大般若經第二會-勝軍品第八

 

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/

勝軍品第八

1.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat: yo 'haṃ bhagavan na bodhisattvaṃ na prajñāpāramitāṃ vindāmi nopalabhe na (psp1-1: 156) samanupaśyāmi. tat katamaṃ bodhisattvaṃ katamasyāṃ prajñāpāramitāyām avavadiṣyāmy anuśāsiṣyāmi? etad eva me bhagavan kaukṛtyaṃ syāt, yo 'haṃ vastu na vindāmi nopalabhe na samanupaśyāmi so 'haṃ bhagavan vastv avindann anupalabhamāno 'samanupaśyan katamena dharmeṇa katamaṃ dharmam avavadiṣyāmy anuśāsiṣyāmi? etad eva me bhagavan kaukṛtyaṃ syāt, yo 'haṃ sarvadhharmān avindann anupalabhamāno 'samanupaśyan nāmadheyamātreṇāyavyayaṃ kuryāṃ bodhisattva iti vā prajñāpāramiteti vā. api tu khalu punar bhagavaṃs tad api nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam. tat kasya hetoḥ? avidyamānatvena tasya nāmadheyasya evaṃ taṃ nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam, rūpasyāhaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, vedanāyā ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, saṃjñāyā ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, saṃskārāṇām ahaṃ bhagavann āyañ ca vyayañ canopalabhe na samanupaśyāmi, vijñānasyāhaṃ bhagavann āyañ ca vyayañca nopalabhe na samanupaśyāmi, so 'haṃ bhagavan rūpādīnām āyañ ca vyayañ cānupalabhamāno 'samanupaśyan kasya nāmadheyaṃ kariṣyāmi bodhisattva iti? anena bhagavan paryāyeṇa tad api nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam. tat kasya hetoḥ? avidyamānatvāt tasya nāmadheyasya, evaṃ taṃ nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam. cakṣuṣo 'haṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, śrotrasyāhaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, ghrāṇasyāhaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, jihvāyā ahaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, kāyasyāhaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, manaso 'haṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe. api tu khalu punar bhagavan yad api tad rūpaṃ nāma vedanā nāma saṃjñā nāma saṃskārā nāma vijñānaṃ nāma cakṣuḥ śrotraṃ ghrāṇaṃ (psp1-1: 157) jihvā kāyo mana iti nāma, etāni nāmadheyāni na sthitāni nāsthitāni na viṣṭitāni nāviṣṭitāni. tat kasya hetoḥ? avidyamānatvena teṣāṃ nāmadheyānāṃ, evaṃ tāni nāmadheyāni na sthitāni nāsthitāni na viṣṭitāni nāviṣṭitāni, rūpasyāhaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe. evaṃ śabdagandharasaspraṣṭavyadharmāṇām āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, so 'haṃ bhagavan rūpaśabdagandharasaspraṣṭavyadharmāṇām āyañ ca vyayañ cānupalabhamāno 'samanupaśyan kasya nāmadheyaṃ kariṣyāmi bodhisattva iti. api tu khalu punar bhagavaṃs tad api nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam. tat kasya hetoḥ? avidyamānatvena tasya nāmadheyasya, evaṃ taṃ nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitaṃ, cakṣurvijñānasyāhaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, evaṃ śrotravijñānasya ghrāṇavijñānasya jihvāvijñānasya kāyavijñānasya manovijñānasyāhaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, so 'haṃ bhagavaṃś cakṣurvijñānasya śrotravijñānasya ghrāṇavijñānasya jihvāvijñānasya kāyavijñānasya manovijñānasyāyañ ca vyayañ ca na samanupaśyann anupalambhamānaḥ kasya nāmadheyaṃ kariṣyāmi bodhisattva iti. api tu khalu punar bhagavaṃs tad api nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam. tat kasya hetoḥ? avidyamānatvena tasya nāmadheyasya, evaṃ taṃ nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitaṃ, cakṣuḥsaṃsparśasyāhaṃ bhagavan yāvac cakṣuḥsaṃsparśapratyayavedayitasyāyañ ca vyayañ ca na samanupaśyāmi nopalabhe, śrotrasaṃsparśasyāhaṃ bhagavan yāvac chrotrasaṃsparśapratyayavedayitasyāyañ ca vyayañ ca na samanupaśyāmi nopalabhe, ghrāṇasaṃsparśasyāhaṃ bhagavan yāvad ghrāṇasaṃsparśapratyayavedayitasyāyañ ca vyayañ ca na samanupaśyāmi nopalabhe, jihvāsaṃsparśasyāhaṃ bhagavan yāvad jihvāsaṃsparśapratyayavedayitasyāyañ ca vyayañ ca na samanupaśyāmi nopalabhe, kāyasaṃsparśasyāhaṃ bhagavan yāvat kāyasaṃsparśapratyayavedayitasyāyañ ca vyayañ ca na samanupaśyāmi nopalabhe, manaḥsaṃsparśasyāhaṃ bhagavan yāvan manaḥsaṃsparśapratyayavedayitasyāyañ ca vyayañ ca na samanupaśyāmi nopalabhe, (psp1-1: 158)
221：本無品第十一 是時須菩提白佛言：世尊！如菩薩行般若波羅蜜，我亦不覺有菩薩，亦不見菩薩。當為何等菩薩說般若波羅蜜？當教誰？不見諸法終始，云何當為菩薩作字言菩薩耶？世尊！是字必不住、亦不不住。所以者何？是字亦不見、亦不可得。世尊！我亦不見五陰終始，云何當為菩薩作字？是故，世尊！是字不住、亦不不住。世尊！我亦不見六情、六衰終始，當云何為菩薩作字？是字不住、亦不不住。所以者何？是字亦不可見、不可知。云何為菩薩建字？是字亦不可見、亦不可知，是字不住、亦不不住。世尊！亦不見十八性，亦不見十二因緣終始。	222：假號品第八 於是賢者須菩提白佛言：唯然，世尊！如聖所云菩薩摩訶薩，我亦不見亦不能得行者。如我不見不行菩薩摩訶薩、行般若波羅蜜者，當云何說菩薩般若波羅蜜？云何教行者乎？我設使說一切法而可得者，為造名號菩薩之字；設如是者則墮狐疑。又計其名，則無所有亦無所住。所以者何？從無明故而致此名，其名如是，亦無有處亦無有住。亦無有處亦無有住色謂我所而不可得，痛痒思想生死識謂是我所亦不可得。所以者何？為假名耳。以是之故，其所因緣及計號字，亦無所住亦不不住。所以者何？從無明意致此名號，其所名者，亦不住亦不不住。唯然，世尊！我觀於眼，永不能得所言我所，耳鼻舌身心亦復如是。而察於心，亦不能得所言我所，既觀於眼耳鼻舌身心永不能得根原本末言是我所者，當因何所而為菩薩立於名號？又察其眼虛無慌忽，其名不住亦不不住。所以者何？因從無明假號而立，計其名者，如是所假亦不住亦不不住。唯然，世尊！我求色形本末我所，都不能得；六情亦然，求其名號本末所興言是我所，永不得。痛痒思想生死識亦復如是，求其本末言是我所，永不可得。如是眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，察其本末所言我所，都不可得。設使察眼色本末言是我所不可得，六情色聲香味細滑法，十八種，亦復如是。當復何因為立號言菩薩乎？其眼耳鼻舌身意、色聲香味細滑法，十八種，計無有名，亦無所住亦不不住。所以者何？因無明故而有名字，又察名字，亦無所住亦無不住，眼所習更、耳鼻舌身意所習更者，亦復如是。從眼習緣至于心行，色痛痒思想生死識，緣習所更而致此痛，察其本末言我所，永不可得；六情色聲香味細滑法、色痛痒思想生死識及十八種，察其本末言是我所，永不可得，亦無名字，其假號者，亦無所住亦不不住。	223：集散品第九 1)爾時，慧命須菩提白佛言：世尊！我不覺不得是菩薩行般若波羅蜜，當為誰說般若波羅蜜？2)世尊！我不得一切諸法集散，若我為菩薩作字言菩薩，或當有悔。3)世尊！是字不住亦不不住。何以故？是字無所有故。以是故，是字不住亦不不住。4)世尊！我不得色集散乃至識集散。若不可得，云何當作名字？世尊！以是因緣故，是字不住亦不不住。何以故？是字無所有故。5)世尊！我亦不得眼集散乃至意集散。若不可得，云何當作名字言是菩薩？世尊！是眼名字乃至意名字，不住亦不不住。何以故？是名字無所有故。以是故，是字不住亦不不住。6)世尊！我不得色集散乃至法集散。若不可得，云何當作名字言是菩薩？世尊！是色字乃至法字，不住亦不不住。何以故？是字無所有故。以是故，是字不住亦不不住。7)眼識乃至意識，眼觸乃至意觸，眼觸因緣生受，乃至意觸因緣生受亦如是。
220：第二分勝軍品第八 1)爾時，具壽善現白佛言：世尊！我於菩薩摩訶薩及於般若波羅蜜多皆不知不得，云何令我以般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩？2)世尊！我於諸法若增若減不知不得，若以諸法教誡教授諸菩薩摩訶薩，我當有悔。3)世尊！我於諸法若增若減不知不得，云何可言：此名菩薩摩訶薩，此名般若波羅蜜多？世尊！諸菩薩摩訶薩名及般若波羅蜜多名，皆無所住亦非不住。何以故？是二種義無所有故，此二種名都無所住亦非不住。4)世尊！我於色乃至識若增若減不知不得，如何可言此是色乃至識？是色等名皆無所住亦非不住。何以故？是色等義無所有故，此色等名都無所住亦非不住。5)世尊！我於眼處乃至意處若增若減不知不得，如何可言此是眼處乃至意處？眼處等名皆無所住亦非不住。何以故？眼處等義無所有故，眼處等名都無所住亦非不住。6)世尊！我於色處乃至法處若增若減不知不得，如何可言此是色處乃至法處？色處等名皆無所住亦非不住。何以故？色處等義無所有故，色處等名都無所住亦非不住。7)世尊！我於眼界乃至意界若增若減不知不得，如何可言此是眼界乃至意界？眼界等名皆無所住亦非不住。何以故？眼界等義無所有故，眼界等名都無所住亦非不住。8)世尊！我於色界乃至法界若增若減不知不得，如何可言此是色界乃至法界？色界等名皆無所住亦非不住。何以故？色界等義無所有故，色界等名都無所住亦非不住。9)世尊！我於眼識界乃至意識界若增若減不知不得，如何可言此是眼識界乃至意識界？眼識界等名皆無所住亦非不住。何以故？眼識界等義無所有故，眼識界等名都無所住亦非不住。10)世尊！我於眼觸乃至意觸若增若減不知不得，如何可言此是眼觸乃至意觸？眼觸等名皆無所住亦非不住。何以故？眼觸等義無所有故，眼觸等名都無所住亦非不住。11)世尊！我於眼觸為緣所生諸受乃至意觸為緣所生諸受若增若減不知不得，如何可言此是眼觸為緣所生諸受乃至意觸為緣所生諸受？眼觸為緣所生諸受等名皆無所住亦非不住。何以故？眼觸為緣所生諸受等義無所有故，眼觸為緣所生諸受等名都無所住亦非不住。

ŚRENIKA THE WANDERER

(5. How the irreversible Bodhisattva views things.)

I 3f.

THE OBJECT, ASPECT, AND DISTINCTION FOR MEDIUM HEAT. 1

*Subhuti: I who do not find or apprehend anything to correspond to the words "Bodhisattva" and "perfect wisdom"—which Bodhisattva should I then instruct and admonish in which perfect wisdom? (PI24)

It would surely be regrettable if I, unable to get at the arising and passing away of any dharma, should merely in words cause a Bodhisattva and a perfection of wisdom to arrive and to pass away. Moreover, what is thus designated is not continuous nor discontinuous, and it has no stability anywhere. 2 And why? Because of the fact that it does not exist (apart from ignorance). That is why it is not continuous or discontinuous, and has no stability anywhere.* I do not get at the arising and (PI25) passing away of form, etc., nor do I see it when reviewing. And so for the other dharmas (PI26) up to : the Suchness of all dharmas. To what then could that word "Bodhisattva refer?

