畏及佛十八法乃至薩云若法，亦不見應與不應。是故，舍利弗！當知菩薩與般若波羅蜜相應。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不與空合，不與無相、無願合。無相、無願不與空合。所以者何？空亦不見合亦不不合，無相、無願亦復如是，是為應般若波羅蜜。	222：1)菩薩摩訶薩行般若波羅蜜如是者，則為菩薩摩訶薩行般若波羅蜜，不見般若波羅蜜應不應、行不行，不見施，不戒、不忍、不進、不禪、不智，不見是六波羅蜜。不見色痛痒思想生死識應不應、行不行；不見眼應不應、行不行，不見耳鼻舌身心應不應、行不行；不見色聲香味細滑所欲法應不應、行不行；不見四意止應不應、行不行；不見四意斷、四神足、五根、五力、七覺、八由應不應、行不行；不見十種力、四無所畏、四分別辯、十八不共諸佛之法應不應、行不行；不見怛薩阿竭薩云然慧應不應、行不行。是為，舍利弗！菩薩摩訶薩行般若波羅蜜，此乃應行。2)佛語舍利弗：菩薩摩訶薩行般若波羅蜜，空不與空鬪，空不與空行；無相不與無相鬪，無想不與無想行；無願不與無願鬪，無願不與無願行。空不與空相應，無相不與無相相應，無願不與無願相應。所以者何？空者無行不行，無相者亦無行不行，無願者亦無行不行，菩薩摩訶薩行般若波羅蜜能如斯者，此乃為行。	223：1)舍利弗！是菩薩摩訶薩行般若波羅蜜，不見般若波羅蜜若相應若不相應，不見檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜若相應若不相應，亦不見色若相應若不相應，不見受想行識若相應若不相應，不見眼乃至意、色乃至法，眼色識界乃至意法識界若相應若不相應，不見四念處乃至八聖道分、佛十力乃至一切種智若相應若不相應。如是，舍利弗！當知菩薩摩訶薩與般若波羅蜜相應。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，空不與空合，無相不與無相合，無作不與無作合。何以故？空、無相、無作無有合與不合。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。
220：1)舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。 復次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不見布施波羅蜜多若相應若不相應，不見淨戒、安忍、精進、靜慮、般若波羅蜜多若相應若不相應；不見色若相應若不相應，不見受、想、行、識若相應若不相應；不見眼處若相應若不相應，不見耳、鼻、舌、身、意處若相應若不相應；不見色處若相應若不相應，不見聲、香、味、觸、法處若相應若不相應；不見眼界、色界、眼識界若相應若不相應，不見耳界、聲界、耳識界若相應若不相應，不見鼻界、香界、鼻識界若相應若不相應，不見舌界、味界、舌識界若相應若不相應，不見身界、觸界、身識界若相應若不相應，不見意界、法界、意識界若相應若不相應；不見四念住若相應若不相應，不見四正斷、四神足、五根、五力、七等覺支、八聖道支若相應若不相應，不見佛十力若相應若不相應，不見四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、一切智、道相智、一切相智若相應若不相應。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。2)復次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不觀空與空相應，不觀無相與無相相應，不觀無願與無願相應。何以故？空、無相、無願皆無相應不相應故。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

(III) It is in this sense, Sariputra, that a Bodhisattva, a great being who courses in perfect wisdom, is to be called “joined”.

I 2,2d. INSTRUCTIONS ABOUT THE TRUTH OF THE PATH.

(D1) One who courses in perfect wisdom does not review himself as “joined” to the perfection of giving, nor as “not joined” to it. And so with the other perfections, with form (P48), etc., to: the cognition of the All-knowing. Also by this method should it be known that a Bodhisattva, a great being, who has been thus joined to perfect wisdom, is to be called “joined”.

(II) Moreover, a Bodhisattva, a great being who courses in perfect wisdom, does not join emptiness with emptiness, nor is emptiness a matter for joined; he does not join the sign-less with the sign-less, nor is the sign-less a matter for joining; he does not join the wish-less with the wish-less, nor is the wish-less a matter for joining. And why? Because emptiness is not a matter for joining, or disjoining. When he thus joins himself a Bodhisattva, a great being, is to be called “joined, joined to perfect wisdom”.

13.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran dharmāṇāṃ svalakṣaṇaśūnyatām avatarati, evam eva taran na rūpaṃ yojayati na viyojayati na vedanāṃ yojayati na viyojayati, na saṃjñāṃ yojayati na viyojayati, na saṃskārān yojayati na viyojayati, na vijñānaṃ yojayati na viyojayati, na rūpaṃ pūrvāntena yojayati na viyojayati, pūrvāntam eva na samanupaśyati, na rūpam aparāntena yojayati na viyojayati, aparāntam eva na samanupaśyati, na rūpaṃ pratyutpannena yojayati na vāyojayati, pratyutpannam eva na samanuupaśyati, na vedanāṃ pūrvāntena yojayati na viyojayati, pūrvāntam eva na samanupāśyati, na (psp1-1: 67) vedanām aparāntena yojayati na viyojayati, aparāntam eva na samanupaśyati, na vedanāṃ pratyutpannena yojayati na viyojayati, pratyutpannam eva na samanupaśyati, na saṃjñāṃ pūrvāntena yojayati na viyojayati, pūrvāntam eva na samanupaśyati, na saṃjñām aparāntena yojayati na viyojayati, aparāntam eva na samanupaśyati, na saṃjñāṃ pratyutpannena yojayati na viyojayati, pratyutpannam eva na samanupaśyati, na saṃskārān pūrvāntena yojayati na viyojayati, pūrvāntam eva na samanupaśyati, na saṃskārān aparāntena yojayati na viyojayati, aparāntam eva na samanupaśyati, na saṃskārān pratyutpannena yojayati na viyojayati, pratyutpannam eva na samanupaśyati, na vijñānaṃ pūrvāntena yojayati na viyojayati, pūrvāntam eva na samanupaśyati, na vijñānam aparāntena yojayati na viyojayati, aparāntam eva na samanupaśyati, na vijñānaṃ pratyutpannena yojayati na viyojayati, pratyutpannam eva na samanupaśyati. punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na pūrvāntam aparāntena yojayati nāparāntaṃ pūrvāntena yojayati, na pratyutpannaṃ pūrvāntena vā aparāntena vā yojayati, nāparāntaṃ pūrvāntena vā pratyutpannena vā yojayati, na pūrvāntam aparāntena vā pratyutpannena vā yojayati, adhvaśūnyatām upādāya. evaṃ yujyamānaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ yukta iti vaktavyaḥ. punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran evaṃ yujyate, yathā yujyamāno na sarvākārajñatām atītena yojayati, atītam eva na samanupaśyati, katham atītena sarvākārajñatāṃ yojayati. na sarvākārajñatām anāgatena yojayati, anāgatam eva na samanupaśyati, katham anāgatena sarvākārajñatāṃ yojayati. na sarvākārajñatāṃ pratyutpannena yojayati, pratyutpannam eva samanupaśyati, kathaṃ pratyutpannena sarvākārajñatāṃ yojayati, evaṃ yujyamānaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ yukta iti vaktavyaḥ. iti mārgasatyāvavādaḥ
221：1)舍利弗！菩薩行般若波羅蜜，度空法相已，亦不與五陰合、亦不不合，過去色亦不與過去色合、亦不見過去色，當來色亦不與當來色合、亦不見當來色，現在色亦不與現在色合、亦不見現在色；痛想行識亦復如是。所以者何？去來今三世，名皆空故。作是合者，為應般若波羅蜜。2)舍利弗！菩薩行般若波羅蜜、薩云若法，亦不見與過去當來今現在合，亦不見過去當來今現在。菩薩當作是念、當作是應。	222：1)佛復語舍利弗：菩薩摩訶薩行般若波羅蜜，諸法自然相則得度空。已得度空，不與色諍亦無所行；不與痛痒思想生死識諍亦無所行；不與過去色諍，亦不見過去色；不與過去色諍，亦不見當來色；不與當來色諍，亦不見現在色；不與現在色諍，亦不與過去痛痒思想生死識諍，亦不與當來現在痛痒思想生死識諍，亦不見過去當來現在痛痒思想生死識。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不與過去當來諍，不與當來過去諍，不與現在過去當來諍，不與過去當來現在諍，不見三世與於空行般若波羅蜜，如是行者此乃為行。3)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，所行如是，如所應行，不與過去薩芸若訟行，亦不見過去何所薩芸若，過去安有薩芸若及行訟行？不與當來薩芸若訟行，亦無所行，亦不見當來安有薩芸若與行訟行乎？亦不與現在薩芸若訟行，亦不見現在薩芸若，安有薩芸若訟行乎？行般若波羅蜜如是者，此乃為行。	223：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，入諸法自相空，入已，色不作合不作不合，受想行識不作合不作不合，色不與前際合。何以故？不見前際故。色不與後際合。何以故？不見後際故。色不與現在合。何以故？不見現在故。受想行識亦如是。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，前際不與後際合，後際不與前際合，現在不與前際後際合，前際後際亦不與現在合，三際名空故。舍利弗！菩薩摩訶薩如是習應者，是名與般若波羅蜜相應。3)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，薩婆若不與過去世合。何以故？過去世不可見，何況薩婆若與過去世合。薩婆若不與未來世合。何以故？未來世不可見，何況薩婆若與未來世合。薩婆若不與現在世合。何以故？現在世不可見，何況薩婆若與現在世合。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。
220：1)復次，舍利子！修行般若波羅蜜多菩薩摩訶薩，入一切法自相空已，不觀色若合若散，不觀受、想、行、識若合若散。不觀色與前際若合若散。何以故？不見前際故。不觀受、想、行、識與前際若合若散。何以故？不見前際故。不觀色與後際若合若散。何以故？不見後際故。不觀受、想、行、識與後際若合若散。何以故？不見後際故。不觀色與現在若合若散。何以故？不見現在故。不觀受、想、行、識與現在若合若散。何以故？不見現在故。2)不觀前際與後際若合若散，不觀前際與現在若合若散，不觀後際與前際若合若散，不觀後際與現在若合若散，不觀現在與前際若合若散，不觀現在與後際若合若散，不觀前際與後際、現在若合若散，不觀後際與前際、現在若合若散，不觀現在與前際、後際若合若散，不觀前際、後際、現在若合若散。何以故？三世空故。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。3)復次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不觀一切智與過去若合若散。何以故？尚不見過去，況觀一切智與過去若合若散！不觀一切智與未來若合若散。何以故？尚不見未來，況觀一切智與未來若合若散！不觀一切智與現在若合若散。何以故？尚不見現在，況觀一切智與現在若合若散！

(III) Moreover, a Bodhisattva, a great being who courses in perfect wisdom, plunges into the own-mark emptiness of dharmas. But when he does so, he does not join with form, etc., nor disjoins (himself) from it. He does not join with form, etc. at the beginning, or at the end, or in the present. He truly does not review the beginning, end, or present. When he thus joins himself, a Bodhisattva, a great being, is to be called “joined, joined to perfect wisdom”.

(P49) (IV) Moreover, a Bodhisattva, a great being who courses in perfect wisdom, does not join the beginning with the end, nor the end with the beginning, nor the present with the beginning or end, nor the end with the beginning or present, nor the beginning with the end or the present. And that is on account of the emptiness of the (three) periods of time. When he thus joins himself, a Bodhisattva, a great being, is to be called “joined, joined to perfect wisdom”.

14.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na rūpaṃ sarvākārajñatayā yojayati rūpam eva na samanupaśyati, na vedanāṃ sarvākārajñatayā yojayati vedanām eva na samanupaśyati, na saṃjñāṃ sarvākārajñatayā yojayati saṃjñām eva na samanupaśyati, na saṃskārān sarvākārajñatayā yojayati saṃskārān eva na samanupaśyati, na vijñānaṃ sarvākārajñatayā yojayati vijñānam eva na samanupaśyati, na cakṣuḥ sarvākārajñatayā yojayati cakṣur eva na samanupaśyati, na śrotraṃ sarvākārajñatayā yojayati śrotram eva na samanupaśyati, na ghrāṇaṃ sarvākārajñatayā yojayati ghrāṇam eva na samanupaśyati, na jihvāṃ sarvākārajñatayā yojayati jihvām eva na samanupaśyati, na kāyañ sarvākārajñatayā yojayati kāyam eva na samanupaśyati, na manaḥ sarvākārajñatayā yojayati mana eva na samanupaśyati, na rūpaṃ sarvākārajñatayā yojayati rūpam eva na samanupaśyati, na śabdān sarvākārajñatayāyojayati śabdān eva na samanupaśyati, na gandhān sarvākārajñatayā yojayati gandhān eva na samanupaśyati, na rasān sarvākārajñatayā yojayati rasān eva na samanupaśyati, na spraṣṭavyaṃ sarvākārajñatayā yojayati spraṣṭavyaṃ eva na samanupaśyati, na dharmān sarvākārajñatayā yojayati dharmān eva na samanupaśyati, evaṃ yujyamānaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ yukta iti vaktavyaḥ. punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na dānapāramitāṃ sarvākārajñatayā yojayati dānapāramitām eva na samanupaśyati, na śīlapāramitāṃ sarvākārajñatayā yojayati śīlapāramitām eva na samanupaśyati, na kṣāntipāramitāṃ sarvākārajñatayā yojayati kṣāntipāramitām eva na samanupaśyati, na vīryapāramitāṃ sarvākārajñatayā yojayati vīryapāramitām eva na samanupaśyati, na dhyānapāramitāṃ sarvākārajñatayā yojayati, dhyānapāramitām eva na samanupaśyati, na prajñāpāramitāṃ sarvākārajñatayā yojayati prajñāpāramitām eva na samanupaśyati, na smṛtyupasthānāni sarvākārajñatayā yojayati smṛtyupasthānāny eva na samanupaśyati, na samyakprahāṇāni (psp1-1: 69) sarvākārajñatayā yojayati samyakprahāṇāny eva na samanupaśyati, na ṛddhipādān sarvākārajñatayā yojayati ṛddhipādān eva na samanupaśyati, nendriyāṇi sarvākārajñatayā yojayati indriyāṇy eva na samanupaśyati, na balāni sarvākārajñatayā yojayati balāny eva na samanupaśyati, na bodhyaṅgāni sarvākārajñatayā yojayati bodhyaṅgāny eva na samanupaśyati, na mārgān sarvākārajñatayā yojayati mārgān eva na samanupaśyati, na pratisaṃvideiḥ sarvākārajñatayā yojayati pratisaṃvida eva na samanupaśyati, na vaiśāradyāni sarvākārajñatayā yojayati vaiśāradyāny eva na samanupaśyati, nābhijñāḥ sarvākārajñatayā yojayaty abhijñā eva na samanupaśyati, na daśatathāgatabalāni sarvākārajñatayā yojayati daśatathāgatabalāny eva na samanupaśyati, nāṣṭādaśāveṇikān buddhadharmān sarvākārajñatayā yojayaty aṣṭādaśāveṇikān buddhadharmān eva na samanupaśyati, evaṃ yujyamānaḥ śāriputra bodhisattvo mahasattvaḥ prajñāpāramitāyāṃ yukta iti vaktavyaḥ.
221：1)復次，舍利弗！薩云若亦不見與五陰合，五陰亦不見與薩云若合；薩云若亦不與六情合，六情亦不與薩云若合；色聲香味細滑法亦不與薩云若合，薩云若亦不與色聲香味細滑法合，亦不不合。是為應般若波羅蜜。2)舍利弗！菩薩行般若波羅蜜，於檀波羅蜜亦不見與薩云若合，尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜乃至般若波羅蜜，亦不見與薩云若合，亦不見薩云若與六波羅蜜合。3)亦不見薩云若與三十七品、十力合，三十七品、十力亦不見與薩云若合，亦不見薩云若。是為應般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不行薩芸若色，亦不見薩芸若色，亦不見行薩芸若色痛痒思想生死識，亦不見薩芸若痛痒思想生死識。不行薩芸若眼，亦不見眼，亦不行薩芸若耳鼻舌身心，亦不見耳鼻舌身心。不行薩芸若色，亦不見色。不見色，不行薩芸若聲香味細滑所欲法，亦無所現。佛語舍利弗：行般若波羅蜜能如是者，此乃應行。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，亦不遵薩芸若檀波羅蜜，亦不見檀波羅蜜，尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，亦復如是，亦不行薩芸若般若波羅蜜，亦不見薩芸若般若波羅蜜；3)亦不遵薩芸若四意止，亦不見薩芸若四意止，亦不遵薩芸若四意斷、四神足、五根、五力、七覺意、八由行，亦不見薩芸若意止、意斷、神足、根、力、覺意、由行；4)亦不遵薩芸若十種力、四無所畏、四分別辯、十八不共諸佛之法，亦無所見，亦不見薩芸若怛薩阿竭諸力法。行般若波羅蜜如是，此乃為行。	223：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，色不與薩婆若合，色不可見故。受想行識亦如是。眼不與薩婆若合，眼不可見故。耳鼻舌身意亦如是。色不與薩婆若合，色不可見故。聲香味觸法亦如是。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，檀那波羅蜜不與薩婆若合，檀那波羅蜜不可見故。乃至般若波羅蜜亦如是。3)四念處不與薩婆若合，四念處不可見故。乃至八聖道分亦如是。4)佛十力乃至十八不共法不與薩婆若合，佛十力乃至十八不共法不可見故。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。
220：1)不觀一切智與色若合若散。何以故？尚不見色，況觀一切智與色若合若散！不觀一切智與受、想、行、識若合若散。何以故？尚不見受、想、行、識，況觀一切智與受、想、行、識若合若散！不觀一切智與眼處若合若散。何以故？尚不見眼處，況觀一切智與眼處若合若散！不觀一切智與耳、鼻、舌、身、意處若合若散。何以故？尚不見耳、鼻、舌、身、意處，況觀一切智與耳、鼻、舌、身、意處若合若散！不觀一切智與色處若合若散。何以故？尚不見色處，況觀一切智與色處若合若散！不觀一切智與聲、香、味、觸、法處若合若散。何以故？尚不見聲、香、味、觸、法處，況觀一切智與聲、香、味、觸、法處若合若散！不觀一切智與眼界、色界、眼識界若合若散。何以故？尚不見眼界、色界、眼識界，況觀一切智與眼界、色界、眼識界若合若散！不觀一切智與耳界、聲界、耳識界若合若散。何以故？尚不見耳界、聲界、耳識界，況觀一切智與耳界、聲界、耳識界若合若散！不觀一切智與鼻界、香界、鼻識界若合若散。何以故？尚不見鼻界、香界、鼻識界，況觀一切智與鼻界、香界、鼻識界若合若散！不觀一切智與舌界、味界、舌識界若合若散。何以故？尚不見舌界、味界、舌識界，況觀一切智與舌界、味界、舌識界若合若散！不觀一切智與身界、觸界、身識界若合若散。何以故？尚不見身界、觸界、身識界，況觀一切智與身界、觸界、身識界若合若散！不觀一切智與意界、法界、意識界若合若散。何以故？尚不見意界、法界、意識界，況觀一切智與意界、法界、意識界若合若散！舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。2)舍利子！修行般若波羅蜜多菩薩摩訶薩，不觀一切智與布施波羅蜜多若合若散。何以故？尚不見布施波羅蜜多，況觀一切智與布施波羅蜜多若合若散！不觀一切智與淨戒波羅蜜多若合若散。何以故？尚不見淨戒波羅蜜多，況觀一切智與淨戒波羅蜜多若合若散！不觀一切智與安忍波羅蜜多若合若散。何以故？尚不見安忍波羅蜜多，況觀一切智與安忍波羅蜜多若合若散！不觀一切智與精進波羅蜜多若合若散。何以故？尚不見精進波羅蜜多，況觀一切智與精進波羅蜜多若合若散！不觀一切智與靜慮波羅蜜多若合若散。何以故？尚不見靜慮波羅蜜多，況觀一切智與靜慮波羅蜜多若合若散！不觀一切智與般若波羅蜜多若合若散。何以故？尚不見般若波羅蜜多，況觀一切智與般若波羅蜜多若合若散！3)不觀一切智與四念住若合若散。何以故？尚不見四念住，況觀一切智與四念住若合若散！不觀一切智與四正斷、四神足、五根、五力、七等覺支、八聖道支若合若散。何以故？尚不見四正斷乃至八聖道支，況觀一切智與四正斷乃至八聖道支若合若散！4)不觀一切智與佛十力若合若散。何以故？尚不見佛十力，況觀一切智與佛十力若合若散！不觀一切智與四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、一切智、道相智、一切相智若合若散。何以故？尚不見四無所畏乃至一切相智，況觀一切智與四無所畏乃至一切相智若合若散！舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

I 2,3. INSTRUCTIONS ABOUT THE THREE TREASURES.

I 2,3a. INSTRUCTIONS ABOUT THE TREASURE OF THE BUDDHA.

Moreover, a Bodhisattva, a great being who courses in perfect wisdom, is “bound” thereby to join himself thus that he does not join the knowledge of all modes to the past, the future, or the present. He just does not review the past, future, or present; how can he join the knowledge of all modes to them? When he thus joins himself, a Bodhisattva is to be called “joined, joined to perfect wisdom”.

(P50) Moreover, a Bodhisattva, a great being who courses in perfect wisdom, does not join form, or any other dharma, to the knowledge of all modes. Form, or any other dharma, he just does not review. When he thus joins himself, a Bodhisattva is to be called “joined, joined to perfect wisdom”.

Moreover, a Bodhisattva, a great being who courses in perfect wisdom does not join the perfection of giving, or any other wholesome,249 to the knowledge of all modes. The very perfection of giving, or any other wholesome dharma, he does not review. When he thus joins himself, a Bodhisattva is to be called “joined, joined to perfect wisdom”.

15.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na buddhaṃ sarvākārajñatayā yojayati buddham eva na samanupaśyati, na sarvākārajñatāṃ buddhena yojayati sarvākārajñatām eva na samanupaśyati, na bodhiṃ sarvākārajñatayā yojayati bodhim eva na samanupaśyati, na sarvākārajñatāṃ bodhyā yojayati sarvākārajñatām eva na samanupaśyati, tat kasya hetoḥ? buddha eva sarvākārajñatā sarvākārajñataiva buddhaḥ, bodhir eva sarvākārajñatā sarvākārajñataiva bodhiḥ, evaṃ yujyamānaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ yukta iti vaktavyaḥ. iti buddharatnāvavādaḥ
221：舍利弗！行般若波羅蜜菩薩，佛亦不與薩云若合，薩云若亦不與佛合；道亦不與薩云若合，薩云若亦不與道合。所以者何？薩云若則是佛，佛則是薩云若；道則是薩云若，薩云若則是道。是為與般若波羅蜜合。	222：復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不行薩芸若、佛，佛亦不行薩芸若，不行薩芸若、道，道亦不行薩芸若。所以者何？佛則薩芸若，薩芸若則佛；道則薩芸若，薩芸若則道。十種力、四無所畏、四分別辯、十八不共諸佛之法，亦復如是。佛語舍利弗：行般若波羅蜜能如是者，此乃為行。	223：復次，舍利弗！菩薩摩訶薩行般若波羅蜜，佛不與薩婆若合，薩婆若不與佛合。菩提不與薩婆若合，薩婆若不與菩提合。何以故？佛即是薩婆若，薩婆若即是佛。菩提即是薩婆若，薩婆若即是菩提。舍利弗！菩薩摩訶薩行般若波羅蜜如是習應，是名與般若波羅蜜相應。
220：舍利子！修行般若波羅蜜多菩薩摩訶薩，不觀一切智與佛若合若散，亦不觀佛與一切智若合若散。何以故？一切智即佛，佛即一切智故。不觀一切智與菩提若合若散，亦不觀菩提與一切智若合若散。何以故？一切智即菩提，菩提即一切智故。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

(P51) Moreover, a Bodhisattva, a great being does not join the Buddha to the knowledge of all modes; the very Buddha he does not review; nor does he join the knowledge of all modes to the Buddha; the very knowledge of all modes he does not review. He does not join enlightenment to the knowledge of all modes; the very enlightenment he does not review. Nor does he join the knowledge of all modes to enlightenment; the very knowledge of all modes he does not review.

And why? The very Buddha is the knowledge of all modes, the very knowledge of all modes is the Buddha. The very enlightenment is the knowledge of all modes, the very knowledge of all modes is enlightenment. When he thus joins himself a Bodhisattva is to be called “joined, joined to perfect wisdom”.

16.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na rūpaṃ bhavatīti yojayati na rūpaṃ vibhavatīti yojayati, na vedanā bhavatīti yojayati na vedanā vibhavatīti yojayati, na saṃjñā bhavatīti yojayati na saṃjñā vibhavatīti yojayati, na saṃskārā bhavatīti (psp1-1: 70) yojayati na saṃskārā vibhavatīti yojayati, na vijñānaṃ bhavatīti yojayati na vijñānaṃ vibhavatīti yojayati, na rūpaṃ nityam iti yojayati na rūpam anityam iti yojayati, na rūpaṃ sukham iti yojayati na rūpaṃ duḥkham iti yojayati, na rūpam ātmeti yojayati na rūpam anātmeti yojayati, na rūpaṃ śāntam iti yojayati, na rūpam aśāntam iti yojayati, na vedanā nityeti yojayati na vedanā anityeti yojayati, na vedanā sukheti yojayati na vedanā duḥkheti yojayati, na vedanā ātmeti yojayati na vedanā anātmeti yojayati, na vedanā śānteti yojayati na vedanā aśānteti yojayati, na saṃjñā nityeti yojayati na saṃjñā anityeti yojayati, na saṃjñā sukheti yojayati na saṃjñā duḥkheti yojayati, na saṃjñā ātmeti yojayati na saṃjñā anātmeti yojayati, na saṃjñā śānteti yojayati na saṃjñā aśānteti yojayati, na saṃskārā nityā iti yojayati na saṃskārā anityā iti yojayati, na saṃskārāḥ sukhā iti yojayati na saṃskārā duḥkhā iti yojayati, na saṃskārā ātmāna iti yojayati na saṃskārā anātmāna iti yojayati, na saṃskārāḥ śāntā iti yojayati na saṃskārā aśāntā iti yojayati, na vijñānaṃ nityam iti yojayati na vijñānam anityam iti yojayati, na vijñānaṃ sukham iti yojayati na vijñānaṃ duḥkham iti yojayati, na vijñānam ātmeti yojayati na vijñānam anātmeti yojayati, na vijñānaṃ śāntam iti yojayati na vijñānam aśāntam iti yojayati, na rūpaṃ śūnyam iti yojayati na rūpam aśūnyam iti yojayati, na rūpaṃ sanimittam iti vā carati na rupam animittam iti vā carati, na rūpaṃ sapraṇihitam iti vā carati na rūpam apraṇihitam iti vā carati, na vedanā śūnyā iti vā carati na vedanā aśūnyā iti vā carati, na vedanā sanimittā iti vā carati na vedanā animittā iti vā carati, na vedanā sapraṇihitā iti vā carati na vedanā apraṇihitā iti vā carati, na saṃjñā śūnyā iti vā carati na saṃjñā aśūnyā iti vā carati, na saṃjñā sanimittā iti vā carati na saṃjñā animittā iti vā carati, na saṃjñā sapraṇihitā iti vā carati na saṃjñā apraṇihitā iti vā carati, na saṃskārāḥ śūnyā iti vā carati na saṃskārā aśūnyā iti vā carati, na saṃskārāḥ sanimittā iti vā carati na saṃskārā animittā iti (psp1-1: 71) vā carati, na saṃskārāḥ sapraṇihitā iti vā carati na saṃskārā apraṇihitā iti vā carati, na vijñānaṃ śūnyam iti vā carati na vijñānam aśūnyam iti vā carati, na vijñānaṃ sanimittam iti vā carati na vijñānam animittam iti vā carati, na vijñānaṃ sapraṇihitam iti vā carati na vijñānam apraṇihitam iti vā carati, ya evaṃ carati sa prajñāpāramitāyāṃ caratīti nopaiti na caratīti nopaiti, carati ca na carati ceti nopaiti, naiva carati na caratīti nopaiti, evaṃ caran śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ yukta iti vaktavyaḥ.
221：1)復次，舍利弗！菩薩行般若波羅蜜，知五陰不與有合，有亦不與五陰合；五陰亦不與苦樂、有我無我合，六情法亦復如是。五陰亦不與空、無相、無願合、2)亦不不合，亦不見行、亦不見不行。菩薩當作是行、當作是應。	222：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不行色有、不行色無有，不行痛痒思想生死識有、不行痛痒思想生死識無有，不計色有常、亦不計色無常，不計色苦、不計色樂，不計色有我、不計色無我，五陰六衰亦復如是。不計五陰空、無空，不計五陰有相、無相，不計五陰有願、無願，行般若波羅蜜。2)今我所行亦無所受，亦無所行亦無所取，不有所行亦不不行，不有所受亦不不受，不有所取亦不不取。佛語舍利弗：菩薩摩訶薩行般若波羅蜜能如是者，此乃為行。	223：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不習色有不習色無，受想行識亦如是。不習色有常不習色無常，受想行識亦如是。不習色苦不習色樂，受想行識亦如是。不習色我不習色非我，受想行識亦如是。不習色寂滅不習色不寂滅，受想行識亦如是。不習色空不習色非空，受想行識亦如是。不習色有相不習色無相，受想行識亦如是。不習色有作不習色無作，受想行識亦如是。2)是菩薩摩訶薩行般若波羅蜜時不作是念：我行般若波羅蜜、不行般若波羅蜜、非行非不行般若波羅蜜。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。
220：1)復次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不著色有性，不著色無性，不著受、想、行、識有性，不著受、想、行、識無性；不著色常，不著色無常，不著受、想、行、識常，不著受、想、行、識無常；不著色樂，不著色苦，不著受、想、行、識樂，不著受、想、行、識苦；不著色我，不著色無我，不著受、想、行、識我，不著受、想、行、識無我；不著色寂靜，不著色不寂靜，不著受、想、行、識寂靜，不著受、想、行、識不寂靜；不著色空，不著色不空，不著受、想、行、識空，不著受、想、行、識不空；不著色無相，不著色有相，不著受、想、行、識無相，不著受、想、行、識有相；不著色無願，不著色有願，不著受、想、行、識無願，不著受、想、行、識有願。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。2)舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：我行般若波羅蜜多。不作是念：我不行般若波羅蜜多。不作是念：我亦行亦不行般若波羅蜜多。不作是念：我非行非不行般若波羅蜜多。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

I 2,3b. INSTRUCTIONS ABOUT THE TREASURE OF THE DHARMA.

Moreover, a Bodhisattva, a great being who courses in perfect wisdom, does not join up with the conviction that “form is a positive existent”, or that “form is not a positive existent”; that “form is permanent or impermanent”; that “form is ease of suffering”; (P52) that “form is the self, or not the self”; that “form is calm or un-calm”.

And so for the other skandhas. He does not join up with the conviction that “form is empty or not empty”, that “form is with sign, or sign-less”, that “form is with wish, or wish-less”. And so for the other skandhas.

One who courses thus does not approach the ideas that “he courses”, “he does not course”, “he both courses and does not course”, “he neither courses nor does he not course”. A bodhisattva, a great, who courses thus, is to be called “joined to perfect wisdom”. (P53)

17.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na dānapāramitāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na śīlapāramitāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na kṣāntipāramitāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na vīryapāramitāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na dhyānapāramitāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na prajñāpāramitāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, nāvinivartanīyabhūmeḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na sattvaparipākahetoḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na buddhakṣetrapariśuddhihetoḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na daśānāṃ tathāgatabalānāṃ kṛtaśaḥ prajñāpāramitāyāṃ carati, na caturṇāṃ vaiśāradyānāṃ kṛtaśaḥ prajñāpāramitāyāṃ carati, na catasṛṇāṃ pratisaṃvidāṃ kṛtaśaḥ prajñāpāramitāyāṃ carati, nāṣṭādaśānām āveṇikānāṃ buddhadharmāṇāṃ kṛtaśaḥ prajñāpāramitāyāṃ carati, nādhyātmaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na bahirdhāśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, nādhyātmabahirdhāśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na śūnyatāśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na mahāśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na paramārthaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na saṃskṛtaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, nāsaṃskṛtaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, nātyantaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, nānavarāgraśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, nānavakāraśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na prakṛtiśūnyatāyāḥ kṛtaśaḥ (psp1-1: 72) prajñāpāramitāyāṃ carati, na sarvadharmaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na svalakṣaṇaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, nānupalambhaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, nābhāvasvabhāvaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na bhāvaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, nābhāvaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na svabhāvaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na parabhāvaśūnyatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na tathatāyāḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na dharmadhātoḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na bhūtakoṭeḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, tat kasya hetoḥ? na hi bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran kasyacid dharmasya saṃbhedaṃ samanupaśyati. evaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na divyasya cakṣuṣaḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na divyasya śrotrasya kṛtaśaḥ prajñāpāramitāyāṃ carati, na paracittajñānasya kṛtaśaḥ prajñāpāramitāyāṃ carati, na pūrvanivāsānusmṛteḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, na ṛddhividheḥ kṛtaśaḥ prajñāpāramitāyāṃ carati, tat kasya hetoḥ? tathā hi prajñāpāramitāyāṃ caran prajñāpāramitām eva na samanupaśyati, kuta eva bodhisattvaṃ kuta eva sarvākāraṃ sarvābhijñāḥ, evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran yukta iti vaktavyaḥ.
221：復次，舍利弗！菩薩亦不以般若波羅蜜故，行檀、行尸、行羼、行惟逮、行禪波羅蜜；亦不以五波羅蜜故，行般若波羅蜜。亦不以阿惟越致故，教授眾生；亦不以淨佛國土故，行般若波羅蜜；亦不以四無所畏、四無礙慧、佛十種力、十八法不共故，行般若波羅蜜；亦不以內空、外空、所有無所有空、空空、大空、畢竟空故，行般若波羅蜜；亦不以有為空、無為空、無底空、諸法相空、一切諸法空，亦不以生空、亦不無生空，亦不真空、亦不偽空，亦不如、亦不法性、亦不真際故，行般若波羅蜜行。所以者何？不見法有所破壞者。	222：復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不用檀波羅蜜、尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜故，行般若波羅蜜。不用阿惟越致地，教化眾生故，行般若波羅蜜。不用淨佛國土故，行般若波羅蜜。不用怛薩阿竭十力故，行般若波羅蜜。不用四無所畏、四分別辯、十八不共諸佛之法，行般若波羅蜜。不究竟空、不用內空、不用外空、不用內外空、不用空空故，不用大空故，不用真空故，不用有為空故，不用無為空故，不用究竟空故，不用無品空故，不用本淨空故，不用自然相空故，不以一切法空故，不以無起空故，不以無滅空故，不以無形空故，不以自然空故，不以有形無形空故，不無本故，不以法界故，不以本際故，行般若波羅蜜。所以者何？菩薩摩訶薩行般若波羅蜜時，於諸法無所破壞亦無所見。	223：復次，舍利弗！菩薩摩訶薩不為般若波羅蜜故行般若波羅蜜，不為檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜故行般若波羅蜜，不為阿惟越致地故行般若波羅蜜，不為成就眾生故行般若波羅蜜，不為淨佛國土故行般若波羅蜜，不為佛十力、四無所畏、四無閡智、十八不共法故行般若波羅蜜，不為內空故行般若波羅蜜，不為外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、諸法空、自相空、不可得空、無法空、有法空、無法有法空故行般若波羅蜜，不為如、法性、實際故行般若波羅蜜。何以故？是菩薩摩訶薩行般若波羅蜜時，不壞諸法相故。如是習應，是名與般若波羅蜜相應。
220：復次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不為布施波羅蜜多故修行般若波羅蜜多，不為淨戒、安忍、精進、靜慮、般若波羅蜜多故修行般若波羅蜜多；不為入正性離生故修行般若波羅蜜多，不為得不退轉地故修行般若波羅蜜多；不為成熟有情故修行般若波羅蜜多，不為嚴淨佛土故修行般若波羅蜜多；不為四念住故修行般若波羅蜜多，不為四正斷、四神足、五根、五力、七等覺支、八聖道支故修行般若波羅蜜多；不為佛十力故修行般若波羅蜜多，不為四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、一切智、道相智、一切相智故修行般若波羅蜜多；不為內空故修行般若波羅蜜多，不為外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空故修行般若波羅蜜多；不為真如故修行般若波羅蜜多，不為法界故修行般若波羅蜜多，不為法性故修行般若波羅蜜多，不為實際故修行般若波羅蜜多，不為平等性故修行般若波羅蜜多。何以故？修行般若波羅蜜多菩薩摩訶薩，不見諸法性差別故。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

Moreover, a Bodhisattva, a great being, who courses in perfect wisdom, does not course in perfect wisdom for the sake of the perfection of giving, or any other perfection, nor for the sake of the irreversible stage, nor for the purpose of maturing beings or of purifying the Buddha-field, nor for the sake of the ten powers of a Tathagata, etc., to : the Buddha-dharmas; nor for the sake of the emptiness of the subject, et .; nor for the sake of Suchness, of the realm of Dharma, of the reality limit, etc. And why? Because a Bodhisattva, a great being, who courses in perfect wisdom, does not review the differentiation of any dharma whatsoever. A Bodhisattva, a great being, who courses thus, is to be called “joined to perfect wisdom”.

18.

punar aparaṃ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato naivaṃ bhavati, ahaṃ divyena cakṣuṣā pūrvasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sattvānāṃ cyutopapādaṃ jñāsyāmīti, divyena śrotreṇaiṣāṃ śabdān śroṣyāmīti, teṣām eva ca cittāni jñāsyāmīti, teṣām eva ca pūrvanivāsam anusmṛtya ṛddhyā gatvā dharmaṃ deśayiṣyāmīti. evaṃ śāriputra bodhisattvasya mahāsattvasya naivaṃ bhavati, ahaṃ divyena cakṣuṣā dakṣiṇasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sattvānāṃ cyutopapādaṃ jñāsyāmīti, divyena śrotreṇaiṣāṃ śabdān śroṣyāmīti, teṣām eva ca cittāni jñāsyāmīti, teṣām eva ca pūrvanivāsam anusmṛtya ṛddhyā gatvā dharmaṃ deśayiṣyāmīti. evaṃ śāriputra bodhisattvasya mahāsattvasya naivaṃ bhavati, ahaṃ (psp1-1: 73) divyena cakṣuṣā paścimāyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sattvānāṃ cyutopapādaṃ jñāsyāmīti, divyena śrotreṇaiṣāṃ śabdāṃ śroṣyāmīti, teṣām eva ca cittāni jñāsyāmīti, teṣām eva ca pūrvanivāsam anusmṛtya ṛddhyā gatvā dharmaṃ deśayiṣyāmīti. evaṃ śāriputra bodhisattvasya mahāsattvasya naivaṃ bhavati, ahaṃ divyena cakṣuṣā uttarasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sattvānāṃ cyutopapādaṃ jñāsyāmīti, divyena śrotreṇaiṣāṃ śabdāṃ śroṣyāmīti, teṣām eva ca cittāni jñāsyāmīti, teṣām eva ca pūrvanivāsam anusmṛtya ṛddhyā gatvā dharmaṃ deśayiṣyāmīti. evaṃ śāriputra bodhisattvasya mahāsattvasya naivaṃ bhavati, ahaṃ divyena cakṣuṣā uttarapūrvasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sattvānāṃ cyutopapādaṃ jñāsyāmīti, divyena śrotreṇaiṣāṃ śabdān śroṣyāmīti, teṣām eva ca cittāni jñāsyāmīti, teṣām eva ca pūrvanivāsam anusmṛtya ṛddhyā gatvā dharmaṃ deśayiṣyāmīti. evaṃ śāriputra bodhisattvasya mahāsattvasya naivaṃ bhavati, ahaṃ divyena cakṣuṣā pūrvadakṣinasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sattvānāṃ cyutopapādaṃ jñāsyāmīti, divyena śrotreṇaiṣāṃ śabdān śroṣyāmīti, teṣām eva ca cittāni jñāsyāmīti, teṣām eva ca pūrvanivāsam anusmṛtya ṛddhyā gatvā dharmaṃ deśayiṣyāmīti. evaṃ śāriputra bodhisattvasya mahāsattvasya naivaṃ bhavati, ahaṃ divyena cakṣuṣā dakṣiṇapaścimāyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sattvānāṃ cyutopapādaṃ jñāsyāmīti, divyena śrotreṇaiṣāṃ śabdān śroṣyāmīti, teṣām eva ca cittāni jñāsyāmīti, teṣām eva ca pūrvanivāsam anusmṛtya ṛddhyā gatvā dharmaṃ deśayiṣyāmīti. evaṃ hi śāriputra bodhisattvasya mahāsattvasya naivaṃ bhavati, ahaṃ divyena cakṣuṣā paścimottarasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sattvānāṃ cyutopapādaṃ jñāsyāmīti, divyena śrotreṇaiṣāṃ śabdān śroṣyāmīti, teṣām eva ca cittāni jñāsyāmīti, teṣām eva ca pūrvanivāsam anusmṛtya ṛddhyā gatvā dharmaṃ deśayiṣyāmīti. evaṃ hi śāriputra bodhisattvasya mahāsattvasya naivaṃ bhavati, ahaṃ divyena cakṣuṣā adhastād diśi gaṅgānadīvālukopameṣu lokadhātuṣu (psp1-1: 74) sattvānāṃ cyutopapādaṃ jñāsyāmīti, divyena śrotreṇaiṣāṃ śabdān śroṣyāmīti, teṣām eva ca cittāni jñāsyāmīti, teṣām eva ca pūrvanivāsam anusmṛtya ṛddhyā gatvā dharmaṃ deśayiṣyāmīti. evaṃ śāriputra bodhisattvasya mahāsattvasya naivaṃ bhavati, ahaṃ divyena cakṣuṣā ūrdhvaṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sattvānāṃ cyutopapādaṃ jñāsyāmīti, divyena śrotreṇaiṣāṃ śabdān śroṣyāmīti, teṣām eva ca cittāni jñāsyāmīti, teṣām eva ca pūrvanivāsam anusmṛtya ṛddhyā gatvā dharmaṃ deśayiṣyāmīti. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann aprameyān asaṃkhyeyān aparimāṇān sattvān parinirvāpayan yukta iti vaktavyaḥ. evaṃ hi śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato māraḥ pāpīyān avatāraṃ na labhate, sarve cāsyānye 'pi laukikā ye kecit kleśās te sarve dalitā bhavanti. ye 'pi te śāriputra pūrvasyāṃ diśi buddhā bhagavanto gaṅgānadīvālukopameṣu lokadhātuṣu tiṣṭhanti dhriyante yāpayanti dharmaṃ ca deśayanti, ye ca teṣāṃ śrāvakā ye ca pratyekabuddhā ye ca cāturmahārājakāyikā devās trayastriṃśā yāmās tuṣitā nirmāṇaratayaḥ paranirmitavaśavartino brahmapārṣadyā brahmapurohitā mahābrahmaṇaḥ parīttābhā apramāṇābhā ābhāsvarāḥ parīttaśubhā apramāṇaśubhāḥ śubhakṛtsnā anabhrakāḥ puṇyaprasavā bṛhatphalā asaṃjñisattvāḥ śuddhāvāsā avṛhā atapāḥ sudṛśāḥ sudarśanā akaniṣṭhā devās te 'pi taṃ bodhisattvaṃ mahāsattvaṃ rakṣanti, mā khalv asya bodhisattvasya mahāsattvasya kaścid antarāyaṅ kārṣīt, ye 'py asya kecit kāyikā doṣās te 'py asya dṛṣṭadhārmikā bhavanti, tat kasya hetoḥ? tathā hi sa sarvasattvān maitryā spharati. ye 'pi te śāriputra dakṣiṇasyāṃ diśi buddhā bhagavanto gaṅgānadīvālukopameṣu lokadhātuṣu tiṣṭhanti dhriyante yāpayanti dharmaṃ ca deśayanti, ye ca teṣāṃ śrāvakā, ye ca pratyekabuddhā, ye ca cāturmahārājakāyikā devās trayastriṃśā yāmās tuṣitā nirmāṇaratayaḥ paranirmitavaśavartino brahmapārṣadyā brahmapurohitā mahābrahmaṇaḥ parīttābhā apramāṇābhā ābhāsvarāḥ parīttaśubhā apramāṇaśubhāḥ śubhakṛtsnā anabhrakāḥ puṇyaprasavā bṛhatphalā asaṃjñisattvāḥ śuddhāvāsā avṛhā atapāḥ sudṛśāḥ sudarśanā akaniṣṭhā devās te 'pi taṃ bodhisattvaṃ mahāsattvaṃ rakṣanti, mā khalv asya bodhisattvasya mahāsattvasya kaścid antarāyaṅ kārṣīt, ye 'py asya kecit kāyikā doṣās te 'py asya dṛṣṭadhārmikā bhavanti, tat kasya hetoḥ? tathā hi sa sarvasattvān maitryā spharati. ye 'pi te śāriputra paścimāyāṃ diśi buddhā bhagavanto gaṅgānadīvālukopameṣu lokadhātuṣu tiṣṭhanti dhriyante yāpayanti dharmaṃ ca deśayanti ye ca teṣāṃ śrāvakā ye ca pratyekabuddhā ye ca cāturmahārājakāyikā devās trayastriṃśā yāmās tuṣitā nirmāṇaratayaḥ (psp1-1: 75) paranirmitavaśavartino brahmapārṣadyā brahmapurohitā mahābrahmaṇaḥ parītābhā apramāṇābhā ābhāsvarāḥ parīttaśubhā apramāṇaśubhāḥ śubhakṛtsnā anabhrakāḥ puṇyaprasavā bṛhatphalā asaṃjñisattvāḥ śuddhāvāsā avṛhā atapāḥ sudṛśāḥ sudarśanā akaniṣṭhā devās te 'pi taṃ bodhisattvaṃ mahāsattvaṃ rakṣanti, mā khalv asya bodhisattvasya mahāsattvasya kaścid antarāyaṅ kārṣīt, ye 'py asya kecit kāyikā doṣās te 'py asya dṛṣṭadhārmikā bhavanti, tat kasya hetoḥ? tathā hi sa sarvasattvān maitryā spharati. ye 'pi te śāriputra uttarasyāṃ diśi buddhā bhagavanto gaṅgānadīvālukopameṣu lokadhātuṣu tiṣṭhanti dhriyante yāpayanti dharmaṃ ca deśayanti ye ca teṣāṃ śrāvakā ye ca pratyekabuddhā ye ca cāturmahārājakāyikā devās trayastriṃśā yāmās tuṣitā nirmāṇaratayaḥ paranirmitavaśavartino brahmapārṣadyā brahmapurohitā mahābrahmaṇaḥ parīttābhā apramāṇābhā ābhāsvarāḥ parīttaśubhā apramāṇaśubhāḥ śubhakṛtsnā anabhrakāḥ puṇyaprasavā bṛhatphalā asaṃjñisattvāḥ śuddhāvāsā avṛhā atapāḥ sudṛśāḥ sudarśanā akaniṣṭhā devās te 'pi taṃ (psp1-1: 76) bodhisattvaṃ mahāsattvaṃ rakṣanti, mā khalv asya bodhisattvasya mahāsattvasya kaścid antarāyaṅ kārṣīt, ye 'py asya kecit kāyikā doṣās te 'py asya dṛṣṭadhārmikā bhavanti, tat kasya hetoḥ? tathā hi sa sarvasattvān maitryā spharati. ye 'pi te śāriputra uttarapūrvasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti dharmaṃ ca deśayanti, ye ca teṣāṃ śrāvakā ye ca pratyekabuddhā ye ca cāturmahārājakāyikā devā yāvad akaniṣṭhā devās te 'pi tasya bodhisattvasya mahāsattvasya rakṣāṃ kurvanti, mā khalv asya bodhisattvasya mahāsattvasyāntarāyo 'bhūd iti. ye 'pi te śāriputra pūrvadakṣiṇasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti dharmaṃ ca deśayanti, ye ca teṣāṃ śrāvakā ye ca pratyekabuddhā ye ca cāturmahārājakāyikā devā yāvad akaniṣṭhā devās te 'pi tasya bodhisattvasya mahāsattvasya rakṣāṃ kurvanti, mā khalv asya bodhisattvasya mahāsattvasyāntarāyo 'bhūd iti. ye 'pi te śāriputra dakṣiṇapaścimāyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti dharmaṃ ca deśayanti, ye ca teṣāṃ śrāvakā ye ca pratyekabuddhā ye ca cāturmahārājakāyikā devā yāvad akaniśṭhā devās te 'pi tasya bodhisattvasya mahāsattvasya rakṣāṃ kurvanti, mā khalv asya bodhisattvasya mahāsattvasyāntarāyo 'bhūd iti. ye 'pi te śāriputra paścimottarasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti dharmaṃ ca deśayanti, ye ca teṣāṃ śrāvakā ye ca pratyekabuddhā ye ca cāturmahārājakāyikā devā yāvad akaniśṭhā devās te 'pi tasya bodhisattvasya mahāsattvasya rakṣāṃ kurvanti, mā khalv asya bodhisattvasya mahāsattvasyāntarāyo 'bhūd iti. ye 'pi te śāriputra adhastād diśi gaṅgānadīvālukopameṣu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti dharmaṃ ca (psp1-1: 77) deśayanti, ye ca teṣāṃ śrāvakā ye ca pratyekabuddhā ye ca cāturmahārājakāyikā devā yāvad akaniṣṭhā devās te 'pi tasya bodhisattvasya mahāsattvasya rakṣāṃ kurvanti, mā khalv asya bodhisattvasya mahāsattvasyāntarāyo 'bhūd iti, ye 'pi te śāriputra ūrdhvaṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti dharmaṃ ca deśayanti, ye ca teṣāṃ śrāvakā ye ca pratyekabuddhā ye ca cāturmahārājakāyikā devā yāvad akaniṣṭhā devās te 'pi tasya bodhisattvasya mahāsattvasya rakṣāṃ kurvanti, mā khalv asya bodhisattvasya mahāsattvasyāntarāyo 'bhūd iti.
221：1)復次，舍利弗！菩薩行般若波羅蜜！亦不以神足、徹視、徹聽、知他人意、自知宿命故，行般若波羅蜜。所以者何？行般若波羅蜜者尚不見般若波羅蜜，何況見有菩薩神通眾事？是為應般若波羅蜜。2)舍利弗！行般若波羅蜜菩薩，心不自念：我當以神足到十方，見諸佛世尊。亦不念言：十方諸佛有所說法，我當聽受。亦不念言：我當盡知十方眾生心中所念。亦不自念：我當自知不可計劫所從生之事。亦復不念：見十方眾生生死所趣善惡之趣。是菩薩為應般若波羅蜜。3)舍利弗！菩薩自念：我當度不可計阿僧祇人令般泥洹。是為菩薩行般若波羅蜜。菩薩作是行者，眾魔不能得其便，諸世間之事皆為降伏。十方恒沙諸佛皆共擁護是菩薩，令不墮聲聞、辟支佛地。四天王上至阿迦膩吒天，是諸天皆共護是菩薩，不令中道有礙。是菩薩身中所有眾病，現世為愈。所以者何？用有普慈加眾生故。當知是為應般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不用神足故，行般若波羅蜜；不用天眼故，不用天耳故，不用觀他人心故，不用念過去事故。所以者何？行般若波羅蜜時，亦不見般若波羅蜜，何況當覩菩薩諸神通乎？行般若波羅蜜能如是者，此乃應行。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，心不念言：我當以神足往詣東方江河沙等見諸如來稽首禮。亦不自念：到八方上下。亦復如是，等無有異。行般若波羅蜜能如是者，此乃應行。復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不自念言：諸佛世尊所可暢說，吾則當以天耳皆聽，吾當察見眾生之心所可念者，當念過去所遊居處，我以天眼見諸群萌在所之處。佛言：行般若波羅蜜能如是者，此乃應行。如是，舍利弗！行如是者，則為度脫無央數不可計會眾生之類。3)菩薩摩訶薩能如是者，魔及官屬不能得便。又復見及他方世界，諸人民遙聞其德皆為作禮。復次，東方江河沙等諸佛世界，八方上下諸佛世尊，皆共擁護於是菩薩，終不墮墜於聲聞、辟支佛地。四天王上至阿迦膩吒天，悉共擁護是菩薩摩訶薩，將無伺求得其便者，所可興發、所當作者，得現在福。所以者何？而以慈心向諸眾生。如是，舍利弗！菩薩摩訶薩行般若波羅蜜能如是者，乃為應行。	223：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不為如意神通故行般若波羅蜜，不為天耳故、不為他心智故、不為宿命智故、不為天眼故、不為漏盡神通故行般若波羅蜜。何以故？菩薩摩訶薩行般若波羅蜜，尚不見般若波羅蜜，何況見菩薩神通。舍利弗！菩薩摩訶薩如是行，是名與般若波羅蜜相應。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不作是念：我以如意神通飛到東方，供養恭敬如恒河沙等諸佛。南西北方四維上下亦如是。復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不作是念：我以天耳聞十方諸佛所說法。不作是念：我以他心智知十方眾生心所念。不作是念：我以宿命通知十方眾生宿命所作。不作是念：我以天眼見十方眾生死此生彼。舍利弗！菩薩摩訶薩如是行，是名與般若波羅蜜相應，亦能度無量阿僧祇眾生。3)舍利弗！菩薩摩訶薩能如是行般若波羅蜜，惡魔不能得其便，世間眾事所欲隨意，十方各如恒河沙等諸佛皆悉擁護是菩薩，令不墮聲聞、辟支佛地。四天王天乃至阿迦尼吒天皆亦擁護是菩薩，不令有閡。是菩薩所有重罪現世輕受。何以故？是菩薩摩訶薩用普慈加眾生故。舍利弗！菩薩摩訶薩如是行，是名與般若波羅蜜相應。
220：1)復次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不為神境智證通故修行般若波羅蜜多，不為天耳、他心、宿住隨念、天眼、漏盡智證通故修行般若波羅蜜多。何以故？修行般若波羅蜜多菩薩摩訶薩，尚不見般若波羅蜜多，況見菩薩及諸如來六神通事！舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。2)舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：我以神境智證通，遍到十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎爾所世界諸佛如來。不作是念：我以天耳智證通，遍聞十方殑伽沙等諸佛世界諸佛菩薩所說法音。不作是念：我以他心智證通，遍知十方殑伽沙等諸佛世界一切有情心、心所法。不作是念：我以宿住隨念智證通，遍憶十方殑伽沙等諸佛世界一切有情諸宿住事。不作是念：我以天眼智證通，遍見十方殑伽沙等諸佛世界一切有情死此生彼。不作是念：我以漏盡智證通，遍觀十方殑伽沙等諸佛世界一切有情漏盡不盡。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。3)舍利子！修行般若波羅蜜多菩薩摩訶薩，如是與般若波羅蜜多相應時，則能安立無量、無數、無邊有情於無餘依般涅槃界，一切惡魔不得其便，世間眾事所欲隨意。十方各如殑伽沙界一切諸佛及諸菩薩摩訶薩眾，皆共護念如是菩薩，不令退墮一切聲聞、獨覺等地。十方各如殑伽沙界四大王眾天乃至色究竟天，皆共擁衛如是菩薩，諸有所為令無障礙，身心痛惱咸得痊除，設有罪業於當來世應招苦報轉現輕受。何以故？以是菩薩於一切有情慈悲普遍故。

He does not course in perfect wisdom for the sake of the heavenly eye, or the heavenly ear, or the cognition of others’ thoughts, or the recollection of former lives. Or for the sake of wonderworking powers. And why? Because there one who courses in perfect wisdom (P54) does not even review the perfection of wisdom; how then (could he review) a Bodhisattva, or how could apprehend all the super-knowledge s in all their modes? It is thus that a Bodhisattva, a great being who courses in perfect wisdom, is to be called “joined”.

Moreover, it does not occur to a Bodhisattva, a great being, who courses in perfect wisdom, that “I know with the heavenly eye the decease and rebirth of beings in world systems as numerous as the sands of the Ganges in each one of the ten directions; with the heavenly ear I hear their sounds; I know their very thoughts; having also recollected their former lives, and having travelled (to them) with the help of my wonder-working powers, I will demonstrate Dharma (to them)” (P55). It is thus that a Bodhisattva, a great being who courses in perfect wisdom and leads countless beings to Nirvana, is to be called “joined”.

In this way Mara, the Evil One, does not get a chance to harm the Bodhisattva, the great being who courses in perfect wisdom. And all the other worldly defilements he may still have will burst asunder. And this Bodhisattva will be protected by the Buddhas, the Lords who, in all the ten directions, stand, hold, and maintain themselves in world systems as numerous as the sands of the river Ganges, and demonstrate Dharma; and also by their Disciples, and also by Pratyekabuddhas, and by the gods, from the Four Great Kings to the Highest Gods. And they will see to it that that Bodhisattva will meet with no impediments at all. If he has any physical defect it will completely cease in this very life. And why? Because he radiates friendliness over all beings. (P56)

19.

punar aparaṃ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ, alpakṛcchreṇa dhāraṇīmukhāni samādhimukhāni cāmukhībhavanti sarvopapattyāyataneṣu ca tathāgatān arhataḥ samyaksaṃbuddhān ārāgayati nanu kadācid buddhair bhagavadbhir virahito bhavati, yāvad anuttarāṃ samyaksaṃbodhim abhisaṃbuddhya iti, evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran yukta iti vaktavyaḥ. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato naivaṃ bhavati, asti sa kaścid dharmo yo dharmaiḥ saha saṃyujyate vā visaṃyujyate vā. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato naivaṃ bhavati, kañcid ahaṃ kṣiprataraṃ dharmadhātum abhisaṃbudhyeyaṃ vā na cābhisaṃbudhyeyaṃ, tat kasya hetoḥ? na hi dharmadhātur dharmadhātunābhisaṃbudhyate, evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran yukta iti vaktavyaḥ. punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na kiñcid dharmadhātor vyatiriktaṃ samanupaśyati, nāpi dharmadhātor dharmanānākaraṇaṃ karoti, nāpy asyaivaṃ bhavati, ayaṃ dharmadhātur evaṃ pratividhyate na vā pratividhyata iti, tathā hi na sa kañcid dharmaṃ samanupaśyati yena dharmeṇa tāṃ dharmatāṃ pratividhyed iti, tathā hi sa na dharmadhātuṃ śūnyam iti yojayati nāśūnyam iti yojayati, evaṃ hi (psp1-1: 78) śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran yukta iti vaktavyaḥ.
221：1)復次，舍利弗！菩薩行般若波羅蜜者，疾得陀隣尼，諸三昧門皆現在前，在所生處常見諸佛乃至道場，常不離佛。是為應般若波羅蜜。2)菩薩行般若波羅蜜者，亦不念有法合與不合、等與不等。所以者何？以不見法合、亦不見法等。是為應般若波羅蜜。3)菩薩行般若波羅蜜者，亦不念：我當疾逮覺法性、亦不不逮覺。何以故？法性者，無所逮覺是為合。4)復次，舍利弗！行般若波羅蜜菩薩，不見有法與法性別者、亦不見合，5)亦不念言：法性作若干差別。是為菩薩一切皆合。6)亦不作念言：是法於法性現、亦不不現。何以故！初不見於法性現者，當知是則為合。	222：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，而以微勞得總持門、三昧門，速疾近此怛薩阿竭、阿羅呵、三耶三菩，一切所生常值見佛、不離諸佛，至逮成阿耨多羅三耶三佛。佛言：行般若波羅蜜能如是者，乃為應行。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不自念言：寧有諸法？所謂法者一切為應、若不應乎？為平等、不平等乎？所以者何？於時行者，不見諸法應若不應、行若不行、等與不等。佛言：行般若波羅蜜能如是者，乃為應行。3)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不自念言：我當速解諸法之界至阿惟三佛，亦無阿惟三佛。所以者何？逮法界者亦無所覺。行般若波羅蜜能如是者，乃為應行。4)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不見諸法及與法界有諸疾病及與空寂。行般若波羅蜜能如是者，乃為應行。5)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不自念言：諸法法界有若干種不計別異。行般若波羅蜜能如是者，此能應行。6)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不自念言：於是諸法及與法界，觀與不觀、見與不見。所以者何？彼則不見諸法所有、可持諸法分別觀也。行般若波羅蜜能如是，乃為應行。	223：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，疾得諸陀羅尼門、諸三昧門，所生處常值諸佛，乃至阿耨多羅三藐三菩提初不離見佛。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，不作是念：有法與法若合若不合、若等若不等。何以故？是菩薩摩訶薩不見是法與餘法若合若不合、若等若不等。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。3)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不作是念：我當疾得法性若不得。何以故？法性非得相故。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。4)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，不見有法出法性者。如是習應，是名與般若波羅蜜相應。5)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，不作是念：法性分別諸法。如是習應，是名與般若波羅蜜相應。6)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，不作是念：是法能得法性若不得。何以故？是菩薩不見用是法能得法性若不得。舍利弗！菩薩摩訶薩如是習應，是名與般若波羅蜜相應。
220：1)舍利子當知！如是菩薩摩訶薩少用加行，便能引發一切陀羅尼門、一切三摩地門皆現在前，隨所生處常得奉事諸佛世尊，乃至證得無上菩提，於其中間常不離佛。舍利子當知！修行般若波羅蜜多菩薩摩訶薩與如是般若波羅蜜多相應時，得如是等無量無數不可思議殊勝功德。2)復次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：有法與法若相應若不相應、若等若不等。何以故？是菩薩摩訶薩不見有法與法若相應若不相應、若等若不等。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。3)舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：我於法界若速現等覺，若不速現等覺。何以故？無有少法能於法界現等覺故。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。4)舍利子！修行般若波羅蜜多菩薩摩訶薩，不見少法離法界者。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。5)舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：法界能為諸法因緣。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。6)舍利子！修行般若波羅蜜多菩薩摩訶薩，不作是念：此法能證法界、若不能證。何以故？是菩薩摩訶薩尚不見少法，何況有法能證法界及以不證！舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。

Moreover, a Bodhisattva a great being who courses in perfect wisdom, comes with little trouble face to face with the Dharani-doors and the concentration-doors. Wherever he is reborn, he pleases the Tathagatas and is not deprived anywhere of the Buddhas, the Lords, until he has known full enlightenment. It is thus that a Bodhisattva, a great being, who courses in perfect wisdom, is to be called “joined”.

Moreover, it does not occur to a Bodhisattva, a great being who courses in perfect wisdom that “there is some dharma which is conjoined with or disjoined from (other) dharmas”. Nor does he wish that “he might more quickly fully know the Realm of Dharma, or not fully know it at all”. (P57) And why? Because the Realm of Dharma is not fully known by means of the Realm of Dharma. It is thus that a Bodhisattva, a great being who courses in perfect wisdom, is to be called “joined”.

Moreover, a Bodhisattva, a great being who courses in perfect wisdom, does not review anything as separate from the Realm of Dharma, or distinguish any dharma from the Realm of Dharma. It also does not occur to him that “this Realm of Dharma has been penetrated”, or “this Realm of Dharma has not been penetrated”. For he does not review any dharma by means of which he could penetrate to that Realm of Dharma. Because he does not join up the Realm of Dharma with the idea that it is empty, or with the idea that it is not empty. It is thus that a Bodhisattva, a great being, who courses in perfect wisdom, is to be called “joined”.

20.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na cakṣurdhātuṃ śūnyatayā yojayati na śūnyatāṃ cakṣurdhātunā yojayanti, na rūpadhātuṃ śūnyatayā yojayati na śūnyatāṃ rūpadhātunā yojayati, na cakṣurvijñānadhātuṃ śūnyatayā yojayati na śūnyatāṃ cakṣurvijñānadhātunā yojayati. na śrotradhātuṃ śūnyatayā yojayati na śūnyatāṃ śrotradhātunā yojayati, na śabdadhātuṃ śūnyatayā yojayati na śūnyatāṃ śabdadhātunā yojayanti, na śrotravijñānadhātuṃ śūnyatayā yojayati na śūnyatāṃ cakṣurdhātunā yojayati. na ghrāṇadhātuṃ śūnyatayā yojayati na śūnyatāṃ ghrāṇadhātunā yojayanti, na gandhadhātuṃ śūnyatayā yojayati na śūnyatāṃ gandhadhātunā yojayati, na ghrāṇavijñānadhātuṃ śūnyatayā yojayati na śūnyatāṃ ghrāṇavijñānadhātunā yojayati. na jihvādhātuṃ śūnyatayā yojayati na śūnyatāṃ jihvādhātunā yojayanti, na rasadhātuṃ śūnyatayā yojayati na śūnyatāṃ rasadhātunā yojayati, na jihvāvijñānadhātuṃ śūnyatayā yojayati na śūnyatāṃ jihvāvijñānadhātunā yojayati. na kāyadhātuṃ śūnyatayā yojayati na śūnyatāṃ kāyadhātunā yojayati, na spraṣṭavyadhātuṃ śūnyatayā yojayati na śūnyatāṃ spraṣṭavyadhātunā yojayati, na kāyavijñānadhātuṃ śūnyatayā yojayati na śūnyatāṃ kāyavijñānadhātunā yojayati. na manodhātuṃ śūnyatayā yojayati na śūnyatāṃ manodhātunā yojayanti, na dharmadhātuṃ śūnyatayā yojayati na śūnyatāṃ dharmadhātunā yojayati, na manovijñānadhātuṃ śūnyatayā yojayati na śūnyatāṃ manovijñānadhātunā yojayati. tat kasya hetoḥ? eṣa hi śāriputra paramo yogo bodhisattvasya mahāsattvasya yad uta śūnyatāyogaḥ, śūnyatāyāṃ śāriputra caran bodhisattvo mahāsattvo na śrāvakapratyekabuddhabhūmau patati buddhakṣetraṃ pariśodhayati sattvān paripācayati kṣipraṃ cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate.
221：1)復次，舍利弗！菩薩行般若波羅蜜者，於法性不與空合，空亦不與法性合，是為合。2)六情、十八性亦不與空合，空亦不與六情、十八性合。乃至法性不與空合，空亦不與法性合。3)舍利弗！如是空合最為第一。行空菩薩不墮聲聞、辟支佛地，淨佛國土、教授眾生，疾成至佛。	222：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不念法界憂行空事，其空事者不憂法界。行般若波羅蜜能如是者，乃為應行。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，不念眼界為空空乎，亦不憂眼界；色不憂空，空不憂色；色界不憂空，空界不憂色；眼識界不憂空，識界不憂眼識空；耳鼻舌身心聲香味細滑所欲法亦如是。心界不憂空，空界不憂心；法界不憂空，空界不憂法；識界不憂空，空界不憂識。3)佛言：舍利弗！是為第一行，所謂空行。菩薩摩訶薩能行空者，則不墮落聲聞、辟支佛地，能淨佛國、開化眾生，疾逮阿耨多羅三耶三菩，成阿惟三佛。	223：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，法性不與空合，空不與法性合。如是習應，是名與般若波羅蜜相應。2)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，眼界不與空合、空不與眼界合，色界不與空合、空不與色界合，眼識界不與空合、空不與眼識界合，乃至意界不與空合、空不與意界合，法界不與空合、空不與法界合，意識界不與空合、空不與意識界合。是故，舍利弗！是空相應名為第一相應。3)舍利弗！空行菩薩摩訶薩不墮聲聞、辟支佛地，能淨佛土、成就眾生，疾得阿耨多羅三藐三菩提。
220：1)復次，舍利子！修行般若波羅蜜多菩薩摩訶薩，不見法界與空相應，亦不見空與法界相應。舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是法相應故，應言與般若波羅蜜多相應。2)舍利子！修行般若波羅蜜多菩薩摩訶薩，不見色與空相應，亦不見空與色相應，不見受、想、行、識與空相應，亦不見空與受、想、行、識相應；不見眼處與空相應，亦不見空與眼處相應，不見耳、鼻、舌、身、意處與空相應，亦不見空與耳、鼻、舌、身、意處相應；不見色處與空相應，亦不見空與色處相應，不見聲、香、味、觸、法處與空相應，亦不見空與聲、香、味、觸、法處相應；不見眼界、色界、眼識界與空相應，亦不見空與眼界、色界、眼識界相應；不見耳界、聲界、耳識界與空相應，亦不見空與耳界、聲界、耳識界相應；不見鼻界、香界、鼻識界與空相應，亦不見空與鼻界、香界、鼻識界相應；不見舌界、味界、舌識界與空相應，亦不見空與舌界、味界、舌識界相應；不見身界、觸界、身識界與空相應，亦不見空與身界、觸界、身識界相應；不見意界、法界、意識界與空相應，亦不見空與意界、法界、意識界相應；不見苦聖諦與空相應，亦不見空與苦聖諦相應，不見集、滅、道聖諦與空相應，亦不見空與集、滅、道聖諦相應；不見無明與空相應，亦不見空與無明相應，不見行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱與空相應，亦不見空與行乃至老死愁歎苦憂惱相應；不見四念住與空相應，亦不見空與四念住相應，不見四正斷、四神足、五根、五力、七等覺支、八聖道支與空相應，亦不見空與四正斷乃至八聖道支相應；不見佛十力與空相應，亦不見空與佛十力相應，不見四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、一切智、道相智、一切相智與空相應，亦不見空與四無所畏乃至一切相智相應。3)舍利子！修行般若波羅蜜多菩薩摩訶薩，若能如是相應，是為第一與空相應。諸菩薩摩訶薩由與如是空相應故，不墮聲聞、獨覺等地，嚴淨佛土、成熟有情，速證無上正等菩提。

Moreover, a Bodhisattva, a great being, who courses in perfect wisdom, does not join up the eye-element, or any of the 18 elements (P58), or any of the 18 elements. And why? This is the foremost “undertaking” of the Bodhisattva, i.e. the endeavour about emptiness. When he courses in emptiness, a Bodhisattva does not fall on the level of a Disciple or Pratyekabuddha, but purifies the Buddha-field, matures beings, and quickly knows full enlightenment.