2.

pṛthivīdhātor evam abdhātos tejodhātor vāyudhātor ākāśadhātor vijñānadhātor āyañ ca vyayañ ca na sanupaśyāmi nopalabhe. evam avidyā yāvaj jarāmaraṇasyāhaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, evam avidyānirodhasya yāvaj jarāmaraṇanirodhasyāhaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, skandhadhātvāyatanapratītyasamutpādānām ahaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, rāgadveṣamohānām ahaṃ bhagavan āyañ ca vyayañ ca na samanupaśyāmi nopalabhe, paryutthānāvaraṇānuśayasaṃyojanadṛṣṭikṛtānām ahaṃ bhagavann āyañ ca vyayañ ca na samanupaśyāmi nopalabhe. dānapāramitāyā ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, śīlapāramitāyā ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, kṣāntipāramitāyā ahaṃ bhagavann āyañ cavyayañ ca nopalabhe na samanupaśyāmi, vīryapāramitāyā ahaṃ bhagavannāyañ ca vyayañ ca nopalabhe na samanupaśyāmi, dhyānapāramitāyā ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, prajñāpāramitāyā ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi. ātmano 'haṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, evaṃ sattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakajānakapaśyakānām ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi. smṛtyupashānām ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, evaṃ samyakprahāṇarddhipādenadriyabalabodhyaṅgamārgasyāhaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, śūnyatāyā ānimittasyāpraṇihitasyāhaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, caturṇāṃ dhyānānāṃ caturṇām apramāṇānāṃ catasṛṇām ārūpyasamāpattīnām ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, buddhānusmṛter dharmānusmṛteḥ saṃghānusmṛteḥ śīlānusmṛtes tyāgānusmṛter devatānusmṛter āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, ānāpānānusmṛter maraṇānusmṛter āyañ ca (psp1-1: 159) vyayañ ca nopalabhe na samanupaśyāmi, pañcānāṃ cakṣuṣām abhijñānāṃ vaiśāradyānāṃ daśānāṃ tathāgatabalānām āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, aṣṭādaśānām āveṇikānām ahaṃ bhagavan buddhadharmāṇām āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, so 'haṃ bhagavann aṣṭādaśānām āveṇikānāṃ buddhadharmāṇām āyañ ca vyayañ cānupalabhamāno 'samanupaśyan kasya nāmadheyaṃ kariṣyāmi bodhisattva iti. api tu khalu punar bhagavaṃs tad api nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam. tat kasya hetoḥ? avidyamānatvena tasya nāmadheyasya, evaṃ taṃ nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam.
221：世尊！我亦不見十二因緣生滅根本，亦不見婬怒癡終始，亦不見六十二見，亦不見六波羅蜜終始，亦不見吾我、亦不見人、亦不見壽、亦不見命眾生終始，亦不見三十七品、空無相無願、四禪、四等、四無形禪之終始，佛志、法志、僧志、戒志、施志、天志、安般志、死志終始，亦不可得見。我亦不見佛十八法終始。	222：因其無明而興致此，是我所者都不可得；行、識、名色、六入、所更、痛、愛、受、有、生、老病死，察其本末，言是我所都不可得，亦無所住亦不不住。無明以滅，行、識、名色、六入、所更、痛、愛、受、有、生、老病死滅，觀其本末，是我所滅都不可得。婬嫉瞋怒愚癡，察其本末言我所，都不可得，因其名字而興立此。計其名者，亦無所住亦不不住。色痛痒思想生死識、眼耳鼻舌身意、色聲香味細滑法、十八種，滅盡除已，察其本末，索言我所永不可得。因從名號而興致此，又其名號，亦無所住亦不不住。檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，觀其本末言是我所，永不可得，因從名字而興致此。又察吾我省其本末言是我所，因從名號，其假號者都不可得，亦無所住亦不不住；人、壽命、所造所觀所見亦復如是，察其本末言是我所，永不可得，因從名號而興致此，又其名號，亦無所住亦不不住。四意止、四意斷、四神足、五根、五力、七覺意、八由行，察其本末言是我所，永不可得，因此名號而興致此，又其假號，亦無所住亦無不住。空、無想、無願，察其本末言是我所，都不可得，因從名號而興致此，又其假號，亦無所住亦不不住。四禪、四等心、四無色三昧正受，察其本末言是我所者，都不可得，因從名號而興致此，又其假號，亦無所住亦不不住。念佛、念法、念聖眾、念識、念施、念博聞，念出入守意、念老病死，察其本末是我所者，都不可得，亦不可見，因從名號而興致此，又其假號，亦無所住亦不不住。十種力、四無所畏、四分別辯、十八不共諸佛之法，察其本末言我所者，都不可得，因從名號而興致此，又其假號，亦無所住亦不不住。不見本末，無有處所亦不可得，云何當為菩薩而立名號言菩薩乎？有其名號，亦無所住亦不不住，因從無明而致名字，又其名字亦無所住亦不不住，計其名號致五盛陰，察其本末亦不可得，因從名號而興致此，又其名號，亦無所住亦不不住。	223：1)世尊！我不得無明集散，乃至不得老死集散。世尊！我不得無明盡集散，乃至不得老死盡集散。2)世尊！我不得婬怒癡集散，諸邪見集散皆亦如是。3)世尊！我不得六波羅蜜集散、四念處集散，乃至八聖道分集散，空、無相、無作集散，四禪、四無量心、四無色定集散，念佛、念法、念僧、念戒、念捨、念天，念善念入出息、念身、念死集散。我亦不得佛十力，乃至十八不共法集散。4)世尊！我若不得六波羅蜜乃至十八不共法集散，云何當作字言是菩薩？世尊！是字不住亦不不住。何以故？是字無所有故。以是故，是字不住亦不不住。
220：1)世尊！我於無明乃至老死若增若減不知不得，如何可言此是無明乃至老死？無明等名皆無所住亦非不住。何以故？無明等義無所有故，無明等名都無所住亦非不住。世尊！我於無明滅乃至老死滅若增若減不知不得，如何可言此是無明滅乃至老死滅？無明滅等名皆無所住亦非不住。何以故？無明滅等義無所有故，無明滅等名都無所住亦非不住。2)世尊！我於貪、瞋、癡及諸纏結、隨眠、見趣若增若減不知不得，如何可言此是貪等？是貪等名皆無所住亦非不住。何以故？是貪等義無所有故，此貪等名都無所住亦非不住。3)世尊！我於布施波羅蜜多乃至般若波羅蜜多若增若減不知不得，如何可言此是布施波羅蜜多乃至般若波羅蜜多？布施波羅蜜多等名皆無所住亦非不住。何以故？布施波羅蜜多等義無所有故，布施波羅蜜多等名都無所住亦非不住。4)世尊！我於我乃至見者若增若減不知不得，如何可言此是我乃至見者？我等名皆無所住亦非不住。何以故？我等義無所有故，我等名都無所住亦非不住。5)世尊！我於四念住乃至八聖道支若增若減不知不得，如何可言此是四念住乃至八聖道支？四念住等名皆無所住亦非不住。何以故？四念住等義無所有故，四念住等名都無所住亦非不住。6)世尊！我於空解脫門乃至無願解脫門若增若減不知不得，如何可言此是空解脫門乃至無願解脫門？空解脫門等名皆無所住亦非不住。何以故？空解脫門等義無所有故，空解脫門等名都無所住亦非不住。7)世尊！我於四靜慮、四無量、四無色定若增若減不知不得，如何可言此是四靜慮、四無量、四無色定？四靜慮等名皆無所住亦非不住。何以故？四靜慮等義無所有故，四靜慮等名都無所住亦非不住。8)世尊！我於佛隨念、法隨念、僧隨念、戒隨念、捨隨念、天隨念、入出息隨念、死隨念若增若減不知不得，如何可言此是佛隨念乃至死隨念？佛隨念等名皆無所住亦非不住。何以故？佛隨念等義無所有故，佛隨念等名都無所住亦非不住。9)世尊！我於佛十力乃至十八佛不共法若增若減不知不得，如何可言此是佛十力乃至十八佛不共法？佛十力等名皆無所住亦非不住。何以故？佛十力等義無所有故，佛十力等名都無所住亦非不住。

And what is thus designated is not continuous or discontinuous, it has no stability anywhere. Because, apart from ignorance, it does not exist.

3.