21.

ye kecic chāriputra bodhisattvasya mahāsattvasya yogās teṣāṃ prajñāpāramitāyogo (psp1-1: 79) 'gra ākhyāyate śreṣṭha ākhyāyate jyeṣṭha ākhyāyate varaḥ pravara uttamo 'nuttamo niruttamo 'samo 'samasamaḥ praṇīta ākhyāyate. tat kasya hetoḥ? niruttamo hy eṣaḥ śāriputra yogo yad uta prajñāpāramitāyogaḥ śūnyatāyoga ānimittayogo 'praṇihitayogaḥ, evaṃ yujyamānaḥ śāriputra bodhisattvo mahāsattvo vyākṛta iti dhārayitavyaḥ, āsannībhūto vyākaraṇasya. evaṃ yujyamānaḥ śāriputra bodhisattvo mahāsattvo 'prameyāṇām asaṃkhyeyānāṃ sattvānām arthaṃ kariṣyati, na cāsyaivaṃ bhaviṣyati, māṃ buddhā bhagavanto vyākariṣyantīti, aham āsannībhūto vyākaraṇasyeti, ahaṃ buddhakṣetraṃ pariśodhayiṣyāmīti, ahaṃ sattvān paripācayiṣyāmīti, aham anuttarāṃ samyaksaṃbodhim abhisaṃbudhya dharmacakraṃ pravartayiṣyāmīti. tat kasya hetoḥ? tathā hi sa dharmadhātuṃ na viviktīkaroti, na ca dharmadhātor anyadharmaṃ samanupaśyati, yaḥ prajñāpāramitāyāṃ caret, yo vā buddhair bhagavadbhir vyākriyeta anuttarāyāṃ samyaksaṃbodhau. tat kasya hetoḥ? tathā hi bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato na sattvasaṃjñotpadyate. tat kasya hetoḥ? tathā hy atyantatayā sattvo notpadyate na nirūdhyate, anutpādānirodhadharmatvāt, yasya ca notpādo na nirodhaḥ sa kathaṃ prajñāpāramitāyāṃ cariṣyati.
221：1)舍利弗！諸所有應般若波羅蜜無過，是應最尊、第一應、無上。所以者何？為是空、無相、無願、無上正真應故。舍利弗！如是行者，當知是菩薩已受莂，近於道場。2)如是行者，為不可計阿僧祇人而作益厚。菩薩亦不念言：我與般若波羅蜜相應。3)亦復不念：諸佛世尊當授我莂。亦不念：我受莂不久，當淨佛國土。亦不念：我當成至佛而轉法輪。4)所以者何？與法性一體無有別。亦不見有法行般若波羅蜜者，亦不見諸佛有所說為阿耨多羅三耶三菩者。5)何以故？菩薩行般若波羅蜜，初不見有生眾生相，亦不見滅眾生相。6)何以故？一切眾生初不見起滅故。一切眾生不見有生，尚不見有生滅，云何行般若波羅蜜？	222：1)計諸所行般若波羅蜜行，般若波羅蜜行為最極尊、為長為上、無底無比。所以者何？般若波羅蜜行為無上行，空、無相、無願行。菩薩摩訶薩應行如是，當作斯持，速得近於受莂之地。2)菩薩摩訶薩應此行者，為無數不可計眾生開度利誼。3)若不念言：我行般若波羅蜜，諸佛世尊當受決也。亦不念言：我得親近也；於受決也；我當清淨於佛國土，得至阿耨多羅三耶三菩阿惟三佛，當轉法輪。4)所以者何？彼其行者，不著法界，亦不虛寂、不見異法，當行般若波羅蜜，諸佛天中天受我決及逮阿耨多羅三耶三菩阿惟三佛。5)所以者何？菩薩摩訶薩行般若波羅蜜者，不起人想，不起我想，不起壽想，不起命想，不起眾諸想，不起見知想。6)所以者何？計於吾我眾生不起不滅，又計人本不起不滅。其不起不滅者，何所行般若波羅蜜？	223：1)舍利弗！諸相應中般若波羅蜜相應為最第一，最尊最勝最妙，為無有上。何以故？是菩薩摩訶薩行般若波羅蜜相應，所謂空、無相、無作故，當知是菩薩如受記無異、若近受記。2)舍利弗！菩薩摩訶薩如是相應者，能為無量阿僧祇眾生作益厚。3)是菩薩摩訶薩亦不作是念：我與般若波羅蜜相應，諸佛當授我記，我當近受記，我當淨佛土，我得阿耨多羅三藐三菩提當轉法輪。4)何以故？是菩薩摩訶薩不見有法出法性者，亦不見有法行般若波羅蜜，亦不見有法諸佛授記，亦不見有法得阿耨多羅三藐三菩提。5)何以故？菩薩摩訶薩行般若波羅蜜時，不生我相、眾生相乃至知者、見者相。6)何以故？眾生畢竟不生不滅故，眾生無有生無有滅。若法無有生相、無有滅相，云何有法當行般若波羅蜜？
220：1)舍利子！修行般若波羅蜜多菩薩摩訶薩諸相應中，與般若波羅蜜多相應為最第一，最尊最勝、最上最妙、最高最極、無上無上上、無等無等等。何以故？舍利子！此般若波羅蜜多相應，即是空相應、無相相應、無願相應故。2)舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是般若波羅蜜多相應時，當知即為受記作佛，若近受記。舍利子！是菩薩摩訶薩能為無量無數無邊有情作大饒益。 3)舍利子！是菩薩摩訶薩不作是念：我與般若波羅蜜多相應。不作是念：我得受記，定當作佛，若近受記。不作是念：我能嚴淨佛土、成熟有情。亦不作是念：我當得阿耨多羅三藐三菩提，轉妙法輪饒益一切。4)何以故？是菩薩摩訶薩不見有法離於法界，不見有法修行般若波羅蜜多，不見有法得佛授記，不見有法當得無上正等菩提，不見有法嚴淨佛土，不見有法成熟有情。5)何以故？修行般若波羅蜜多菩薩摩訶薩，不起我想、有情、命者、生者、養者、士夫、補特伽羅、意生、儒童、作者、使作者、起者、使起者、受者、使受者、知者、見者想故。6)所以者何？我、有情等畢竟不生亦復不滅，彼既畢竟不生不滅，云何當能修行般若波羅蜜多？

Among the “endeavours” of a Bodhisattva the “endeavour” about the perfection of wisdom is declared to be the highest, the best, the choicest, the most excellent, the utmost, the unsurpassed, the peerless, the unequalled, the most sublime. And why? There is nothing above (P59) the “endeavour”, i.e. above the “endeavour” about perfect wisdom, about emptiness, the sign-less, the wish-less.

A Bodhisattva who is “endeavouring” (joining himself) thus, should be borne in mind as predicted (to Buddha-hood), as one who has come near the prediction. He will work the welfare of countless beings, but it will not occur to him that “the Buddhas, the Lords will predict me; I have come near the prediction; I will purify the Buddha-field; I will mature beings; I will, after I have known full enlightenment, turn the wheel of Dharma”.

And why? Because he does not set apart the Realm of Dharma, nor does he review any dharma as other than the Realm of Dharma, e.g., him who would course in perfect wisdom, or who would be predicted by the Buddhas, the Lords, to full enlightenment.

And why? Because no perception of a being is produced in a Bodhisattva, a great being who courses perfect wisdom. And why? Because absolutely no being is produced or stopped, since a being has the nature of non-production and of non-stopping. And that of which there is neither production nor stopping how will that course in perfect wisdom?

22.

evaṃ caran bodhisattvo mahāsattvaḥ sattvānutpādatayā prajñāpāramitāyāṃ carati, sattvaśūnyatayā prajñāpāramitāyāṃ carati, sattvānupalabdhyā prajñāpāramitāyāṃ carati, sattvaviviktatayā prajñāpāramitāyāṃ carati. evaṃ hi śāriputra bodhisattvānāṃ mahāsattvānāṃ paramo yogo yad uta śūnyatāyogaḥ sarvān anyān yogān abhibhūyāvatiṣṭhate, atra hi śāriputra yoge caran bodhisattvo mahāsattvo mahākaruṇām abhinirharati, mahāmaitrīm abhinirharati, na ca mātsaryacittam utpādayati, na dauḥśīlyacittam utpādayati, na vyāpādacittam utpādayati, na kuśīdacittam utpādayati, na vikṣiptacittam utpādayati, na dauṣprajñācittam utpādayati. iti dharmaratnāvavādaḥ
221：1)菩薩作是行者，為行般若波羅蜜。不起眾生相，不空眾生相，不見眾生行，不別眾生行，是為菩薩行第一空行。菩薩住是中者，為都合集，眾合於其中住。菩薩如是住者，為處大慈大悲，2)無嫉慢意、無亂怠意、無恚恨意、無起惡意，不起惡智意也。	222：1)菩薩摩訶薩行能如是，人無所起屬行般若波羅蜜，眾生為空、眾生不得、眾生寂寞，為行般若波羅蜜。如是，舍利弗！菩薩摩訶薩遵修於空為第一行。復次，舍利弗！菩薩摩訶薩行般若波羅蜜能如是者，則皆超踰一切諸行。置是所可遵行，為大慈行、為大悲行。2)菩薩摩訶薩行於此者，終不起貪嫉之心，無毀戒心、無瞋恚心、無懈怠心、無亂意心、無邪智心。	223：1)如是，舍利弗！菩薩摩訶薩不見眾生故，為行般若波羅蜜。眾生不受故、眾生空故、眾生不可得故、眾生離故，為行般若波羅蜜。舍利弗！菩薩摩訶薩於諸相應中為最第一相應，所謂空相應，是空相應勝餘相應。菩薩摩訶薩如是習空，能生大慈大悲。2)菩薩摩訶薩如是習相應，不生慳心、不生犯戒心、不生瞋心、不生懈怠心、不生亂心、不生無智心。
220：1)舍利子！是菩薩摩訶薩不見有情生故修行般若波羅蜜多，不見有情滅故修行般若波羅蜜多，達有情空故修行般若波羅蜜多，達有情非我故修行般若波羅蜜多，達有情不可得故修行般若波羅蜜多，達有情遠離故修行般若波羅蜜多，達有情本性非有情性故修行般若波羅蜜多。舍利子！修行般若波羅蜜多菩薩摩訶薩諸相應中，與空相應最為第一，與般若波羅蜜多相應最尊最勝。舍利子！諸菩薩摩訶薩如是相應，普能引發如來十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、一切智、道相智、一切相智。2)舍利子！修行般若波羅蜜多菩薩摩訶薩，與如是般若波羅蜜多相應故，畢竟不起慳貪心，不起犯戒心，不起忿恚心，不起懈怠心，不起散亂心，不起惡慧心。

Thus coursing, a Bodhisattva courses in perfect wisdom through the fact of the non-production of a being, of the emptiness of a being, of the inaccessibility of a being, of the isolated-ness of a being. It is thus that one abides in the foremost “endeavor” of the Bodhisattvas, the great beings, i.e. in the “discipline” in emptiness, which has surpassed all other “disciplines”. (P60)

For a Bodhisattva, a great being who courses in this “discipline”, aspires to the great friendliness, and he does not produce a thought of meanness, or of immorality, ill will, sloth, distraught-ness, or stupidity.

23.

evam ukte āyuṣmān śāriputro bhagavantam etad avocat: yo bhagavan bodhisattvo 'nena prajñāpāramitāvihāreṇa viharati sa kutaś cyuta ihopapadyate, ito vā cyutaḥ kutropapatsyate? evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat: yaḥ śāriputra bodhisattvo mahāsattvo 'nena prajñāpāramitāvihāreṇa viharati sa itaś cyuta ihaiva buddhakṣetre upapadyate, anyebhyo vā buddhakṣetrebhyaś cyutas tuṣitebhyo vā devebhyaś cyuta ihopapadyate. iti bodhisattvo 'ṣṭamakaḥ
221：學五眼品第四 1)舍利弗白佛言：菩薩摩訶薩應般若波羅蜜者，從何所來而生是間？於是間去復生何所？2)佛告舍利弗言：菩薩與般若波羅蜜相應者，於兜率天上來生是間，或於他方佛國來生是間，或從人道中來生是間。3)從兜率天上來者，終不失般若波羅蜜，諸陀隣尼、諸三昧門、諸眾智門悉皆在前。4)從他方佛國來者，便疾成般若波羅蜜，於智慧中日日增益，諸深法要皆現在前，却後乃成般若波羅蜜，所生常見諸佛、不離諸佛。	222：1)賢者舍利弗白佛言：菩薩摩訶薩行是般若波羅蜜，從何所退沒而生於是？2)佛語舍利弗：是菩薩摩訶薩行般若波羅蜜者，從他方佛國終而生於此。若兜術天上遷移生此人間，或於人中來生，3)疾逮是般若波羅蜜行。其行般若波羅蜜者，此於現世而得成就，其人速近深妙法門。然後究竟般若波羅蜜；常值見怛薩阿竭、阿羅呵、三耶三佛，所在國土不離諸佛。4)或有菩薩摩訶薩，從兜術天化沒其身，一生補處，則不失六波羅蜜，所至到處諸總持門一切悉具，疾近三昧門。	223：往生品第四 1)舍利弗白佛言：世尊！菩薩摩訶薩行般若波羅蜜能如是習相應者，從何處終來生此間？從此間終當生何處？2)佛告舍利弗：是菩薩摩訶薩行般若波羅蜜能如是習相應者，或從他方佛國來生此間，或從兜率天上來生此間，或從人道中來生此間。3)舍利弗！從他方佛國來者，疾與般若波羅蜜相應。與般若波羅蜜相應故，捨身來生此間，諸深妙法皆現在前，後還與般若波羅蜜相應。在所生處，常值諸佛。4)舍利弗！有一生補處菩薩，兜率天上終來生是間。是菩薩不失六波羅蜜，隨所生處，一切陀羅尼門、諸三昧門疾現在前。
220：1)爾時，舍利子白佛言：世尊！與般若波羅蜜多相應菩薩摩訶薩，從何處沒來生此間？從此間沒當生何處？2)佛告舍利子：與般若波羅蜜多相應菩薩摩訶薩，有從餘佛土沒來生此間，有從覩史多天沒來生此間，有從人中沒還生此間。3)舍利子！若從餘佛土沒來生此者，是菩薩摩訶薩疾與般若波羅蜜多相應。由與般若波羅蜜多相應故，轉生便得深妙法門速現在前，從此已後恒與般若波羅蜜多疾得相應，在所生處常值諸佛，供養恭敬、尊重讚歎，能令般若波羅蜜多漸得增長。4)若從覩史多天沒來生此者，是菩薩摩訶薩即為一生所繫，於六波羅蜜多常不忘失，一切陀羅尼門、三摩地門皆得自在。

((d)) The Varieties of Bodhisattvas

I. According to the Circumstances of their Rebirth.)

I 2,3c. INSTRUCTIONS ABOUT THE TREASURE OF THE SAMGHA.

I 2,3c. A. THE EIGHTH LOWEST BODHISATTVA. (= CANDIDATE FOR STREAMWINNERSHIP)

Sariputra: The Bodhisattva, the great being who dwells in this dwelling of perfect wisdom, deceased where, is he reborn here, or deceased here where will he be reborn?

The Lord: The Bodhisattva, the great being who dwells in this dwelling of perfect wisdom, deceased in this world, he is reborn here in this very Buddha-field, or, deceased in other Buddha-fields, or among the Tushita Gods, he is reborn here.

24.

tatra śāriputra yo 'yaṃ bodhisattvo mahāsattvo manuṣyebhya eva cyutvā manuṣyāṇām eva sabhāgatāyām upapadyate, tasya bodhisattvasya mahāsattvasyāvinivartanīyān bodhisattvān mahāsattvān sthāpayitvā dhanvānīndriyāṇi bhavanti, na ca kṣipraṃ prajñāpāramitāyogaṃ samāpadyate, na cāsya dhāraṇīmukham abhimukhībhavati na ca samādhimukham, yat punaḥ śāriputra evaṃ vadasi, yo bhagavan bodhisattvo mahāsattvaimaṃ prajñāpāramitāyogaṃ samāpadyate sa itaś cyutaḥ kutropapadyata iti, yaḥ śāriputra bodhisattvo mahāsattva imaṃ prajñāpāramitāyogaṃ samāpadyate, sa ito buddhakṣetrāc cyutaḥ buddhakṣetrād buddhakṣetraṃ saṃkramiṣyati, tatra buddhakṣetre buddhān bhagavata ārāgayiṣyati, na kadācid buddhavirahito bhaviṣyati. iti bodhisattvaśraddhānusārī
221：1)從人道中來者，是菩薩未及阿惟越致者，諸根闇鈍，不能疾得般若波羅蜜。不能便見陀隣尼門。2)舍利弗！汝所問：菩薩習行般若波羅蜜者，於是間終當生何所？是菩薩當生他方佛國，從一佛國復生一佛國，常見諸佛、不離諸佛世尊。	222：1)佛言：舍利弗！菩薩從人中終還生人間，此菩薩者則為阿惟越致。其人覩彼諸根寂定，不能速逮般若波羅蜜之行定也，亦不得近諸總持門，無三昧門。2)又舍利弗問言：菩薩摩訶薩行是般若波羅蜜者，於此壽終，當生何所？佛言：於此壽終，從一佛國遊一佛國，諸佛世尊所現在處，未曾離諸天中天。	223：1)舍利弗！有菩薩人中命終還生人中者，除阿惟越致。是菩薩根鈍，不能疾與般若波羅蜜相應，諸陀羅尼門、諸三昧門不能疾現在前。2)舍利弗！汝所問菩薩摩訶薩與般若波羅蜜相應，從此間終當生何處者？舍利弗！此菩薩摩訶薩從一佛國至一佛國，常值諸佛，終不離諸佛。
220：1)若從人中沒還生此者，是菩薩摩訶薩除不退轉，其根昧鈍，不能疾與般若波羅蜜多相應，一切陀羅尼門、三摩地門皆未自在。2)舍利子！汝所問與般若波羅蜜多相應菩薩摩訶薩，從此間沒當生何處？者，是菩薩摩訶薩從此沒已生餘佛土，從一佛國至一佛國，在在生處常得值遇諸佛世尊，供養恭敬、尊重讚歎，乃至無上正等菩提。

I 2,3c,1. THE BODHISATTVA AS FAITH-FOLLOWER.

Among these a Bodhisattva, the great being who, deceased among men, is reborn among them, has dull faculties – except when he is irreversible – he does not immediately make “endeavours” about perfect wisdom, and does not come face to face with the Dharani-doors or the concentration-doors.

If again, Sariputra, you say, “the Bodhisattva, the great being who makes this ‘endeavour’ about perfect wisdom, when he is deceased here, where will he be reborn?” When he is deceased in this Buddha-field here (P61), he will then pass on from Buddha-field to Buddha-field. In each Buddha-field he will please the Buddhas, the Lords, and nowhere will he be without them.

25.類似23的3-4

yaḥ punaḥ śāriputrāyaṃ bodhisattvo mahāsattvo 'nyebhyo buddhakṣetrebhyaś cyuta ihopapadyate tasya tīkṣṇānīndriyāṇi bhavanti, sa kṣipram imaṃ yogam āpadyate, yad uta prajñāpāramitāyogam, tasya jātivyativṛttasyāpy amī gambhīragambhīrā dharmā abhimukhībhavanti, sa paścāt prajñāpāramitāyogaṃ samāpadyate, yatra yatra buddhakṣetre upapadyate tatra tatra tathāgatān arhataḥ samyaksaṃbuddhān ārāgayiṣyati. yaḥ punaḥ śāriputra bodhisattvo mahāsattvaḥ tuṣitebhyo devebhyaś cyutvā ihopapanno bhavati tasyāpi paṭutarāṇīndriyāṇi bhavanti, avipramuṣitāḥ ṣaṭ pāramitāḥ sarvadhāraṇīsamādhimukhāni cābhimukhībhavanti. iti bodhisattvadharmānusārī
221：	222：	223：
220：

I 2,3c,2. THE BODHISATTVA AS DHARMA-FOLLOWER.

Moreover another Bodhisattva, one who is deceased in other Buddha-fields and reborn here, has keen faculties. He quickly makes this “endeavour” about perfect wisdom. When he has passed through this present birth, he will still remain face to face with these very deep dharmas and will continue to make endeavours about perfect wisdom. In whichever Buddha-field he may be reborn, there he will please the Tathagatas.

Moreover, the Bodhisattva, who, deceased among the Tushita gods, is reborn here, also has sharper faculties, and comes face to face with the six perfections of which he never loses sight, and with all the Dharani-doors and concentration-doors.

26.

santi śāriputra bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ caranto ghaṭamānā vyāyacchantaḥ sattvaparipākāyopāyakauśalyabalena srotaāpattiphalaṃ sākṣātkurvanti, na ca tena manyante. iti srotaāpannaḥ santi śāriputra bodhisattvā mahāsattvā anupāyakuśalā ye catvāri dhyānāni niṣpādayanti pāramitāsu ca caranti, tena ca dhyānalābhena dīrghāyuṣkeṣu deveṣūpapadyante, sacet tataś cyutvā manuṣyeṣu deveṣu copapadyante, buddhāṃś ca bhagavata ārāgayiṣyanti, teṣām api dhanvānīndriyāṇi bhavanti na tīkṣṇāni. santi śāriputra bodhisattvā mahāsattvā dhyānāni ca samāpadyante prajñāpāramitāyāṃ ca caranti, te cānupāyakauśalyena dhyānāny utsṛjya kāmadhātāv upapadyante, teṣām api śāriputra bodhisattvānāṃ mahāsattvānāṃ dhanvānīndriyāṇi bhavanti na tīkṣṇāni. iti dvitīyatṛtīyaphalapratipannakaḥ śraddhādhimuktaḥ santi śāriputra bodhisattvā mahāsattvāś catvāri dhyānāny utpādya catvāry apramāṇāni samāpadyante, catasra ārūpyasamāpattīḥ smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgān samāpadyante, mahākāruṇikā upāyakauśalyena copapadyante, na dhyānavaśena nāpramāṇavaśena nārūpyasamāpattivaśena tatra copapadyante yatra tathāgatān arhataḥ samyaksaṃbuddhān ārāgayiṣyanti, te punaḥ prajñāpāramitāvihāreṇāvirahitā ihaiva bhadrakalpe anuttarāṃ samyaksaṃbodhim abhisaṃbhotsyante. iti dvitīyatṛtīyaphalapratipannako dṛṣṭiprāptaḥ
221：1)復有菩薩無有漚惒拘舍羅，從四禪行六波羅蜜，持是禪福生長壽天，2)不盡天壽，來生世間供養諸佛。是菩薩輩諸根闇鈍不大聰明。3)舍利弗！復有菩薩行於四禪及四等意、四無形禪念、三十七品、大慈大悲，持漚惒拘舍羅，禪福不能稽留，常生諸佛所教授處，當生是拔陀劫中成逮覺者，常不離般若波羅蜜。	222：1)或有菩薩摩訶薩，無漚惒拘舍羅，修第一禪至于四禪，行六波羅蜜，由此禪故生長壽天上。假使從彼壽終之後逮得人身，值見諸佛世尊，諸根寂定而不聰明。2)佛告舍利弗：或有菩薩摩訶薩，行第一禪至于四禪，行般若波羅蜜而無漚惒拘舍羅，然後捨禪生於欲界，是菩薩摩訶薩諸根寂定而不聰明。3)佛告舍利弗：或有菩薩摩訶薩，行第一禪至于四禪，不離般若波羅蜜；觀於空慧而入於定，至于識意慧而入於定，至于無用慧而入於定，至于有想無想而入於定。過是四天；修四意止、四意斷、四神足、五根、五力、七覺意、八由行，行于大哀、有漚惒拘舍羅，所生之處不隨禪教、不從慈悲喜護、不順無色之禪，自在所生，所生之處常見現在怛薩阿竭、阿羅呵、三耶三佛，不離般若波羅蜜，是拔地劫中，當得阿耨多羅三耶三佛、得成阿惟三佛。	223：1)舍利弗！有菩薩摩訶薩不以方便入初禪乃至第四禪，亦行六波羅蜜。是菩薩摩訶薩得禪故生長壽天，隨彼壽終來生是間，得人身，值遇諸佛。是菩薩諸根不利。2)舍利弗！有菩薩摩訶薩入初禪乃至第四禪，亦行般若波羅蜜，不以方便故捨諸禪生欲界。是菩薩諸根亦鈍。3)舍利弗！有菩薩摩訶薩入初禪乃至第四禪，入慈心乃至捨，入虛空處乃至非有想非無想處，修四念處乃至八聖道分，行佛十力乃至大慈大悲。是菩薩用方便力不隨禪生，不隨無量心生，不隨四無色定生，在所有佛處於中生，常不離般若波羅蜜行。如是菩薩賢劫中當得阿耨多羅三藐三菩提。
220：1)舍利子！復有菩薩摩訶薩無方便善巧故，入初靜慮，入第二、第三、第四靜慮，亦行六種波羅蜜多。是菩薩摩訶薩得靜慮故生長壽天，隨彼壽盡來生人中，值遇諸佛，供養恭敬、尊重讚歎，雖行六種波羅蜜多，而根昧鈍不甚明利。2)舍利子！復有菩薩摩訶薩，入初靜慮乃至第四靜慮，亦行六種波羅蜜多。是菩薩摩訶薩無方便善巧故，捨諸靜慮而生欲界。當知是菩薩摩訶薩亦根昧鈍不甚明利。3)舍利子！復有菩薩摩訶薩入初靜慮，入第二、第三、第四靜慮；入慈無量，入悲、喜、捨無量；入空無邊處定，入識無邊處、無所有處、非想非非想處定；修四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支；修佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法。是菩薩摩訶薩有方便善巧故，不隨靜慮、無量、無色勢力而生，但生有佛世界值遇諸佛，供養恭敬、尊重讚歎，常與般若波羅蜜多相應。當知是菩薩摩訶薩，此賢劫中定得無上正等菩提。

I 2,3c,3. THE CANDIDATE TO THE SECOND AND THIRD FRUIT WHO IS INTENT ON FAITH.

There are Bodhisattvas who course in perfect wisdom, working and exerting themselves in order to mature beings, and who through the power of skill in means realize the fruit of a Stream-winner. And yet they do not fancy themselves for being Stream-winners. There are Bodhisattvas who without being skillful in means, accomplish the four trances and course in the perfections. Through their acquisitions of trance they are reborn among the Long-lived gods. If, after they have deceased there, they are reborn among men or gods, they will please the Buddhas, the Lords. (P62) Their faculties also will be dull and not keen.

There are Bodhisattvas who both enter into the trances and course in perfect wisdom. But, owing to their lack of skill in means, they, having abandoned the trances, are reborn in the world of sense desire. Their faculties also are dull and not keen.

I 2,3c,4. THE CANDIDATE TO THE SECOND AND THIRD FRUIT WHO HAS ATTAINED CORRECT VIEWS.

There are Bodhisattvas who, after they have produced the four trances enter into the four Unlimited, the four formless attainments, the applications of mindfulness, the right efforts, the bases of psychic power, the (five) dominants, the (five) powers, the (seven) limbs of enlightenment, the Paths. Greatly compassionate, they are reborn through skill in means, and not through the influence of the trances, Unlimited, or formless attainments. And they are reborn where they can please the Tathagatas. Since they do not lack dwelling in the perfection of wisdom, they will know full enlightenment in this very Bhadrakalpa.

27.

221：1)復有菩薩以行四禪及四等意、四無形定，以漚惒拘舍羅，不隨禪生，生於種姓大豪貴家、生梵志家、生迦羅越家，所可生處常教眾生。2)復有菩薩行四禪、四等意、四無形定，以漚惒拘舍羅，不為禪所稽留，來生四王天、生忉利天、生第六天，常教授諸天淨佛國土，教授眾生供侍諸佛。3)復有菩薩行般若波羅蜜，以漚惒拘舍羅行第一禪，生於梵天於梵天中尊，從梵天已，至十方諸佛轉法輪處，請諸佛世尊轉於法輪。	222：1)佛告舍利弗：或有菩薩摩訶薩，行第一禪至于四禪，行四等心過是四天，修四意止、四意斷、四神足、五根、五力、七覺意、八由行，行于大哀，有漚惒拘舍羅而不禪定，所生之處不得自在。其人而生於此欲界君子、貴人姓、梵志、長者，欲教化眾生有所利益。2)佛告舍利弗：或有菩薩摩訶薩，行第一禪至于四禪，行四等心，觀於空慧、識慧、無用慧、有想無想，過是四天，修三十七品，行大哀漚惒拘舍羅，不隨禪教而有所生，其人即生四大天王天上、忉利天上、焰天上、兜術天上、尼摩羅天上、波羅尼蜜天上。生於彼間，教化眾生、淨於佛土，見諸佛世尊、不離道教。3)佛告舍利弗：或有菩薩摩訶薩行般若波羅蜜，有漚惒拘舍羅，修第一禪行四等心。於是壽終，生梵身天上、梵具天上、梵度著天上、大梵天上。在彼梵天及大梵天，從一佛國遊一佛國，諸佛所現之土，成阿耨多羅三耶三菩，至阿惟三佛，轉法輪者，其菩薩摩訶薩勸助諸佛令轉法輪。	223：1)舍利弗！有菩薩摩訶薩入初禪乃至第四禪，入慈心乃至捨，入虛空處乃至非有想非無想處，以方便力故不隨禪生，還生欲界，若剎利大姓、婆羅門大姓、居士大家生，為成就眾生故。2)舍利弗！有菩薩摩訶薩入初禪乃至第四禪，入慈心乃至捨，入虛空處乃至非有想非無想處，以方便力故不隨禪生，或生四天王天處，或生三十三天、夜摩天、兜率陀天、化樂天、他化自在天，於是中成就眾生亦淨佛土，常值諸佛。3)舍利弗！有菩薩摩訶薩行般若波羅蜜，以方便力故入初禪，此間命終生梵天處作大梵王，從梵天處遊一佛國至一佛國，在所有諸佛得阿耨多羅三藐三菩提，未轉法輪者勸請令轉。
220：1)舍利子！復有菩薩摩訶薩，入初靜慮乃至第四靜慮，入慈無量乃至捨無量，入空無邊處定乃至非想非非想處定。是菩薩摩訶薩有方便善巧故，不隨靜慮、無量、無色勢力而生，還生欲界若剎帝利大族、若婆羅門大族、若長者大族、若居士大族，為欲成熟諸有情故，不為貪染後有故生。 2)舍利子！復有菩薩摩訶薩，入初靜慮乃至第四靜慮，入慈無量乃至捨無量，入空無邊處定乃至非想非非想處定。是菩薩摩訶薩有方便善巧故，不隨靜慮、無量、無色勢力而生，或生四大王眾天，或生三十三天，或生夜摩天，或生覩史多天，或生樂變化天，或生他化自在天，為欲成熟諸有情故，及為嚴淨諸佛土故，常值諸佛，供養恭敬、尊重讚歎，無空過者。3)舍利子！復有菩薩摩訶薩修行般若波羅蜜多，有方便善巧故入初靜慮，於此處沒生梵世中作大梵王，威德熾盛勝餘梵眾多百千倍。從自天處遊諸佛土，從一佛國至一佛國，其中有菩薩摩訶薩未證無上正等菩提者，勸證無上正等菩提。已證無上正等菩提未轉法輪者請轉法輪，為欲利樂諸有情故。

28.

santi śāriputra bodhisattvā mahāsattvā ekajātipratibaddhā ye prajñāpāramitāyāṃ caranta upāyakauśalyena catvāri dhyānāni samāpadyante, catvāry apramāṇāni catasra ārūpyasamāpattīḥ smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgān bhāvayanti, śūnyatāsamādhiṃ samāpadyante, ānimittasamādhiṃ samāpadyante, apraṇihitasamādhiṃ samāpadyante, na ca teṣāṃ vaśena gacchanti saṃmukhībhūtāṃś (psp1-1: 82) ca buddhān bhagavata ārāgayitvā tatra brahmacaryaṃ caritvā punar eva tuṣitānāṃ sabhāgatāyai upapadyante, te tatra yāvad āyus tiṣṭhanti, te tatra yāvad āyuḥ sthitvā ahīnendriyāḥ smṛtimantaḥ saṃprajānānā anekair devakoṭīniyutaśatasahasraiḥ parivṛtāḥ puraskṛtā ihopapattiṃ darśayitvā nānābuddhakṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. iti sakṛdāgāmī
221：復生一生補處菩薩，行般若波羅蜜，以漚惒拘舍羅，具於四禪，具四等意、四無形定、三十七品、空、無相、無願，具足三昧，不隨禪處，常見諸佛、供事世尊，持清淨行，便生兜術天。於其天上，隨其壽命諸根具足，為無央數諸天人眷屬圍繞而為說法已，復來生世間人中，作阿惟三佛。	222：佛告舍利弗：一生補處開士大士，行智度無極，以善權方便，現行第一禪至四禪、慈悲喜護三昧，至于空慧、識慧、無用慧、有想無想，過是四天，修三十七品、行大哀，行空三昧、無想三昧、無願三昧，開士交遊自在所生也。其人面自見諸佛世尊，在其佛所淨修梵行生兜術天上，在於其上為開導師，所度如船，諸根無瑕常安寂定，為無央數億百千姟諸天眷屬圍繞，俱下於此，得成無上正真之道，成最正覺。	223：舍利弗！有菩薩摩訶薩一生補處行般若波羅蜜，以方便力故入初禪乃至第四禪，入慈心乃至捨，入虛空處乃至非有想非無想處，修四念處乃至八聖道分，入空三昧無相無作三昧，不隨禪生，生有佛處修梵行。若生兜率天上，隨其壽終具足善根不失正念，與無數百千億萬諸天圍繞恭敬來生此間，得阿耨多羅三藐三菩提。
220：舍利子！復有菩薩摩訶薩，修行般若波羅蜜多有方便善巧故，入初靜慮乃至第四靜慮，入慈無量乃至捨無量，入空無邊處定乃至非想非非想處定，修四念住乃至八聖道支，於空解脫門、無相解脫門、無願解脫門自在現前，不隨靜慮、無量、無色勢力而生。是菩薩摩訶薩一生所繫，現前承事親近供養現在如來、應、正等覺，於是佛所勤修梵行，從此間沒生覩史多天。盡彼壽量，諸根無缺，具念正知，無量無數百千俱胝那庾多天眾圍遶導從，遊戲神通來生人中，證得無上正等菩提，轉妙法輪度無量眾。

I 2,3c,B. THE ONCE-RETURNER.

There are Bodhisattvas, bound to one more birth who, coursing in perfect wisdom with skill in means, enter into and develop the four trances, the four Unlimited, the four formless attainments, the applications of mindfulness, right efforts, bases of psychic power, the dominants, powers, limbs of enlightenment and Paths.

They enter into the concentration on Emptiness, on the Sign-less, on the Wish-less (P63). But it is not through the influence of the trances, etc. that they are reborn. When they have, face to face, pleased the Buddhas, the Lords, and (for a long time) have led a holy life under them, they are again reborn among the Tushita gods, where they remain until the end of their lifespan.

Thereafter, with non-defective sense-organs, mindful and self-possessed, surrounded and accompanied by hundreds of thousands of niyutas of kotis of gods, having here exhibited a rebirth, they know full enlightenment in various Buddha-fields.

29.

santi śāriputra bodhisattvā mahāsattvāḥ ṣaṇṇām abhijñānāṃ lābhino ye na kāmadhātau na rūpadhātau nārūpyadhātāv upapadyante, api tu buddhakṣetreṇa buddhakṣetraṃ saṃkrāmanti, tathāgatān arhataḥ samyaksaṃbuddhān satkurvanto gurukurvanto mānayantaḥ pūjayantaḥ. santi śāriputra bodhisattvā mahāsattvāḥ ṣaṇṇām abhijñānāṃ lābhinas te tābhir abhijñābhir vikrīḍanto buddhakṣetreṇa buddhakṣetraṃ saṃkrāmanti yeṣu buddhakṣetreṣu na śrāvakapratyekabuddhayānasya prajñaptir apy asti. santi śāriputra bodhisattvā mahāsattvāḥ ṣaṇṇām abhijñānāṃ lābhinas te tābhir abhijñābhir vikrīḍanto buddhakṣetreṇa buddhakṣetraṃ saṃkrāmanti yeṣu buddhakṣetreṣv amitam āyuḥ. santi śāriputra bodhisattvā mahāsattvāḥ ṣaṇṇām abhijñānāṃ lābhinaḥ ye lokadhātor lokadhātuṃ saṃkrāmanti, te tatropasaṃkramya yatra na buddhaśabdo na dharmaśabdo na saṃghaśabdas tatrāvasthitāḥ buddhaśabdaṃ ca dharmaśabdaṃ saṃghaśabdaṃ ca sattvānāṃ saṃśrāvayanti, trayāṇāṃ ca ratnānāṃ varṇaṃ bhāṣante, te tena buddhaśabdena dharmaśabdena saṃghaśabdena tataś cyutā yatra yatra buddhā bhagavanto bhavanti te tatra tatropapadyante. ity anāgāmī
221：1)舍利弗！復有菩薩得六神通，不生欲界、形界、無形界，從一佛國至一佛國禮事諸佛。2)復有菩薩得六神通遊諸佛剎，其所至處，無有聲聞、辟支佛教名。3)復有菩薩持六神通生諸佛剎，其壽無量往生其國。4)復有菩薩以六神通遊諸世界，到無佛處，於其剎中歎佛法眾，令彼眾生聞三尊之功德。聞已歡喜，皆得往生諸佛國土。	222：1)佛告舍利弗：開士大士得六神通，不生欲天、色天、無色天，從一佛國遊一佛國，稽首奉事諸如來、至真、等正覺。2)佛告舍利弗：開士大士得六神通而自娛樂，從一佛國遊一佛國，所在佛國，不聞聲聞、緣覺聲，亦不聞名。3)佛告舍利弗：開士大士得六神通而自娛樂，普遊十方，從一佛國到一佛國，所至佛土，壽命極長，不可稱限劫數之底。4)佛告舍利弗：開士大士得六神通而自娛樂，從一佛界到一佛界，所至佛土無有佛法及與聖眾，便為歌頌分別解說佛、法、聖眾功德之事。眾生應時聞佛、法、聖眾音聲，心懷欣豫，壽終之後皆生有佛世尊現在國土。	223：1)復次，舍利弗！有菩薩摩訶薩得六神通，不生欲界、色界、無色界，從一佛國至一佛國，供養恭敬尊重讚歎諸佛。2)舍利弗！有菩薩摩訶薩遊戲神通，從一佛國至一佛國，所至到處無有聲聞、辟支佛乘，乃至無二乘之名。3)舍利弗！有菩薩摩訶薩遊戲神通，從一佛國至一佛國，所至到處其壽無量。4)舍利弗！有菩薩摩訶薩遊戲神通，從一國土至一國土，所至到處有無佛法僧處，讚佛法僧功德，諸眾生用聞佛名法名僧名故，於此命終生諸佛前。
220：1)舍利子！復有菩薩摩訶薩具六神通，不生欲界，不生色界，不生無色界，遊諸佛土，從一佛國至一佛國，供養恭敬、尊重讚歎諸佛世尊，修菩薩行至得無上正等菩提。2)舍利子！復有菩薩摩訶薩具六神通遊戲自在，從一佛國至一佛國，所經佛土無有聲聞、獨覺之名，唯有一乘真淨行者。是菩薩摩訶薩於諸佛土供養恭敬、尊重讚歎諸佛世尊，修行般若波羅蜜多漸次增長，嚴淨佛土、成熟有情。3)舍利子！復有菩薩摩訶薩具六神通遊戲自在，從一佛國至一佛國，所經佛土有情壽量不可數知。是菩薩摩訶薩於諸佛土供養恭敬、尊重讚歎諸佛世尊，修行般若波羅蜜多漸次增長，嚴淨佛土、成熟有情。4)舍利子！復有菩薩摩訶薩具六神通遊諸世界，有諸世界無三寶名，是菩薩摩訶薩往彼讚歎佛、法、僧寶，令諸有情深生淨信，由斯長夜利益安樂。是菩薩摩訶薩於此命終生有佛界，修菩薩行至得無上正等菩提。

I 2,3c,C. THE NEVER-RETURNER.

There are Bodhisattvas who are recipients of the six super-knowledges, and who are not reborn in the world of sense desire, or the world of form, or the formless world; but they pass on from Buddha-field to Buddha-field, honouring, respecting, revering and worshipping the Tathagatas.

There are Bodhisattvas, recipients of the six super-knowledges, who, playing with these super-knowledgs, pass on from Buddha-field to Buddha-field; in those Buddha-fields one has not even a conception of the vehicle of the Disciples and Pratyekabuddhas, and in them the lifespan (of beings) is measureless. (P64)

There are Bodhisattvas, recipients of the six super-knowledges, who pass on from world system to world system. They go to where the message of Buddha, Dharma, and Samgha is unknown and abiding there they make beings hear the message of Buddha, Dharma, and Samgha, speaking in praise of the Triple Jewel. As a result of this message of Buddha, Dharma, and Samgha, those beings when they heave deceased from there, are reborn where there are Buddhas and Lords.

30.

221：1)復有菩薩從初發意得於四禪，得四清淨、四無形定、三十七品乃至佛十八法，不生三界，常生有益於眾生之處。2)復有菩薩行六波羅蜜，從初發意，便上菩薩位至阿惟越致地。3)復有菩薩從初發意便得阿惟三佛轉於法輪，益於無數億百千眾生已，於無餘界而般泥洹，其法留住或半劫一劫。4)復有菩薩適發道意便與般若波羅蜜相應，與諸無數億百千諸菩薩共遊諸佛國、淨諸佛土。	222：1)佛告舍利弗：開士大士從始發意，不得第一禪至于四禪，四等梵行、四無色定，四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法者，終不曾生欲界、色界、無色界；所生之處在于眾生求名譽之士。2)佛告舍利弗：開士大士行六度無極，從初發意度于滅寂，得不退轉、住不動轉地，當至無上正真之道，成最正覺。3)佛告舍利弗：開士大士從初發意，得無上正真之道，成最正覺，便轉法輪，為無央數不可稱計眾生之類，開導利誼有所加益，然後至於無餘於泥洹界而般泥曰。般泥曰後，其法則住一劫若復過劫。4)復次，舍利弗！開士大士從初發意行智慧度無極，與無央數億百千姟諸開士俱，從一佛國遊一佛國，所生佛土嚴淨境界。	223：1)舍利弗！有菩薩摩訶薩初發意時，得初禪乃至第四禪，得四無量心、得四無色定，修四念處乃至十八不共法。是菩薩不生欲界、色界、無色界中，常生有益眾生之處。2)舍利弗！有菩薩摩訶薩初發意時行六波羅蜜，上菩薩位，得阿惟越致地。3)舍利弗！有菩薩摩訶薩初發意時，便得阿耨多羅三藐三菩提轉法輪，與無量阿僧祇眾生作益厚已入無餘涅槃，是佛般涅槃後，餘法若住一劫若減一劫。4)舍利弗！有菩薩摩訶薩初發意時與般若波羅蜜相應，與無數百千億菩薩從一佛國至一佛國，為淨佛國土故。
220：1)舍利子！復有菩薩摩訶薩從初發心勇猛精進，得初靜慮乃至第四靜慮，得慈無量乃至捨無量，得空無邊處定乃至非想非非想處定，修四念住乃至八聖道支，修佛十力乃至一切相智。是菩薩摩訶薩不生欲界，不生色界，不生無色界，常生能益有情之處，利益安樂一切有情。2)舍利子！復有菩薩摩訶薩先已修習六波羅蜜多，初發心已便入菩薩正性離生，乃至證得不退轉地。3)舍利子！復有菩薩摩訶薩先已修習六波羅蜜多，初發心已便能展轉證得無上正等菩提，轉妙法輪度無量眾，於無餘依大涅槃界而般涅槃。般涅槃後所說正法若住一劫、若一劫餘，利樂無邊諸有情類。4)舍利子！復有菩薩摩訶薩先已修習六波羅蜜多，初發心已便能與般若波羅蜜多相應，與無量無數百千俱胝那庾多菩薩摩訶薩，前後圍遶遊諸佛土，從一佛國至一佛國，供養恭敬、尊重讚歎諸佛世尊，成熟有情、嚴淨佛土。

31.

221：復有菩薩行六波羅蜜四禪、四等至、四無形定，皆於其中而自娛樂，住於四禪，從四禪起還至解脫禪定，解脫禪起至無形定，從無形定起入解脫禪，從解脫禪起至無思想慧禪，復從是起還入解脫，以漚惒拘舍羅入蒱佉闍三昧，是為行般若波羅蜜。	222：佛告舍利弗：開士大士行智慧度無極，逮得四禪及四等心、無色定而自娛樂，得第一禪。從一禪起入寂然定，而以正受。從滅定禪起至于四禪，而以思惟。從四禪起滅寂禪定，從滅寂禪起至無量空禪，從無量空禪起以滅定禪，從滅定禪起至有想無想而入禪定，從有想無想禪定起，以滅寂禪定。是為，舍利弗！開士大士行智慧度無極，以善權方便而現所行三昧正受。	223：舍利弗！有菩薩摩訶薩行般若波羅蜜時，得四禪、四無量心、四無色定，遊戲其中入初禪，從初禪起入滅盡定，從滅盡定起乃至入四禪，從四禪起入滅盡定，從滅盡定起入虛空處，從虛空處起入滅盡定，從滅盡定起乃至入非有想非無想處，從非有想非無想處起入滅盡定。如是，舍利弗！菩薩摩訶薩行般若波羅蜜以方便力故入超越定。
220：舍利子！復有菩薩摩訶薩修行般若波羅蜜多，得四靜慮、四無量、四無色定，於中遊戲先入初靜慮，從初靜慮起入滅盡定，從滅盡定起入第二靜慮，從第二靜慮起入滅盡定，從滅盡定起入第三靜慮，從第三靜慮起入滅盡定，從滅盡定起入第四靜慮，從第四靜慮起入滅盡定，從滅盡定起入空無邊處，從空無邊處起入滅盡定，從滅盡定起入識無邊處，從識無邊處起入滅盡定，從滅盡定起入無所有處，從無所有處起入滅盡定，從滅盡定起入非想非非想處，從非想非非想處起入滅盡定，從滅盡定起入初靜慮。舍利子！是菩薩摩訶薩修行般若波羅蜜多方便善巧，於諸勝定順逆往還次第超越遊戲自在。

32.

221：復有菩薩以三十七品乃至佛十八法，不取聲聞、辟支佛證。復有菩薩行般若波羅蜜，以漚惒拘舍羅入三十七品，諸發小道者各使得度。	222：佛告舍利弗：開士大士得四意止、四意斷、四神足、根、力、覺、意，至于八由，十種力、四無所畏、四分別辯、十八不共諸佛之法，不得流布果、往來果、不還果、無著果、緣覺果。行智慧度無極，以善權方便與八聖路開化眾生，令得流布果、往來果、不還果、無著果、緣覺果。	223：舍利弗！有菩薩摩訶薩行般若波羅蜜時，修四念處乃至十八不共法，不取須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道，以方便力為度眾生故，起八聖道分。以是八聖道分，令得須陀洹果乃至辟支佛道。
220：舍利子！復有菩薩摩訶薩雖已得四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，已修佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、一切智、道相智、一切相智，而不取預流果、若一來果、若不還果、若阿羅漢果、若獨覺菩提、若無上正等菩提。是菩薩摩訶薩修行般若波羅蜜多方便善巧故，令諸有情起四念住乃至八聖道支，使得預流果乃至阿羅漢果、獨覺菩提；或令有情修佛十力乃至一切相智，使得無上正等菩提。

33.

221：諸有聲聞及辟支佛所得道慧，皆是菩薩之忍也。行般若波羅蜜者，當知是為阿惟越致。	222：佛告舍利弗：其聲聞、緣覺果慧，則比開士逮得法忍；則知開士為不退轉行是智慧度無極。	223：佛告舍利弗：一切阿羅漢、辟支佛果及智，是菩薩摩訶薩無生法忍。舍利弗！是菩薩摩訶薩如是行般若波羅蜜，當知是阿惟越致地中住。
220：舍利子！此諸聲聞、獨覺果智即是菩薩摩訶薩忍。舍利子！當知是菩薩摩訶薩住不退轉地，與般若波羅蜜多相應能為斯事。

34.

santi śāriputra bodhisattvā mahāsattvāś catvāri dhyānāny utpadya catvāry apramāṇāni catasra ārūpyasamāpattīḥ, te copāyakauśalyena samanvāgatāḥ samādhisamāpattibhyo nivṛtya kāmadhātāv upapadyante, kṣatriyamahāśālakuleṣu vā brāhmaṇamahāśālakuleṣu vā gṛhapatimahāśālakuleṣu (psp1-1: 83) vopapadyante sattvaparipākāya. ity ayaṃ manuṣyakulaṃkulaḥ santi śāriputra bodhisattvā mahāsattvāś catvāri dhyānāni samāpadyante catvāry apramāṇāni catasra ārūpyasamāpattīḥ samāpadyante, te 'py upāyakauśalyabalena dhyānasamādhisamāpattivaśena vā cāturmahārājakāyikānām api devānāṃ sabhāgatāyai upapadyante, trayastriṃśānāṃ yāmānāṃ tuṣitānāṃ nirmāṇaratīnāṃ paranirmitavaśavartināṃ sabhāgatāyai upapadyante, te tatra sthitvā sattvān paripācayanti, buddhakṣetraṃ ca pariśodhayanti, buddhāṃś ca bhagavata ārāgayanti. santi śāriputra bodhisattvā mahāsattvāś catvāri dhyānāni utpadya catvāry apramāṇāni catasra ārūpyasamāpattīḥ, te tataś cyutāḥ santa upāyakauśalyena brahmaloke yāvad akaniṣṭhe upapadyante, te tatra bhavanti brahmāṇo mahābrahmāṇas teṣu brahmabhavaneṣu tiṣṭhanti, te tatra sthitvā buddhakṣetreṇa buddhakṣetraṃ saṃkrāmanti, ye ca teṣu buddhakṣetreṣu tathāgatā arhantaḥ samyaksaṃbuddhās tāṃs tathāgatān dharmacakrapravartanāyādhyeṣayanti. iti devakulaṃkulaḥ
221：	222：	223：
220：

I 2,3c,5. THOSE WHO ARE REBORN SUCCESSIBELY IN THE FAMILIES OF MEN.

There are Bodhisattvas who, having produced the four trances, enter into the four holy Unlimited, and the four formless attainments. And yet, endowed with skill in means, having turned away from (the reward which follows the) concentrations and attainments, they are reborn in the world of sense desire, are reborn in good families, i.e. among nobles, Brahmins and well-to-do householders, for the sake of maturing beings.

I 2,3c,6. THOSE WHO ARE REBORN SUCCESSIVELY IN THE FAMILIES OF GODS.

There are Bodhisattvas who enter into the four trances, the four Unlimited, and the four formless attainments. Through the power of their skill in means, and not through the influence of the trances, the Unlimited or the attainments, they are reborn among the Gods of the Plane of Sense Desire (P65). Abiding among them, they mature beings, purify the Buddha-fields, and please the Buddhas, the Lords.

There are Bodhisattvas who, deceased among those gods, are, through their skill in means, reborn in the Brahma-world, up to the Highest Gods. Therein they become Brahma gods or Mahabrahma gods. They abide in those realms of Brahma, and then pass on from Buddha-field to Buddha-field, and entreat the Tathagatas who are in those Buddha-fields to turn the wheel of Dharma.

35.類似48.梵文

221：舍利弗！復有菩薩行六波羅蜜生兜術天者，當知是拔陀劫中諸菩薩等也。	222：佛告舍利弗：開士大士行六度無極、住六度無極，在兜術天而具足眾空便畢，其開士大士則當知之，在賢劫開士數中當成佛。	223：舍利弗！有菩薩摩訶薩住六波羅蜜莊嚴兜率天道，當知是賢劫中菩薩。
220：舍利子！復有菩薩摩訶薩住六波羅蜜多，淨覩史多天宮，當知是菩薩摩訶薩此賢劫中定當作佛。

36.

santi śāriputra bodhisattvā mahāsattvā ye caturṇāṃ dhyānānāṃ lābhino yāvad aṣṭādaśānām āveṇikānāṃ buddhadharmāṇāṃ lābhinas teṣāṃ cānubodhāya caranti, caturṇām āryasatyānāṃ lābhino na ca tāni pratividhyanti, te punar bodhisattvā mahāsattvā ekajātipratibaddhā veditavyāḥ. ity ekavīcikaḥ
221：復有菩薩以四禪福乃至佛十八法，所可有道志不信受，當知是菩薩則一生補處。	222：1佛告舍利弗：開士大士逮得四禪及四等心、四無色定，四意止、四意斷、四神足、根、力、覺、意，至于八由，十種力、四無所畏、四分別辯、十八不共諸佛之法，其有眾人行佛道者，終不建立於四聖諦，其開士大士則為應在一生補處。	223：舍利弗！有菩薩摩訶薩修四禪乃至十八不共法，未證四諦，當知是菩薩一生補處。
220：舍利子！復有菩薩摩訶薩修行般若波羅蜜多，雖已得四靜慮、四無量、四無色定，已得四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，已修佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、一切智、道相智、一切相智，心趣菩提常無懈廢，而於聖諦現未通達。舍利子當知！是菩薩摩訶薩一生所繫。

I 2,3c,7. THOSE WITH ON SINGLE INTERVAL (OF REBIRTH AMONG THE GODS).

There are Bodhisattvas who are recipients of the four trances, etc. to: of the eighteen special Buddha-dharmas, and who course in compliance with them. They are recipients of the four Holy Truths and yet they do not penetrate them. And these Bodhisattvas should be known as bound to one more birth.

37.

santi śāriputra bodhisattvā mahāsattvā ye prathamacittotpādāya caturṇāṃ dhyānānāṃ lābhino bhavanti, caturṇām apramāṇānāṃ lābhino bhavanti, catasṛṇām ārūpyasamāpattīnāṃ lābhino bhavanti, smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgān bhāvayanti, balavaiśāradyapratisaṃvidāveṇikabuddhadharmān pratilabhante, upāyakauśalyena brahmakāyikeṣu deveṣu yāvad akaniṣṭheṣu deveṣūpapadyante, tatra cānuttarāṃ samyaksaṃbodhim abhisaṃbudhya sattvānām arthaṃ kurvanti. ity antarā parinirvāyī santi śāriputra bodhisattvā mahāsattvā ye prathamacittotpādenaivānuttarāṃ (psp1-1: 84) samyaksaṃbodhim abhisaṃbudhyante, dharmacakraṃ pravartayanty aprameyāṇām asaṃkhyeyānāṃ sattvānāṃ cārthaṃ kṛtvā nirūpadhiśeṣe nirvāṇadhātau parinirvānti, teṣāṃ parinirvṛtānāṃ kalpaṃ vā kalpāvaśeṣaṃ vā saddharmas tiṣṭhati. ity upapadyaparinirvāyī
221：	222：	223：
220：

I 2,3c,8. THOSE WHO ATTAIN NIRVANA IN AN INTERMEDIATE STATE.

There are Bodhisattvas who from the production of the first thought of enlightenment onwards become recipients of the four trances, the four Unlimited, and the four formless attainments. They develop the applications of mindfulness, the right efforts, the bases of psychic power, the dominants, the powers, the limbs of enlightenment, and the Paths. They acquire the (ten) powers (of a Tathagata), the grounds of self-confidence, the analytical knowledges and the (18) special Buddha-dharmas. (P66) Through skill in means they are reborn among the gods of Brahma’s group, etc. up to: the Highest Gods. When they have known full enlightenment, they work for the weal of beings.

I 2,3c,9. THOSE WHO ATTAIN NIRVANA AS SOON AS THEY HAVE BEEN REBORN (IN THE SPHERE OF PURE FORM).

There are Bodhisattvas who, simply through the production of the first thought of enlightenment, fully know full enlightenment, turn the wheel of Dharma, and, having worked the weal of countless beings, enter into the realm of Nirvana which leaves nothing behind. Their good Dharma abides for an aeon or more, after their attainment of final Nirvana.

38.

santi śāriputra bodhisattvā mahāsattvā ye ṣaṭpāramitāsu caranto lokadhātor lokadhātuṃ saṃkrāmanti, tatra ca sattvān bodhaye pratiṣṭhāpayiṣyanti, te nityam udyuktāḥ sattvānāṃ kṛtaśo na kadācid anarthasaṃhitāṃ vācaṃ bhāṣante, sattvānāṃ kṛtaśo nityam udyuktā buddhakṣetreṇa buddhakṣetraṃ saṃkrāmanti, te 'pi bodhisattvā mahāsattvāḥ sattvānāṃ kṛtaśo 'saṃkhyeyair aprameyaiḥ kalpair nānābuddhakṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. ity abhisaṃskāraparinirvāyī
221：1)復有菩薩行六波羅蜜，從一佛剎復至一佛國，建立眾生使至道場，知是菩薩從初發意以來，當更無數阿僧祇劫乃成佛耳。2)復有菩薩行六波羅蜜，為眾生故，不說無益之事。3)復有菩薩行六波羅蜜，為眾生故，從一佛國復至一佛國，斷三惡趣。	222：1)佛告舍利弗：開士大士行六度無極，從一佛界度一佛界，普遊諸國，所至之處教化眾生使立佛道。其開士大士，無央數不可稱計劫，逮得無上正真之道，成最正覺。2)佛告舍利弗：開士大士住度無極，常為眾生遵修精進，未曾發意、口說無益之事。3)佛告舍利弗：開士大士行六度無極，常精進欲救眾生，從一佛國遊一佛國，開化群萌使度勤苦，斷於三惡考治之趣。	223：1)舍利弗！有菩薩摩訶薩無量阿僧祇劫修行得阿耨多羅三藐三菩提。2)舍利弗！有菩薩摩訶薩住六波羅蜜，常懃精進利益眾生，不說無益之事。3)舍利弗！有菩薩摩訶薩行六波羅蜜，常懃精進利益眾生，從一佛國至一佛國斷眾生三惡道。
220：1)舍利子！復有菩薩摩訶薩修行六種波羅蜜多，遊諸世界從一佛國至一佛國，嚴淨佛土，安立有情於無上覺。舍利子！是菩薩摩訶薩要經無量無數大劫，乃證無上正等菩提。2)舍利子！復有菩薩摩訶薩安住六種波羅蜜多，常勤精進饒益有情，口常不說引無義語，身、意不起引無義業。3)舍利子！復有菩薩摩訶薩修行六種波羅蜜多，常勤精進饒益有情，從一佛國至一佛國，斷諸有情三惡趣道。

I 2,3c,10. THOSE WHO ATTAIN WITH GREAT EFFORT.

There are Bodhisattvas who, coursing in the six perfections, pass on from world system to world system and there establish beings in enlightenment.

Always energetic they never, for the sake of beings, speak an unprofitable word. Always energetic for the sake of beings, they pass on from one Buddha-field to another. Also those Bodhisattvas know full enlightenment in various Buddha-fields, during incalculable, immeasurable aeons, for the sake of beings.

39.

santi śāriputra bodhisattvā mahāsattvā ye prathamacittotpādenaiva bodhisattvanyāmam avakrāmanti, avinivartanīyabhūmau vāvatiṣṭhante, sarvabuddhadharmān vā samudānayanti. santi śāriputra bodhisattvā mahāsattvā ye prathamacittotpādenaiva prajñāpāramitāyāṃ yogam āpadyante, te 'nekair bodhisattvakoṭīniyutaśatasahasraiḥ sārdhaṃ buddhakṣetreṇa buddhakṣetraṃ svabuddhakṣetrapariśodhanāya saṃkrāmanti, nānābuddhakṣetreṣu cānuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. ity anabhisaṃskāraparinirvāyī
221：	222：	223：
220：

I 2,3c,11. THOSE WHO ATTAIN WITHOUT EFFORT.

There are Bodhisattvas who, simply through the first production of the thought of enlightenment, enter into the fixed condition of a bodhisattva, or abide on the irreversible state, or procure all the Buddha-dharmas. (P67)

There are Bodhisattvas, who, from the production of the first thought of enlightenment onwards, make endeavours about perfect wisdom. Together with hundreds of thousands of niyutas of kotis of Bodhisattvas they pass from one Buddha-field to another, always purifying their own Buddha-field; and in various Buddha-fields they know full enlightenment.

40.

santi śāriputra bodhisattvā mahāsattvā ye ṣaṭsu pāramitāsu carantaś cakravartino bhūtvā dānapāramitāṃ puraskṛtya sarvasattvānāṃ sarvasukhopadhānāny upasaṃhariṣyanti, annam annārthikebhyaḥ pānaṃ pānārthikebhyaḥ, evaṃ gandhamālyavilepanacūrṇadhūpaśayanāsanopāśrayagṛhadhanadhānyamaṇimuktāsuvarṇarūpyapravāḍābharaṇāni jīvitopakaraṇāni upasaṃhariṣyanti, yāvad daśakuśalakarmapatheṣu sattvān pratiṣṭhāpya brahmakāyikeṣu yāvad akaniṣṭheṣu deveṣūpapadyamānā nānābuddhakṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. ity akaniṣṭhaparamaḥ
221：復有菩薩行六波羅蜜，常以惠施安樂一切，恣所求索象馬、車乘、衣被、財穀、國城、珍寶，皆給與之。	222：佛告舍利弗：開士大士住六度無極，行布施度無極，眷屬圍繞，導御眾生令趣永安，飢者與食、渴者與漿、無衣與衣、無香與香雜香搗香，床臥之具、奴婢車乘、金銀七寶，所求索生活之業，終不逆人隨其所僥。	223：舍利弗！有菩薩摩訶薩住六波羅蜜，以檀那為首安樂一切眾生。須飲食與飲食，衣服臥具、瓔珞花香、房舍燈燭，隨人所須盡給與之。
220：1)舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以布施波羅蜜多而為上首，勇猛修習諸菩薩行，惠諸有情一切樂具常無懈息，須食與食、須飲與飲、須乘與乘、須衣與衣，華香、瓔珞、房舍、臥具、床榻、燈明、財穀、珍寶，隨其所須資生之物皆悉給施。

I 2,3c,12. THOSE WHO HAVE GONE TO THE HIGHEST GODS TO WIN NIRVANA THERE.

There are Bodhisattvas who, coursing in the six perfections, have become Universal Monarchs. Having taken the perfection of giving for their guide they will provide all beings with everything that brings ease – food to the hungry, drink to the thirsty. They will provide perfumes, garlands, ointments, medicinal powders, incense, beds, seats, asylum, homes, money, grain, jewels, pearls, gold, silver, coral, ornaments, and the means of life – until, having established beings in the ten ways of wholesome action, they are reborn among the gods of Brahma’s group, etc. to: up to the Highest Gods, and know full enlightenment in the various Buddha-fields.

41.

santi śāriputra bodhisattvā mahāsattvā ye catvāri dhyānāni niṣpādya dhyānebhyaḥ parihīṇāḥ prathamaṃ dhyānam āsādya brahmakāyikeṣu deveṣūpapadyante, te punar dhyānāni niṣpādyākaniṣṭheṣūpapadya nānābuddhakṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. iti plutaḥ santi śāriputra bodhisattvā mahāsattvā ye brahmalokāc cyutvā śuddhāvāseṣūpapadyante, te śuddhāvāsānām ekaṃ vā dve vā sthāne vilaṅghyākaniṣṭheṣu deveṣūpapadya nānābuddhakṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. ity ardhaplutaḥ
221：	222：	223：
220：

I 2,3c,13. THOSE WHO MOVE ALONG BY LEAPS.

There are Bodhisattvas who, having accomplished the four trances, are, when the trances have faded away, in consequence of the first trance reborn among the gods of Brahma’s group. Having again accomplished the trances, having been reborn among the Highest Gods, they know full enlightenment in the various Buddha-fields. (P68)

I 2,3c,14. THE HALF-PRECIPIENT.

There are Bodhisattvas who, deceased from the Brahma-world, are reborn among the Gods of the Pure “Abode. Having jumped over one or two classes of the Gods of the Pure Abode, they are reborn among the Highest Gods, and then know full enlightenment in the various Buddha-fields.

42.

santi śāriputra bodhisattvā mahāsattvā ye tathāgatasadṛśam ātmabhāvam abhinirmāya tuṣitabhavanaṃ pariśodhya brahmakāyikeṣu deveṣu yāvad akaniṣṭheṣu deveṣūpapadyopāyakauśalyena nairayikāṇāṃ sattvānāṃ dharmaṃ deśayanti, tiryagyonigatānāṃ sattvānāṃ dharmaṃ deśayanti, yāmalaukikānāṃ sattvānāṃ dharmaṃ deśayanti. santi śāriputra bodhisattvā mahāsattvā ye ṣaṭsu pāramitāsu sthitvā yādṛśas tathāgatakāyas tādṛśam ātmabhāvam abhinirmāya gaṅgānadīvālukopamāni buddhakṣetrāṇy upasaṃkramya sattvānāṃ dharmaṃ deśayanti, tathāgatāṃś ca paryupāsate, buddhakṣetraṃ ca niṣpādayanti, dharmaṃ ca śṛṇvanti, evaṃ pūrvasyāṃ diśi dakṣiṇasyāṃ paścimāyām uttarasyām uttarapūrvasyāṃ pūrvadakṣiṇasyāṃ dakṣiṇapaścimāyāṃ paścimottarasyām ūrdhvam adhaḥ sarvāsu daśasu dikṣv ekaikasyāṃ adiśi gaṅgānadīvālukopameṣu lokadhātuṣu gatvā sattvānāṃ dharmaṃ deśayanti, buddhakṣetrāṇi ca niṣpādayanti, buddhāṃś ca paryupāsate, dharmaṃ ca śṛṇvanti, te tebhyo buddhakṣetrebhyo nirmitāni nirmāya śreṣṭhāni viśiṣṭāny anuttarāṇi buddhakṣetrāṇi niṣpādayanti, ekajātipratibaddhāś ca bodhisattvā mahāsattvās tatra tatra buddhakṣetreṣūpapadya nānābuddhakṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. iti sarvasthānacyutaḥ
221：1)復有菩薩行般若波羅蜜，能自變身如佛形像，入三惡趣，隨其語言而為說法，皆度脫之。2)復有菩薩行六波羅蜜，變身如佛遍至十方，教授眾生能淨佛土。已至十方，悉觀諸佛威儀法則、好醜清濁，而便自起上妙最尊殊異之土，淳以一乘教諸一生補處菩薩。	222：1)佛告舍利弗：開士大士行智慧度無極，自化其身如如來，入于地獄，為地獄中人而說經法；及畜生、餓鬼分別演誼。2)佛告舍利弗：開士大士行六度無極，自化身心猶如佛像，度於東方江河沙等佛土，為諸眾生為說經法，稽首如來、淨其佛土，其聞經者悉發道意。如是之比，普至十方諸佛世界，觀諸佛國，擇取上士自淨國土，令其微妙五事有勝於其佛。開士大士，具足成就一生補處。	223：1)舍利弗！有菩薩摩訶薩行般若波羅蜜時變身如佛，為地獄中眾生說法，為畜生、餓鬼中眾生說法。2)舍利弗！有菩薩摩訶薩行六波羅蜜時變身如佛，遍至十方如恒河沙等諸佛國土為眾生說法，亦供養諸佛及淨佛國土，聞諸佛說法。觀採十方淨妙國相而已，自起殊勝國土，其中菩薩摩訶薩皆是一生補處。
220：1)舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以淨戒波羅蜜多而為上首，勇猛修習諸菩薩行，具身、語、意殊勝律儀，勸諸有情亦令修習如是律儀，令速圓滿。2)舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以安忍波羅蜜多而為上首，勇猛修習諸菩薩行，遠離一切忿恚等心，勸諸有情亦令修習如是安忍，令速圓滿。3)舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以精進波羅蜜多而為上首，勇猛修習諸菩薩行，具足修行一切善法，勸諸有情亦令修習如是精進，令速圓滿。4)舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以靜慮波羅蜜多而為上首，勇猛修習諸菩薩行，具修一切勝奢摩他，勸諸有情亦令修習如是勝定，令速圓滿。4)舍利子！復有菩薩摩訶薩雖具住六波羅蜜多，常以般若波羅蜜多而為上首，勇猛修習諸菩薩行，具修一切毘鉢舍那，勸諸有情亦令修習如是勝慧，令速圓滿。5)舍利子！復有菩薩摩訶薩修行般若波羅蜜多，化身如佛遍入地獄、傍生、鬼界、若人、若天，隨其類音為說正法。6)舍利子！復有菩薩摩訶薩安住六種波羅蜜多，化身如佛遍到十方殑伽沙等諸佛世界，為諸有情宣說正法、嚴淨佛土；於諸佛所聽聞正法，供養恭敬、尊重讚歎，周覽十方最勝佛土微妙淨相，而便自起最極莊嚴清淨佛土，於中安處一生所繫諸大菩薩，教令速證無上菩提。

I 2,3c,15. THOSE WHO, ON THEIR WAY THROUGH THE HEAVENS OF FORM, HAVE DECEASED IN ALL STATIONS.

There are Bodhisattvas who have conjured up a body like that of a Tathagata, purified the Tushita-realm, been reborn among the gods of Brahma’s group, etc. up to: the Highest Gods, and who, through their skill in means, demonstrate Dharma to beings in the hells, in the animal world, and in the world of Yama.

There are Bodhisattvas who have stood in the six perfections, conjured up a body such as that of a Tathagata, visited countless Buddha-fields and world-systems in all the ten directions, in each single direction, and there demonstrate Dharma to beings, honour the Tathagatas, perfect the Buddha-fields, and hear the Dharma. Having created for those Buddha-fields illusory magical creations, they perfect the best, the most distinguished, the utmost Buddha-fields. (P69) And, bound to one more birth, these Bodhisattvas, reborn in those Buddha-fields, know full enlightenment in the various Buddha-fields.

43.

santi śāriputra bodhisattvā mahāsattvā ye dhyānārūpyasamāpattīr āsādayanto brahmakāyikeṣu yāvac chubhakṛtsneṣu deveṣūpapadyante, tatra ākāśānantyāyatane yāvad bhavāgre upapadyante, tato nānābuddhakṣetreṣūpapadyante. iti bhavāgraparamaḥ santi śāriputra bodhisattvā mahāsattvā ye dhyānārūpyasamāpattīnāṃ lābhinas ta ākāśānantyāyatane yāvad bhavāgre upapadyante, tato nānābuddhakṣetreṣūpapadyante. iti rūpavītarāgaḥ
221：	222：	223：
220：

I 2,3c,16. THOSE WHO HAVE GONE UP TO THE HIGHEST SPHERE OF PHENOMENAL EXISTENCE.

There are Bodhisattvas who, in consequence of the trances and formless attainments, are reborn among the gods of Brahma’s group, etc. up to: the Subhakritsna Gods. Thereafter they are reborn in the station of endless space, etc. up to: in the summit of existence. Then they are reborn in various Buddha-fields.

I 2,3c,17. THOSE WHO HAVE FORSAKEN THE GREED FOR THE WORLD OF FORM.

There are Bodhisattvas, recipients of the trances and formless attainments, who are reborn in the station of endless space, etc. to: in the summit of existence. Then they are reborn in the various Buddha-fields.

44.

santi śāriputra bodhisattvā mahāsattvā ye ṣaṭpāramitāsu caranto dvātriṃśan mahāpuruṣalakṣaṇālaṃkṛtamūrtayo niruttaraiḥ pariśuddhair indriyaiḥ samanvāgatā bhavanti, te taiḥ pariśuddhair indriyaiḥ samanvāgatā bahujanasya priyāś ca bhavanti, manaāpāś ca ye punaḥ sattvās tān bodhisattvān mahāsattvān paśyanti, te tenaiva cittaprasādenānupūrveṇa tribhir yānaiḥ parinirvānti, evaṃ hi śāriputra bodhisattvena mahāsattvena kāyapariśuddhaye śikṣitavyaṃ vākpariśuddhaye śikṣitavyaṃ manaḥpariśuddhaye śikṣitavyam. santi śāriputra bodhisattvā mahāsattvā ye ṣaṭsu pāramitāsu caranta uttaptānīndriyāṇi pratilabhante, te tair uttaptair indriyair nātmānam utkarṣayanti na parān paṃsayanti. santi śāriputra bodhisattvā mahāsattvā ye prathamacittotpādam upādāya dānapāramitāyāṃ śīlapāramitāyāṃ sthitvā naivaṃ kadācid apāyadurgativinipāteṣūpapadyante yāvad avinivartanīyabhūmim anuprāpnuvanti. santi śāriputra bodhisattvā mahāsattvā ye prathamacittotpādam upādāya na jātu daśakuśalān karmapathān utsṛjanti, yāvad avinivartanīyāṃ bhūmim anuprāpnuvanti.
221：1)復有菩薩行六波羅蜜，便具大士三十二相，諸根特異，眾生見者莫不敬喜。因其歡喜，以三乘法而度脫之，令般泥洹。2)舍利弗！菩薩行般若波羅蜜者，先當學清淨身口意，3)便得諸根特異。已得殊異，亦不自舉亦不下人。4)復有菩薩從初發意行檀波羅蜜、尸波羅蜜，乃成阿惟三佛，初不墮三惡趣。5)復有菩薩從始發意至阿惟越致，初不忘捨十善之行。	222：1)佛告舍利弗：開士大士行六度無極，應時具足三十二大人之相，諸根上妙而悉通達，則以此精進諸根，無數人所見敬愛，令不可計眾生之類發悅豫心，稍稍使入三塗者令得滅度。2)佛言：舍利弗！開士大士行智慧度無極，當清淨其身口意。3)佛告舍利弗：開士大士行六度無極，諸根上妙形類端正，不自咨嗟、不說他人瑕，常省己過、不訟他闕。	223：1)舍利弗！有菩薩摩訶薩行六波羅蜜時，成就三十二相，諸根淨利。諸根淨利故眾人愛敬，以愛敬故漸以三乘法而度脫之。2)如是，舍利弗！菩薩摩訶薩行般若波羅蜜時應學身清淨、口清淨。3)舍利弗！有菩薩摩訶薩行六波羅蜜時得諸根淨，以是淨根而不自高亦不下他。4)舍利弗！有菩薩摩訶薩從初發心住檀那波羅蜜、尸羅波羅蜜乃至阿惟越致地，終不墮三惡道。5)舍利弗！有菩薩摩訶薩從初發心乃至阿惟越致地，常不捨十善行。
220：1)舍利子！復有菩薩摩訶薩修行六種波羅蜜多，成就大士三十二相，諸根猛利清淨端嚴，眾生見者無不愛敬，因斯勸導，應其根欲令漸證得三乘涅槃。2)如是，舍利子！菩薩摩訶薩修行般若波羅蜜多，應學清淨身、語、意業。3)舍利子！復有菩薩摩訶薩修行六種波羅蜜多，雖得諸根明利，而不自重輕他。4)舍利子！復有菩薩摩訶薩從初發心恒住施戒波羅蜜多，乃至未得不退轉地，於一切時不墮惡趣。5)舍利子！復有菩薩摩訶薩從初發心乃至未得不退轉地，常不捨離十善業道。

I 2,3c,18. THOSE WHO ATTAIN NIRVANA IN THIS VERY LIFE.

There are Bodhisattvas who, coursing in the six perfections, their bodies adorned with the 32 marks of the Superman, become endowed with the most excellent perfectly pure organs, and who therefore become dear and pleasant to the many-folk. And the beings who see those Bodhisattvas, do, through just that serene faith in their hearts gradually attain full Nirvana through the three vehicles. It is thus that a Bodhisattva should train himself in the perfect purity of body, speech and mind.

There are Bodhisattvas who, from the first production of the thought of enlightenment onwards, have stood in the six perfections and are never reborn anywhere in the states of woe even before they have reached the irreversible stage.

There are Bodhisattvas who, from the first production of the thought of enlightenment onwards, never abandon the ten ways of wholesome action until they have reached the irreversible stage.

45.

santi śāriputra bodhisattvā mahāsattvā ye dānapāramitāyāṃ śīlapāramitāyāṃ sthitvā rājānaś cakravartino bhūtvā dānaṃ sattvebhyo dattvā tān eva daśakuśalakarmapatheṣu pratiṣṭhāpayanti. santi śāriputra bodhisattvā mahāsattvā ye dānapāramitāyāṃ śīlapāramitāyāṃ sthitvā anekāni cakravartirājyaśatāni parigṛhṇanti, (psp1-1: 87) anekāni cakravartirājyaśatasahasrāṇi parigṛhṇanti, tatra sthitvā anekāni ca buddhakoṭīniyutaśatasahasrāṇi ārāgayanti, tāṃś ca buddhān bhagavataḥ satkurvanti gurukurvanti mānayanti pūjayanti, tato 'nuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. iti dṛṣṭadharmaparinirvāyī
221：1)復有菩薩行檀、尸波羅蜜，得作遮迦越羅，得化眾生建立十善，所有財寶惠施眾生。2)復有菩薩行檀尸波羅蜜，億百千反作遮迦越羅，常供養諸佛恭敬啟受。	222：1)佛告舍利弗：開士大士從初發意行布施度無極、戒度無極，已得住立此二度無極，攝取無數轉輪聖王極尊之位，不可計限。2)轉輪聖王彼所在處，見無央數百千諸佛，便稽首禮，承事供養諸佛世尊。	223：1)舍利弗！有菩薩摩訶薩住檀那波羅蜜、尸羅波羅蜜中，作轉輪聖王，安立眾生於十善道，亦以財物布施眾生。2)舍利弗！有菩薩摩訶薩住檀那波羅蜜、尸羅波羅蜜，無量千萬世作轉輪聖王，值遇無量百千諸佛，供養恭敬尊重讚歎。
220：1)舍利子！復有菩薩摩訶薩安住施、戒波羅蜜多，作轉輪王成就七寶，以法教化不以非法，安立有情於十善道，亦以財寶濟諸貧乏。2)舍利子！復有菩薩摩訶薩安住施、戒波羅蜜多，無量百千世作轉輪聖王，值遇無量百千諸佛，供養恭敬、尊重讚歎，捨施內外不以為難。

There are Bodhisattvas who, after they have stood in the perfection of giving, have become Universal Monarchs and, having given gifts to beings, establish them in the 10 ways of wholesome action.

There are Bodhisattvas who, having stood in the perfection of giving, etc., gain many hundreds, many hundreds of thousands of world-wide kingdoms. Having stood therein, they please hundreds of thousands of niyutas of kotis of Buddhas, honour, respect, revere and worship those Buddhas and Lords, and thereafter win full enlightenment.

46.

santi śāriputra bodhisattvā mahāsattvā ye prajñāpāramitāyāṃ carantaś caturṇāṃ dhyānānāṃ lābhinaś catasṛṇām ārūpyasamāpattīnāṃ lābhinas te tābhir vikrīḍantaḥ prathamaṃ dhyānaṃ samāpadyante, tato vyutthāya nirodhasamāpattiṃ samāpadyante, tato vyutthāya dvitīyaṃ dhyānaṃ samāpadyante, tato vyutthāya nirodhasamāpattiṃ samāpadyante, tato vyutthāya tṛtīyaṃ dhyānaṃ samāpadyante, tato vyutthāya nirodhasamāpattiṃ samāpadyante, tato vyutthāya caturthaṃ dhyānaṃ samāpadyante, tato vyutthāya nirodhasamāpattiṃ samāpadyante, tato vyutthāya ākāśānantyāyatanaṃ samāpadyante, tato vyutthāya nirodhasamāpattiṃ samāpadyante, tato vyutthāya vijñānānantyāyatanaṃ samāpadyante, tato vyutthāya nirodhasamāpattiṃ samāpadyante, tato vyutthāya ākiñcanyāyatanaṃ samāpadyante, tato vyutthāya nirodhasamāpattiṃ samāpadyante, tato vyutthāya naivasaṃjñānāsaṃjñāyatanaṃ samāpadyante, tato vyutthāya nirodhasamāpattiṃ samāpadyante. evaṃ hi śāriputra bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ caranta upāyakauśalyenāvaskandakena samādhiṃ samāpadya nānābuddhakṣetreṣv anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. iti kāyasākṣī santi śāriputra bodhisattvā mahāsattvā ye ṣaṭsu pāramitāsu sthitvā sattvānāṃ buddhadharmāvabhāsaṃ kurvanti, ātmanāpi buddhadharmāvabhāsenāvirahitā bhavanti, yāvad anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. ity arhattvapratipannakaḥ santi śāriputra bodhisattvā mahāsattvā ye 'buddhakeṣu lokadhātuṣu apagataśrāvakeṣu pratyekāṃ bodhim abhisaṃbudhyante, ta upāyakauśalyena (psp1-1: 88) bahūni prāṇikoṭīniyutaśatasahasrāṇi triṣu yāneṣu paripācyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. iti pratyekabuddhaḥ
221：	222：	223：
220：

I 2,3c,19. THOSE WHO HAVE WITNESSED (CESSATION) WITH THEIR BODY.

There are Bodhisattvas who, coursing in perfect wisdom, recipients of the four trances and the four formless attainments, enter, playing with them, into the first trance. Emerged therefrom, they enter into the attainment of (the trance of) Cessation. And so with the second trance, etc. to: the fourth formless attainment. (P71) It is thus that these Bodhisattvas, coursing in perfect wisdom, endowed with skill in means, having entered on the concentration which jumps at will from one station to any other, know full enlightenment in the various Buddha-fields.

I 2,3c,20. THE PRATYEKABUDDHA.

There are Bodhisattvas who, in Buddha-less world-systems where there are no Disciples, fully know the Pratyekabuddha-enlightenment. Having matured, through skill in means many hundreds of thousands of niyutas of kotis of living beings in the three vehicles, they know full enlightenment.

47.

santi śāriputra bodhisattvā mahāsattvā ye smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgāṇāṃ lābhino daśabalavaiśāradyapratisaṃvidaṣṭādaśāveṇikabuddhadharmāṇāṃ lābhinaḥ, na ca srotaāpattiphalaṃ prāpnuvanti, na sakṛdāgāmiphalaṃ nānāgāmiphalaṃ nārhattvaṃ prāpnuvanti, na pratyekabuddhatvaṃ prāpnuvanti, te prajñāpāramitāyāṃ caranta upāyakauśalyena sarvasattvān mārge 'vatārya viśodhya srotaāpattiphalaṃ prāpayanti, sakṛdāgāmiphalaṃ prāpayanti, anāgāmiphalaṃ prāpayanti, arhattvaṃ prāpayanti, pratyekāṃ bodhiṃ prāpayanti, svayam asākṣātkurvantaḥ parāṃs tatra pratiṣṭhāpayanti. iti śrāvakapratyekabuddhamārgalabhyāni phalāni yac chāriputra sarvaśrāvakapratyekabuddhānāṃ jñānaṃ ca prahāṇaṃ ca sānutpattikadharmakṣāntipratilabdhasya bodhisattvasya mahāsattvasya kṣāntiḥ. iti svayam aprāpte dharme parapratiṣṭhāpanam
221：	222：	223：
220：

I 2,3c,a. THE FRUITS WHICH CAN BE OBTAINED ON THE PATH OF THE DISCIPLE AND PRATYEKABUDDHA.

There are Bodhisattvas who are recipients of the applications of mindfulness, the right efforts, the bases of psychic power, the dominants, the powers, the limbs of enlightenment and the Path, recipients of the ten powers, the grounds of self-confidence, the analytical knowledges, and the 18 special Buddha-dharmas, but they do not attain the fruit of a Stream-winner, etc. to: (P72) the fruit of an Arhat, or Pratyekabuddha-hood. Coursing in perfect wisdom they show, through their skill in means the eightfold path to all beings, and thereby make them attain the fruit of a Stream-winner, etc. to: Pratyekabuddha-enlightenment. They themselves do not realize (these), but they establish others in them.

I 2,3c,b. THE ESTABLISHMENT OF OTHERS IN THE DHARMA ONE DOES NOT ONESELF OBTAIN.

The Bodhisattva, the great being patiently accepts the cognition which leads to the attainment of the fruit of all the Disciples and Pratyekabuddhas.

48.

amī śāriputra bodhisattvā mahāsattvā avinivartanīyā veditavyāḥ, ye 'nayā prajñāpāramitayā viharanti. santi śāriputra bodhisattvā mahāsattvā ye ṣaṭsu pāramitāsu sthitvā tuṣitabhavanaṃ viśodhayanti, te khalu punar bodhisattvā mahāsattvā bhadrakalpikā veditavyāḥ, amī śāriputrāvaivartikā bodhisattvā mahāsattvā yeṣām ayam udayo buddhadharmeṣu tasmāt tarhi śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā sāvadyasya kāyavāṅmanaskarmaṇo 'vakāśo na dātavyaḥ kāyavāṅmanaskarmapariśuddhaye ca śikṣitavyam. itīdam avaivartikabodhisattvasaṃghaparidīpanam iti saṃgharatnāvavādaḥ
221：1)復有菩薩行六波羅蜜，為諸眾生照明法化，乃至阿惟三佛不離照明，是故菩薩常明佛法。是為菩薩摩訶薩行般若波羅蜜。2)菩薩行者，常攝身口意不善之事不令妄起。	222：1)佛告舍利弗：開士大士住六度無極，為諸眾生演法光明，自照已，以此法曜未曾亡失，至于無上正真之道，成最正覺。如是，舍利弗！開士大士多所照明於諸佛法。2)是故，舍利弗！開士大士行智慧度無極，常當精修護身、口、意，令身、口、意無所犯負也。	223：1)舍利弗！有菩薩摩訶薩常為眾生以法照明亦以自照，乃至阿耨多羅三藐三菩提終不離照明。舍利弗！是菩薩摩訶薩於佛法中已得尊重。2)舍利弗！以是故，菩薩摩訶薩行般若波羅蜜時，身、口、意不淨不令妄起。
220：1)舍利子！復有菩薩摩訶薩安住六種波羅蜜多，常為邪見盲冥有情作法照明，亦持此明常以自照，乃至無上正等菩提，此法照明曾不捨離。是菩薩摩訶薩由是因緣，於諸佛法常得現起。2)是故，舍利子！諸菩薩摩訶薩修行般若波羅蜜多，於身、語、意三有罪業無容暫起。

I 2,3c,c. ELUCIDATION OF THE COMMUNITY OF IRREVERSIBLE BODHISATTVAS.

Those Bodhisattvas who dwell in this perfection of wisdom should be known as irreversible.

There are Bodhisattvas who, having stood in the six perfections, purify the Tushita-realm. These Bodhisattvas should surely be known as living in the “Auspicious Aeon”. Those, Sariputra, are irreversible Bodhisattvas who thus rise up to the Buddha-dharmas.

(II. According to their practices. 1. Perfect Purity.)

Therefore then, Sariputra, a Bodhisattva who courses in perfect wisdom, should give no occasion for faulty deeds of body, speech or mind, and he should train in view of the perfect purity of the deeds of body, speech and mind. (P73)

49.

evam ukte āyuṣmān śāriputro bhagavantam etad avocat: katamad bhagavan sāvadyaṃ kāyakarma sāvadyaṃ vākkarma sāvadyaṃ manaskarma? evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat: iha śāriputra bodhisattvasya mahāsattvasyaivaṃ bhavati, katamaḥ sa kāyaḥ, yena kāyena kāyakarma samārabheya, katamā sā vāg, yayā vākkarma samārabheya, katamat tan manaḥ, yena manaskarma samārabheya? evam upaparīkṣamāṇaḥ kāyam upalabhate, vācam upalabhate, mana upalabhate, ayaṃ śāriputra bodhisattvasya mahāsattvasya kāyavāṅmanaskarmasamārambhaḥ sāvadyaḥ. na khalu punaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran kāyam upalabhate, na vācam upalabhate, na mana upalabhate, yena kāyena vācā manasā mātsaryadauḥśīlyavyāpādakausīdyavikṣepadauṣprajñacittam utpādayet. asthānam etac chāriputrānavakāśo yad bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran kāyavāṅmanodauṣṭhulyam utpādayet, naitat sthānaṃ vidyate. tat kasya hetoḥ? tathā hi śāriputra bodhisattvo mahāsattvaḥ ṣaṭsu pāramitāsu caran kāyadauṣṭhulyaṃ śodhayati, vāgdauṣṭhulyaṃ śodhayati, manodauṣṭhulyaṃ śodhayati.
221：舍利弗白佛言：何謂菩薩攝身口意？1)佛言：菩薩心念不持身口意諸惡因緣用作罪事。2)菩薩行般若波羅蜜，亦不見身口意。雖有身口意，終不嫉恚、邪見，不兩舌、惡口、妄言、綺語，無殺盜婬、無懈慢意意，初不起惡智之事。若有菩薩不能歛此諸惡事者，此非菩薩。3)復有菩薩行六波羅蜜者，除身惡行、除口惡言、除意惡念。	222：賢者舍利弗言：唯然，世尊！何所開士大士精修眾行，護身、口、意，無所犯負？1)佛告舍利弗：開士大士心自念言：是為彼身所作、身所興造，有所成立，是則為言、是六為心。其心所為有所成立。是為開士大士護身、口、意。2)開士大士行智慧無極，亦無得身，亦不得言，亦不得心。設使開士大士行智慧度無極，得身、口、意，所固身、口、意，則有貪嫉之心，則亦復起犯戒之心、瞋恚之心、懈怠之心、亂意之心、邪智之心。3)佛言舍利弗：如是行者，不當名之為開士。是開士大士行六度無極，淨身瑕穢、淨口瑕穢、淨心瑕穢，令無缺減，是言開士。	223：舍利弗白佛言：世尊！云何菩薩身業不淨、口業不淨、意業不淨？1)佛告舍利弗：若菩薩摩訶薩作是念：是身、是口、是意。如是取相作緣，舍利弗！是名身、口、意不淨。2)舍利弗！菩薩摩訶薩行般若波羅蜜時，不得身、不得口、不得意。舍利弗！菩薩摩訶薩行般若波羅蜜時，若得身、若得口、若得意，用是得身、口、意故，能生慳心、犯戒心、瞋心、懈心、亂心、愚心。當知是菩薩行六波羅蜜時，不能除身、口、意麤業。
220：時，舍利子白佛言：世尊！云何名為菩薩摩訶薩有罪身、語、意業？1)佛言：舍利子！若菩薩摩訶薩作是念：此是身我，由此故而起身業；此是語，我由此故而起語業；此是意，我由此故而起意業。舍利子！是名菩薩摩訶薩有罪身、語、意業。2)舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不得身及身業，不得語及語業，不得意及意業。舍利子！若菩薩摩訶薩修行般若波羅蜜多，得身、語、意及身、語、意業者，便起慳貪心、犯戒心、忿恚心、懈怠心、散亂心、惡慧心，若起此心不名菩薩摩訶薩。是故修行般若波羅蜜多菩薩摩訶薩，生此念者無有是處。3)舍利子！諸菩薩摩訶薩修行六種波羅蜜多，能淨身、語、意三種麁重。

I 2,4. INSTRUCTIONS ABOUT NONATTACHMENT.

Sariputra: What is a faulty deed of body, speech, and mind?

The Lord: Here it occurs to a Bodhisattva to ask “what is the body by which deeds of the body could be undertaken, what the voice by which deeds of speech could be undertaken, what the mind by which deeds of mind could be undertaken?” Thus investigating, he gets at body, speech, and mind. For a Bodhisattva such an undertaking of deeds of body, speech, and mind is faulty.

Furthermore, a Bodhisattva who courses in perfect wisdom does not get at such a kind of body, speech or mind, by which he would produce a thought of meanness, immorality, ill will, sloth, distraction, or stupidity. It is impossible, it cannot be, that a Bodhisattva who courses in perfect wisdom, could produce wickedness259 of body, speech, or mind. That is quite impossible.

And why? Because a Bodhisattva, who courses in the six perfections, cleanses away the wickedness of body, speech, and mind.

50.

śāriputra āha: kathaṃ bhagavan bodhisattvo mahāsattvaḥ kāyavāṅmanodauṣṭhulyaṃ śodhayati? bhagavān āha: yataḥ śāriputra bodhisattvo mahāsattvo na kāyam upalabhate, na vācam upalabhate, na mana upalabhate. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ kāyavāṅmanodauṣṭhulyaṃ śodhayati, sacet punaḥ śāriputra bodhisattvasya mahāsattvasya prathamacittotpādam upādāya daśa kuśalāḥ karmapathā anuvartante, na ca śrāvakacittaṃ pratyekabuddhacittaṃ cotpādayati, satatasamitaṃ cāsya sarvasattveṣu mahākāruṇācittaṃ pratyupasthitaṃ bhavati. evaṃ hi śāriputra bodhisattvasya mahāsattvasya kāyavāṅmanodauṣṭhulyaṃ śuddham iti vadāmi. santi śāriputra bodhisattvā mahāsattvā ye prajñāpāramitāyāṃ caranto bodhimārgaṃ pariśodhayanto dānapāramitāyāṃ caranti, śīlapāramitāyāṃ caranti, kṣāntipāramitāyāṃ caranti, vīryapāramitāyāṃ caranti, dhyānapāramitāyāṃ caranti, prajñāpāramitāyāṃ caranti.
221：舍利弗白佛言：何謂菩薩除身口意？1)佛言：菩薩不猗身口意，是故能除。2)菩薩從初發意以來常奉十善，是故過諸聲聞、辟支佛上。3)菩薩行般若波羅蜜者，淨於佛道、淨於六波羅蜜。	222：賢者舍利弗白佛言：云何開士大士淨身口意之瑕穢？1)世尊答曰：假使開士大士不自得身，亦復不得口言心念。佛言：如是，舍利弗！開士大士淨身、口、意。設使身、口、意瑕惡，則為利養。2)假令開士大士從初發意，奉行十善報應之向，不發聲聞、緣覺意，如是開士大士淨除身、口、意瑕穢。3)佛告舍利弗：開士大士行智慧度無極，欲求佛道，行布施度無極，戒、忍度無極，精進度無極，一心度無極。	223：舍利弗白佛言：世尊！菩薩摩訶薩云何除身、口、意麤業？1)佛告舍利弗：若菩薩摩訶薩不得身、口、意，如是菩薩摩訶薩能除身、口、意麤業。2)復次，舍利弗！若菩薩摩訶薩從初發意行十善道，不生聲聞心、不生辟支佛心，如是菩薩摩訶薩能除身、口、意麤業。3)復次，舍利弗！有菩薩摩訶薩行般若波羅蜜淨佛道時，行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜，是名菩薩摩訶薩除身、口、意麤業。
220：時，舍利子白佛言：世尊！云何菩薩摩訶薩能淨身、語、意三種麁重？1)佛言：舍利子！諸菩薩摩訶薩修行般若波羅蜜多，不得身及身麁重，不得語及語麁重，不得意及意麁重。舍利子！如是菩薩摩訶薩修行般若波羅蜜多，能淨身、語、意三種麁重。2)又，舍利子！若菩薩摩訶薩從初發心，恒具受持十善業道，不起聲聞及獨覺心，常於有情起大悲心。舍利子！我亦說是菩薩摩訶薩能淨身、語、意三種麁重。3舍利子！復有菩薩摩訶薩，修行六種波羅蜜多淨菩提道。

Sariputra: How then does he cleanse away that wickedness?

The Lord: When he does not get at body, speech, or mind. (P74) If, moreover, a Bodhisattva, account of the first thought of enlightenment, complies with the ten ways of wholesome action, produces no Disciple-thought or Pratyekabuddha-thought, but constantly and always sets up a thought a great compassion for all beings, it is then that I say that a Bodhisattva’s wickedness of body, speech, and mind is perfectly purified.

There are Bodhisattvas, great beings, who, coursing in perfect wisdom, and purifying the path to enlightenment, course in the perfection of giving, etc. to: in the perfection of wisdom.

51.

śāriputra āha: katamo bhagavan bodhisattvānāṃ mahāsattvānāṃ (psp1-1: 90) bodhimārgaḥ? bhagavān āha: yadā śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na kāyam upalabhate, na vācam upalabhate, na mana upalabhate, na dānapāramitām upalabhate, na śīlapāramitām upalabhate, na kṣāntipāramitām upalabhate, na vīryapāramitām upalabhate, na dhyānapāramitām upalabhate, na prajñāpāramitām upalabhate, na śrāvakam upalabhate, na pratyekabuddham upalabhate, na bodhisattvam upalabhate, na buddham upalabhate. ayaṃ śāriputra bodhisattvasya mahāsattvasya bodhimārgo yad uta sarvadharmānupalambho 'nena mārgeṇa gacchan bodhisattvo mahasattvaḥ ṣaṭsu pāramitāsu caran na śakyo 'vamarditum. ity aśaktyavavādaḥ
221：舍利弗白佛言：云何菩薩淨於佛道？1)佛言：菩薩不猗身口意，不猗六波羅蜜，不猗羅漢、辟支佛，不猗菩薩亦不猗佛。所以者何？於一切法無所猗故。是為菩薩道。2)舍利弗！復有菩薩一一行諸波羅蜜，用是故無能伏者。	222：舍利弗白佛言：云何開士大士欲求佛道？1)佛告舍利弗：開士大士假使不得身口行言心念，不得布施度無極、戒度無極、忍度無極、精進度無極、一心度無極、智慧度無極，不得聲聞、緣覺，不得開士，不得佛道。是故開士求於佛道，於一切法無所得故。2)佛告舍利弗：開士大士行六度無極已，有所至到亦無所到，無能得便。	223：舍利弗白佛言：世尊！何等是菩薩摩訶薩佛道？1)佛告舍利弗：佛道者，若菩薩摩訶薩不得身、不得口、不得意，不得檀那波羅蜜、不得尸羅波羅蜜、不得羼提波羅蜜、不得毘梨耶波羅蜜、不得禪那波羅蜜、不得般若波羅蜜，不得聲聞、不得辟支佛、不得菩薩、不得佛，舍利弗！是名菩薩摩訶薩佛道。所謂一切諸法不可得故。2)舍利弗！有菩薩摩訶薩行六波羅蜜時無能壞者。
220：時，舍利子白佛言：世尊！云何名為菩薩摩訶薩菩提道？1)佛言：舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，不得一切身、語、意業及三麁重，不得布施波羅蜜多，不得淨戒波羅蜜多，不得安忍波羅蜜多，不得精進波羅蜜多，不得靜慮波羅蜜多，不得般若波羅蜜多，不得聲聞乘，不得獨覺乘，不得菩薩正等覺乘。舍利子！是名菩薩摩訶薩菩提道。何以故？以菩提道於一切法皆不得故。2)舍利子！復有菩薩摩訶薩修行六種波羅蜜多，趣菩提道無能制者。

Sariputra: What is a Bodhisattva’s path to enlightenment?

The Lord: When a Bodhisattva, who courses in perfect wisdom, does not get at body, speech, or mind, at any of the six perfection, at the idea of Disciple, Pratyekabuddha, Bodhisattva, or Buddha, then that is a Bodhisattva’s path to enlightenment, i.e. the non-apprehension of all dharmas.

The Bodhisattva who walks by that path and courses in the six perfections, cannot possibly be crushed.

52.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ ṣaṭsu pāramitāsu caran na rūpaṃ manyate, na vedanāṃ manyate, na saṃjñāṃ manyate, na saṃskārān manyate, na vijñanaṃ manyate, na pṛthivīdhātuṃ manyate, nābdhātuṃ manyate, na tejodhatuṃ manyate, na vāyudhātuṃ manyate, nākāśadhātuṃ manyate, na vijñānadhatuṃ manyate, na cakṣurdhātuṃ manyate, na rūpadhātuṃ manyate, na cakṣurvijñānadhātuṃ manyate, na śrotradhātuṃ manyate, na śabdadhātuṃ manyate, na śrotravijñānadhātuṃ manyate, na ghrāṇadhātuṃ manyate, na gandhadhātuṃ manyate, na ghrāṇavijñānadhātuṃ manyate, na jihvādhātuṃ manyate, na rasadhātuṃ manyate, na jihvāvijñānadhātuṃ manyate, na kāyadhātuṃ manyate, na spraṣṭavyadhātuṃ manyate, na kāyavijñānadhātuṃ manyate, na manodhātuṃ manyate, na dharmadhātuṃ manyate, na manovijñānadhātuṃ manyate, na smṛtyupasthānāni manyate, na samyakprahāṇāni manyate, narddhipādān manyate, nendriyāṇi manyate, na balāni manyate, na bodhyaṅgāni manyate, na mārgaṃ manyate, na dānapāramitāṃ manyate, na śīlapāramitāṃ manyate, na kṣāntipāramitāṃ manyate, na vīryapāramitāṃ manyate, na dhyānapāramitāṃ manyate, na prajñāpāramitāṃ manyate, na vaiśāradyāni manyate, na pratisaṃvido manyate, na daśatathāgatabalāni manyate, nāṣṭādaśāveṇikān buddhadharmān manyate, na srotaāpattiphalaṃ manyate, na sakṛdāgamiphalaṃ manyate, nānāgāmiphalaṃ manyate, nārhattvaṃ manyate, na pratyekabodhiṃ manyate, na (psp1-1: 91) bodhisattvaṃ mahāsattvaṃ manyate, nānuttarāṃ samyaksaṃbodhiṃ manyate. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ ṣaḍbhiḥ pāramitābhir vardhate, na ca kenacid avamṛdyate. santi śāriputra bodhisattvā mahāsattvā ye prajñāpāramitāyāṃ sthitvā sarvajñajñānaṃ paripūrayanti, yena jñānena samanvāgatānāṃ sarvāṇy apāyadvārāṇi pithitāni bhavanti, nāpi manuṣyadāridryavipattim anubhavanti, nāpi tādṛśam ātmabhāvaṃ parigṛhṇanti, yena nindyā bhavanti sadevakasya lokasya. ity apariśrāntyavavādaḥ
221：舍利弗白佛言：云何菩薩行六波羅蜜，無能伏者？1)佛言：菩薩行六波羅蜜者，不有念五陰、六情，不有念色聲香味細滑法，不有念十八性，不有念三十七品，不有念六波羅蜜，不有念佛十種力、四無所畏、佛十八法不共，不有念聲聞、辟支佛道，不有念佛道，不有念阿耨多羅三耶三菩。如是，舍利弗！菩薩行六波羅蜜，於功德中展轉增益，用是故無能伏者。2)復次，舍利弗！菩薩住於般若波羅蜜具足薩云若，以諸慧不墮惡趣、不墮貧賤中，所受身體諸根具足人不憎惡，常為諸天、阿須倫所敬愛。	222：舍利弗白佛言：云何開士大士行六度無極，有至到亦無所到，無能得便？1)佛告舍利弗：開士大士行六度無極時，不念色、不念痛痒思想生死識，不念眼耳鼻舌身意，不念色聲香味細滑法，不念眼不念色不念眼色識、不念耳不念聲不念耳聲識、不念鼻不念香不念鼻香識、不念舌不念味不念舌味識、不念身不念細滑不念身細滑識、不念意不念法不念意法識，不念四意止、四意斷、四神足、五根、五力、七覺意、八由行，不念布施度無極、戒忍精進一心智慧度無極，不念如來十力、四無所畏、四分別辯、十八不共諸佛之法，不念流布、往來、不還、無著、緣覺、無上正真之道、成最正覺。佛言舍利弗：開士大士如是行者，則能具足、長益六度無極，所至到處亦無所到，無能得便。2)佛告舍利弗：或有開士大士住智慧度無極具足諸通慧，則以其慧所行之誼，終不墮落至於無餘，不為眾人所見憎惡，亦不貧匱，亦不身故而受於色。所以身故而自破壞諸天、世人、阿須倫。	223：舍利弗白佛言：世尊！云何菩薩摩訶薩行六波羅蜜時無能壞者？1)佛告舍利弗：若菩薩摩訶薩行六波羅蜜時，不念有色乃至識，不念有眼乃至意，不念有色乃至法，不念有眼界乃至意識界，不念有四念處乃至八聖道分，不念有檀那波羅蜜乃至般若波羅蜜，不念有佛十力乃至十八不共法，不念有須陀洹果乃至阿羅漢果，不念有辟支佛乃至阿耨多羅三藐三菩提。舍利弗！菩薩摩訶薩如是行，增益六波羅蜜，無能壞者。2)舍利弗！有菩薩摩訶薩住般若波羅蜜中具足智慧，用是智慧，常不墮惡道，不生弊惡人中，不作貧窮人，所受身體不為人、天、阿修羅所憎惡。
220：時，舍利子白佛言：世尊！何緣菩薩摩訶薩修行六種波羅蜜多，趣菩提道無能制者？1)佛言：舍利子！諸菩薩摩訶薩修行六種波羅蜜多時，不著色蘊，不著受、想、行、識蘊；不著眼處，不著耳、鼻、舌、身、意處；不著色處，不著聲、香、味、觸、法處；不著眼界、色界、眼識界，不著耳界、聲界、耳識界，不著鼻界、香界、鼻識界，不著舌界、味界、舌識界，不著身界、觸界、身識界，不著意界、法界、意識界；不著苦聖諦，不著集、滅、道聖諦；不著無明，不著行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱；不著四念住，不著四正斷、四神足、五根、五力、七等覺支、八聖道支；不著布施波羅蜜多，不著淨戒、安忍、精進、靜慮、般若波羅蜜多；不著佛十力，不著四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、一切智、道相智、一切相智；不著預流果，不著一來、不還、阿羅漢果，不著獨覺菩提，不著一切菩薩摩訶薩行，不著諸佛無上正等菩提。舍利子！由是因緣，菩薩摩訶薩修行六種波羅蜜多，增長熾盛趣菩提道無能制者。2)舍利子！復有菩薩摩訶薩，安住般若波羅蜜多，速能圓滿一切智智。成勝智故，常不墜墮諸險惡趣，不受下賤人天之身，永不貧窮，所受身形諸根具足容顏端正，為諸天、人、阿素洛等之所敬愛。

I 2,5. INSTRUCTIONS ABOUT PERSISTENT INDEFATIGABILITY.

(2. All-knowledge.)

Sariputra: Coursing how do Bodhisattvas become un-crushable?

The Lord: When a Bodhisattva, who courses in the six perfections, does not put his mind to form (P75), etc. to: to the utmost, right and perfect enlightenment, it is then that he grows in the six perfections and that he cannot be crushed by anything.

There are Bodhisattvas, great beings, who, having stood in perfect wisdom, fulfil all-knowledge. All doors to the places of woe are closed to those who are endowed with that knowledge, they do not, among men, experience the misfortunes of poverty (P76) and they do not take hold of such a personality by which they would become blameworthy in the world with its gods.

53.

śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya sarvajñajñānam? bhagavān āha: yena jñānena samanvāgato bodhisattvo mahāsattvaḥ pūrvasyāṃ diśi gaṅgānadīvālukopamāṃs tathāgatān arhataḥ samyaksaṃbuddhān paśyati teṣāṃ ca dharmadeśanāṃ śṛṇoti, saṃghaṃ ca paryupāste, buddhakṣetraviśuddhiṃ ca paśyati, evaṃ dakṣiṇasyāṃ paścimāyām uttarasyāṃ vidikṣv adha ūrdhvaṃ diśi gaṅgānadīvālukopamāṃs tathāgatān arhataḥ samyaksaṃbuddhān paśyati, teṣāṃ ca dharmadeśanāṃ śṛṇoti, saṃghaṃ ca paryupāste, buddhakṣetraviśuddhiṃ ca paśyati, yena jñānena samanvāgatānāṃ bodhisattvānāṃ mahāsattvānāṃ na buddhasaṃjñā bhavati, na bodhisaṃjñā bhavati, na śrāvakasaṃjñā bhavati, na pratyekabuddhasaṃjñā bhavati, nātmasaṃjñā bhavati, na parasaṃjñā bhavati, na buddhakṣetrasaṃjñā bhavati, yena jñānena samanvāgato bodhisattvo mahasattvo dānapāramitāyāṃ carati, śīlapāramitāyāṃ carati, kṣāntipāramitāyāṃ carati, vīryapāramitāyāṃ carati, dhyānapāramitāyāṃ carati, prajñāpāramitāyāṃ carati, na ca pāramitāmupalabhate, yena jñānena samanvāgato bodhisattvo mahāsattvaḥ smṛtyupasthānāni bhāvayati, na ca smṛtyupasthānāny upalabhate, samyakprahāṇarddhipādendriyabalabodhyaṅgamārgān bhāvayati, na ca samyakprahāṇarddhipādendriyabalabodhyaṅgamārgān upalabhate, balavaiśāradyāveṇikān (psp1-1: 92) buddhadharmān samudānayati, na ca balavaiśāradyāveṇikān buddhadharmān upalabhate. idaṃ śāriputra bodhisattvasya mahāsattvasya jñānaṃ, yena jñānena samanvāgato bodhisattvo mahāsattvaḥ sarvabuddhadharmāṃś ca paripūrayati, na ca sarvabuddhadharmāṃś ca manyate. iti pratipatsaṃparigrahāvavādaḥ
221：舍利弗白佛言：云何菩薩摩訶薩慧？1)佛言：菩薩以具足諸慧，盡見恒沙諸佛世尊，從諸世尊聽受法教，悉聞諸佛德好之法。得慧菩薩，無有佛想，亦無菩薩想，亦無聲聞、辟支佛想，亦無我想，亦無人想，亦無諸佛國想。慧行菩薩行檀波羅蜜，亦不見檀，亦不見般若波羅蜜，行三十七品、亦復不聞三十七品名，亦不見佛十八法。舍利弗！是為菩薩之慧。以是慧故具足諸法，亦不貢高見一切諸法。	222：舍利弗白佛言：何所開士大士慧？1)佛告舍利弗：開士大士所用承慧，見東方江河沙等如來、至真、等正覺，聞所說法覩於聖眾，見諸佛國清淨清淨之法。所以開士大士從所順慧，無有佛想、無開士想、無聲聞想、無緣覺想，不為己慧有佛土想。所以者何？開士大士行布施度無極、不得布施度無極，行戒、忍、精進、一心、智慧度無極、不得戒、忍、精進、一心、智慧度無極，所以慧致四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，是為開士大士慧。以用斯慧，具足一切諸法之本，於一切法亦無所念。	223：舍利弗白佛言：世尊！何等是菩薩摩訶薩智慧？1)佛告舍利弗：菩薩摩訶薩用是智慧成就，見十方如恒河沙等諸佛、聽法、見僧，亦見嚴淨佛土。菩薩摩訶薩以是智慧，不作佛想，不作菩薩想，不作聲聞、辟支佛想，不作我想，不作佛國想。用是智慧，行檀那波羅蜜亦不得檀那波羅蜜，乃至行般若波羅蜜亦不得般若波羅蜜，行四念處亦不得四念處，乃至行十八不共法亦不得十八不共法。舍利弗！是名菩薩摩訶薩智慧。用是智慧，能具足一切法亦不得一切法。
220：時，舍利子白佛言：世尊！何等名為菩薩摩訶薩所成勝智？1)佛言：舍利子！諸菩薩摩訶薩由成此智，盡見十方殑伽沙等諸佛世界一切如來、應、正等覺，盡聞彼佛所說正法，盡見彼會一切聲聞、菩薩僧等，亦見彼土莊嚴之相。諸菩薩摩訶薩由成此智，不起世界想，不起佛想，不起法想，不起聲聞僧想，不起菩薩僧想，不起獨覺想，不起我想，不起非我想，不起佛土莊嚴之想。諸菩薩摩訶薩由成此智，雖行布施波羅蜜多而不得布施波羅蜜多，雖行淨戒波羅蜜多，而不得淨戒波羅蜜多；雖行安忍波羅蜜多，而不得安忍波羅蜜多；雖行精進波羅蜜多，而不得精進波羅蜜多；雖行靜慮波羅蜜多，而不得靜慮波羅蜜多；雖行般若波羅蜜多，而不得般若波羅蜜多；雖行四念住，而不得四念住；乃至雖行八聖道支，而不得八聖道支；雖行佛十力，而不得佛十力；乃至雖行一切相智，而不得一切相智。舍利子！是名菩薩摩訶薩所成勝智。諸菩薩摩訶薩由成此智，速能圓滿一切佛法，雖知一切法，而不得一切法，以自性空故。

I 2,6. INSTRUCTIONS ABOUT THE FULL ACCEPTANCE262 OF THE MAHAYANISTIC PATH.

(3. Cognition of the all-knowing.)

Sariputra: What is, on the part of a Bodhisattva, the cognition of the all-knowing?

The Lord: Endowed with that cognition a Bodhisattva sees, in each of the ten directions, Tathagatas as many as the sands of the river Ganges, hears their demonstration of Dharma, honours their Community, and sees the purity of their Buddha-fields. But Bodhisattvas who are endowed with that cognition have no notion of a Buddha, or of enlightenment, or of Disciples or Pratyekabuddhas, or of self or other, or of a Buddha-field. A Bodhisattva who is endowed with that cognition courses in each one of the six perfections, but he does not get at any of them. He develops the applications of mindfulness, etc. to: the Buddha-dharmas, but he does not get at any of them. Endowed with this cognition a Bodhisattva fulfils all Buddha-dharmas, but he does not put his mind to any of them. (P77)

54.

santi śāriputra bodhisattvā mahāsattvā ye pañcacakṣūṃṣi pratilabhante pariśodhayanti, katamāni pañca yad uta māṃsacakṣuḥ divyacakṣuḥ prajñācakṣuḥ dharmacakṣuḥ buddhacakṣuḥ. śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya pariśuddhaṃ māṃsacakṣuḥ? bhagavān āha: asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣuḥ, yad yojanaśataṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yad yojanaśatadvayaṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yaj jaṃbudvīpaṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yac cāturdvīpakaṃ lokadhātuṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yat sāhasraṃ lokadhātuṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yad dvisāhasraṃ lokadhātuṃ paśyati, asti śāriputra bodhisattvasya mahāsattvasya māṃsacakṣur yat trisāhasraṃ mahāsāhasraṃ lokadhātuṃ paśyati. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ māṃsacakṣuḥ.
221：1)行般若波羅蜜菩薩淨於五眼：肉眼、天眼、慧眼、法眼、佛眼。2)舍利弗白佛言：何謂菩薩淨於肉眼？3)佛言：有菩薩以肉眼見百踰旬中、二百踰旬；有菩薩以肉眼見一閻浮提、見二閻浮提、見四天下；有菩薩以肉眼見千世界、見二千世界、有見三千世界；是為菩薩於肉眼淨。	222：1)佛告舍利弗：開士大士智慧度無極淨於五眼。何等五眼？肉眼、天眼、慧眼、法眼、佛眼。2)舍利弗白佛言：唯然，世尊！云何開士淨肉眼？3)佛告舍利弗：開士大士或以肉眼見四千里；或有開士大士自以肉眼見八千里；有開士大士或以肉眼見閻浮提；有開士大士或以肉眼見二閻浮提；或有開士大士以肉眼見四天下；有開士大士以肉眼見千世界；有開士大士以肉眼見二千世界；有開士大士以肉眼見三千大千世界。佛語舍利弗：是為開士大士得肉眼淨。	223：1)舍利弗！有菩薩摩訶薩行般若波羅蜜時淨於五眼：肉眼、天眼、慧眼、法眼、佛眼。2)舍利弗白佛言：世尊。云何菩薩摩訶薩肉眼淨？3)佛告舍利弗：有菩薩肉眼見百由旬，有菩薩肉眼見二百由旬，有菩薩肉眼見一閻浮提，有菩薩肉眼見二天下、三天下、四天下，有菩薩肉眼見小千國土，有菩薩肉眼見中千國土，有菩薩肉眼見三千大千國土。舍利弗！是為菩薩摩訶薩肉眼淨。
220：1)舍利子！復有菩薩摩訶薩修行般若波羅蜜多能淨五眼，所謂肉眼、天眼、慧眼、法眼、佛眼。2)時，舍利子白佛言：世尊！云何菩薩摩訶薩清淨肉眼？3)佛言：舍利子！有菩薩摩訶薩肉眼見百踰繕那，有菩薩摩訶薩肉眼見二百踰繕那，有菩薩摩訶薩肉眼見三百踰繕那，有菩薩摩訶薩肉眼見四百、五百、六百乃至千踰繕那，有菩薩摩訶薩肉眼見一贍部洲，有菩薩摩訶薩肉眼見二大洲，有菩薩摩訶薩肉眼見三大洲，有菩薩摩訶薩肉眼見四大洲，有菩薩摩訶薩肉眼見小千世界，有菩薩摩訶薩肉眼見中千世界，有菩薩摩訶薩肉眼見三千大千世界。舍利子！是名菩薩摩訶薩清淨肉眼。

I 2,7. INSTRUCTIONS ABOUT THE FIVE ORGANS OF VISION.

(4. The five Eyes.)

There are Bodhisattvas who acquire and cleanse the Five Eyes. Which five? The fleshly eye, the heavenly eye, the wisdom eye, the Dharma-eye, the Buddha-eye.

Sariputra: What is a Bodhisattva’s perfectly pure Fleshly Eye?

The Lord: There is the fleshly eye of a Bodhisattva which sees for a hundred miles, for two hundred miles, across Jambudvipa, a four continent world-system, a world-system consisting of 1,000 worlds, a world-system consisting of 1,000,000 worlds, a world-system consisting of 1,000,000,000 worlds. This is a Bodhisattva’s perfectly pure Fleshly Eye.

55.

śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya pariśuddhaṃ divyacakṣuḥ? bhagavān āha: yac chāriputra cāturmahārājakāyikānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat trayastriṃśānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad yāmānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat tuṣitānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yan nirmāṇaratīnāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat paranirmitavaśavartināṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad brahmapārṣadyānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad brahmapurohitānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yan mahābrahmaṇāṃ devānāṃ (psp1-1: 93) divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat parīttābhānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad apramāṇābhānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad ābhāsvarāṇāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yac chubhakṛtsnānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad anabrakānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat puṇyaprasavānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad bṛhatphalānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad asaṃjñisattvānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yac chuddhābhāsānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad aspṛhāṇāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad atapānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat sudṛśānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yat sudarśānānāṃ devānāṃ divyaṃ cakṣus tad bodhisattvaḥ prajānīte, yad akaniṣṭhānāṃ devānāṃ divyaṃ cakṣus tadbodhisattvaḥ prajānīte. yat punaḥ śāriputra bodhisattvasya mahāsattvasya divyaṃ cakṣus tac cāturmahārājakāyikā devā na prajānanti, na trayastriṃśā devāḥ prajānanti, na yāmā devāḥ prajānanti, na tuṣitā devāḥ prajānanti, na nirmāṇaratayo devāḥ prajānanti, na paranirmitavaśavartino devāḥ prajānanti, na brahmapārṣadyā devāḥ prajānanti, na brahmapurohitā devāḥ prajānanti, na mahābrahmaṇo devāḥ prajānanti, na parīttabhā devāḥ prajānanti, nāpramāṇābhā devāḥ prajānanti, nābhāsvarā devāḥ prajānanti, na parīttaśubhā devāḥ prajānanti, nāpramāṇaśubhā devāḥ prajānanti, na śubhakṛtsnā devāḥ prajānanti, nānabhrakā devāḥ prajānanti, na puṇyaprasavā devāḥ prajānanti, na bṛhatphalā devāḥ prajānanti, nāsaṃjñisattvā devāḥ prajānanti, na śuddhāvāsā devāḥ prajānanti, nāspṛhādevāḥ prajānanti, nātapā devāḥ prajānanti, na sudṛśā devāḥ prajānanti, na sudarśanā devāḥ prajānanti, yad bodhisattvasya mahāsattvasya divyaṃ cakṣus tad akaniṣṭhā devā na prajānanti. tenaiva pariśuddhena divyena cakṣuṣā pūrvasyāṃ diśi gaṅgānadīvālukopameṣu (psp1-1: 94) lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, tenaiva pariśuddhena divyena cakṣuṣā dakṣiṇasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, tenaiva pariśuddhena divyena cakṣuṣā paścimāyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, tenaiva pariśuddhena divyena cakṣuṣā uttarasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, evam uttarapūrvasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, pūrvadakṣiṇasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, dakṣiṇapaścimāyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, paścimottarasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, adho diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, ūrdhvaṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu sarvasattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ divyaṃ cakṣuḥ.
221：舍利弗白佛言：何謂天眼？1)佛言：菩薩以天眼見四王天上所有，悉識悉知。從忉利天至第六天，乃至阿迦膩吒天，菩薩悉見悉識悉知。2)從四王天上至阿迦膩吒天，此諸天人皆不識不知不見菩薩天眼所見。3)菩薩天眼悉見十方恒沙世界，眾生生死善惡之事悉見悉知。是為菩薩於天眼淨。	222：舍利弗又問：何謂開士大士得天眼淨？1)佛告舍利弗：其四大天王天上諸天眼，開士大士皆知之；忉利天、焰天、兜術天、尼摩羅天、波羅尼蜜天，上至阿迦膩吒天諸天之眼，開士大士皆知之。2)其開士天眼，及四大天王上至阿迦膩吒天，開士皆知之。3)其開士大士天眼，以此天眼覩見東方江河沙等佛世界，眾生終始皆悉知，乃至十方諸佛世界，悉覩見眾生生死。佛言：舍利弗！是開士大士天眼淨。	223：舍利弗白佛言：世尊！云何菩薩摩訶薩天眼淨？1)佛告舍利弗：有菩薩摩訶薩天眼見一切四天王天所見，見三十三天、夜摩天、兜率陀天、化樂天、他化自在天所見，見梵天王所見乃至阿迦尼吒天所見。2)菩薩天眼所見者，四天王天乃至阿迦尼吒天所不知不見。3)舍利弗！是菩薩摩訶薩天眼，見十方如恒河沙等諸國土中眾生死此生彼。舍利弗！是名菩薩摩訶薩天眼淨。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩清淨天眼？1)佛言：舍利子！菩薩摩訶薩天眼，見一切四大王眾天天眼所見，見一切三十三天、夜摩天、覩史多天、樂變化天、他化自在天天眼所見，見一切梵眾天天眼所見，乃至見一切色究竟天天眼所見。2)舍利子！有菩薩摩訶薩天眼所見，一切四大王眾天乃至色究竟天天眼所不能見。3)舍利子！諸菩薩摩訶薩天眼，能見十方殑伽沙等世界有情死此生彼。舍利子！是名菩薩摩訶薩清淨天眼。

Sariputra: What is a Bodhisattva’s perfectly pure Heavenly Eye?

The Lord: A Bodhisattva wisely knows the Heavenly Eye of the gods, beginning with the Four Great Kings; (P78) but the gods do not wisely know a Bodhisattva’s Heavenly Eye. With his perfectly pure Heavenly Eye he wisely knows, as it really is, the decease and rebirth of all beings in the world systems numerous as the sands of the river Ganges, in each of the ten directions. This is a Bodhisattva’s perfectly pure Heavenly Eye.

56.

śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya pariśuddhaṃ prajñācakṣuḥ? bhagavān āha: yena śāriputra prajñācakṣuṣā samanvāgato bodhisattvo mahāsattvo na kañcid dharmaṃ prajānāti, saṃskṛtaṃ vā asaṃskṛtaṃ vā kuśalaṃ vā akuśalaṃ vā sāvadyaṃ vā anavadyaṃ vā sāsravaṃ vā anāsravaṃ vā saṃkleśaṃ vā niṣkleśaṃ vā laukikaṃ vā lokottaraṃ vā saṃkliṣṭaṃ vā vyavadānaṃ vā, yena prajñācakṣuṣā bodhisattvena mahāsattvena kaścid dharmo na dṛṣṭo na śruto na mato na vijñātaḥ. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ prajñācakṣuḥ,
221：舍利弗白佛言：何謂菩薩於慧眼淨？1)佛言：菩薩慧眼不作是念：有為法無為法、有道法俗法。2)慧眼菩薩無法不見、無法不聞、無法不識、無法不覺。是為菩薩於慧眼淨。	222：舍利弗又問：唯然，世尊！云何開士大士慧眼淨？1)佛告舍利弗：其開士大士智慧眼者，不作是念：法有所有，有為無為、有形無形、世間法度世法、有漏無漏。2)其開士慧眼者，覩於諸法，無不見聞無量無數。是為開士大士慧眼淨。	223：舍利弗白佛言：世尊！云何菩薩摩訶薩慧眼淨？1)佛告舍利弗：慧眼菩薩不作是念：有法若有為若無為，若世間若出世間，若有漏若無漏。2)是慧眼菩薩亦無法不見、無法不聞、無法不知、無法不識。舍利弗！是名菩薩摩訶薩慧眼淨。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩清淨慧眼？1)佛言：舍利子！菩薩摩訶薩慧眼，不見有法若有為、若無為，若有漏、若無漏，若世間、若出世間，若有罪、若無罪，若雜染、若清淨，若有色、若無色，若有對、若無對，若過去、若未來、若現在，若欲界繫、若色界繫、若無色界繫，若善、若不善、若無記，若見所斷、若修所斷、若非所斷，若學、若無學、若非學非無學，乃至一切法若自性、若差別。2)舍利子！是菩薩摩訶薩慧眼，不見有法是可見、是可聞、是可覺、是可識。舍利子！是名菩薩摩訶薩清淨慧眼。

Sariputra: What is a Bodhisattva’s perfectly pure Wisdom Eye?

The Lord: A Bodhisattva who is endowed with that Wisdom Eye does not wisely know any dharma – be it conditioned or unconditioned, wholesome or unwholesome, faulty or faultless, with or without outflows, defiled or undefiled, worldly or supramundane. With that Wisdom Eye he does not see any dharma, or hear, know, or discern one.266 This is the perfectly pure Wisdom Eye of a Bodhisattva. (P79)

57.

śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya pariśuddhaṃ dharmacakṣuḥ? bhagavān āha: iha śāriputra bodhisattvo mahāsattvo dharmacakṣuṣaivaṃ jānāti, ayaṃ pudgalaḥ śraddhānusārī, ayaṃ pudgalo dharmānusārī, (psp1-1: 95) ayaṃ pudgalaḥ śūnyatāvihārī, ayaṃ pudgalo 'nimittavihārī, ayaṃ pudgalo 'praṇihitavihārī. ayaṃ pudgalaḥ śūnyatāvihārī, asya pudgalasya śūnyatāvimokṣamukheṇa pañcendriyāṇy utpatsyante, pañcabhir indriyair ānantaryasamādhiṃ prakṣyati, ānantaryeṇa samādhinā vimuktijñānadarśanam utpādayiṣyati, vimuktijñānadarśanena trīṇi saṃyojanāni prahāsyati, satkāyadṛṣṭiṃ śīlavrataparāmarśavicikitsāṃ ceti, ayam ucyate pudgalaḥ srotaāpannaḥ, sa bhāvanāmārgaṃ pratilabhya kāmarāgavyāpādatanutvād ayam ucyate pudgalaḥ sakṛdāgāmī, sa tenaiva bhāvanāmārgeṇādhimātrabhāvitena kāmarāgavyāpādaprahāṇād ayam ucyate pudgalo 'nāgāmī, sa tenaiva bhāvanāmārgeṇādhimātrabhāvitena rūparāgam ārūpyarāgam avidyāṃ mānam auddhatyaṃ ca prahāyāyam ucyate pudgalo 'rhan. ayaṃ pudgalo 'nimittavihārī, asya pudgalasyānimittavimokṣamukhena pañcendriyāṇy utpatsyante, pañcabhir indriyair ānantaryasamādhiṃ prakṣyati ānantaryeṇa samādhinā vimuktijñānadarśanam utpādayiṣyati, vimuktijñānadarśanena trīṇi saṃyojanāni prahāsyati, satkāyadṛṣṭiṃ śīlavrataparāmarśavicikitsāṃ ceti, ayam ucyate pudgalaḥ srotaāpannaḥ, sa bhāvanāmārgaṃ pratilabhya kāmarāgavyāpādatanutvād ayam ucyate pudgalaḥ sakṛdāgāmī, sa tenaiva bhāvanāmārgeṇādhimātrabhāvitena kāmarāgavyāpādaprahāṇād ayam ucyate pudgalo 'nāgāmī, sa tenaiva bhāvanāmārgeṇādhimātrabhāvitena rūparāgam ārūpyarāgam avidyāṃ mānam auddhatyaṃ ca prahāyāyam ucyate pudgalo 'rhan. ayaṃ pudgalo 'praṇihitavihārī, asya pudgalasyāpraṇihitavimokṣamukhena pañcendriyāṇy utpatsyante, pañcabhir indriyair ānantaryasamādhiṃ prakṣyati, ānantaryeṇa samādhinā vimuktijñānadarśanam utpādayiṣyati, vimuktijñānadarśanena trīṇi saṃyojanāni prahāsyati, satkāyadṛṣṭiṃ śīlavrataparāmarśavicikitsāṃ ceti, ayam ucyate pudgalaḥ srotaāpannaḥ, sa bhāvanāmārgaṃ pratilabhya kāmarāgavyāpādatanutvādayam ucyate pudgalaḥ sakṛdāgāmī, sa tenaiva bhāvanāmārgeṇādhimātrabhāvitena kāmarāgavyāpādaprahāṇād ayam ucyate pudgalo 'nāgāmī, sa (psp1-1: 96) tenaiva bhāvanāmārgeṇādhimātrabhāvitena rūparāgam ārūpyarāgam avidyāṃ mānam auddhatyaṃ ca prahāyāyam ucyate pudgalo 'rhan. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ dharmacakṣuḥ. punar aparaṃ śāriputra bodhisattvo mahāsattva evaṃ jānāti, yat kiñcit samudayadharmī sarvaṃ tan nirodhadharmīti prajānāti, prajñāpāramitāyāṃ caran pañcendriyāṇi prāpnoti. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ dharmacakṣuḥ.
221：舍利弗白佛言：何謂菩薩得法眼淨？1)佛言：菩薩以法眼見是人堅信堅住於法，是人無相、無願之脫立，於五根受不中止定，於不中止定成解脫慧，以解脫慧度於三礙：有身礙、有狐疑礙、有邪信礙。度是三礙得須陀洹。2)便道得念，於婬怒癡薄，得斯陀含。3)精勤於道，却婬怒癡，得阿那含。4)便消五愛：一者色愛，二者無色愛，三者癡愛，四者恨戾愛，五者亂志愛。已度是者，便得羅漢。5)如是行空菩薩便得空脫，便成五根，疾近不中止禪至羅漢道，是人已得無相解脫，逮得五力乃至羅漢。是為菩薩得法眼淨。菩薩所知生法即是滅法，便逮五根。是為菩薩得法眼淨。	222：舍利弗又問：唯然，世尊！云何開士大士法眼淨？1)佛告舍利弗：於是開士大士，則以法眼作是分別：某行信、某行法、某行空、某行無想、某行無願。以是脫門也，得五根、得無見三昧。已得無見三昧則興發度智之慧，已得度智之慧則斷三結。何等為三？一者貪身，二者狐疑，三者毀戒，是為三結。能除貪身無有狐疑，不毀禁戒則無有結，無有結者則流布人也。2)彼得行由路，除婬欲瞋恚怒癡薄，是謂往還人也。3)以此所由路，加以慇懃，婬欲瞋恚婬怒癡斷，是謂不還人也。4)彼於由路，益加勤行，少於色欲、無色欲，無明、憍慢斷除，是謂無著人也，是謂行空人也。5)空於脫門而獲五根，致無見三昧，以無見三昧，興發度慧至得緣覺。又此人者，已無想脫門得於五根，取要言之至得無著，是為開士法眼之淨。假使開士能分別解，其有合會法皆歸盡宗，見諸法盡得於五根，是為開士法眼淨。	223：舍利弗白佛言：世尊！云何菩薩摩訶薩法眼淨？1)佛告舍利弗：菩薩摩訶薩以法眼知是人隨信行、是人隨法行、是人無相行，是人行空解脫門、是人行無相解脫門、是人行無作解脫門得五根，得五根故得無間三昧，得無間三昧故得解脫智，得解脫智故斷三結——我見、疑、戒取——是人名須陀洹；2)是人得思惟道薄婬恚癡，當得斯陀含；3)增進思惟道斷婬恚癡，得阿那含；4)增進思惟道斷色染、無色染、無明、慢、掉，得阿羅漢。5)是人行空、無相、無作解脫門得五根，得五根故得無間三昧，得無間三昧故得解脫智，得解脫智故知所有集法皆是滅法，作辟支佛。是為菩薩摩訶薩法眼淨。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩清淨法眼？1)佛言：舍利子！菩薩摩訶薩法眼，能如實知補特伽羅種種差別：此隨信行，此隨法行，此無相行；此住空，此住無相，此住無願；此由空解脫門起五根，由五根起無間定，由無間定起解脫知見，由解脫知見永斷三結，所謂薩迦耶見、戒禁取、疑，永斷此三結故得預流果；2)此由修道薄欲貪、瞋恚得一來果；3)此復由上品修道永斷欲貪、瞋恚得不還果；4)此復由增上品修道永斷五順上分結，所謂色貪、無色貪、無明、慢、掉舉，永斷此五順上分結故得阿羅漢果；此由無相解脫門起五根，由五根起無間定，乃至永斷五順上分結得阿羅漢果；此由無願解脫門起五根，由五根起無間定，乃至永斷五順上分結得阿羅漢果；由二、由三亦復如是。舍利子！是名菩薩摩訶薩清淨法眼。5)復次，舍利子！菩薩摩訶薩法眼，能如實知所有集法皆是滅法，由知此故便得五根。舍利子！是名菩薩摩訶薩清淨法眼。

Sariputra: What is a Bodhisattva’s perfectly pure Dharma-Eye?

The Lord: Here a Bodhisattva knows, by means of the Dharma-Eye, that “this person is a Faith-follower, that person a Dharma-follower. This person a dweller in Emptiness, that person a dweller in the sign-less, that person a dweller in the Wish-less. The five cardinal virtues will arise in this person by means of the emptiness-door to deliverance, in that person by means of the sign-less door to deliverance, in that person by means of the wish-less door to deliverance. By means of the five cardinal virtues this one gazes upon the unimpeded concentration. By means of the unimpeded concentration he will produce the vision and cognition of emancipation. By means of the vision and cognition of emancipation he will forsake three fetters, i.e. the view of individuality, the contagion of mere rule and ritual, and doubt. He then is the person who is called a Stream-winner. After he has acquired the path of development, he attenuates sensuous greed and ill will. He is then the person who is called a Once-Returner. Through making just this path of development preponderant and developing it, he will come to the forsaking of sensuous greed and of ill will. He is then the person who is called a Never-Returner. Through making just this path of development preponderant and developing it, he will forsake greed for the world of form, greed for the formless world, ignorance, conceit and excitedness. He is then the person who is called an Arhat”. This is the perfectly pure Dharma-Eye of the Bodhisattva, the great being. (P80)

Moreover, a Bodhisattva knows wisely that “whatever is doomed to originate, all that is also doomed to stop”. Coursing in perfect wisdom, he attains the five cardinal virtues. This is the perfectly pure Dharma-Eye of a Bodhisattva.

58.

punar aparaṃ śāriputra bodhisattvo mahāsattva evaṃ jānāti, ayaṃ bodhisattvaḥ prathamacittotpādiko yo dānapāramitāyāṃ vā carati, śīlapāramitāyāṃ vā carati, sa tataḥ śuddhendriyaṃ pratilabhate, vīryendriyaṃ ca, sa upāyakauśalyena samanvāgataḥ saṃcintyātmabhāvaṃ parigṛhṇāti, kuśalamūlopalambhaś ca bhavati, ayaṃ bodhisattvo brāhmaṇamahāśālakuleṣūpapatsyate, ayaṃ kṣatriyamahāśālakuleṣūpapatsyate, ayaṃ gṛhapatimahāśālakuleṣūpapatsyate, ayaṃ cāturmahārājakāyikeṣu deveṣūpapatsyate, ayaṃ trayastriṃśeṣu deveṣūpapatsyate, ayaṃ yāmeṣu deveṣūpapatsyate, ayan tuṣiteṣu deveṣūpapatsyate, ayaṃ nirmāṇaratiṣu deveṣūpapatsyate, ayaṃ paranirmitavaśavartiṣu deveṣūpapatsyate, ayaṃ yāvad akaniṣṭheṣu deveṣūpapatsyate, sa tatra sthitvā sattvān paripācayiṣyati, sarvasukhopadhānena ca sattvān pratyupasthāsyati, buddhakṣetraṃ ca pariśodhayiśyati, tathāgatāṃś cārhataḥ samyaksaṃbuddhān ārāgayiṣyati, satkariṣyati gurukariṣyati mānayiṣyati pūjayiṣyati, na ca śrāvakabhūmau vā pratyekabuddhabhūmau vā patiṣyati, ayaṃ bodhisattvo mahāsattvo na nivartate yāvan nānuttarāṃ samyaksaṃbodhim abhisaṃbuddha iti. idaṃ śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ dharmacakṣuḥ.
221：菩薩發意，從檀波羅蜜至般若波羅蜜，具足信根、精進辦根、漚惒拘舍羅根，持是三根及諸功德，便生王者家、大種姓家、梵志家、迦羅越家，生四天王上至第六天，便於其中育養教化眾生，隨其所樂，淨佛國土、禮事諸佛，不墮聲聞、辟支佛地，當成三耶三佛。是為菩薩得法眼淨。	222：復次，舍利弗！開士大士分別如是，此初發意開士，行布施度無極、戒度無極、忍度無極、精進度無極、一心度無極、智慧度無極及信根、精進根，而根所行具足善權方便，己身常立於善德根本。其開士生於君子、貴姓、梵志、長者，四王天上、忉利天、焰天、兜術天、尼摩羅天、波羅尼蜜天上。生於彼天，所住之表，開化眾生，皆令群萌入於安行，淨於佛土，值見如來、至真、等正覺，供養奉事，不墮聲聞、緣覺地。某開士大士退轉，某不退轉，至于無上正真之道，成最正覺。是開士大士法眼淨。	223：復次，舍利弗！菩薩摩訶薩知是菩薩初發意，行檀那波羅蜜乃至行般若波羅蜜，成就信根、精進根，善根純厚用方便力故，為眾生受身，若生剎利大姓、若生婆羅門大姓、若生居士大家、若生四天王天處乃至他化自在天處，是菩薩於其中住成就眾生，隨其所樂皆給施之，亦淨佛國土值遇諸佛，供養恭敬尊重讚歎，乃至阿耨多羅三藐三菩提亦不墮聲聞、辟支佛地。是名菩薩摩訶薩法眼淨。
220：復次，舍利子！菩薩摩訶薩法眼，能如實知此菩薩摩訶薩最初發心，修行布施波羅蜜多，乃至修行般若波羅蜜多，成就信根、精進根，方便善巧故，意受身增長善法。是菩薩摩訶薩或生剎帝利大族，或生婆羅門大族，或生長者大族，或生居士大族，或生四大王眾天，乃至或生他化自在天，住於彼處成就有情，隨諸有情心所愛樂，給施種種上妙樂具嚴淨佛土，供養恭敬、尊重讚歎諸佛世尊，不墮聲聞、獨覺等地，乃至無上正等菩提終不退轉。舍利子！是名菩薩摩訶薩清淨法眼。

Moreover, a Bodhisattva knows that this Bodhisattva, who has had his first thought of enlightenment, who courses in the perfection of giving or in the perfection of morality, thereby acquires the virtues of Faith and Vigour; that, endowed with skill in means he acquires a personality at will, and becomes firmly based on his wholesome roots. This Bodhisattva will be reborn among Brahmins, that one among nobles, that one among wealthy householders, and that one among the gods. He knows that, having abided among them, he will mature beings, present then with everything that makes for happiness and purify the Buddha-field, and that he will please the Tathagatas, honour, respect and revere them and will not fall on the level of a Disciple or the level of a Pratyekabuddha. He knows that this Bodhisattva will not turn back until he has known full enlightenment. This is the Bodhisattva’s perfectly pure Dharma-Eye. (P81)

59.

punar aparaṃ śāriputra bodhisattvo mahāsattva evaṃ jānāti, amī bodhisattvā mahāsattvā vyākṛtā anuttarāyāṃ samyaksaṃbodhau, amī bodhisattvā na vyākṛtā, amī bodhisattvā avinivartanīyāḥ, amī bodhisattvā nāvinivartanīyāḥ, eṣāṃ bodhisattvānām abhijñāḥ paripūrṇāḥ, eṣāṃ bodhisattvānāṃ na paripūrṇāḥ, ayaṃ bodhisattvo 'bhijñāparipūrṇaḥ pūrvasyāṃ diśi yāvad upariṣṭād diśi gaṅgānadīvālukopamān lokadhātūn gatvā tathāgatān arhataḥ samyaksaṃbuddhān satkaroti gurukaroti mānayati (psp1-1: 97) pūjayati, ayaṃ bodhisattvo nābhijñāparipūrṇo yāvan na pūjayati, ayaṃ bodhisattvo 'bhijñānāṃ lābhī bhaviṣyati, ayaṃ bodhisattvo nābhijñānāṃ lābhī bhaviṣyati, asya bodhisattvasya mahāsattvasya pariśuddhaṃ buddhakṣetraṃ bhaviṣyati, asya bodhisattvasya mahāsattvasyāpariśuddhaṃ buddhakṣetraṃ bhaviṣyati, anena bodhisattvena sattvāḥ pariśodhitāḥ, anena bodhisattvena sattvā na pariśodhitāḥ, asya bodhisattvasya mahāsattvasya buddhā bhagavanto varṇaṃ bhāṣante, asya bodhisattvasya mahāsattvasya na bhāṣante, amī bodhisattvā buddhānāṃ bhagavatām āsannasthāyino bhaviṣyanti, amī bodhisattvā mahāsattvā nāsannasthāyino bhaviṣyanti, asya bodhisattvasya parimitam āyur bhaviṣyati, asya bodhisattvasyāparimitam āyur bhaviṣyati, asya bodhisattvasya parimitaḥ saṃgho bhaviṣyati, asya bodhisattvasyāparimitaḥ saṃgho bhaviṣyati, asya bodhisattvasyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya bodhisattvasaṃgho bhaviṣyati, asya bodhisattvasya mahāsattvasyānuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya na bodhisattvasaṃgho bhaviṣyati, ayaṃ bodhisattvo mahāsattvo duṣkaracaryāṃ cariṣyati, ayaṃ bodhisattvo mahāsattvo na duṣkaracaryāṃ cariṣyati, ayaṃ bodhisattvaś caramabhavikaḥ, ayaṃ bodhisattvo na caramabhavikaḥ, ayaṃ bodhisattvo bodhimaṇḍe niṣatsyate, ayaṃ bodhisattvo bodhimaṇḍe na niṣatsyate, asya bodhisattvasya māro bhaviṣyati, asya bodhisattvasya na māro bhaviṣyati. evaṃ hi śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ dharmacakṣuḥ.
221：1)法眼菩薩悉知一切從佛受決、未受決者；2)有動還者、不動還者；3)有具足神通者、未具足者；4)已具足神通遊諸世界禮事諸佛者、有未得是者；5)得佛國淨者、得不淨者；6)菩薩教化眾生者、不教眾生者；7)菩薩為諸佛所稱譽者、不稱譽者；8)菩薩有親近諸佛者、有不親近者；9)菩薩成佛，其弟子眾諸菩薩數其數無限者、有限者；10)是菩薩成佛時，以諸菩薩為僧者、不以菩薩為僧者；11)有菩薩以勤苦行成佛者、不以勤苦行成佛者；12)有菩薩一生補處者、未補處者；13)有菩薩至道場者、不至道場者、14)有菩薩坐樹下降致魔者、不致魔者；是諸眾事一一悉知。是為菩薩得法眼淨。	222：1)復次，舍利弗！開士大士，分別如是。開士已受決者，得無上之道成最正覺；某開士未受決於無上正真之道；某開士無所造立；2)某開士是不退轉、某開士非不退轉；3)某開士神通具足、某開士神通不具足；4)某開士神通具足，往詣東方江河沙等諸佛國土，稽首禮於如來、至真、等正覺，供養奉事；某開士未得神通、某開士當得神通；5)某開士佛土所有則當清淨、某開士國土所有不能清淨；6)某開士當教化眾生、某開士不教化；7)某開士為諸佛世尊所歎；8)某開士諸佛世尊當近立在前、某開士諸佛世尊不現立前；9)某開士壽命當有限、某開士壽命無有量；10)某開士比丘眾當有限、某開士比丘眾當無限；11)某開士得無上正真之道成最正覺，以眾開士為僧；某開士得為佛時無開士眾；12)某開士當以勤苦行成、某開士當以安隱行成；13)某開士當究竟終始窮盡、某開士不究竟終始窮盡；14)某開士當坐道場樹下、某開士不坐道場樹下；15)某開士當有魔試、某開士無魔試。某開士如是，舍利弗！是為開士大士法眼淨。	223：1)復次，舍利弗！菩薩摩訶薩知是菩薩於阿耨多羅三藐三菩提退，知是菩薩於阿耨多羅三藐三菩提不退；2)知是菩薩受阿耨多羅三藐三菩提記，知是菩薩未受阿耨多羅三藐三菩提記；3)知是菩薩到阿惟越致地，知是菩薩未到阿惟越致地；4)知是菩薩具足神通，知是菩薩未具足神通；5)知是菩薩以具足神通，飛到十方如恒河沙等世界見諸佛，供養恭敬尊重讚歎。知是菩薩未得神通、當得神通；6)知是菩薩當淨佛土、不淨佛土；7)是菩薩成就眾生、未成就眾生；8)是菩薩為諸佛所稱譽、所不稱譽；9)是菩薩親近諸佛、不親近諸佛；10)是菩薩壽命有量、壽命無量；11)是菩薩得佛時比丘眾有量、比丘眾無量；12)是菩薩得阿耨多羅三藐三菩提時以菩薩為僧、不以菩薩為僧；13)是菩薩當修苦行難行、不修苦行難行；14)是菩薩一生補處、未一生補處；15)是菩薩受最後身、未受最後身；16)是菩薩能坐道場、不能坐道場；17)是菩薩有魔、無魔。如是，舍利弗！是為菩薩摩訶薩法眼淨。
220：1)復次，舍利子！菩薩摩訶薩法眼，能如實知此菩薩摩訶薩於無上正等菩提已得受記，此菩薩摩訶薩於無上正等菩提未得受記；2)此菩薩摩訶薩於無上正等菩提已得不退，此菩薩摩訶薩於無上正等菩提未得不退；3)此菩薩摩訶薩已到不退轉地，此菩薩摩訶薩未到不退轉地；4)此菩薩摩訶薩已圓滿神通，此菩薩摩訶薩未圓滿神通；5)此菩薩摩訶薩神通已圓滿故，能往十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎諸佛世尊，此菩薩摩訶薩神通未圓滿故，不能往十方殑伽沙等諸佛世界，供養恭敬、尊重讚歎諸佛世尊；6)此菩薩摩訶薩已得神通，此菩薩摩訶薩未得神通；7)此菩薩摩訶薩已得無生法忍，此菩薩摩訶薩未得無生法忍；8)此菩薩摩訶薩已得勝根，此菩薩摩訶薩未得勝根；9)此菩薩摩訶薩已嚴淨佛土，此菩薩摩訶薩未嚴淨佛土；10)此菩薩摩訶薩已成熟有情，此菩薩摩訶薩未成熟有情；11)此菩薩摩訶薩已得大願，此菩薩摩訶薩未得大願；12)此菩薩摩訶薩已為諸佛稱譽，此菩薩摩訶薩未為諸佛稱譽；13)此菩薩摩訶薩已親近諸佛，此菩薩摩訶薩未親近諸佛；14)此菩薩摩訶薩壽命無量，此菩薩摩訶薩壽命有量；15)此菩薩摩訶薩得菩提時苾芻僧無量，此菩薩摩訶薩得菩提時苾芻僧有量；16)此菩薩摩訶薩得菩提時有菩薩僧，此菩薩摩訶薩得菩提時無菩薩僧；17)此菩薩摩訶薩專修利他行，此菩薩摩訶薩兼修自利行；18)此菩薩摩訶薩有難行苦行，此菩薩摩訶薩無難行苦行；19)此菩薩摩訶薩為一生所繫，此菩薩摩訶薩為多生所繫；20)此菩薩摩訶薩已住最後有，此菩薩摩訶薩未住最後有；21)此菩薩摩訶薩已坐妙菩提座，此菩薩摩訶薩未坐妙菩提座；22)此菩薩摩訶薩有魔來試，此菩薩摩訶薩無魔來試。舍利子！是名菩薩摩訶薩清淨法眼。

Moreover, a Bodhisattva knows that “these Bodhisattvas have been predicted to full enlightenment, and those have not. These Bodhisattvas are irreversible, and those are not. These Bodhisattvas are in full possession of their super-knowledges, and those are not. This Bodhisattva, in full possession of his super-knowledges, goes, in each of the ten directions, to world-systems numberless as the sands of the Ganges, and there he honours, respects, reveres and worships the Tathagatas; go to numberless Buddha-fields, and does not there honour, respect, revere and worship the Tathagatas; that Bodhisattva, not in full possession of the super-knowledges, does not go to numberless Buddha-fields, and does not there honour, respect, revere and worship the Tathagatas. This Bodhisattva will become a recipient of the super-knowledges, that one will not. This Bodhisattva will have a perfectly pure Buddha-field, that one will not. This Bodhisattva has matured beings, that one has not. The Buddhas and Lords praise this Bodhisattva; that one they do not praise. These Bodhisattvas will stand near the Buddhas, the Lords; those will not. This Bodhisattva will have a limited congregation, that one an unlimited one. This Bodhisattva, after he has known full enlightenment, will have a congregation of Bodhisattvas; that one will not. This Bodhisattva is in his last rebirth; that one is not. This Bodhisattva will have a Mara; that one will not”. This is the perfectly pure Dharma-Eye of a Bodhisattva.