svapnopamānām ahaṃ bhagavan pañcānām upādānaskandhānām āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, evaṃ māyopamānāṃ pratiśrutkopamānāṃ pratibhāsopamānāṃ pratibimbopāmānāṃ marīcyupamānāṃ udakacandropamānāṃ nirmitakopamānām ahaṃ bhagavan pañcānām upādānaskandhānām āyañ ca vyayañ ca nopalabhe na samanupaśyāmi. evaṃ viviktasya śāntasyānutpādasyānirodhasyāsaṃkleśasyāvyavadānasya ahaṃ bhagavan āyañ ca vyayañ ca nopalabhe na samanupaśyāmi. evaṃ dharmadhātos tathatāyā bhūtakoṭer dharmasthititāyā dharmaniyāmatāyā ahaṃ bhagavan āyañ ca vyayañ ca nopalabhe na samanupaśyāmi. evaṃ kuśalānām akuśalānāṃ sāvadyānām anavadyānāṃ sāsravāṇām anāsravāṇāṃ saṃkleśānāṃ niḥkleśānāṃ laukikānāṃ lokottarāṇāṃ saṃskṛtānām asaṃskṛtānāṃ saṃkleśānāṃ vyavadānānāṃ saṃsārikāṇāṃ nairvāṇikānām ahaṃ bhagavan dharmāṇām āyañ ca vyayañ ca nopalabhe na samanupaśyāmi. atītānāgatapratyutpannānāṃ dharmāṇām āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, bhagavato 'py ahaṃ bhagavan āyañ ca vyayañ canopalabhe na samanupaśyāmi. pūrvasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu tathāgatānām arhatāṃ samyaksaṃbuddhanāṃ saśrāvakasaṃghānāṃ sabodhisattvasaṃghānām (psp1-1: 160) ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, evaṃ dakṣiṇasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu, paścimasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu, uttarasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu, uttarapūrvasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu, pūrvadakṣiṇasyāṃ diśi gaṅgānadīvālukopameṣulokadhātuṣu, dakṣiṇapaścimasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu, paścimottarasyāṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu, ūrdhvaṃ diśi gaṅgānadīvālukopameṣu lokadhātuṣu, adho diśi gaṅgānadīvālukopameṣulokadhātuṣu, tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ saśrāvakasaṃghānāṃ sabodhisattvasaṃghānām ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, so 'haṃ bhagavaṃs tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ saśrāvakasaṃghānāṃ sabodhisattvasaṃghānāmāyañ ca vyayañ ca nopalaṃbhamāno 'samanupaśyan katamaṃ bodhisattvaṃ katamasyāṃ prajñāpāramitāyām avavadiṣyāmy anuśāsiṣyāmi. api tu khalu punar bhagavaṃs tad api nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam. tat kasya hetoḥ? avidyamānatvāt tasya nāmadheyasya, evaṃ taṃ nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitaṃ, sarvadharmatathatāyā ahaṃ bhagavann āyañ ca vyayañ ca nopalabhe na samanupaśyāmi, so 'haṃ bhagavan sarvadharmatathatāyām āyañ ca vyayañ cānupalabhamāno 'samanupaśyan katamaṃ bodhisattvaṃ katamasyāṃ prajñāpāramitāyām avavadiṣyāmy anuśāsiṣyāmi. api tu khalu punar bhagavaṃs tad api nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam. tat kasya hetoḥ? avidyamānatvāt tasya nāmadheyasya, evaṃ taṃ nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam. iti madhyoṣmagatasyālambanākāraviśeṣaḥ
221：世尊！五陰如夢、如響、如光、如影、如幻、如炎、如化，終始不可得，寂靜，不生不滅終始，不著不斷終始。及如法性之法真際終始，皆不可見。世尊！我亦不見善惡之法終始，我亦不見有為無為、有漏無漏之終始。世尊！我亦不見當來過去今現在之終始，我亦不見不當來不過去不現在法之終始。我亦不見世尊終始，我亦不見十方恒邊沙國土、諸如來、無所著、等正覺，諸弟子及菩薩眾終始。世尊！諸法之終始，尚不可得、不可見，當教何等菩薩？當為誰說般若波羅蜜？見字亦不住、亦不不住，是字不可得知；亦不可得、亦不可見，是故字亦不住、亦不不住，何為菩薩作字？何以故？諸字法皆不可見、亦不可得。世尊！菩薩者，合數建字法，亦無有與作字者。五陰、十八性、十二衰、三十七品、佛十八法，亦無有與作字者。	222：察色痛痒思想生死識，眼耳鼻舌身意，色聲香味細滑法，十八種，十二因緣，如呼聲、響、影現、野馬、水月、幻、化，察其五陰及五盛陰亦復如是，省其本末言是我所，都不可得，因從名號而興致此，又其名號，亦無所住亦不不住，虛無慌忽。色痛痒思想生死識，空、無想、無願，察其本末言是我所，都不可得，從其名號而興致此，又其名號，亦無所住亦不不住，猶如呼聲、響、影、野馬、芭蕉、水月、幻、化，察其本末都不可得，不起不滅，猶如水影，無所染污亦無恚恨。眼耳鼻口身意，色聲香味細滑法，十八種，十二因緣，法界、本際法法所趣，及寂然法，善惡禍福諸法之名，有為法無為法，有所為無所有，有漏無漏，察其本末，法所從興都不可得，亦無所住亦不不住，猶如影、響、水月、野馬、芭蕉、幻、化。過去當來今現在法，察其本末亦不可得，亦無所住亦不不住，去來今法不可覩原，何謂無所有法？所可謂無所有法者，無有過去當來今現在，求無為法，察其本末都不可見。唯然，世尊！我察東方江河沙等諸佛世界，省其本末永不可見，又察怛薩阿竭、阿羅呵、三耶三佛、諸菩薩眾及聲聞、辟支佛眾，省其本末都無所見；南方西方北方東南方西南方西北方東北方上方下方九方，諸怛薩阿竭、阿羅呵、三耶三佛、諸菩薩眾及聲聞、辟支佛，省其本末都無所見。何所是菩薩般若波羅蜜？何因當說菩薩之號？又其名號，亦無所住亦不不住。所以者何？眾生之類從無黠心假名號行，行、識、名色、六入、所更、痛、受、愛、有、生、老病死，亦復如是，假而有字，其字之本都無所住亦不不住。所以者何？唯然，世尊！以一切法悉無有本。以是之故，求其本末了不可得，當何因緣而為菩薩立名號乎？又，天中天！其無本者，無名無住亦不不住。所以者何？眾生無明，從無明心而致此字，又其名字亦無所住亦不不住，因緣法合而有假號，名曰菩薩。彼無言說，無諸陰眾種、諸入、無明、十八種、十二因緣及諸佛法，緣是假號。	223：1)世尊！我不得如夢五陰集散，我亦不得如嚮如影如焰如化五受陰集散，亦如上說。2)世尊！我不得離集散，我不得寂滅不生不滅、不示不垢不淨集散。3)世尊！我不得如、法性、實際、法相、法位集散，亦如上說。4)我不得諸善不善法集散，我不得有為無為法、有漏無漏法集散，過去未來現在法集散，不過去不未來不現在法集散。何等是不過去不未來不現在？所謂無為法。世尊！我亦不得無為法集散。5)世尊！我亦不得佛集散。世尊！我亦不得十方如恒河沙等世界諸佛及菩薩、聲聞集散。世尊！若我不得諸佛集散，云何當教菩薩摩訶薩般若波羅蜜？世尊！是菩薩字，不住亦不不住。何以故？是字無所有故。以是故，是字不住亦不不住。6)世尊！我不得是諸法實相集散，云何當與菩薩作字言是菩薩？世尊！是諸法實相，名字不住亦不不住。何以故？是名字無所有故。以是故，是名字不住亦不不住。7)世尊！諸法因緣和合假名施設，所謂菩薩是名字，於五蔭中不可說，十二入、十八界乃至十八不共法中不可說，於和合法中亦無可說。
220：世尊！我於如夢、如響、如光影、如陽焰、如像、如幻、如化五蘊若增若減不知不得，如何可言此是如夢五蘊乃至如化五蘊？如夢五蘊等名皆無所住亦非不住。何以故？如夢五蘊等義無所有故，如夢五蘊等名都無所住亦非不住。世尊！我於遠離、寂靜、無生無滅、無染無淨、絕諸戲論真如、法界、法性、實際、平等性、離生性、法定、法住若增若減不知不得，如何可言此是遠離乃至法住？遠離等名皆無所住亦非不住。何以故？遠離等義無所有故，遠離等名都無所住亦非不住。世尊！我於若善若非善、若有為若無為、若有漏若無漏、若世間若出世間等法若增若減不知不得，如何可言此是善非善等法？善非善等法名皆無所住亦非不住。何以故？善非善等法義無所有故，善非善等法名都無所住亦非不住。世尊！我於過去未來現在等法及於非過去非未來非現在等法若增若減不知不得，如何可言此是過去等法，此非過去等法？過去等法名及非過去等法名皆無所住亦非不住。何以故？過去等法義及非過去等法義無所有故，過去等法名及非過去等法名都無所住亦非不住。世尊！何等名為非過去非未來非現在法？世尊！謂無為法。世尊！無為法者，謂無生無住無滅法。 世尊！我於十方殑伽沙等諸佛世界一切如來、應、正等覺及諸菩薩、聲聞僧等若增若減不知不得，如何可言此是十方殑伽沙等諸佛世界一切如來、應、正等覺及諸菩薩、聲聞僧等？如是諸名皆無所住亦非不住。何以故？如是諸義無所有故，如是諸名都無所住亦非不住。世尊！我於如上所說諸法若增若減不知不得，如何可言此是菩薩摩訶薩，此是般若波羅蜜多？世尊！我於菩薩摩訶薩及於般若波羅蜜多皆不知不得，云何令我以般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩？世尊！諸菩薩摩訶薩名及般若波羅蜜多名，皆無所住亦非不住。何以故？是二種義無所有故，此二種名都無所住亦非不住。世尊！如是諸法和合因緣，假名菩薩摩訶薩，假名般若波羅蜜多。此二假名於蘊、處、界中不可說，乃至於十八佛不共法中不可說；

4.

yāpīyaṃ bhagavan dharmasāṃketikī dharmaprajñaptir yad uta bodhisattva iti, sā na kenacid vacanīyā skandhena vā dhātunā vā āyatanena vā yāvad āveṇikena vā buddhadharmeṇa, yāvad evaiṣā dharmaprajñaptiḥ, tadyathāpi nāma bhagavan svapno na kenacid vacanīyaḥ pratiśrutko pratibhāsaḥ pratibimbaṃ nirmitakaṃ na kenacid vacanīyaṃ, tadyathāpi nāma bhagavan pṛthivyāptejovāyvākāśaṃ nāma na kenacid (psp1-1: 161) vacanīyam, tadyathāpi nāma bhagavan śīlam iti samādhir iti prajñeti vimuktir iti vimuktijñā anadarśanam iti nāma na kenacid vacanīyaṃ, srotaāpanna iti nāma na kenacid vacanīyaṃ, sakṛdāgāmīti, anāgāmīti, arhann iti, pratyekabuddha iti, yāvad bodhisattvadharma iti tathāgata iti buddha iti tathateti buddhadharma iti nāma na kenacid vacanīyaṃ, kuśalena vā akuśalena vā sāvadyena vā anavadyena vā sukhena vā duḥkhenavā ātmanā vā anātmanā vā śāntena vā aśāntena vā viviktena vā aviviktenavā nimittena vā animittena vā bhāvena vā abhāvena vā imam apy ahaṃ bhagavan arthavaśaṃ pratītya evaṃ vadāmi etad eva me bhagavan kaukṛtyaṃ syāt, yo 'haṃ sarvadharmāṇām āyañ ca vyayañ cānupalabhamāno 'samanupaśyan nāmadheyamātreṇāyañ ca vyayañ ca kuryāṃ bodhisattva iti. api tu khalu punar bhagavaṃs tad api nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitam, tat kasya hetoḥ? avidyamānatvāt tasya nāmadheyasya, evaṃ taṃ nāmadheyaṃ na sthitaṃ nāsthitaṃ na viṣṭhitaṃ nāviṣṭhitaṃ, saced bhagavann evaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ bhāṣyamāṇāyāṃ cittaṃ nāvalīyate na saṃlīyate na vipratisārī bhavati, mānasaṃ nottrasyati na saṃtrasyati na saṃtrāsam āpadyate niyataṃ bodhisattvo mahāsattvo 'vinivartaṇīyāyāṃ bodhisattvabhūmau sthito veditavyaḥ susthito 'sthānayogena. iti adhimātroṣmagatasyālambanākāraviśeṣaḥ
221：世尊！譬如夢、字、響、光、影、炎、化名虛空。世尊！譬如言地水火風空，亦無有與作字者。言戒、三昧、智慧、解脫、見解脫慧，是字亦無有與作字者。言須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，其字亦無有與作字者。言菩薩、言道，言佛、佛法，其字亦無有與作者。言善惡，言有常無常、苦樂有我，言寂言寂靜、所有無所有，其字無有與作者。以是故，我狐疑。所以者何？諸法終始不可得見而為菩薩作字。世尊！是字亦不住於法性。何以故？是字無所有、不可得，是故字亦不住、亦不不住。若菩薩摩訶薩聞作是說般若波羅蜜，不惋不悔、不懈不怠、不恐不怖，當知是菩薩審諦住阿惟越致地，住於無所住。	222：唯然，世尊！假引譬喻，影、響、野馬、芭蕉、幻、化，但有假號，若如字空而空無名。譬如名地水火風空，地水火風而自不名；所以名曰戒、定、慧、解脫、知見事，須陀洹、斯陀含、阿那含、阿羅漢，但有名號；聲聞、辟支佛亦復如是，但有假號；所謂菩薩及菩薩字，但假號耳；所名曰佛，諸佛之法，亦無實字但假號耳。善惡禍福，若常無常、苦樂、若我非我，寂寞恬怕，所有無有福，若常無常、苦樂，我觀此誼，是之所謂悉由因緣。假使當為菩薩摩訶薩而立名號者，於一切法則有狐疑，察其本末，亦不可得。唯然世尊！有其名號，無有法界，亦無所住。所以者何？眾生之類，從無明心致此名字，又其名號，亦無所住亦不不住，亦無有處。 須菩提白佛言：唯然，世尊！菩薩摩訶薩假使聞說般若波羅蜜如是比類瑞應所起，不恐不怖、不畏不難，心不懷懅，其菩薩摩訶薩即當知之住阿惟越致果，住無所住，行無所行。	223：世尊！譬如夢於諸法中不可說，嚮影焰化於諸法中亦不可說。譬如名虛空，亦無法中可說。世尊！如地水火風名，亦無法中可說。戒、三昧、智慧、解脫、解脫知見名，亦無法中可說。如須陀洹名字，乃至阿羅漢、辟支佛名字，亦無法中可說。如佛名、法名，亦無法中可說。所謂若善若不善，若常若無常，若苦若樂，若我若無我，若寂滅若離，若有若無。世尊！我以是義故，心悔一切諸法集散相不可得，云何為菩薩作字言是菩薩？世尊！是字不住亦不不住。何以故？是字無所有故。以是故，是字不住亦不不住。世尊！若菩薩摩訶薩聞作是說般若波羅蜜如是相如是義，心不沒不悔不驚不畏不怖，當知是菩薩必住阿惟越致性中，住不住法故。
220：於如夢五蘊中不可說，乃至於如化五蘊中不可說；於遠離寂靜等中不可說，乃至於十方殑伽沙等諸佛世界一切如來、應、正等覺及諸菩薩、聲聞僧等中不可說。何以故？如上所說諸法增減皆不可知不可得故。世尊！如上所說五蘊等名無處可說，菩薩摩訶薩名及般若波羅蜜多名亦無處可說。如是如夢等名無處可說，如虛空名無處可說，如地、水、火、風、名無處可說，如戒、定、慧、解脫、解脫智見名無處可說，如預流、一來、不還、阿羅漢、獨覺、如來及彼諸法名無處可說，如善非善、常無常、樂苦、我無我、遠離不遠離、寂靜不寂靜等若有若無名皆無處可說，菩薩摩訶薩名及般若波羅蜜多名亦無處可說。所以者何？如是諸名皆無所住亦非不住。何以故？如是諸義無所有故，如是諸名都無所住亦非不住。世尊！我依是義故說於法若增若減不知不得，如何可言此名菩薩摩訶薩，此名般若波羅蜜多？世尊！我於此二若義若名不知不得，云何令我以般若波羅蜜多相應之法，教誡教授諸菩薩摩訶薩？由此因緣，若以是法教誡教授諸菩薩摩訶薩，我當有悔。世尊！若菩薩摩訶薩聞以如是相狀宣說般若波羅蜜多時，心不沈沒亦不憂悔，其心不驚不恐不怖，當知是菩薩摩訶薩決定已住不退轉地，以無所住方便而住。

13g.

THE OBJECT, ASPECT, AND DISTINCTION FOR STRONG HEAT.

Moreover, the reality corresponding to "Bodhisattva" taken as a conventional term for a dharma, as a concept of a dharma, cannot be expressed by anything, from form to (PI27) the Buddhadharmas. (The reality corresponding to) a dream cannot be expressed by anything, nor that of an illusion, an echo, a mirage, the reflection of the moon in the water, or a magical creation of the Tathagata. (The reality corres-ponding to) space, earth, and the other physical elements, to Suchness, No-falsehood, unaltered Suchness, Dharma-Suchness, Dharma-element, the Constant Sequence of Dharma, the Reality limit, the perfection of giving and the other perfections, to morality, concentration, wisdom,

emancipation, the vision and cognition of emancipation, to the Stream-winner, etc. to: to the Fully Enlightened One, cannot be expressed by anything, be it wholesome or unwholesome, faulty or faultless, permanent or impermanent, ease or ill, self or not self, calm or uncalm, isolated or not isolated, existent or nonexistent. For this reason I say that "it would surely be regrettable if I, unable either to apprehend or review the arising and passing away of any dharma, would bring about (only) the designation of something, i.e., of "Bodhisattva" and "perfect Wisdom"."

Moreover that designation is not continuous or disconti-nuous, and it has no stability anywhere. And why? Because of the fact that it has no existence (apart from ignorance). If, when this perfection of wisdom is thus being taught and explained through these modes, tokens and signs, the thought of a Bodhisattva does not become cowed, stolid or regretful, and his mind does not tremble, is not frightened or terrified (PI28), then certainly that Bodhisattva, that great being, should be known as standing on the level of an irreversible Bodhisattva—by way of not taking his stand anywhere.

5.

punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na rūpe sthātavyaṃ na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu na vijñāne sthātavyaṃ tena na cakṣuṣi sthātavyaṃ na śrotre na ghrāṇe na jihvāyāṃ na kāye na manasi sthātavyaṃ, tena na rūpe sthātavyaṃ na śabde na gandhe na rase na spraṣṭavye na dharme sthātavyaṃ, tena na cakṣurvijñāne sthātavyan na śrotravijñāne na ghrāṇavijñāne na jihvāvijñāne na kāyavijñāne na manovijñāne sthātavyaṃ, tena na cakṣuḥsaṃsparśe sthātavyan na cakṣuḥsaṃsparśapratyayavedayite sthātavyaṃ, na śrotrasaṃsparśe na śrotrasaṃsparśapratyayavedayite sthātavyaṃ, na ghrāṇasaṃsparśe (psp1-1: 162) na ghrāṇasaṃsparśapratyayavedayite sthātavyaṃ, na jihvāsaṃsparśe na jihvāsaṃsparśapratyayavedayite sthātavyaṃ, na kāyasaṃsparśe na kāyasaṃsparśapratyayavedayite sthātavyaṃ, na manaḥsaṃsparśe na manaḥsaṃsparśapratyayavedayite sthātavyam. na pṛthivīdhātau sthātavyaṃ nābdhātau na tejodhātau na vāyudhātau nākāśadhātau na vijñānadhātau sthātavyaṃ, tena nāvidyāyāṃ sthātavyaṃ na saṃskāreṣuna vijñāne na nāmarūpe na ṣaḍāyatane na sparse na vedanāyāṃ na tṛṣṇāyāṃ nopādāne na bhave na jātau na jarāmaraṇaśokaparidevaduḥkhadaumanasyopayāseṣu sthātavyam. tat kasya hetoḥ? tathā hi bhagavan rūpaṃ rūpatvena śūnyaṃ, vedanāvedanātvena śūnyā, saṃjñā saṃjñātvena śūnyā, saṃskārāḥ saṃskāratvena śūnyāḥ, vijñānaṃ vijñānatvena śūnyaṃ, yā ca bhagavan rūpasya śūnyatā na tad rūpaṃ, na cānyatra śūnyatāyā rūpaṃ, rūpam eva śūnyatāśūnyataiva rūpaṃ, yā ca bhagavan vedanāyāḥ śūnyatā na sā vedanā, na cānyatra śūnyatāyā vedanā, vedanaiva śūnyatā śūnyataiva vedanā, yā ca bhagavan saṃjñāyāḥ śūnyatā na sā saṃjñā, na cānyatra śūnyatāyāḥ saṃjñā, saṃjñaiva śūnyatā śūnyataiva saṃjñā, yā ca bhagavan saṃskārāṇāṃ śūnyatā na te saṃskārāḥ, na cānyatra śūnyatāyāḥ saṃskārāḥ, saṃskārā eva śūnyatā śūnyataiva saṃskārāḥ, yā ca bhagavan vijñānasya śūnyatā na tad vijñānaṃ, na cānyatra śūnyatāyā vijñānaṃ, vijñānam eva śūnyatā śūnyataiva vijñānam. anena bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na rūpe sthātavyaṃ na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu na vijñāne sthātavyam. na pṛthivīdhātau sthātavyaṃ nābdhātau na tejodhātau na vāyudhātau nākāśadhātau na vijñānadhātau sthātavyam. tat kasya hetoḥ? tathā hi bhagavan pṛthivīdhātuḥ pṛthivīdhātutvena śūnyā, yā ca pṛthivīdhātuśūnyatā nāsau pṛthivīdhātur na cānyatra śūnyatāyāḥ pṛthivīdhātuḥ, pṛthivīdhātur eva śūnyatā, śūnyataiva pṛthivīdhātuḥ, evam abdhātus tejodhātur vāyudhātur ākāśadhātus tathā hi bhagavan vijñānadhātur vijñānadhātutvena śūnyā, yā ca vijñānadhātuśūnyatā nāsau vijñānadhātur na cānyatra śūnyatāyā vijñānadhātur vijñānadhātur eva śūnyatā, śūnyataiva (psp1-1: 163) vijñānadhātuḥ. anena bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na pṛthivīdhātau sthātavyaṃ nābdhātau na tejodhātau na vāyudhātau nākāśadhātau na vijñānadhātau sthātavyam. na rūpe sthātavyan na śabde na gandhena rase na spraṣṭavye na dharme sthātavyam. tat kasya hetoḥ? tathā hi bhagavan rūpaṃ rūpatvena śūnyaṃ, yā ca rūpe śūnyatā na tad rūpaṃ, na cānyatra śūnyatāyā rūpaṃ, rūpam eva śūnyatā śūnyataiva rūpaṃ, tathā hi śabdaḥ śabdatvena śūnyā, yā ca śabdaśūnyatā na sa śabdo, na cānyatra śūnyatāyāḥ śabdaḥ, śabda eva śūnyatā śūnyataiva śabdaḥ, tathā hi gandho gandhatvena śūnyo, yā ca gandhaśūnyatā na sa gandho, na cānyatra śūnyatāyā gandho, gandha eva śūnyatā śūnyataiva gandhaḥ, tathā hi raso rasatvena śūnyo, yā ca rasaśūnyatā na sa raso, na cānyatra śūnyatāyā raso, rasa eva śūnyatā śūnyataiva rasaḥ, tathā hi spraṣṭavyaṃ spraṣṭavyatvena śūnyaṃ, yā ca spraṣṭavyaśūnyatā na tat spraṣṭavyaṃ, na cānyatra śūnyatāyāḥ spraṣṭavyaṃ, spraṣṭavyam eva śūnyatā śūnyataiva spraṣṭavyaṃ, tathā hi bhagavan dharmo dharmatvena śūnyo, yā ca dharmaśūnyatā na te dharmā, na cānyatra śūnyatāyā dharmā, dharmā eva śūnyatā śūnyataiva dharmāḥ. anena bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na rūpe sthātavyaṃ na śabde na gandhe na rase na spraṣṭavye na dharme sthātavyaṃ, na cakṣuṣi sthātavyaṃ na śrotre na ghrāṇe na jihvāyāṃ na kāye na manasi sthātavyam. tat kasya hetoḥ? tathā hi bhagavaṃś cakṣuś cakṣutvena śūnyaṃ, yā ca cakṣuḥśūnyatā na tac cakṣur, na cānyatra śūnyatāyāś cakṣuś, cakṣur eva śūnyatā śūnyataiva cakṣuḥ, tathā hi śrotraṃ śrotratvena śūnyaṃ yā ca śrotraśūnyatā na tac chrotraṃ, na cānyatra śūnyatāyāḥ śrotraṃ, śrotram eva śūnyatā śūnyataiva śrotraṃ, tathā hi ghrāṇaṃ ghrāṇatvena śūnyaṃ, yā ca ghrāṇaśūnyatā na tad ghrāṇaṃ, na cānyatra śūnyatāyā ghrāṇaṃ, ghrāṇam eva śūnyatā śūnyataiva ghrāṇaṃ, tathā hi jihvā jihvātvena śūnyā, yā ca jihvāśūnyatā na sā jihvā, na cānyatra śūnyatāyā jihvā, jihvaiva śūnyatā śūnyataiva jihvā, tathā hi kāyaḥ kāyatvena śūnyā, yā ca kāyaśūnyatā na sa kāyo, na cānyatra śūnyatāyāḥ kāyaḥ, kāya eva śūnyatā (psp1-1: 164) śūnyataiva kāyaḥ, tathā hi bhagavan mano manastvena śūnyaṃ, yā ca manaḥśūnyatā na taṃ mano, na cānyatra śūnyatāyā mano, mana eva śūnyatā śūnyataiva manaḥ. anena bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na cakṣuṣi sthātavyaṃ na śrotre na ghrāṇe na jihvāyāṃ na kāye na manasi sthātavyaṃ, na cakṣurvijñāne sthātavyaṃ na śrotravijñānena ghrāṇavijñāne na jihvāvijñāne na kāyavijñāne na manovijñāne sthātavyam. tat kasya hetoḥ? tathā hi bhagavaṃś cakṣurvijñānaṃ cakṣurvijñānatvena śūnyaṃ, yā ca cakṣurvijñānaśūnyatā na tac cakṣurvijñānaṃ, na cānyatra śūnyatāyāś cakṣurvijñānaṃ, cakṣurvijñānam eva śūnyatā śūnyataiva cakṣurvijñānaṃ, tathā hi śrotravijñānaṃ śrotravijñānatvena śūnyaṃ, yā ca śrotravijñānaśūnyatā na tac chrotravijñānaṃ, na cānyatra śūnyatāyāś śrotravijñānaṃ, śrotravijñānam eva śūnyatā śūnyataiva śrotravijñānaṃ, tathā hi ghrāṇavijñānaṃ ghrāṇavijñānatvena śūnyaṃ, yā ca ghrāṇavijñānaśūnyatā na tad ghrāṇavijñānaṃ, na cānyatra śūnyatāyā ghrāṇavijñānaṃ, ghrāṇavijñānam eva śūnyatā śūnyataiva ghrāṇavijñānaṃ, tathā hi jihvāvijñānaṃ jihvāvijñānatvena śūnyaṃ, yā ca jihvāvijñānaśūnyatā na taj jihvāvijñānaṃ, na cānyatra śūnyatāyāś jihvāvijñānaṃ, jihvāvijñānam eva śūnyatā śūnyataiva jihvāvijñānaṃ, tathā hi kāyavijñānaṃ kāyavijñānatvena śūnyaṃ, yā ca kāyavijñānaśūnyatā na tat kāyavijñānaṃ, na cānyatra śūnyatāyāś kāyavijñānaṃ, kāyavijñānam eva śūnyatā śūnyataiva kāyavijñānaṃ, tathā hi manovijñānaṃ manovijñānatvena śūnyaṃ, yā ca manovijñānaśūnyatā na tan manovijñānaṃ, na cānyatra śūnyatāyā manovijñānaṃ, manovijñānam eva śūnyatā śūnyataiva manovijñānaṃ, anena bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na cakṣurvijñāne sthātavyan na śrotravijñāne na ghrāṇavijñāne na jihvāvijñāne na kāyavijñāne na manovijñāne sthātavyaṃ, na cakṣuḥsaṃsparśe sthātavyaṃ na śrotrasaṃsparśe na ghrāṇasaṃsparśena jihvāsaṃsparśe na kāyasaṃsparśe na manaḥsaṃsparśe sthātavyam. tat kasya hetoḥ? tathā hi bhagavaṃś cakṣuḥsaṃsparśaś cakṣuḥsaṃsparśatvena (psp1-1: 165) śūnyaḥ, yā ca cakṣuḥsaṃsparśaśūnyatā na sa cakṣuḥsaṃsparśaḥ, na cānyatra śūnyatāyāś cakṣuḥsaṃsparśaś, cakṣuḥsaṃsparśa eva śūnyatā śūnyataiva cakṣuḥsaṃsparśaḥ, evaṃ śrotrasaṃsparśo ghrāṇasaṃsparśo jihvāsaṃsparśaḥ kāyasaṃsparśaḥ, tathā hi bhagavan manaḥsaṃsparśo manaḥsaṃsparśatvena śūnyo, yā ca manaḥsaṃsparśaśūnyatā na sa manaḥsaṃsparśo, na cānyatra śūnyatāyā manaḥsaṃsparśo, manaḥsaṃsparśa eva śūnyatā śūnyataiva manaḥsaṃsparśaḥ. anena bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na cakṣuḥsaṃsparśe sthātavyaṃ na śrotrasaṃsparśe na ghrāṇasaṃsparśe na jihvāsaṃsparśe na kāyasaṃsparśe na manaḥsaṃsparśe sthātavyam. na cakṣuḥsaṃsparśapratyayavedayite sthātavyam evaṃ yāvan na manaḥsaṃsparśapratyayavedayite sthātavyam. tat kasya hetoḥ? tathā hi bhagavaṃś cakṣuḥsaṃsparśapratyayavedayitaṃ cakṣuḥsaṃsparśapratyayavedayitatvena śūnyaṃ, yā ca cakṣuḥsaṃsparśapratyayavedayitaśūnyatāna tac cakṣuḥsaṃsparśapratyayavedayitaṃ, na cānyatra śūnyatāyāścakṣuḥsaṃsparśapratyayavedayitaṃ, cakṣuḥsaṃsparśapratyayavedayitam eva śūnyatā śūnyataiva cakṣuḥsaṃsparśapratyayavedayitaṃ, evaṃ śrotrasaṃsparśapratyayavedayitaṃ ghrāṇasaṃsparśapratyayavedayitaṃ jihvāsaṃsparśapratyayavedayitaṃ kāyasaṃsparśapratyayavedayitaṃ, tathā hi bhagavan manaḥsaṃsparśapratyayavedayitaṃ manaḥsaṃsparśapratyayavedayitatvena śūnyaṃ, yā ca manaḥsaṃsparśapratyayavedayitaṃ śūnyatā na tan manaḥsaṃsparśapratyayavedayitaṃ, na cānyatra śūnyatāyā manaḥsaṃsparśapratyayavedayitaṃ, manaḥsaṃsparśapratyayavedayitam eva śūnyatā śūnyataiva manaḥsaṃsparśapratyayavedayitam. anena bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na cakṣuḥsaṃsparśapratyayotpanne vedayite sthātavyaṃ, na śrotrasaṃsparśapratyayotpanne vedayite, na ghrāṇasaṃsparśapratyayotpanne vedayite, na jihvāsaṃsparśapratyayotpanne vedayite, na kāyasaṃsparśapratyayotpanne vedayite na kāyasaṃsparśapratyayotpanne vedayite na manaḥsaṃsparśapratyayotpanne vedayite sthātavyam. nāvidyāyāṃ sthātavyam evaṃ yāvan na jarāmaraṇe sthātavyam. tat (psp1-1: 166) kasya hetoḥ? tathā hi bhagavann avidyā avidyātvena śūnyā, yā cāvidyāśūnyatā na sāvidyā, na cānyatra śūnyatāyā avidyā, avidyaiva śūnyatāśūnyataivāvidyā, evaṃ saṃskārāḥ saṃskāratvena śūnyāḥ vijñānaṃ vijñānatvena śūnyaṃ, nāmarūpaṃ nāmarūpatvena śūnyaṃ, ṣaḍāyatanaṃ ṣaḍāyatanatvena śūnyaṃ, sparśaḥ sparśatvena śūnyaḥ, vedanā vedanātvena śūnyā, tṛṣṇā tṛṣṇātvena śūnyā, upādānam upādānatvena śūnyaṃ, bhavo bhavatvena śūnyaḥ, jātir jātitvena śūnyā, tathā hi bhagavañ jarāmaraṇaṃ jarāmaraṇatvena śūnyaṃ, yā ca jarā amaraṇaśūnyatā na taj jarāmaraṇaṃ, na cānyatra śūnyatāyā jarāmaraṇaṃ, jarāmaraṇam eva śūnyatā śūnyataiva jarāmaraṇam. anena bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā nāvidyāyāṃ sthātavyaṃ na saṃskāreṣu na vijñāne na nāmarūpe na ṣaḍāyatane na sparse na vedanāyāṃ na tṛṣṇāyāṃ nopādānena bhave na jātau na jarāmaraṇe sthātavyam. evaṃ skandhadhātvāyataneṣu ca kartavyam. punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā smṛtyupasthāneṣu na sthātavyam. tat kasya hetoḥ? smṛtyupasthānāni smṛtyupasthānatvena śūnyāni, yā ca bhagavan smṛtyupasthānānāṃ śūnyatā na tāni smṛtyupasthānāni na cānyatra śūnyatāyāḥ smṛtyupasthānāni smṛtyupasthānāny eva śūnyatā śūnyataiva smṛtyupasthānāni, tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na smṛtyupasthāneṣu sthātavyaṃ, evaṃ samyakprahāṇarddhipādendriyabalabodhyaṅgamārgapāramitābhijñādaśabalavaiśāradyapratisaṃvidaṣṭādaśāveṇikabuddhadharmeṣu na sthātavyam. tat kasya hetoḥ? tathā hy āveṇikabuddhadharmā āveṇikabuddhadharmatvena śūnyā yā ca bhagavann āveṇikabuddhadharmāṇāṃ śūnyatā na te āveṇikabuddhadharmā na cānyatra śūnyatāyā āveṇikā buddhadharmā āveṇikā buddhadharmā eva śūnyatā śūnyataivāveṇikā buddhadharmāḥ. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na samyakprahāṇarddhipādendriyabalabodhyaṅgamārgapāramitābhijñādaśabalavaiśāradyapratisaṃvidaṣṭādaśāveṇikabuddhadharmeṣu (psp1-1: 167) na sthātavyam. punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na dānapāramitāyāṃ sthātavyam. tat kasya hetoḥ? tathā hi dānapāramitaiva śūnyā dānapāramitāsvabhāvena, yā ca bhagavan dānapāramitāyāḥ śūnyatā na sā dānapāramitā, na cānyatra śūnyatāyā dānapāramitā, dānapāramitaiva śūnyatā śūnyataiva dānapāramitā, na śīlapāramitāyāṃ na kṣāntipāramitāyāṃ na vīryapāramitāyāṃ na dhyānapāramitāyāṃ na prajñāpāramitāyāṃ sthātavyam. tat kasya hetoḥ? tathā hi prajñāpāramitaiva śūnyā prajñāpāramitāsvabhāvena, yā ca bhagavan prajñāpāramitāyāḥ śūnyatā na sā prajñāpāramitā, na cānyatra śūnyatāyāḥ prajñāpāramitā, prajñāpāramitaiva śūnyatā śūnyataiva prajñāpāramitā. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na dānapāramitāyāṃ sthātavyaṃ, na śīlapāramitāyāṃ na kṣāntipāramitāyāṃ na vīryapāramitāyāṃ na dhyānapāramitāyāṃ na prajñāpāramitāyāṃ sthātavyam. punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā akṣareṣu na sthātavyaṃ, akṣarābhinirhāreṣu na sthātavyaṃ, ekodāhāre dvir udāhāre trir udāhāre na sthātavyam. tat kasya hetoḥ? tathā hy akṣarāṇi śūnyāny akṣarasvabhāvena, yā ca bhagavann akṣaraśūnyatā na tāni akṣarāṇi, na cānyatra śūnyatāyā akṣarāṇi, akṣarāṇy eva śūnyatā śūnyataivākṣarāṇi, tad anena bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā nākṣareṣu sthātavyam. punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā nābhijñāsu sthātavyam. tat kasya hetoḥ? abhijñā eva śūnyā abhijñāsvabhāvena, yā ca bhagavann abhijñā śūnyatā na tā abhijñā, na cānyatra śūnyatāyā abhijñā, abhijñā evaśūnyatā śūnyataivābhijñāḥ, tad anena bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā nābhijñāsu sthātavyam. punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na rūpam anityam iti sthātavyaṃ, na vedanā na saṃjñā na saṃskārā na vijñānam anityam iti sthātavyam. tat kasya hetoḥ? tathā hi (psp1-1: 168) rūpānityatā anityatāsvabhāvena śūnyā, yā ca bhagavan rūpānityatā śūnyatā na sā anityatā, na cānyatra śūnyatāyā anityatā, anityataiva śūnyatā śūnyataivānityatā, tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā rūpam anityam iti na sthātavyam. na vedanānityeti sthātavyam. tat kasya hetoḥ? tathā hi vedanānityatānityatāsvabhāvena śūnyā, yā ca bhagavan vedanānityatāśūnyatā na sā anityatā, na cānyatra śūnyatāyā anityatā, anityataiva śūnyatā śūnyataivānityatā, na saṃjñā anityeti sthātavyam. tat kasya hetoḥ? tathā hi saṃjñānityatānityatāsvabhāvena śūnyā, yā ca bhagavan saṃjñā anityatā śūnyatā na sā anityatā, na cānyatra śūnyatāyā anityatā, anityataiva śūnyatā śūnyataivānityatā, na saṃskārā anityā iti sthātavyaṃ, tat kasya hetoḥ? tathā hi saṃskārānityatānityatāsvabhāvena śūnyā, yā ca bhagavan saṃskārā anityatā śūnyatā na sā anityatā, na cānyatra śūnyatāyā anityatā anityataiva śūnyatā śūnyataivānityatā, na vijñānam anityam iti sthātavyaṃ, tat kasya hetoḥ? tathā hi vijñānānityatānityatāsvabhāvena śūnyā, yā ca bhagavan vijñānānityatā śūnyatā na sā anityatā, na cānyatra śūnyatāyā anityatā, anityataiva śūnyatā śūnyataivānityatā, tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na vijñānam anityam iti sthātavyam. evaṃ na rūpaṃ duḥkham iti sthātavyaṃ, na vedanā na saṃjñā na saṃskārā na vijñānaṃ duḥkham iti sthātavyam. tat kasya hetoḥ? tathā hi rūpaduḥkhatā duḥkhatāsvabhāvena śūnyā, yā ca bhagavan rūpaduḥkhatā śūnyatā na sā duḥkhatā na cānyatra śūnyatāyā duḥkhatā duḥkhataiva śūnyatā śūnyataiva duḥkhatā, tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na rūpaṃ duḥkham iti sthātavyaṃ. na vedanā na saṃjñā na saṃskārā na vijñānaṃ duḥkham iti sthātavyam. tat kasya hetoḥ? tathā hi vijñānaduḥkhatā duḥkhatāsvabhāvena śūnyā yā ca bhagavan vijñānaduḥkhatā śūnyatā na sā duḥkhatā na cānyatra śūnyatāyā duḥkhatā duḥkhataiva śūnyatā śūnyataiva duḥkhatā, tad anenāpi (psp1-1: 169) bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na vijñānaṃ duḥkham iti sthātavyam. evaṃ na rūpam anātmeti sthātavyaṃ, na vedanā na saṃjñā na saṃskārā na vijñānam anātmeti sthātavyam. tat kasya hetoḥ? tathā hi rūpānātmatā anātmatāsvabhāvena śūnyā, yā ca bhagavan rūpānātmatā śūnyatā na sānātmatā, na cānyatra śūnyatāyā anātmatā, anātmataivaśūnyatā śūnyataivānātmatā. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na rūpam anātmeti sthātavyaṃ, na vedanā na saṃjñā na saṃskārā na vijñānam anātmeti sthātavyam. tat kasya hetoḥ? tathā hi vijñānānātmatā anātmatāsvabhāvena śūnyā, yā ca bhagavan vijñānānātmatā śūnyatā na sā anātmatā, na cānyatra śūnyatāyā anātmatā, anātmataiva śūnyatā śūnyataivānātmatā. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na vijñānam anātmeti sthātavyam. punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na rūpaṃ śāntam iti sthātavyaṃ, na vedanā na saṃjñā na saṃskārā na vijñānaṃ śāntam iti sthātavyam. tat kasya hetoḥ? tathā hi rūpaśāntatā śāntatāsvabhāvena śūnyā, yā ca bhagavan rūpaśāntatā śūnyatā na sā śāntatā, na cānyatra śūnyatāyāḥ śāntatā, śāntataiva śūnyatā śūnyataiva śāntatā. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na rūpaṃ śāntam iti sthātavyaṃ, na vedanā na saṃjñā na saṃskārā na vijñānaṃ śāntam iti sthātavyam. tat kasya hetoḥ? tathā hi vijñānaśāntatā śāntatāsvabhāvena śūnyā, yā ca bhagavan vijñānaśāntatā śūnyatā na sā śāntatā, na cānyatra śūnyatāyāḥ śāntatā, śāntataiva śūnyatā śūnyataiva śāntatā. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā na vijñānaṃ śāntam iti sthātavyam. evaṃ hetusamudayaprabhavapratyayatāyāṃ na sthātavyam. punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā tathatāyāṃ na sthātavyam. tat kasya hetoḥ? tathā hi tathatā tathatāsvabhāvena śūnyā, yā ca bhagavaṃs tathatāyāḥ śūnyatā na sā tathatā, na cānyatra tathatāyāḥ śūnyatā, tathataiva śūnyatā śūnyataiva tathatā. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena (psp1-1: 170) prajñāpāramitāyāṃ caratā tathatāyān na sthātavyam. evaṃ dharmatāyāṃ na sthātavyam. tat kasya hetoḥ? tathā hi dharmatā dharmatāsvabhāvena śūnyā, yā ca bhagavan dharmatāyāḥ śūnyatā na sā dharmatā, na cānyatra dharmatāyāḥ śūnyatā, dharmataiva śūnyatā śūnyataiva dharmatā. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā dharmatāyāṃ na sthātavyam. evaṃ dharmadhātau na sthātavyam. tat kasya hetoḥ? tathā hi dharmadhātur dharmadhātusvabhāvena śūnyo, yā ca bhavagavan dharmadhātoḥ śūnyatā na sa dharmadhātur, na cānyatra dharmadhātoḥ śūnyatā, dharmadhātur eva śūnyatā śūnyataiva dharmadhātuḥ. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā dharmadhātau na sthātavyam. evaṃ dharmaniyāmatāyāṃ na sthātavyam. tat kasya hetoḥ? tathā hi dharmaniyāmatā dharmaniyāmatāsvabhāvena śūnyā, yā ca bhagavan dharmaniyāmatā śūnyatā na sā dharmaniyamatā, na cānyatra dharmaniyāmatāyāḥ śūnyatā, dharmaniyāmataiva śūnyatā śūnyataiva dharmaniyamatā. tad anenāpi bhagavan paryāyeṇa bodhisattvena prajñāpāramitāyāṃ caratā dharmaniyāmatāyāṃ na sthātavyam. evaṃ bhūtakoṭyāṃ na sthātavyam. tat kasya hetoḥ? tathā hi bhūtakoṭir bhūtakoṭisvabhāvena śūnyā, yā ca bhagavan bhūtakoṭeḥ śūnyatā na sā bhūtakoṭir, na cānyatra bhūtakoṭeḥ śūnyatā, bhūtakoṭir eva śūnyatā śūnyataiva bhūtakotiḥ. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā bhūtakoṭyāṃ na sthātavyam. punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā sarvadhāraṇīmukheṣu na sthātavyam. tat kasya hetoḥ? tathā hi dhāraṇīmukhāni dhāraṇīmukhaiḥ śūnyāni, yā ca bhagavan dhāraṇīmukhānāṃ śūnyatā na tāni dhāraṇīmukhāni, na cānyatra dhāraṇīmukhebhyaḥ śūnyatā, dhāraṇīmukhāny eva śūnyatā śūnyataiva dhāraṇīmukhāni. tad anenāpi bhagavan paryāyeṇa bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā dhāraṇīmukheṣu na sthātavyam.
221：復次，世尊！菩薩行般若波羅蜜，色痛想行識不當於中住，眼耳鼻舌身意不當於中住，色聲香味細滑法不當於中住，六識不當於中住，六栽不當於中住，六覺不當於中住，地水火風空識不當於中住，十二因緣不當於中住。何以故？以色痛想行識空故。世尊！若五陰空者為非五陰，五陰亦不離空，空亦不離五陰；空則是五陰，五陰則是空。是故，世尊！菩薩摩訶薩行般若波羅蜜，不當於五陰中住，乃至十二因緣亦不當於中住。何以故？十二因緣空故。十二因緣則是空，空則是十二因緣。復次，世尊！菩薩摩訶薩行般若波羅蜜，三十七品乃至佛十八法不當於中住，佛十八法亦不離空，空則十八法，十八法則空，是故不當於中住。復次，世尊！菩薩摩訶薩行般若波羅蜜，六波羅蜜不當於中住。何以故？六波羅蜜空故，住則非六波羅蜜。六波羅蜜不離空，空亦不離六波羅蜜。是故，世尊！菩薩不當於六波羅蜜中住。復次，世尊！菩薩摩訶薩行般若波羅蜜，文字數不當於中住。文字數若多若少，不當於中住。何以故？文字數空故。復次，世尊！行般若波羅蜜菩薩，神通亦不當於中住。何以故？神通則是空，空則是神通。復次，世尊！行般若波羅蜜菩薩，色痛想行識無常，不當於中住。何以故？無常空故。假令無常不空則非無常，空亦不離無常。無常則是空，空則是無常，是故菩薩不當於中住。五陰苦、五陰無我亦不當於中住，五陰空亦不當於中住，五陰寂靜亦不當於中住。復次，世尊！行般若波羅蜜菩薩，如不當於中住，法及法性不當於中住，真際不當於中住。復次，世尊！菩薩行般若波羅蜜，諸三昧門、陀隣尼門不當於中住。	222：復次，天中天！菩薩摩訶薩不當住於色，不當住痛痒思想生死識，不當住眼、不當住耳鼻舌身意，不當住色聲香味細滑法，不當住眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，不當住眼所習更、不當住耳鼻舌身意所習更，不當住眼因緣習痛痒、耳鼻舌身意因緣習痛痒，不當住地水火風種、不當住空種、不當住諸識種，不當住無明、行、識、名色、六入、所更、痛、愛、受、有、生、老病死。所以者何？天中天！色則為空，痛痒思想生死識亦空。所言空者，色則為空、非名異空，彼色則空、空者假色。菩薩摩訶薩欲求自緣想行般若波羅蜜，當住於色、當住痛痒思想生死識，當住眼耳鼻舌身意、色聲香味細滑法，十八種，十二因緣。所以者何？色痛痒思想生死識空、十二因緣亦空，十二因緣生死之原無有異空、無有異住。其十二因緣老病死者，此則為空，生老病死十二因緣自然為空，本自然空。以是之故，天中天！不當住色痛痒思想生死識，眼耳鼻舌身意，色聲香味細滑法，十八種，十二因緣之端緒也。復次，天中天！菩薩摩訶薩行般若波羅蜜，不當住於四意止。所以者何？觀四意止亦復是空，不為有異四意止空，也不他空，其四意止自然為空；亦不當住四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法。所以者何？其意止、斷、神足、根、力、覺意、所由之路，十種力、四無所畏、四分別辯、十八不共諸佛之法，亦復為空。十八不共諸佛之法，自然為空、無有異空，十八不共諸佛之法，本性則空、無有異空。所以者何？計佛法者則復空，空故曰佛法。唯，天中天！以是之故，菩薩摩訶薩行般若波羅蜜，不當住五陰，六衰及十八種，十二因緣，三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法。復次，天中天！菩薩摩訶薩行般若波羅蜜，不當住檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜。所以者何！般若波羅蜜者亦復是空。設般若波羅蜜空者，則非異般若波羅蜜空。所以者何？無異般若波羅蜜空，般若波羅蜜自空。設般若波羅蜜自然空，唯以文字為假號耳，文字則空，乃為般若波羅蜜。以故菩薩摩訶薩行般若波羅蜜，於般若波羅蜜而無所住，五陰、六衰、十八種、十二因緣、三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法空，行般若波羅蜜菩薩不當住中。復次，天中天！菩薩摩訶薩行般若波羅蜜，不當住於文字，不當住文字說，不當住一食二食，至於三食四食、揣食、心食、識食。所以者何？謂文字文字則空、無有異空。文字自然為空，其為空者無有文字。文字本空，其為空者無有名字。復次，天中天！菩薩摩訶薩行般若波羅蜜，不當住神通。所以者何？其神通者神通自空，神通本空、無有異通而為空者。神通為空、無有異空，神通自空空故曰神通。是以之故，唯，天中天！菩薩摩訶薩行般若波羅蜜，不當住神通。復次，天中天！菩薩摩訶薩行般若波羅蜜，不當住色想、不當住痛痒思想生死識想。所以者何？其非常者非常為空、其非常者自然為空，則無非常，無異非常而為空者，無有他空，非常自空，其為空者無有非常。以是故，天中天！菩薩摩訶薩行般若波羅蜜，不當住色空、不當住痛痒思想生死識空，不當住色無常、不當住痛痒思想生死識無常，不當住眼耳鼻舌身意無常，不當住色聲香味細滑法無常，不當住十八種、十二因緣終始無常。不當住苦、不當住樂。不當住色我所非我所，不當於中住痛痒思想生死識我所非我所；不當於中住色空、痛痒思想生死識空；不當住眼耳鼻舌身意空；不當住色聲香味細滑法空；不當住十八種、十二因緣生死之患空；不當住有為無為；不當住於本際法；不當住於色寂然、不當住痛痒思想生死識寂然；不當住色空無慌忽、不當住痛痒思想生死識虛無慌忽；六衰、十八種、十二因緣，亦復如是。復次，天中天！菩薩摩訶薩行般若波羅蜜，不住無本。所以者何？其無本者，盡無所有亦復為空、無本無異，無本為空、無有異空，無有異空為無本也。無本自然空、空是以無本。以是故，菩薩摩訶薩行般若波羅蜜不住無本，色痛痒思想生死識不住無本，至於諸法及諸法界、諸寂然法，乃至本際亦無所住。復次，天中天！菩薩摩訶薩行般若波羅蜜，不住一切諸總持門，亦不住一切諸三昧門。所以者何？所謂總持門，其總持門亦復為空。所謂三昧門，三昧門者亦復為空。三昧門、總持門，自然為空、無有異空，自然空者無有他空。總持門、三昧門本淨，本淨空法自然空。	223：1)復次，世尊！菩薩摩訶薩欲行般若波羅蜜，色中不應住，受想行識中不應住，眼耳鼻舌身意中不應住，色聲香味觸法中不應住，眼識乃至意識中不應住，眼觸乃至意觸中不應住，眼觸因緣生受乃至意觸因緣生受中不應住，地種水火風種空識種中不應住，無明乃至老死中不應住。何以故？世尊！色、色相空。受想行識、識相空。世尊！色空不名為色，離空亦無色。色即是空，空即是色。受想行識，識空不名為識，離空亦無識。識即是空，空即是識。乃至老死、老死相空。世尊！老死空不名老死，離空亦無老死。老死即是空，空即是老死。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，不應色中住，乃至老死中不應住。2)復次，世尊！菩薩摩訶薩欲行般若波羅蜜，四念處中不應住。何以故？四念處、四念處相空。世尊！四念處空不名四念處，離空亦無四念處。四念處即是空，空即是四念處。乃至十八不共法亦如是。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，四念處乃至十八不共法中不應住。3)復次，世尊！菩薩摩訶薩欲行般若波羅蜜，檀那波羅蜜中不應住，尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜中不應住。何以故？檀那波羅蜜、檀那波羅蜜相空，乃至般若波羅蜜、般若波羅蜜相空。世尊！檀那波羅蜜空不名檀那波羅蜜，離空亦無檀那波羅蜜。檀那波羅蜜即是空，空即是檀那波羅蜜。乃至般若波羅蜜亦如是。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，不應六波羅蜜中住。4)復次，世尊！菩薩摩訶薩欲行般若波羅蜜，文字中不應住。一字門、二字門如是種種字門中不應住。何以故？諸字、諸字相空故。亦如上說。5)復次，世尊！菩薩摩訶薩欲行般若波羅蜜，諸神通中不應住。何以故？諸神通、諸神通相空。神通空不名神通，離空亦無神通。神通即是空，空即是神通。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，諸神通中不應住。6)復次，世尊！菩薩摩訶薩欲行般若波羅蜜，色是無常不應住，受想行識是無常不應住。何以故？無常、無常相空。世尊！無常空不名無常，離空亦無無常。無常即是空，空即是無常。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，色是無常不應住，受想行識是無常不應住。色是苦不應住，受想行識是苦不應住。色是無我不應住，受想行識是無我不應住。色是空不應住，受想行識是空不應住。色是寂滅不應住，受想行識是寂滅不應住。色是離不應住，受想行識是離不應住。亦如上說。7)復次，世尊！菩薩摩訶薩欲行般若波羅蜜，如中不應住。何以故？如、如相空。世尊！如相空不名如，離空亦無如。如即是空，空即是如。世尊！菩薩摩訶薩欲行般若波羅蜜，法性、法相、法位、實際中不應住。何以故？實際、實際空。世尊！實際空不名實際，離空亦無實際。實際即是空，空即是實際。8)復次，世尊！菩薩摩訶薩欲行般若波羅蜜，一切陀羅尼門中不應住，一切三昧門中不應住。何以故？陀羅尼門、陀羅尼門相空，三昧門、三昧門相空。世尊！陀羅尼門、三昧門空不名陀羅尼門、三昧門，離空亦無陀羅尼、三昧門。陀羅尼、三昧門即是空，空即是陀羅尼、三昧門。世尊！以是因緣故，菩薩摩訶薩欲行般若波羅蜜，如乃至陀羅尼、三昧門中不應住。
220：1)復次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住色乃至識，不應住眼處乃至意處，不應住色處乃至法處，不應住眼界乃至意界，不應住色界乃至法界，不應住眼識界乃至意識界，不應住眼觸乃至意觸，不應住眼觸為緣所生諸受乃至意觸為緣所生諸受，不應住地界乃至識界，不應住無明乃至老死。何以故？世尊！色色性空，受、想、行、識受、想、行、識性空。世尊！是色非色空，是色空非色，色不離空，空不離色，色即是空，空即是色，受、想、行、識亦復如是。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住色乃至識，乃至老死應知亦爾。2)復次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住四念住乃至十八佛不共法。何以故？世尊！四念住四念住性空。世尊！是四念住非四念住空，是四念住空非四念住，四念住不離空，空不離四念住，四念住即是空，空即是四念住。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住四念住，乃至十八佛不共法應知亦爾。3)復次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住布施波羅蜜多乃至般若波羅蜜多。何以故？世尊！布施波羅蜜多布施波羅蜜多性空。世尊！是布施波羅蜜多非布施波羅蜜多空，是布施波羅蜜多空非布施波羅蜜多，布施波羅蜜多不離空，空不離布施波羅蜜多，布施波羅蜜多即是空，空即是布施波羅蜜多。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住布施波羅蜜多，乃至般若波羅蜜多應知亦爾。4)復次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸字，不應住諸字所引，若一言所引，若二言所引，若多言所引，不應住殊勝神通。何以故？世尊！諸字諸字性空。世尊！是諸字非諸字空，是諸字空非諸字，諸字不離空，空不離諸字，諸字即是空，空即是諸字。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸字，諸字所引殊勝神通應知亦爾。5)復次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸法若常若無常、若樂若苦、若我若無我、若空若不空、若寂靜若不寂靜、若遠離若不遠離。何以故？世尊！諸法常無常諸法常無常性空。世尊！是諸法常無常非諸法常無常空，是諸法常無常空非諸法常無常，諸法常無常不離空，空不離諸法常無常，諸法常無常即是空，空即是諸法常無常。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸法若常若無常，乃至諸法遠離不遠離應知亦爾。6)復次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸法真如、法界、法性、平等性、離生性、實際。何以故？世尊！諸法真如真如性空。世尊！是真如非真如空，是真如空非真如，真如不離空，空不離真如，真如即是空，空即是真如。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住諸法真如，乃至實際應知亦爾。7)復次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，不應住一切陀羅尼門、三摩地門。何以故？世尊！一切陀羅尼門陀羅尼門性空。世尊！是陀羅尼門非陀羅尼門空，是陀羅尼門空非陀羅尼門，陀羅尼門不離空，空不離陀羅尼門，陀羅尼門即是空，空即是陀羅尼門。由此因緣，諸菩薩摩訶薩修行般若波羅蜜多時，不應住一切陀羅尼門，三摩地門應知亦爾。