60.

śāriputra āha: katamad bhagavan bodhisattvasya mahāsattvasya pariśuddhaṃ buddhacakṣuḥ? bhagavān āha: yac chāriputra bodhisattvo mahāsattvo bodhicittānantaraṃ vajropamaṃ samādhiṃ samāpadya ekacittakṣaṇasamāyuktayā prajñayā sarvākārajñatām anuprāpnoti, daśabhis tathāgatabalaiḥ samanvāgataḥ, caturbhir vaiśāradyaiś catasṛbhiḥ pratisaṃvidbhir aṣṭādaśabhir āveṇikair buddhadharmair mahāmaitryā mahākaruṇayā ca samanvāgataḥ, yena ca cakṣuṣā bodhisattvena mahāsattvena nāsti kiñcid adṛṣṭaṃ vāśrutaṃ (psp1-1: 98) vāmataṃ vāvijñātaṃ vā sarvair ākāraiḥ. evaṃ hi śāriputra bodhisattvasya mahāsattvasya pariśuddhaṃ buddhacakṣuḥ.
221：舍利弗白佛言：何謂菩薩得佛眼淨？佛言：已得金剛三昧，得薩云若、佛十種力、四無所畏，行四等心、十八不共、大慈大悲。是菩薩眼所見諸法一切眾事，無事不見、無聲不聞、無物不護、無法不覺。舍利弗、是為菩薩得阿惟三佛得最正覺眼。	222：舍利弗白佛言：云何開士大士佛眼淨？佛告舍利弗：開士大士所用因與無上道意，金剛之喻三昧正受，具足一切諸通慧，如來十力、四無所畏、四分別辯、十八不共諸佛之法，大慈大悲，至于開士大士眼普達一切佛法，於一切佛法無所不見、無所不聞，無有限量、無所不通。是，舍利弗！開士大士逮得無上正真之道，成最正覺時，乃能具足得佛眼淨。	223：舍利弗白佛言：世尊！云何菩薩摩訶薩佛眼淨？佛告舍利弗：有菩薩摩訶薩求佛道，心次第入如金剛三昧，得一切種智，爾時成就十力、四無所畏、四無閡智、十八不共法、大慈大悲。是菩薩摩訶薩用一切種智，一切法中無法不見、無法不聞、無法不知、無法不識。舍利弗！是為菩薩摩訶薩得阿耨多羅三藐三菩提時佛眼淨。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩清淨佛眼？佛言：舍利子！菩薩摩訶薩菩提心無間，入金剛喻定，得一切相智，成就佛十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法、無障無礙解脫佛眼。菩薩摩訶薩由此佛眼，超過一切聲聞、獨覺智慧境界，無所不見、無所不聞、無所不覺、無所不識，於一切法見一切相。舍利子！是名菩薩摩訶薩清淨佛眼。舍利子！菩薩摩訶薩證阿耨多羅三藐三菩提時，乃得如是清淨佛眼。

Sariputra: What is a Bodhisattva’s perfectly pure Buddha-Eye?

The Lord: The Bodhisattva, when immediately after the thought of enlightenment he has, with a wisdom conjoined with one single thought-moment, entered on the adamantine concentration, reaches the knowledge of all modes. He is endowed with the ten powers of a Tathagata, the four grounds of self confidence, the four analytical knowledges, the 18 special Buddha-dharmas, the great friendliness, the great compassion, the great sympathetic joy, the great even-mindedness, and the unhindered deliverance of a Buddha. And that Eye of the Bodhisattva does not meet with anything that is not seen, heard, known or discerned – in all its modes. That is the Bodhisattva’s perfect Buddha-Eye.

61.

evaṃ hi śāriputra bodhisattvena mahāsattvena pañcacakṣūṃṣi śodhayitukāmena ṣaṭsu pāramitāsu yogaḥ karaṇīyaḥ. tat kasya hetoḥ? tathā hi śāriputra ṣaṭsu pāramitāsu sarve kuśalā dharmā antargatāḥ sarvaśrāvakadharmāś ca sarvapratyekabuddhadharmāś ca bodhisattvadharmāś ca, yat khalu śāriputra samyag vadanto vadeyuḥ sarvakuśaladharmasaṃgraha iti prajñāpāramitāṃ khalu samyag vadantovadeyuḥ. tat kasya hetoḥ? tathā hi śāriputra prajñāpāramitā janayitrī sarvāsāṃ pāramitānām, eṣāṃ ca pañcānāṃ bodhisattvacakṣuṣām, eṣu ca śāriputra pañcasu bodhisattvacakṣuḥṣu śikṣitvā bodhisattvā mahāsattvā anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. iti pañcacakṣur avavādaḥ
221：菩薩欲得五眼淨者，當習六波羅蜜。所以者何，諸所有善法，悉含在六波羅蜜中故。一切菩薩、聲聞、辟支佛法諸法等者，無過般若波羅蜜等。般若波羅蜜者，是五眼之母。菩薩學五眼者，疾成阿惟三佛。	222：佛告舍利弗：如是開士大士欲得五眼，當奉行六度無極。所以者何？是故六度無極，皆入一切諸善德法，皆悉解了聲聞法、緣覺法、開士法。是故，舍利弗！得平等心至斯行者，則便救攝一切諸法。當觀智慧度無極，智慧度無極是五眼之親母也。開士大士學是五眼，以逮得無上正真之道成最正覺。	223：如是，舍利弗！菩薩摩訶薩欲得五眼，當學六波羅蜜。何以故？舍利弗！是六波羅蜜中攝一切善法，若聲聞法、辟支佛法、菩薩法、佛法。舍利弗！若有實語能攝一切善法者，般若波羅蜜是。舍利弗！般若波羅蜜能生五眼，菩薩學五眼者得阿耨多羅三藐三菩提。
220：舍利子！若菩薩摩訶薩欲得如是清淨五眼，當勤修習六到彼岸。所以者何？此六到彼岸總攝一切善法，謂一切聲聞善法、獨覺善法、菩薩善法、如來善法。舍利子！有問如來、應、正等覺：以實而言，何法能攝一切善法？佛正答言：所謂般若波羅蜜多。何以故？此般若波羅蜜多是一切善法之母，能生五波羅蜜多及五眼等諸功德故。舍利子！若菩薩摩訶薩欲得清淨五眼，當學般若波羅蜜多；若菩薩摩訶薩欲得阿耨多羅三藐三菩提，當學如是清淨五眼。舍利子！若菩薩摩訶薩能學如是清淨五眼，定得阿耨多羅三藐三菩提。

It is thus that a Bodhisattva who wants to cleanse the five Eyes should make endeavours about the six perfections. And why? Because in the six perfections all wholesome dharmas are contained, all Disciple-dharmas, (P83) all Pratyekabuddha-dharmas, and all Bodhisattva-dharmas.

When those who speak the Truth have spoken of “that which comprehends all wholesome dharmas”, they have spoken of the perfection of wisdom. For perfect wisdom is the genetrix of all the perfections, and also of those five Eyes of a Bodhisattva. Having trained themselves in those five Eyes of a Bodhisattva, the Bodhisattvas know full enlightenment.

62.

atra śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann abhijñāpāramitāṃ bhāvayati, so 'nekavidham ṛddhividhiṃ pratyanubhavati, pṛthivīm api kampayati, eko 'pi bhūtvā bahudhā bhavati, bahudhāpi bhūtvā eko bhavati, āvirbhāvaṃ tirobhāvam api pratyanubhavati, tiraḥkuḍyaṃ tiraḥprākāraṃ tiraḥparvatam apy asakto gacchati tadyathāpi nāmākāśe 'pi krāmati tadyathāpi nāma pakṣī śakuniḥ, pṛthivyām apy unmajjanimajjaṃ karoti tadyathāpi nāmodake, udake 'bhidyamāno gacchati tadyathāpi nāma pṛthivyām, dhūmāyaty api prajjalaty api tadyathāpi nāma mahān agniskandhaḥ, udakam api kāyāt pramuñcati tadyathāpi nāma mahāmeghaḥ, imāv api sūryācandramasāv evaṃ maharddhikau mahānubhāvau pāṇinā parāmṛśati parimārṣṭi yāvad brahmalokād api kāyaṃ vaśena vartayati, tayā ca ṛddhyā na manyate, tathā hi satām ṛddhiṃ nopalabhate yayā manyate tad api na manyate yenāpi manyate svabhāvaśūnyatām upādāya, svabhāvaviviktatām upādāya, svabhāvānupalabdhitām upādāya, sa na ṛddhicetanām apy utpādayati na ṛddhyabhinirhāracetanāṃ vā anyatra sarvajñatā manasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran ṛddhividhyabhijñāsākṣātkriyājñānam (psp1-1: 99) abhinirharati.
221：五神通品第五 1)復次，舍利弗！菩薩行般若波羅蜜，當念具足度五神通，逮諸菩薩無量神足，能動天地、變身無數更合為一，徹視無礙石壁皆過。譬如鳥飛無所觸礙，能履水蹈虛、身出水火、手捫摸日月、身至梵天。2)有是神通不自貢高，不見貢高，用本空故。誰有能起是神足者？唯有得薩云若者乃能起是耳。	222：1)佛告舍利弗：或有開士大士修於神通至度無極，無央數神通因緣之事，住於斯地，以一身之化若干形，還復為一身；於是墻壁隔礙山陵嵩高，越之無礙，如虛空中水品流行處為雲氣，譬如飛鳥遊行空中。出入于地，出無間、入無孔，譬如入水。履行水上其由如地，身出焰光猶如大火，此諸日月光明威神巍巍難及，則以手掌捫其日月而捉光明，猶得自在。身至梵天，2)不以神足而自貢高，意不慢恣亦無所念，其神足亦無所得，亦無憍逸。起亦無所想亦無念者，興自然空，自然空者則為寂寞，其自然者亦無所起。又如斯者，不發神足及神足行，唯以專思諸通慧事，是開士智度無極神足證慧神足所由。	223：1)舍利弗！有菩薩摩訶薩行般若波羅蜜時修神通波羅蜜，以是神通波羅蜜受種種如意事，能動大地，變一身為無數身、無數身還為一身，隱顯自在，山壁樹木皆過無閡如行空中，履水如地、陵虛如鳥，出沒地中如出入水，身出烟焰如大火聚，身中出水如雪山水流，日月大德威力難當而能摩捫，乃至梵天身得自在，2)亦不著是如意神通。神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我得如意神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得如意神通智證。
220：舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，能引發六神通波羅蜜多，所謂神境智證通、天耳智證通、他心智證通、宿住隨念智證通、天眼智證通、漏盡智證通波羅蜜多。時，舍利子白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發神境智證通？1)佛言：舍利子！有菩薩摩訶薩神境智證通，能起種種大神變事，所謂震動十方各如殑伽沙界大地等物，變一為多，變多為一，或隱或顯迅速無礙，山崖牆壁直過如空，陵虛往來猶如飛鳥，地中出沒如出沒水，水上經行如經行地，身出煙焰如燎高原，體注眾流如銷雪嶺，日月神德威勢難當，以手抆摩光明隱蔽，乃至淨居轉身自在，如斯神變其數無邊。2)舍利子！此菩薩摩訶薩雖有如是神境智用，而於其中不自高舉，不著神境智證通性，不著神境智證通事，不著能得如是神境智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發神境智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發神境智證通。

(5. The six super-knowledges.)

I 2,8. INSTRUCTIONS ABOUT THE SIX SUPER-KNOWLEDGES.

The Bodhisattva, the great being who courses in this perfection of wisdom, develops the perfection of super-knowledge. (1) He experiences psychic power in its various aspects. He shakes this very earth. Having been one, he becomes manifold; having been manifold, he becomes one. He can make himself visible or invisible. Right through a wall, a- rampart, or a hill, he glides unhindered, as though through empty space. Cross-legged he floats along, like a bird on the wing. He plunges into the earth and shoots up again, as if in water. He walks on water275 without sinking into it, as if on solid ground. With his body he emits smoke and flames of fire, like a great mass of fire, and at the same time releases streams of cold water, like a great rain-cloud. (P84) Even the sun and the moon, powerful and mighty though they be, he touches and strokes with his hands. Even as far as the Brahma world he has power over his body. –

But he does not fancy himself for that psychic power. For he does not get at that psychic power, which would allow him to mind (it) – on account of the emptiness, the isolated ness, the in-apprehensibility of its own-being. He does not, apart from his attention to the state of all-knowledge, produce a will for psychic power, nor a will for calling forth psychic power. It is thus that a Bodhisattva who courses in perfect wisdom calls forth the cognition of the realisation of the super-knowledge of psychic power.

63.

sa divyena śrotradhātunā viśuddhenātikrāntamānuṣyakeṇa śabdān śṛṇoti divyān mānuṣyakāṃś ca, na ca tena divyena śrotreṇa manyate, ahaṃ śabdān śṛṇomi, tathā hi sa tarn api śabdaṃ nopalabhate svabhāvaśūnyatām upādāya svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, sa na divyaśrotracetanām apy utpādayati, na divyaśrotrābhinirhāracetanāṃ vānyatra sarvākārajñatāmanaskārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran divyaśrotrābhijñāsākṣātkriyājñānam abhinirharati.
221：舍利弗！菩薩學般若波羅蜜者，為已得神足之證，耳所徹聽為過諸天人耳。雖得徹聽亦不貢高，於有無之中了無所得，於有空、無空無所生。	222：佛告舍利弗：其開士大士淨於天耳越天人耳，得聞一一音、諸天人聲，亦不想念天耳之種，不作是念：我聞其聲。亦無所得。自然之空自然寂寞，其自然者，則無所起亦無所得亦無所念，亦不自念：我得天耳。唯以志於諸通事。開士大士是為行智慧度無極天耳證慧神通之行。	223：是菩薩以天耳淨過於人耳，聞二種聲：天聲、人聲，亦不著是天耳神通。天耳與聲及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我有是天耳。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得天耳神通智證。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發天耳智證通？佛言：舍利子！有菩薩摩訶薩天耳智證通，最勝清淨過人天耳，能如實聞十方各如殑伽沙界情、非情類種種音聲。所謂遍聞一切地獄聲、傍生聲、鬼界聲、人聲、天聲、聲聞聲、獨覺聲、菩薩聲、諸佛聲、訶毀生死聲、讚歎涅槃聲、棄背有為聲、趣向菩提聲、厭惡有漏聲、欣樂無漏聲、稱揚三寶聲、制伏邪道聲、論議決擇聲、諷誦經典聲、勸斷惡法聲、令修善法聲、拔濟苦難聲、慶慰歡樂聲，如是等聲若大若小悉能遍聞無障無礙。舍利子！是菩薩摩訶薩雖有如是天耳作用，而於其中不自高舉，不著天耳智證通性，不著天耳智證通事，不著能得如是天耳智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發天耳智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發天耳智證通。

(2) With the heavenly ear-element, perfectly pure and surpassing that of man, he hears sounds, celestial as well as human. –

But he does not, by means of that heavenly ear, fancy that he hears sounds. For he does not get at that sound, because its own-being is empty, isolated, cannot be apprehended. Outside his attention to the knowledge of all modes he does not produce a will for the heavenly ear. It is thus that a Bodhisattva who courses in perfect wisdom calls forth the cognition of the realisation of the super-knowledge of the heavenly ear. (P85)

64.

sa parasattvānāṃ parapudgalānāṃ cetasaiva yathābhūtaṃ prajānāti, sarāgacittaṃ sarāgacittam iti yathābhūtaṃ prajānāti, vigatarāgaṃ cittaṃ vigatarāgaṃ cittam iti yathābhūtaṃ prajānāti, sadoṣaṃ cittaṃ sadoṣaṃ cittam iti yathābhūtaṃ prajānāti, vītadoṣaṃ cittaṃ vītadoṣaṃ cittam iti yathābhūtaṃ prajānāti, samohaṃ cittaṃ samohaṃ cittam iti yathābhūtaṃ prajānāti, vītamohaṃ cittaṃ vītamohaṃ cittam iti yathābhūtaṃ prajānāti, satṛṣṇaṃ cittaṃ satṛṣṇaṃ cittam iti yathābhūtaṃ prajānāti, vīatatṛṣṇaṃ cittaṃ vītatṛṣṇaṃ cittam iti yathābhūtaṃ prajānāti, sopādānaṃ cittaṃ sopādānaṃ cittam iti yathābhūtaṃ prajānāti, nirūpādānaṃ cittaṃ nirūpādānaṃ cittam iti yathābhūtaṃ prajānāti, saṃkṣiptaṃ cittaṃ saṃkṣiptaṃ cittam iti yathābhūtaṃ prajānāti, vikṣiptaṃ cittaṃ vikṣiptaṃ cittam iti yathābhūtaṃ prajānāti, parīttaṃ cittaṃ parīttaṃ cittam iti yathābhūtaṃ prajānāti, vipulaṃ cittaṃ vipulaṃ cittam iti yathābhūtaṃ prajānāti, mahadgataṃ cittaṃ mahadgataṃ cittam iti yathābhūtaṃ prajānāti, samāhitaṃ cittaṃ samāhitaṃ cittam iti yathābhūtaṃ prajānāti, asamāhitaṃ cittam asamāhitaṃ cittam iti yathābhūtaṃ prajānāti, viviktaṃ cittaṃ viviktaṃ cittam iti yathābhūtaṃ prajānāti, aviviktaṃ cittam aviviktaṃ cittam iti yathābhūtaṃ prajānāti, sāsravaṃ cittaṃ sāsravaṃ cittam iti yathābhūtaṃ prajānāti, anāsravaṃ cittam anāsravaṃ cittam iti yathābhūtaṃ prajānāti, sāṅgaṇaṃ cittaṃ sāṅgaṇaṃ cittam iti yathābhūtaṃ prajānāti, anaṅgaṇaṃ cittam anaṅgaṇaṃ cittam iti yathābhūtaṃ prajānāti, sottaraṃ (psp1-1: 100) cittaṃ sottaraṃ cittam iti yathābhūtaṃ prajānāti, anuttaraṃ cittam anuttaraṃ cittam iti yathābhūtaṃ prajānāti, tena ca na manyate, tathā hi tac cittam acittam acintyatām upādāya, so 'haṃ prajānāmīti na manyate, tad eva cittaṃ nopalabhate svabhāvaśūnyatām upādāya, svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, na sa paracittacetanām apy utpādayati, na paracittābhinirhāracetanāṃ vānyatrasarvākārajñatāmanasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran sarvasattvacittacaritābhijñāsākṣātkriyājñānam abhinirharati.
221：菩薩行般若波羅蜜，得天耳慧神通之證，能知他人心中所念。知有婬怒癡者、無婬怒癡者，知有愛欲意、無愛欲意者，知有有者、知無無者，知有亂意、無亂意者，有多者、有少者，有定意者、無定意者，有脫者，無脫者，有高者、有下者，雖知是，不自貢高。何以故？是意非意故、意不可思議故。	222：佛告舍利弗：其開士大士則知他人眾生心念虛實所趣，有欲心無欲心、有欲想無欲想、瞋恚心瞋恚想、離瞋恚心離瞋恚想、愚癡心愚癡想、離愚癡心離愚癡想、有思愛心離思愛心、有所受無所受、若舉若下、卒暴心安祥心、若大心若小心、若定心若不定心、若脫心若不脫心、其彼心污染甫當污染、其心染想甫當染想。如審曉了分別虛實，有無上心念於無上，亦無所念亦無所想。所以者何？諸心無心，所由起諸心無想念，則憂憶念往古遊居慧所證明，所以神通遊於居慧所證明，所以神通以此御之。	223：是菩薩如實知他眾生心，若欲心如實知欲心，離欲心如實知離欲心，瞋心如實知瞋心，離瞋心如實知離瞋心，癡心如實知癡心，離癡心如實知離癡心，渴愛心如實知渴愛心，無渴愛心如實知無渴愛心，有受心如實知有受心，無受心如實知無受心，攝心如實知攝心，散心如實知散心，小心如實知小心，大心如實知大心，定心如實知定心，亂心如實知亂心，解脫心如實知解脫心，不解脫心如實知不解脫心，有上心如實知有上心，無上心如實知無上心；亦不著是心。何以故。是心非心相，不可思議故、自性空故、自性離故、自性無生故。不作是念：我得他心智證。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得他心神通智證。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發他心智證通？佛言：舍利子！有菩薩摩訶薩他心智證通，能如實知十方各如殑伽沙界他有情類心、心所法，所謂遍知他有情類若有貪心如實知有貪心，若離貪心如實知離貪心，若有瞋心如實知有瞋心，若離瞋心如實知離瞋心，若有癡心如實知有癡心，若離癡心如實知離癡心，若有愛心如實知有愛心，若離愛心如實知離愛心，若有取心如實知有取心，若離取心如實知離取心，若聚心如實知聚心，若散心如實知散心，若小心如實知小心，若大心如實知大心，若舉心如實知舉心，若下心如實知下心，若寂靜心如實知寂靜心，若不寂靜心如實知不寂靜心，若掉心如實知掉心，若不掉心如實知不掉心，若定心如實知定心，若不定心如實知不定心，若解脫心如實知解脫心，若不解脫心如實知不解脫心，若有漏心如實知有漏心，若無漏心如實知無漏心，若有舋心如實知有舋心，若無舋心如實知無舋心，若有上心如實知有上心，若無上心如實知無上心。舍利子！是菩薩摩訶薩雖有如是他心智用，而於其中不自高舉，不著他心智證通性，不著他心智證通事，不著能得如是他心智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發他心智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發他心智證通。

(3) With his heart he wisely knows, as it really is, the thought of other beings and persons. He wisely knows, as it really is, a greedy thought as a “greedy thought”, a greedless thought as a “greedless thought”; a thought with hate as a “thought with hate”, a thought without hate as a “thought without hate”; deluded thought as “deluded thought”, un-deluded thought as “un-deluded thought”; thought with craving as “thought with craving”, thought without craving as “thought without craving”; thought with grasping as “thought with grasping”, thought without grasping as “thought without grasping”; composed thought as “composed thought”, disturbed thought as “disturbed thought”; limited thought as “limited thought”, extensive thought as “extensive thought”, lofty thought as “lofty thought”; concentrated thought as “concentrated thought”, un-concentrated thought as “un-concentrated thought”; detached thought as “detached thought”, un-detached thought as “un-detached thought”; thought with outflows as “thought with outflows”, thought without outflows as “thought without outflows”; thought with blemish as “thought with blemish”, thought without blemish as “thought without blemish”; thought with something above it as “thought with something above it”, thought with nothing above it as “thought with nothing above it”. –

But he does not, because of that, fancy himself. Because that thought is no-thought, on account of its un-thinkability. He does not imagine that he knows wisely. And that very thought he does not get at, on account of the emptiness, isolated-ness, and in-apprehensibility of its own-being. He does not, apart from his attention to the knowledge of all modes, produce a will for the cognition of others’ thoughts. It is thus that the Bodhisattva who courses in perfect wisdom calls forth the cognition of the realisation of the super-knowledge of the thoughts and actions of all beings. (P86)

65.

pūrvanivāsānusmṛtijñānena sa ekām api jātim anusmarati, dve tisro yāvaj jātiśatasahasrāṇy apy anusmarati, sa ekam api cittam anusmarati yāvac cittaśatam api, ekam api divasaṃ divasaśatam api, ekam api māsaṃ māsaśatam api, ekam api varṣaṃ varṣaśatam api, ekam api kalpaṃ kalpaśatam api, anekāni api kalpaśatāny anekāny api kalpasahasrāṇy anekāny api kalpaśatasahasrāṇy anekāny api kalpakoṭiniyutaśatasahasrāṇi anusmarati yāvat pūrvāntakoṭīm apy anusmarati, amutrāham āsam evaṃnāmā evaṃgotra evaṃjātir evamāhāra evaṃcirasthitikaḥ, evamāyuṣparyantaḥ, sa tataś cyuto 'mutropapannaḥ, tataś cyuta ihāsmy upapanna iti, sa evaṃ sākāraṃ sādṛśaṃ sanirdeśam anekavidhaṃ pūrvanivāsam anusmarati, tena ca pūrvanivāsānusmṛtyabhijñānena na manyate, tathā hi tajjñānam ajñānam acintyatām upādāya, so 'haṃ prajānāmīti na manyate, sa tad eva jñānaṃ nopalabhate svabhāvaśūnyatām upādāya svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, na sa pūrvanivāsānusmṛticetanām apy utpādayati, na pūrvanivāsānusmṛtyabhinirhāracetanāṃ vā anyatra sarvākārajñatāmanasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran pūrvanivāsānusmṛtisākṣātkriyājñānam abhinirharati.
221：以神通滅宿命之證，識一意至百意，從一日至百日、一月至百月、一歲至百歲、一劫至百劫，無數百劫、無數千劫、無數億百千那術，盡自識知名姓、種族、所作所習、壽命長短。所受苦樂、死此生彼從彼生此，所作事物、威儀禮節都識所更，不以神通而自貢高。菩薩學如是，為學般若波羅蜜。	222：一心念識百日事百月事百歲事，一劫百劫無央數劫、無數百劫無數千劫、無央數億百千姟，悉識念之。本所在處，其字為某，種姓為某，所生如斯，食飲亦然，久住如此，壽命長短、苦樂善惡，從彼終沒、生於某處，此眾此生，彼所說如是。能識念無央數過去遊居，亦不想念所獲神通。佛語舍利弗：開士大士智慧度無極能如是者，則為識念往古遊居神通明證之慧，是為神通慧行。	223：是菩薩以宿命智證通，念一心乃至百心，念一日乃至百日，念一月乃至百月，念一歲乃至百歲，念一劫乃至百劫、無數百劫、無數千劫、無數百千劫乃至無數百千萬億劫世。我是處，如是姓、如是名字、如是生、如是食、如是久住、如是壽限、如是長壽、如是受苦樂。我是中死生彼處，彼處死生是處，有相有因緣，亦不著是宿命神通。宿命神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我有是宿命神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得宿命神智證。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發宿住隨念智證通？ 佛言：舍利子！有菩薩摩訶薩宿住隨念智證通，能如實念十方各如殑伽沙界一切有情諸宿住事。所謂隨念若自若他一心、十心、百心、千心、多百千心頃諸宿住事，或復隨念一日、十日、百日、千日、多百千日諸宿住事，或復隨念一月、十月、百月、千月、多百千月諸宿住事，或復隨念一年、十年、百年、千年、多百千年諸宿住事，或復隨念一劫、十劫、百劫、千劫、多百千劫乃至無量無數百千俱胝那庾多劫諸宿住事，或復隨念前際所有諸宿住事，謂如是時，如是處，如是名，如是姓，如是類，如是食，如是久住，如是壽限，如是長壽，如是受樂，如是受苦，從彼處沒來生此間，從此間沒往生彼處，如是狀貌，如是言說。若略若廣、若自若他，諸宿住事皆能隨念。舍利子！是菩薩摩訶薩雖有如是宿住智用，而於其中不自高舉，不著宿住隨念智證通性，不著宿住隨念智證通事，不著能得宿住隨念智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發宿住智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發宿住隨念智證通。

(4) With the cognition of the recollection of his past lives he remembers one birth, two births, three births, up to one hundred thousand births. He also remembers one thought, etc. up to one hundred thoughts; one day up to one hundred days; one month up to one hundred months; one year up to one hundred years; one aeon up to one hundred aeons, many hundreds of aeons, many hundreds of thousands of aeons, many hundreds of thousands of niyutas of kotis of aeons; up to the limit of the beginning he remembers. “There I was, that was my name, that was my family, that was my caste, such was my food, such was the length of my life, such was the extent of my lifespan. Deceased from there I was reborn here; deceased from here I was reborn there.” It is thus that he recollects his various previous lives with all their modes, details and occasions. -

But he does not fancy himself for that super-knowledge of the recollection of his former lives. Because that cognition is a non-cognition, on account of its un-thinkability. He does not imagine that he knows wisely. And that very thought he does not get at, on account of the emptiness, isolated-ness and in-apprehensibility of its own-being. (P87) He does not, outside his attention to the knowledge of all modes, produce a will for the knowledge of his past lives. It is thus that the Bodhisattva who courses in perfect wisdom calls forth the cognition of the realization of the super-knowledge of the recollection of his former lives.

66.

sa divyena cakṣuṣā viśuddhenātikrāntamānuṣyakeṇa sattvān paśyati cyavamānān utpadyamānān suvarṇān durvarṇān hīnān praṇītān sugatau durgatau yathākarmopagān sattvān prajānāti, amī bhavantaḥ sattvāḥ (psp1-1: 101) kāyasucaritena samanvāgatāḥ vāksucaritena samanvāgatāḥ manaḥsucaritena samanvāgatāḥ, āryāṇām anapavādakāḥ samyagdṛṣṭayaḥ tena kāyavāṅmanaḥsucaritena hetunā sugatau svargaloka upapadyante. ime punar bhavantaḥ sattvāḥ kāyaduścaritena samanvāgatāḥ, vāgduścaritena samanvāgatāḥ, manoduścaritena samanvāgatāḥ, āryāṇām apavādakāḥ mithyādṛṣṭayas te mithyādṛṣṭikarmasamādānahetoḥ kāyasya bhedāt paraṃ maraṇād apāyadurgativinipātaṃ narakeṣūpapadyante. iti hi divyena cakṣuṣā viśuddhenātikrāntamānuṣyakeṇa daśadiśi loke sarvalokadhātuṣu dharmadhātuparame ākāśadhātuparyavasāne ṣaḍgatikānāṃ sattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti. tena ca na manyate tathā hi tac cakṣur acakṣur acintyatām upādāya, so 'haṃ paśyāmīti na manyate, tad eva cakṣur nopalabhate svabhāvaśūnyatām upādāya, svabhāvaviviktatām upādāya, svabhāvānupalabdhitām upādāya, na sa divyacakṣuścetanām apy utpādayati, na divyacakṣurabhinirhāracetanāṃ vā anyatra sarvākārajñatāmanasikārāt.
221：以神通明識宿命，以天眼見眾生生死所趣善惡之道，所得高下各隨本行，身行惡、口言惡、意念惡，謗毀聖賢、信邪倒見。以邪見因緣，自壞其身，死墮地獄中。為人身善、言念亦善，不謗聖賢，正見信行，得生天上。能見十方眾生乃至五道，所見如是。	222：佛告舍利弗：其開士大士則以天眼覩於眾生生死終始、善根惡根、禍福善惡、趣安趣苦、微妙瑕穢，由其所作悉了知之。某可愍之，了身行惡、口言惡、心念惡，具足惡行，誹謗賢聖奉於邪見，以此緣故碎身壽命，趣于勤苦、墮于地獄。此仁賢等眾生之類，其身行善、口言善、心念善，眾行具足，不謗賢聖、奉遵正見，緣此行故，碎身壽終，趣于安隱升生天上。覩見八方上下可愍之，了身行惡、口言惡、心念惡，具足惡行，誹謗賢聖、奉於邪見。以此緣故，碎身壽命，趣於勤苦、墮地獄。此仁聖等眾生之類，其身行善、口言善、心念善，眾善具足，不謗聖賢、奉遵正見。緣此行故，碎身壽終，趣于安隱、升生天上。覩見八方上下，神通已達皆然，覩見十方無有蔽礙。	223：是菩薩以天眼見眾生死時生時、端正醜陋、惡處好處、若大若小。知眾生隨業因緣，是諸眾生身惡業成就、口惡業成就、意惡業成就故，謗毀賢聖人，受邪見因緣故，身壞墮惡道生地獄中。是諸眾生身善業成就、口善業成就、意善業成就，不謗毀賢聖人，受正見因緣故，命終入善道生天上。亦不著是天眼通，天眼通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我有是天眼神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得天眼神通智證。亦見十方如恒河沙等世界中眾生生死，乃至生天上。四神通亦如是。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發天眼智證通？佛言：舍利子！有菩薩摩訶薩天眼智證通最勝清淨過人天眼，能如實見十方各如殑伽沙界情、非情類種種色像，所謂普見諸有情類死時生時，妙色麁色、善趣惡趣、若勝若劣，諸如是等種種色像。因此復知諸有情類隨業力用受生差別，如是有情成就身惡行、成就語惡行、成就意惡行，誹毀賢聖邪見因緣，身壞命終當墮惡趣，或生地獄，或生傍生，或生鬼界，或生邊地下賤悖惡有情類中受諸苦惱；如是有情成就身妙行、成就語妙行、成就意妙行，讚美賢聖正見因緣，身壞命終當昇善趣，或生天上，或生人中受諸快樂。如是有情種種業類受果差別皆如實知。舍利子！是菩薩摩訶薩雖有如是天眼作用，而於其中不自高舉，不著天眼智證通性，不著天眼智證通事，不著能得如是天眼智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發天眼智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發天眼智證通。

(5) With the heavenly eye, pure and surpassing that of men, he sees beings, as they die and arise (again). He wisely knows that “those beings, whether beautiful or ugly, low or exalted, undergo a happy or wretched destiny according to karma. Here are the beings who are endowed with good conduct of body, speech and mind, who have not reviled the holy men, who have right views, and who, with this good conduct of body, speech and mind for cause, are reborn in a happy place, in Heaven (among the gods). There, on the other hand, are the beings who are endowed with bad conduct of body, speech and mind, who have reviled the holy men, who have wrong views, and who, because they have acquired the karma of evil views, are reborn, upon the breaking up of the body, after death, in the states of woe, in a wretched destiny, in great distress, in the hells.” It is thus that he wisely knows with the heavenly eye, pure and surpassing that of men, as it really is, the decease and rebirth of beings in the six places of rebirth – in the universe in all the ten directions, in all the world-systems, with the Dharma-element as the highest (development), and the space element as the terminus.

But he does not fancy himself for that. For this eye is no eye, on account of its un-thinkability. (P88) He does not fancy himself for the fact that he sees. That very eye he does not get at, on account of the emptiness, isolated-ness and in-apprehensibility of its own-being. He does not, apart from his attention to the knowledge of all modes, produce a will for the heavenly eye. It is thus that the Bodhisattva who courses in perfect wisdom calls forth the super-knowledge of the heavenly eye.

67.

evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran divyacakṣurabhijñāsākṣātkriyājñānam abhinirharati, so 'nutpādasākṣātkriyābhijñājñānam abhinirharati, na ca śrāvakabhūmau vā pratyekabuddhabhūmau vā patati, nāpy anyaṃ kañcid dharmam āśaṃsati anyatrānuttarāṃ samyaksaṃbodhim abhisaṃbhotsyamīti, sa tayā āsravakṣaya sākṣātkriyābhijñājñānābhinirhārakuśalatayā na manyate tathā hi taj jñānam ajñānam acintyatām upādāya, so 'haṃ prajānāmīti na manyate, tad eva ca jñānaṃ nopalabhate svabhāvaśūnyatām upādāya svabhāvaviviktatām upādāya svabhāvānupalabdhitām upādāya, na sa āsravakṣayacetanām apy utpādayati nāsravakṣayābhijñābhinirhāracetanāṃ vānyatra sarvākārajñatāmanasikārāt. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann āsravakṣayābhijñāsākṣātkriyājñānam abhinirharati. evaṃ punaḥ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carataḥ ṣaḍabhijñāḥ paripūryante pariśudhyante ca, abhijñāḥ (psp1-1: 102) śāriputra pariśuddhāḥ sarvākārajñatām arpayanti,
221：其一神通之德盡見十方，持神通滅漏盡之證，不取聲聞、辟支佛道，不持餘法，當成阿惟三佛，不以神通漏盡證故而自貢高。菩薩行般若波羅蜜具足神通，其功德轉增上乃至阿惟三佛。	222：佛告舍利弗：其開士大士逮得知人心念，一日百日一歲百歲、一劫百劫千劫萬劫、億劫無央數劫無央數億億百千劫，至於無限。十方世界諸佛國土，所念無量，不可稱限、心無蔽礙，是謂開士大士知他人心所念往古遊居神通明證之慧神通慧行。佛告舍利弗：開士大士自知身所從來，一生百生千生萬、億生無央數億生、一劫百劫千劫萬劫億劫無數億劫，善惡禍福、善惡所趣、父母兄弟宗室妻子、勢貴富樂、貧賤困苦、愚智窮達、名字種姓，是為開士大士知身所從來往古遊居神明證之慧。神通慧行，五道自然覩見，十方無有蔽礙。佛告舍利弗：開士大士有漏盡慧證神通為達，不墮聲聞、緣覺地，亦不想念他異之法，亦不想念：我逮得無上正真之道，成最正覺。亦不以漏盡之慧、神通之慧為慢逸念。設如來十力、四無所畏、四分別辯、十八不共諸佛之法，解十二因緣無根本、三十七品無端緒，教化一切。如是，舍利弗！開士大士智慧度無極為具足神通，已能具足則有長益，逮得無上正真之道，為最正覺。	223：是菩薩摩訶薩漏盡神通，雖得漏盡神通，不墮聲聞、辟支佛地，乃至阿耨多羅三藐三菩提亦不依異法。亦不著是漏盡神通，漏盡神通事及己身皆不可得，自性空故、自性離故、自性無生故。不作是念：我得漏盡神通。除為薩婆若心。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時得漏盡神通智證。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時具足神通波羅蜜，具足神通波羅蜜已，增益阿耨多羅三藐三菩提。
220：時，舍利子復白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多時所引發漏盡智證通？佛言：舍利子！有菩薩摩訶薩漏盡智證通，能如實知十方各如殑伽沙界一切有情，若自若他漏盡不盡。此通依止金剛喻定，斷諸障習方得圓滿。得不退轉菩薩地時，於一切漏亦名為盡，畢竟不起現在前故。菩薩雖得此漏盡通，不墮聲聞、獨覺之地，唯趣無上正等菩提，不復希求餘義利故。舍利子！是菩薩摩訶薩雖有如是漏盡智用，而於其中不自高舉，不著漏盡智證通性，不著漏盡智證通事，不著能得如是漏盡智證通者，於著不著俱無所著。何以故？自性空故，自性離故，自性本來不可得故。舍利子！是菩薩摩訶薩不作是念：我今引發漏盡智通為自娛樂，唯除為得一切智智。舍利子！是名菩薩摩訶薩修行般若波羅蜜多時所引發漏盡智證通。舍利子！菩薩摩訶薩修行般若波羅蜜多時，能圓滿清淨六神通波羅蜜多，由此六神通波羅蜜多圓滿清淨故，便證無上正等菩提。

(6) He calls forth the super-cognition of the realisation of non-production, but he does not fall on the level of Disciple or Pratyekabuddha. Nor does he see any dharma which knows full enlightenment.

He does not put his mind to the wholesomeness of the achievement of the cognition of the super-knowledge of the realisation of the extinction of the outflows. For that cognition is a non-cognition, on account of its un-thinkability. He does not put his mind to the fact that he knows wisely. It is thus that the Bodhisattva, who course in perfect wisdom, calls forth the cognition of the realisation of the super-knowledge of the extinction of the outflows. (P89)

It is thus again that the six super-knowledges of the Bodhisattva, who courses in perfect wisdom, are fulfilled and purified. These super-knowledges, when perfectly pure, procure the knowledge of all modes.

68.

santi śāriputra bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ caranto dānapāramitāyāṃ sthitvā sarvākārajñatāpanthānaṃ śodhayanti, atyantaśūnyatayā na ca gṛhītatām upādāya. santi śāriputra bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ carantaḥ śīlapāramitāyāṃ sthitvā sarvākārajñatāpanthānaṃ śodhayanti, atyantaśūnyatayā āpattyanadhyāpattitām upādāya. santi śāriputra bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ carantaḥ kṣāntipāramitāyāṃ sthitvā sarvākārajñatāpanthānaṃ śodhayanti, atyantaśūnyatayā akṣobhaṇatām upādāya. santi śāriputra bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ caranto vīryapāramitāyāṃ sthitvā sarvākārajñatāpanthānaṃ śodhayanti, atyantaśūnyatayā kāyikacaitasikavīryāsraṃsanatām upādāya. santi śāriputra bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ caranto dhyānapāramitāyāṃ sthitvā sarvākārajñatāpanthānaṃ śodhayanti, atyantaśūnyatayā avikṣiptacittatām upādāya. santi śāriputra bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ carantaḥ prajñāpāramitāyāṃ sthitvā sarvākārajñatāpanthānaṃ śodhayanti, atyantaśūnyatayā dauṣprajñacittaparivarjanatām upādāya.
221：1)有菩薩行般若波羅蜜，住檀波羅蜜，淨除薩云若迹，計空無狐疑。2)菩薩住尸波羅蜜，淨除薩云若迹，不疑罪福，以空無所起故。3)舍利弗！有菩薩住羼波羅蜜中，淨除薩云若迹，以空故不起瞋恚。4)菩薩住惟逮波羅蜜，淨除薩云若迹，於身精進不起懈怠。5)菩薩住禪波羅蜜，淨除薩云若迹，定志意不起。6)菩薩住般若波羅蜜中，淨除薩云若迹，不起愚癡。	222：1)佛告舍利弗：或有開士大士行智慧度無極住布施度無極，見能嚴淨諸通道究竟真空，從其興受而行恩德。2)佛告舍利弗：或有開士大士行智慧度無極住戒度無極，具足嚴淨諸通道究竟空，無信不信、無起不起，興立於誼永無所生。3)佛告舍利弗：或有開士行智慧度無極住忍度無極，具足嚴淨諸通道究竟真空，興于忍辱，無有瞋恨，解知無本，一切悉空。4)佛告舍利弗：或有開士大士行智慧度無極住精進度無極，具足嚴淨諸通道究竟真空，身意精進專于一誼，所行精進無有諸漏，興立此進。5)佛告舍利弗：或有開士大士行智慧度無極住一心度無極，具足嚴淨諸通道究竟真空，其心不亂，不舉不下、不起不滅，興立斯禪。6)佛告舍利弗：或有開士大士行智慧度無極住智慧度無極，具足嚴淨諸通道究竟真空，除邪見心，勸發無智，興無所與。	223：1)舍利弗！有菩薩摩訶薩行般若波羅蜜時，住檀那波羅蜜淨薩婆若道，畢竟空，不生慳心故。2)舍利弗！有菩薩摩訶薩行般若波羅蜜時，住尸羅波羅蜜淨薩婆若道，畢竟空，罪不罪不著故。3)舍利弗！有菩薩摩訶薩行般若波羅蜜時，住羼提波羅蜜淨薩婆若道，畢竟空，不瞋故。4)舍利弗！有菩薩摩訶薩行般若波羅蜜時，住毘梨耶波羅蜜淨薩婆若道，畢竟空，身心精進不懈怠故。5)舍利弗！有菩薩摩訶薩行般若波羅蜜時，住禪那波羅蜜淨薩婆若道，畢竟空，不亂不味故。6)舍利弗！有菩薩摩訶薩行般若波羅蜜時，住般若波羅蜜淨薩婆若道，畢竟空，不生癡心故。
220：1)舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋心故。2)舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒心故。3)舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起慈悲忿恚心故。4)舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住精進波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起勤勇懈怠心故。5)舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起寂靜散亂心故。6)舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，還住般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起智慧愚癡心故。

(6. Emptiness, No-minding and Sameness.)

There are Bodhisattvas, great beings who, coursing in perfect wisdom, and having stood in the perfection of giving, cleanse the roadway to the knowledge of all modes because by means of absolute emptiness they have grasped at nothing at all.

There are others who, having stood in the perfection of morality, cleanse it on account of committing no offence.

Others, having stood in the perfection of patience, cleanse it on account of their imperturbability.

Others, having stood in the perfection of vigour, cleanse it on account of the indefatigability of their bodily and mental vigour.

Others, having stood in the perfection of concentration, cleanse it on account of the un-distracted state of their thought.

Others, having stood in the perfection of wisdom, cleanse it on account of their having expelled all stupid thoughts.

69.

221：	222：	223：
220： 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、淨戒波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、持戒犯戒心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、安忍波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、慈悲忿恚心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、精進波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、勤勇懈怠心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、寂靜散亂心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、智慧愚癡心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒、安忍波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒、慈悲忿恚心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒、精進波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒、勤勇懈怠心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒、靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒、寂靜散亂心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒、智慧愚癡心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、精進波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起慈悲忿恚、勤勇懈怠心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起慈悲忿恚、寂靜散亂心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起慈悲忿恚、智慧愚癡心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住精進、靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起勤勇懈怠、寂靜散亂心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住精進、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起勤勇懈怠、智慧愚癡心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起寂靜散亂、智慧愚癡心故。

70.

221：	222：	223：
220： 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、淨戒、安忍波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、持戒犯戒、慈悲忿恚心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、安忍、精進波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、慈悲忿恚、勤勇懈怠心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、精進、靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、勤勇懈怠、寂靜散亂心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、寂靜散亂、智慧愚癡心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒、安忍、精進波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒、慈悲忿恚、勤勇懈怠心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒、精進、靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒、勤勇懈怠、寂靜散亂心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒、靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒、寂靜散亂、智慧愚癡心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、精進、靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起慈悲忿恚、勤勇懈怠、寂靜散亂心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起慈悲忿恚、寂靜散亂、智慧愚癡心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住精進、靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起勤勇懈怠、寂靜散亂、智慧愚癡心故。

71.

221：	222：	223：
220： 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、淨戒、安忍、精進波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、持戒犯戒、慈悲忿恚、勤勇懈怠心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、安忍、精進、靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、慈悲忿恚、精進懈怠、寂靜散亂心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、精進、靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、勤勇懈怠、寂靜散亂、智慧愚癡心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒、安忍、精進、靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒、慈悲忿恚、勤勇懈怠、寂靜散亂心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒、精進、靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒、勤勇懈怠、寂靜散亂、智慧愚癡心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住安忍、精進、靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起慈悲忿恚、勤勇懈怠、寂靜散亂、智慧愚癡心故。

72.

221：	222：	223：
220： 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、淨戒、安忍、精進、靜慮波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、持戒犯戒、慈悲忿恚、勤勇懈怠、寂靜散亂心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、安忍、精進、靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、慈悲忿恚、勤勇懈怠、寂靜散亂、智慧愚癡心故。 舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住淨戒、安忍、精進、靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起持戒犯戒、慈悲忿恚、勤勇懈怠、寂靜散亂、智慧愚癡心故。舍利子！復有菩薩摩訶薩修行般若波羅蜜多時，安住布施、淨戒、安忍、精進、靜慮、般若波羅蜜多，嚴淨一切智、一切相智道，以畢竟空不起惠捨慳悋、持戒犯戒、慈悲忿恚、精進懈怠、寂靜散亂、智慧愚癡心故。

73.

evaṃ khalu śāriputra bodhisattvā mahāsattvāḥ prajñāpāramitāyāṃ carantaḥ ṣaṭsu pāramitāsu sthitvā sarvākārajñatāpanthānaṃ śodhayanti, atyantaśūnyatām upādāya, dānaṃ parigrahatām upādāya prajñapyate, śīlaṃ dauḥśīlyam upādāya prajñapyate, kṣāntir akṣāntitām upādāya prajñapyate, vīryaṃ kauśīdyam upādāya prajñapyate, samādhir asamāhitatām upādāya prajñapyate, prajñā dauṣprajñam upādāya prajñapyate, sa tīrṇa iti na manyate, na tīrṇa iti na manyate, dānaṃ parigraha iti na manyate, śīlaṃ dauḥśīlyam iti na manyate, kṣāntiḥ kṣobha iti na manyate, vīryaṃ kauśīdyam iti na manyate, samādhir asamāhiteti na manyate, prajñādauṣprajñam iti na manyate, ākruṣṭo 'ham iti na manyate, vandito 'ham iti na manyate, satkṛto 'ham iti na manyate, asatkṛto 'ham iti na manyate. tat kasya hetoḥ? na hi śāriputra anutpāda ākruṣṭo 'ham iti manyate, (psp1-1: 103) vandito 'ham iti manyate, satkṛto 'ham iti manyate, asatkṛto 'ham iti manyate. tat kasya hetoḥ? tathā hi prajñāpāramitā sarvamananāḥ samucchinatti, iha śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato ye guṇā bhavanti na te sarve śrāvakapratyekabuddhānāṃ saṃvidyante, sa imān guṇān paripūrayan sattvāṃś ca paripācayati buddhakṣetraṃ ca pariśodhayati sarvākārajñatāṃ cānuprāpnoti.
221：1)菩薩行般若波羅蜜，住六波羅蜜中，淨除薩云若迹，從空來往，不疑不犯、不瞋不忍、不進不怠、不定不亂、不智不愚。2)亦不施與亦不有貪、不戒不犯、不進不退、不忍不恚、不定不亂、不慧不癡、不謗不譽、不有為不無為。如是、舍利弗！無所從生法，無有罵者、無有歎者；無有為、無無為。3)是為菩薩摩訶薩行般若波羅蜜。以得奇特之德，諸聲聞、辟支佛所不能及。具足之德，以教眾生、淨佛國土。	222：1)佛告舍利弗：如是開士大士行智慧度無極住六度無極，具足嚴淨諸通道究竟真空，來不來者若無去來，與無所受、不施不慳，不戒不犯、不忍不怒、不進不怠、不禪不亂、不智不愚，2)其所施者亦無所念亦無想念，布施慳貪、持戒犯禁、忍辱瞋恚、精進懈怠、一心亂意、智慧愚癡；不念罵詈、不念歌歎，有為亦不想念，無起者、無所瞋者、無所罵者，亦不想念有所言談，亦不念有亦不念無。3)佛言：舍利弗！是開士大士行智慧度無極名德之稱，聲聞、緣覺所不能及。備斯德已，教化眾生、嚴淨土，行于大慈得諸通道慧。	223：1)如是，舍利弗！菩薩摩訶薩行般若波羅蜜時，住六波羅蜜淨薩婆若道，畢竟空故、不來不去故、不施不受故、非戒非犯故、非忍非瞋故、不進不怠故、不定不亂故、不智不愚故。2)爾時菩薩摩訶薩不分別布施不布施、持戒犯戒、忍辱瞋恚、精進懈怠、定心亂心、智慧愚癡，不分別毀害輕慢恭敬。何以故？舍利弗！無生法中無有受毀者、無有受害者、無有受輕慢恭敬者。3)舍利弗！菩薩摩訶薩行般若波羅蜜得如是諸功德，聲聞、辟支佛所無有，得是功德具足成就眾生、淨佛國土，得一切種智。
220：1)如是，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，安住六種波羅蜜多，嚴淨一切智、一切相智道，以畢竟空無惠捨慳悋故，無持戒犯戒故，無慈悲忿恚故，無勤勇懈怠故，無寂靜散亂故，無智慧愚癡故，不著惠捨，不著慳悋，不著持戒，不著犯戒，不著慈悲，不著忿恚，不著勤勇，不著懈怠，不著寂靜，不著散亂，不著智慧，不著愚癡。2)舍利子！是菩薩摩訶薩當於爾時，不著惠捨慳悋者，不著持戒犯戒者，不著慈悲忿恚者，不著勤勇懈怠者，不著寂靜散亂者，不著智慧愚癡者。舍利子！是菩薩摩訶薩當於爾時，於著不著皆無所著。何以故？以一切法畢竟空故。舍利子！是菩薩摩訶薩當於爾時，不著毀罵、不著讚歎，不著損害、不著饒益，不著輕慢、不著恭敬。何以故？畢竟空中，無有毀罵讚歎法故，無有損害饒益法故，無有輕慢恭敬法故。舍利子！是菩薩摩訶薩當於爾時，不著毀罵讚歎者，不著損害饒益者，不著輕慢恭敬者。何以故？畢竟空中，無有毀罵讚歎者故，無有損害饒益者故，無有輕慢恭敬者故。舍利子！是菩薩摩訶薩當於爾時，於著不著皆無所著。何以故？甚深般若波羅蜜多永絕一切著不著故。3)舍利子！是菩薩摩訶薩修行般若波羅蜜多時，所獲功德最上最妙，一切聲聞及諸獨覺皆所無有。舍利子！此菩薩摩訶薩如是功德既圓滿已，復能以四攝事成熟一切有情、嚴淨佛土，便得嚴淨一切智、一切相智道，速能證得一切智智。

It is thus that the Bodhisattvas who course in perfect wisdom, having stood in the six perfections, cleanse the roadway to the knowledge of all modes, on account of absolute emptiness.

A gift is conceived on account of taking; morality on account of immorality; patience on account of impatience; vigour on account of sloth; concentration on account lack of concentration; wisdom on account of stupidity.

The Bodhisattva does not put his mind to such ideas as “I have crossed over”, or “I have not crossed over”;278 giver or no giver; one of good conduct, one of bad conduct; one who has achieved patience, one who is angry; one who exerts vigour, one who is slothful; (P90) one who is concentrated, one who is not concentrated; one who is wise, one who is stupid; “I am abused’, “I am praised”, “I am treated with respect”, “I am not treated with respect”. And why? Because the perfection of wisdom cuts off all mindings.

All the virtuous qualities which come to a Bodhisattva who courses in perfect wisdom are not found in the Disciples and Pratyekabuddhas. Perfecting these virtuous qualities, he matures beings, purifies the Buddha-field, and reaches the knowledge of all modes.

74.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran sarvasattvānām antike samacittatām utpādayati, sarvasattvānām antike samacittatām utpādya sarvadharmasamatāṃ pratilabhate, sarvadharmasamatāṃ pratilabhya sarvasattvān sarvadharmasamatāyāṃ pratiṣṭhāpayati, sa dṛṣṭa eva dharme buddhānāṃ bhagavatāṃ priyo bhavati manaāpaś ca, sarvabodhisattvānāṃ ca sarvaśrāvakānāṃ ca pratyekabuddhānāṃ ca priyo bhavati manaāpaś ca, sa yatra yatropapadyate tatra tatra na jātu cakṣuṣā amanaāpāni rūpāṇi paśyati, na śrotreṇāmanaāpān śabdān śṛṇoti, na ghrāṇenāmanaāpān gandhāñ jighrati, na jihvayāmanaāpān rasān āsvādayati, na kāyenāmanaāpān sparśān spṛśati, na manasāmanaāpān dharmān vijānāti, na ca parihīyate 'nuttarāyāḥ samyaksaṃbodheḥ.
221：授決品第六 1)復次，舍利弗！菩薩行般若波羅蜜，以發等意，於一切人發等意已，便得一切諸法等。2)已得諸法等，便能等意於一切法，便為現在諸佛、菩薩、羅漢、辟支佛之所愛敬，3)所在生處，眼終不見惡色、意初無惡念，4)行般若波羅蜜菩薩終不耗減於阿耨多羅三耶三菩。	222：1)佛告舍利弗：開士大士智慧度無極，常發等心向於眾生。已能等心向於眾生，則便獲致等於諸法。2)已能獲致等諸法者，則能得立等諸眾生，一切諸法應時現在，則為佛世尊所見愛敬，及諸開士、一切聲聞、緣覺所見欽奉。3)然復在在所生處，目未曾見不可之事，耳不聞惡聲、鼻不聞臭、口無惡味、身無麁堅、心無邪法。4)開士大士行智慧度無極能如是者，終不亡失無上正真之道。	223：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，一切眾生中生等心。2)一切眾生中生等心已，得一切諸法等。得一切諸法等已，立一切眾生於諸法等中。是菩薩摩訶薩現世為十方諸佛所愛念，亦為一切菩薩一切聲聞、辟支佛所愛念。3)是菩薩在所生處，眼終不見不愛色，乃至意不覺不愛法。4)如是，舍利弗！菩薩摩訶薩行般若波羅蜜，不減於阿耨多羅三藐三菩提。
220：1)復次，舍利子！修行般若波羅蜜多菩薩摩訶薩，修行般若波羅蜜多時，於一切有情起平等心，起平等心已，於一切有情起利益安樂心，起利益安樂心已，於一切法性皆得平等，得法性平等已，安立一切有情於一切法平等性中。2)舍利子！是菩薩摩訶薩於現法中得十方諸佛之所護念，亦得一切菩薩摩訶薩、聲聞、獨覺之所敬愛。3)舍利子！是菩薩摩訶薩隨所生處，眼終不見不可意色，耳終不聞不可意聲，鼻終不嗅不可意香，舌終不甞不可意味，身終不覺不可意觸，意終不取不可意法。4)舍利子！是菩薩摩訶薩於阿耨多羅三藐三菩提永不退轉。

A Bodhisattva, Sariputra, who courses in perfect wisdom, produces an even state of mind towards all beings. As a result he acquires insight into the sameness of all dharmas, and learns to establish all beings in this insight.

In this very life he becomes dear and pleasing to the Buddhas, the Lords, and to all Bodhisattvas, Disciples and Pratyekabuddhas. Wherever he may be reborn he will never again see unpleasant forms with his eyes, nor hear unpleasant sounds with his ears (P91), nor smell unpleasant smells with his nose, nor taste unpleasant tastes with his tongue, nor feel unpleasant sensations with his body, nor become aware of unpleasant dharmas with his mind. Nor does he fail of full enlightenment.

75.

asmin khalu punaḥ prajñāpāramitānirdeśe nirdiśyamāne trīṇi bhikṣuṇīśatāni bhagavantaṃ yathāvṛtaiś cīvarair abhicchādayāmāsur anuttarāyāṃ samyaksaṃbodhau cittāny utpādayāmāsuḥ. atha khalu bhagavāṃs tasyāṃ velāyāṃ smitam akarot. atha khalv āyuṣmān ānandaḥ samutthāyāsanād ekāṃsam uttarāsaṅgaṃ kṛtvā dakṣiṇañ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat: ko bhagavan hetuḥ kaḥ pratyayaḥ smitasya prādurbhāvāya, nāhetukaṃ nāpratyayaṃ buddhā bhagavantaḥ smitaṃ prāduṣkurvanti? bhagavān āha: etāny ānanda trīṇi bhikṣuṇīśatāni ekaṣaṣṭitame kalpe mahāketunāmānas tathāgatā arhantaḥ samyaksaṃbuddhā loke utpatsyante, tārakopame kalpe itaś cyutāni santi akṣobhyasya tathāgatasyārhataḥ samyaksaṃbuddhasya buddhakṣetre upapatsyate, ṣaṣṭiś ca devaputrasahasrāṇi (psp1-1: 104) yāni yāny anayā dharmadeśanayā paripācitāni tāni tāni maitreyasya tathāgatasyārhataḥ samyaksaṃbuddhasyāntike parinirvāsyanti. atha khalu bhagavato 'nubhāvena tasyāṃ velāyāṃ pūrvasyāṃ diśi buddhasahasraṃ paśyanti sma, catasraḥ pariṣado bhagavataḥ śākyamuneḥ parṣanmaṇḍalād, evaṃ dakṣiṇasyāṃ diśi buddhasahasraṃ paśyanti, paścimāyāṃ diśi buddhasahasraṃ paśyanti, uttarasyāṃ diśi buddhasahasraṃ paśyanti, uttarapūrvasyāṃ diśi buddhasahasraṃ paśyanti, pūrvadakṣiṇasyāṃ diśi buddhasahasraṃ paśyanti, dakṣiṇapaścimāyāṃ diśi buddhasahasraṃ paśyanti, paścimottarasyāṃ diśi buddhasahasraṃ paśyanti, adha ūrdhvam ekaikasyāṃ diśi buddhasahasraṃ paśyanti, mahato buddhakṣetraguṇavyūhāṃ paśyanti, na ceha sahāyāṃ lokadhātau tān buddhakṣetraguṇavyūhān paśyanti yān daśasu dikṣu teṣāṃ buddhānāṃ bhagavatāṃ buddhakṣetraguṇavyūhān paśyanti sma.
221：1)爾時說般若波羅蜜行時，坐中有三萬比丘，以身所著衣盡用奉佛，皆發無上正真道意。於是佛笑。時阿難從坐起，正衣服，右膝著地叉手白佛言：佛不妄笑，會當有意。2)佛告阿難：是三萬比丘，於是壽終當生阿閦佛國。却後六十二劫皆當作佛，號聲聞支頭。復有六萬欲天子，皆當生彌勒佛前，皆當出家作沙門。3)佛之威神，令會者見東方千佛及四部眾，及諸十方各千佛現。爾時沙訶樓陀剎土不如彼佛國土嚴淨。	222：1)佛說是智慧度無極品時，三百比丘悉修行者，皆以瓔珞奉散佛上，發無上正真之道心。佛爾時笑。賢者阿難即從坐起，更整衣服，右膝著地，叉手白佛：何因緣笑？既笑當有意。2)佛告阿難：此三百比丘，六十一劫當得作佛，號曰大英如來、至真、等正覺、明行成為、善逝、無上士、道御、天人師，號佛眾祐。於是終沒，當生阿閦如來、至真、等正覺國土。六萬欲行天當在彌勒佛世時，出家為沙門，承佛聖旨，3)於彼世時尋見千佛，所行在於眾生，八方上下亦復如是，各見千佛及諸國土。又復覩見此忍世界嚴淨無瑕，如彼諸佛如來、至真等正覺世界，	223：1)說是般若波羅蜜品時，三百比丘從座起，以所著衣上佛，發阿耨多羅三藐三菩提心——佛爾時微笑，種種色光從口中出。2)爾時，慧命阿難從座起，整衣服，合掌右膝著地，白佛言：佛何因緣微笑？佛告阿難：是三百比丘，從是已後六十一劫當作佛，皆號名大相。是三百比丘捨此身，當生阿閦佛國。——及六萬欲天子皆發阿耨多羅三藐三菩提心，於彌勒佛法中出家行佛道。3)是時，佛之威神故，此間四部眾見十方面各千佛——是十方國土嚴淨，此娑婆國土所不及——
220：1)當佛說此修行般若波羅蜜多諸菩薩摩訶薩獲勝利時，眾中有三百苾芻即從座起，以所著衣持用奉佛，皆發無上正等覺心。爾時，世尊即便微笑，從面門出種種色光。尊者阿難從座而起，偏覆左肩右膝著地，合掌恭敬而白佛言：世尊！何因何緣現此微笑？大聖現笑必有因緣，請垂矜愍唯願為說！2)佛告阿難：是從座起三百苾芻，從此已後六十一劫星喻劫中，當得作佛皆同一號，謂大幢相如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。是諸苾芻捨此身已，當生東方不動佛國，於彼佛所修菩薩行。復有六萬天子聞佛所說，皆發無上正等覺心。世尊記彼當於彌勒如來法中淨信出家專修梵行，彌勒如來為其授記，當得無上正等菩提。3)爾時，此間一切眾會，以佛神力得見十方各千佛土及諸世尊，并彼眾會彼諸佛土清淨莊嚴微妙殊特，當於爾時此堪忍界嚴淨之相所不能及。

Interlude

When this exposition of perfect wisdom was being expounded, three hundred nuns, wearing their religious garments in a proper and correct manner, made offerings to the Lord, and raised their thoughts to the utmost, right and perfect enlightenment. Thereupon the Lord smiled on that occasion.

The Venerable Ananda rose from his seat, put his upper robe over one shoulder, placed his right knee on the earth, stretched forth his folded hands towards the Lord, and said to the Lord: “What is the cause, what the reason, for the manifestation of this smile? It is not without cause, not without reason, that the Buddhas, the Lords, manifest a smile”.

The Lord: These three hundred nuns will, Ananda, appear in the world in the sixty-first aeon from now as Tathagatas by the name of Mahaketu. Having deceased there in the Star-like aeon, they will be reborn in the Buddha-field of Akshobhya, the Tathagata. And sixty thousand gods, matured through this demonstration of Dharma (P92), will win final Nirvana in the presence of Maitreya, the Tathagata. Thereupon, through the might of the Lord, the four assemblies of the Lord Sakyamuni saw, in each one of the ten directions, a thousand Buddhas, all visible from the circle of the assembly, and they also saw they cannot see a glory as splendid as that of the Buddha-fields of the those Buddhas and Lords in the ten directions.

76.

atha khalu bhagavataḥ śākyamuneḥ parṣanmaṇḍalād daśabhiḥ prāṇisahasraiḥ praṇidhānāni kṛtāni vayaṃ tāni puṇyāni kariṣyāmo yaiḥ puṇyair eteṣu buddhakṣetreṣūpapatsyāmaha iti. atha khalu bhagavāṃs teṣāṃ kulaputrāṇām āśayaṃ viditvā tasyāṃ velāyāṃ smitam akarot. ānanda āha: ko bhagavan hetuḥ kaḥ pratyayaḥ smitasya prādurbhāvāya? bhagavān āha: paśyasi tvam ānandemāni daśaprāṇisahasrāṇi. ānanda āha: paśyāmi bhagavan. bhagavān āha: etāny ānanda daśaprāṇisahasrāṇi itaś cyutāni teṣu daśasu dikṣu buddhakṣetrasahasreṣūpapatsyante, na ca kadācit tathāgatavirahitāni bhaviṣyanti, tataḥ paścād vyūharājanāmānas tathāgatā loke utpatsyante.
221：1)爾時坐中有十千人，皆發願言：我曹皆當作功德生彼淨國。2)爾時佛知善男子意所念，佛復笑。阿難白佛：願聞笑意。3)佛告阿難：見是萬人不？阿難言：唯然，世尊！已見。佛言：是萬人壽終，皆當往生彼諸佛國，皆不離諸佛世尊，後當作佛，號莊嚴王如來、無所著、等正覺。	222：1)於彼萬人各自發願：吾等各興行意，欲現在現在佛國。2)時佛即知善男子心之所念，即復笑。阿難長跪重問佛言：何因緣笑？笑必有意。3)佛告阿難：見是萬人建立願不？對曰：唯然，世尊！告曰：此萬人於此壽終所生佛國，未曾遠離諸佛如來，然後得佛，號嚴淨如來、至真、等正覺也。	223：1)爾時十千人作願：我等修淨願行，修淨願行故當生彼佛世界。2)爾時佛知是善男子深心，而佛微笑，種種光從口中出。阿難整衣服合掌白佛：佛何因緣微笑？3)佛告阿難：汝見是十千人不？阿難言：見。佛言：是十千人於此壽終，當生彼世界，終不離諸佛。後當作佛，皆號莊嚴王佛。
220：1)時，此眾會一萬有情各發願言：以我所修諸純淨業，願當往生彼彼佛土。2)爾時，世尊知其心願即復微笑，面門又出種種色光。尊者阿難復從座起，恭敬問佛微笑因緣。3)佛告阿難：汝今見此萬有情不？阿難白言：唯然！已見。佛言：阿難！此萬有情從此壽盡，隨彼願力於萬佛土各得往生，乃至無上正等菩提，在所生處常不離佛，供養恭敬、尊重讚歎，修習六種波羅蜜多，得圓滿已俱時成佛，皆同一號，謂莊嚴王如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵。

Ten thousand living creatures from the circle of the assembly of the Lord Sakyamuni thereupon made the vow: “We shall bring about enough merit to be reborn in those Buddha-fields!”

Thereupon the Lord, seeing the resolution of those sons of good family, smiled on that occasion.

Ananda: What is the cause, what the reason for the manifestation of a smile?

The Lord: Do you see, Ananda, those ten thousand living creatures?

Ananda: I do, O Lord.

The Lord: These ten thousand living creatures, deceased here, will be reborn in the ten directions in one thousand Buddha-fields, and nowhere will they be deprived of the Tathagatas. Afterwards they will appear in the world as Tathagatas, Vyuharaja by name. (P93)