I 3h. THE OBJECT, ASPECT, AND DISTINCTION FOR LOW SUMMITS.

(6. Perfect wisdom opposed to :

(a) Formative Influences.)

*Moreover, a Bodhisattva who courses in perfect wisdom should not stand in form, etc. to: in decay and death. *And why? Because form is empty of form. What is the emptiness of form, that is not form; nor is emptiness other than form; the very form is emptiness and the very emptiness is form. And so for the other skandhas. By this method a Bodhisattva who courses in perfect wisdom should not stand in form, etc. to: consciousness. And the same method should be applied to the other dharmas, (PI29, 130) from the eye to the six perfections and the eighteen Buddhadharmas, to the syllables, to single utterances, double utterances, and separate utterances, 3 (PI31) to the superknowledges, all concentrations, and all Dharani-doors; to the conviction that "form, etc. is permanent or impermanent, ease or ill, self or not self, calm or not calm, empty or not empty, sign or signless, wish or wishless, isolated or not isolated" (PI32); to Suchness, the true nature of Dharma, the Realm of Dharma, the Fixed Sequence of Dharma and the Reality limit.

6.

punar aparaṃ bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann anupāyakuśalo 'haṅkāramamakārapatitena mānasena saced rūpe (psp1-1: 171) tisthati rūpābhisaṃskāre carati na carati prajñāpāramitāyāṃ, saced vedanāyāṃ saṃjñāyāṃ saṃskāreṣu, saced vijñāne tiṣṭhati vijñānābhisaṃskāre carati na carati prajñāpāramitāyām. tat kasya hetoḥ? na hy abhisaṃskāre caran prajñāpāramitāṃ parigṛhṇāti na prajñāpāramitāyāṃ yogam āpadyate na prajñāpāramitāṃ paripūrayati, aparipūrayan prajñāpāramitāṃ na niryāsyati sarvākārajñatāyām. tat kasya hetoḥ? tathā hi bhagavan rūpam aparigṛhītaṃ vedanā saṃjñā saṃskārā vijñānam aparigṛhītam. tat kasya hetoḥ? yaś ca rūpasyāparigraho na tad rūpaṃ prakṛtiśūnyatām upādāya, vedanā saṃjñā saṃskārā, yaś ca vijñānasyāparigraho na tad vijñānaṃ prakṛtiśūnyatām upādāya. evaṃ yāvad bhūtakoṭir aparigṛhītā. tat kasya hetoḥ? yaś ca bhūtakoṭyā aparigraho na sā bhūtakoṭiḥ prakṛtiśūnyatām upādāya, sāpi prajñāpāramitā aparigṛhītā prakṛtiśūnyatām upādāya. evaṃ bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā prakṛtiśūnyāḥ sarvadharmāḥ pratyavekṣitavyāḥ, tathā ca pratyavekṣitavyā yathā na kvacid dharme manaso vyupacāro bhavet. idaṃ bodhisattvasya mahāsattvasya sarvadharmāparigṛhītaṃ nāma samādhimaṇḍalaṃ vipulaṃ puraskṛtam apramāṇaṃ niyatam asaṃhāryaṃ sarvaśrāvakapratyekabuddhaiḥ. sāpi sarvākārajñatā aparigṛhītā adhyātmaśūnyatām upādāya, bahirdhāśūnyatām upādāya, adhyātmabahirdhāśūnyatām upādāya, mahāśūnyatām upādāya, śūnyatāśūnyatām upādāya, paramārthaśūnyatām upādāya, saṃskṛtaśūnyatām upādāya, asaṃskṛtaśūnyatām upādāya, atyantaśūnyatām upādāya, anavarāgraśūnyatām upādāya, anavakāraśūnyatām upādāya, prakṛtiśūnyatām upādāya, sarvadharmaśūnyatām upādāya, svalakṣaṇaśūnyatām upādāya, anupalambhaśūnyatām upādāya, abhāvasvabhāvaśūnyatām upādāya, bhāvaśūnyatām upādāya, abhāvaśūnyatām upādāya, svabhāvaśūnyatām upādāya, parabhāvaśūnyatām upādāya. iti mṛdumūrdhagatasyālambanākāraviśeṣaḥ
221：世尊！菩薩摩訶薩無有漚惒拘舍羅，作吾我想，著於五陰，有仍五陰受般若波羅蜜，亦不順般若波羅蜜，不得具足般若波羅蜜，便不能得出生薩云若。 復次，世尊！菩薩行般若波羅蜜，著於吾我想，住於諸陀隣尼三昧門，以想識求陀隣尼三昧門，又復有仍受般若波羅蜜，亦不應不順般若波羅蜜，不得具足般若波羅蜜，不能得出生薩云若。何以故？不受色痛想行識故。不受五陰則非五陰。所以者何？其性空故。諸陀隣尼三昧門不受，不受則非陀隣尼三昧門，其性空故。乃至般若波羅蜜亦復不受，本性空故。菩薩摩訶薩行般若波羅蜜，當觀性空之法。雖觀於諸法，不當使有所著，是名為菩薩摩訶薩無所受三昧。積聚廣大無限之用，諸羅漢、辟支佛所不能及。薩云若亦不受，乃至內外空及有無空亦不受。	222：譬如，天中天！菩薩摩訶薩行般若波羅蜜無有漚惒拘舍羅，謂有吾為是我所，而念如此則住于色，在於色中有所造作生死之行，住痛痒思想生死識而有所造而為行者，不除造作生死之所因，而反受般若波羅蜜，不肯精勤於般若波羅蜜，則為不具般若波羅蜜所生之事至於薩芸若。譬如，天中天！菩薩摩訶薩無漚惒拘舍羅，其心發念吾我是非所，色痛痒思想生死識、苦樂善惡，及總持門、三昧門，不能修行總持之門，亦不能順三昧門，不能造無想行，受般若波羅蜜亦不能精勤於般若波羅蜜，以不具足於般若波羅蜜者，不能成就薩芸若慧。所以者何？猶以菩薩摩訶薩行般若波羅蜜無漚惒拘舍羅故，不當受色、不受痛痒思想生死識。而彼菩薩反更受色，色者本淨、了則為空。以此言之，若受痛痒思想生死識，言教本淨亦復為空，不受諸總持門、諸三昧門。設不受三昧門、總持門，則能興立本淨為空，亦不受般若波羅蜜，緣知本淨為空之故。菩薩摩訶薩行般若波羅蜜如是者，觀察諸法則本淨空，當住是觀，不念法我所為行，是為菩薩摩訶薩為無所受，名曰無受三昧。道場具足廣普，無有邊、無有量，一切聲聞、辟支佛所不能及。復不受薩芸若，猶察內空、外亦復空，有內外空、求空亦空則為大空乃為真空空，有所有空、無所有空、究竟盡空、廣遠之空、有所造空、其本淨空、自然相空、一切諸法空、無所有空、自然之空、因從發起自然之空。	223：1)世尊！如菩薩摩訶薩欲行般若波羅蜜，無方便故，以吾我心於色中住，是菩薩作色行。以吾我心於受想行識中住，是菩薩作識行。若菩薩作行者，不受般若波羅蜜，亦不具足般若波羅蜜。不具足般若波羅蜜故，不能得成就薩婆若。2)世尊！如菩薩摩訶薩欲行般若波羅蜜，無方便故，以吾我心於十二入乃至陀羅尼、三昧門中住，是菩薩作十二入乃至作陀羅尼、三昧門行。若菩薩作行者，不受般若波羅蜜，亦不具足般若波羅蜜。不具足般若波羅蜜故，不能得成就薩婆若。3)何以故？色是不受，受想行識是不受。色不受則非色，性空故。受想行識不受則非識，性空故。十二入是不受乃至陀羅尼、三昧門是不受，十二入不受則非十二入，乃至陀羅尼、三昧門不受則非陀羅尼、三昧門，性空故。般若波羅蜜亦不受，般若波羅蜜不受則非般若波羅蜜，性空故。4)如是菩薩摩訶薩欲行般若波羅蜜，應觀諸法性空。如是觀心無行處，是名菩薩摩訶薩不受三昧廣大之用，不與聲聞、辟支佛共。是薩婆若慧亦不受，內空故，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、自相空、諸法空、不可得空、無法空、有法空、無法有法空故。
220：1)世尊！若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，我、我所執所纏擾故，心便住色，住受、想、行、識。由此住故，於色作加行，於受、想、行、識作加行。由加行故，不能攝受甚深般若波羅蜜多，不能修學甚深般若波羅蜜多，不能圓滿甚深般若波羅蜜多，不能成辦一切智智。2)世尊！若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，我、我所執所纏擾故，乃至心便住一切陀羅尼門，住一切三摩地門。由此住故，於一切陀羅尼門作加行，於一切三摩地門作加行。由加行故，不能攝受甚深般若波羅蜜多，不能修學甚深般若波羅蜜多，不能圓滿甚深般若波羅蜜多，不能成辦一切智智。3)何以故！世尊！色不應攝受，受、想、行、識不應攝受；色不應攝受故便非色，受、想、行、識不應攝受故便非受、想、行、識。所以者何？色、受、想、行、識皆本性空故。世尊！乃至一切陀羅尼門不應攝受，一切三摩地門不應攝受；一切陀羅尼門不應攝受故便非一切陀羅尼門，一切三摩地門不應攝受故便非一切三摩地門。所以者何？一切陀羅尼門及三摩地門皆本性空故。世尊！其所攝受修學圓滿甚深般若波羅蜜多亦不應攝受，甚深般若波羅蜜多不應攝受故，便非甚深般若波羅蜜多。所以者何？本性空故。4)如是菩薩摩訶薩修行般若波羅蜜多時，應以本性空觀一切法，作此觀時心無行處，是名菩薩摩訶薩無所攝受三摩地。此三摩地微妙殊勝廣大無量，能集無邊無礙作用，不共一切聲聞、獨覺，其所成辦一切智智亦不應攝受，如是一切智智不應攝受故便非一切智智。所以者何？以內空故，以外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散無散空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空故。

*If a Bodhisattva who courses in perfect wisdom stands in form, etc. with a mind devoid of skill in means and prone to I-making and Mine-making, then he courses in the formative influence of form, etc. and not in perfect wisdom. And why? Because, while coursing in formative influences, a Bodhisattva cannot gain perfect wisdom, nor make endea-vours about, or fulfil it. When he does not fulfil perfect wisdom, he cannot go forth to the knowledge of all modes. And why? Because form cannot be appropriated. But the nonappropriation of form is not form, on account of the emptiness of its essential original nature. And that applies to all dharmas, including perfect wisdom itself. It is thus that a Bodhisattva, who courses in perfect wisdom, should investigate all dharmas as empty in their essential original nature. (PI33) He should survey them in such a way that there is no mental apperception of any dharma. This is the concentration circle of the Bodhisattva which is called "The nonappropriation of all dharmas"—vast, noble and fixed on infinitude, to which all Disciples and Pratyekabuddhas have no claim, and in which they have no share. 4 Dwelling in this concentration

circle, a Bodhisattva will go forth to the knowledge of all modes. But also that knowledge of all modes cannot be appropriated, on account of the emptiness of the subject, and all the other kinds of emptiness.7.

tat kasya hetoḥ? tathā hi na bhagavan sarvākārajñatā nimittataḥ udgrahītavyā nimittaṃ hi kleśaḥ. katamat punar nimittam? rūpaṃ nimittaṃ vedanā nimittaṃ saṃjñā nimittaṃ saṃskārā nimittaṃ vijñānaṃ nimittaṃ, cakṣur nimittaṃ śrotraṃ nimittaṃ ghrāṇaṃ nimittaṃ jihvā nimittaṃ kāyo nimittaṃ mano nimittaṃ, rūpaṃ nimittaṃ śabdo nimittaṃ gandho nimittaṃ raso nimittaṃ sparśo nimittaṃ dharmo nimittaṃ, smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgapāramitābhijñākṣaradaśabalavaiśāradyapratisaṃvidāveṇikabuddhadharmaśūnyatānimittāpraṇihitānabhisaṃskāradharmadhātudharmatāidharmaniyāmatābhūtakoṭinimittam ayam ucyate kleśaḥ. sacet punaḥ prajñāpāramitā nimittata udgrahītavyābhaviṣyan naiveha śreṇikaḥ parivrājakaḥ śāsane śraddhām alapsyata, atra sarvajñajñāne katamā ca śraddhā? yeyaṃ prajñāpāramitāyām abhiśraddadhānatā avakalpanatā adhimuktiś cintanā tulanā vyupaparīkṣaṇā tac cānimittayogena, evam animittata udgrahītavyā. atra punaḥ śreṇikaḥ parivrājakaḥ adhimucya śraddhānusārī prādeśikena jñānenāvatīrṇaḥ, so 'vatīrya na rūpaṃ parigṛhītavān na vedanāṃ na saṃjñāṃ na saṃskārān na vijñānaṃ parīgṛhītavān. tat kasya hetoḥ? tathā hi sa tena svalakṣaṇaśūnyeṣu dharmeṣu na kaścid dharmaḥ parigṛhīto nimittāmanasikāratām upādāya. tat kasya hetoḥ? tathā hi sa nādhyātmaprāptyabhisamayatas taj jñānaṃ samanupaśyati, na bahirdhāprāptyabhisamayatas taj jñānaṃ samanupaśyati, nādhyātmabahirdhāprāptyabhisamayatas taj jñānaṃ samanupaśyati, nāpy anyatraprāptyabhisamayatas taj jñānaṃ samanupaśyati. tat kasya hetoḥ? tathā hi sa taṃ dharmaṃ na samanupaśyati, yo vā prajānīyād, yaṃ vā prajānīyād, yena vā prajānīyāt. tat kasya hetoḥ? nādhyātmarūpasya taj jñānaṃ samanupaśyati nādhyātmavedanāyās taj jñānaṃ samanupaśyati, nādhyātmasaṃjñāyās taj jñānaṃ samanupaśyati, nādhyātmasaṃskārāṇāṃ taj jñānaṃ (psp1-1: 173) samanupaśyati, nādhyātmavijñānasya taj jñānaṃ samanupaśyati. na bahirdhārūpasya taj jñānaṃ samanupaśyati, na bahirdhāvedanāyā na bahirdhāsaṃjñāyā na bahirdhāsaṃskārāṇāṃ na bahirdhāvijñānasya taj jñānaṃ samanupaśyati, nādhyātmabahirdhārūpasya taj jñānaṃ samanupaśyati, nādhyātmabahirdhāvedanāyā nādhyātmabahirdhāsaṃjñāyā nādhyātmabahirdhāsaṃskārāṇāṃ nādhyātmabahirdhāvijñānasya taj jñānaṃ samanupaśyati, nāpy anyatrarūpāt taj jñānaṃ samanupaśyati, nāpy anyatravedanāyā, nāpy anyatrasaṃjñāyā, nāpy anyatrasaṃskārebhyo, nāpy anyatravijñānāt taj jñānaṃ samanupaśyati, adhyātmabahirdhāśūnyatām upādāya.
221：何以故？不可以相行故。所以者何？相行有垢故。何等相？五陰相、三昧相是謂垢相。當作是受、當作是念。不爾者，異道人先尼終不有信於薩云若慧。何等信？信於般若波羅蜜，不以相信解受持觀其所應，亦不以相、亦不以無相。作是不受相，先尼得解信要，便得度空性之慧，不復受痛想行識。所以者何？以見解空相之法。何以故？亦不於內見慧、亦不於外見慧、亦不離內外事見慧。何以故？亦不見法當有可識知者，亦不於內五陰見慧、亦不於外五陰見慧、亦不離五陰見慧。	222：所以者何？輒趣於化，其所化者則為塵勞。何謂為化？何謂為想？色則為化，痛痒思想生死識此便為想，十八種、十二因緣、總持門、三昧門，是謂塵勞之想，當受奉行，無所寄倚、無所養育，聲聞、辟支佛所不信樂薩芸若。何謂信樂？信是般若波羅蜜，篤樂無疑思惟分別，觀其要誼則無想。行亦無想，是故不受想，專一依倚，而歡喜樂行於篤信，其本淨空則便得度，不復受色，亦不受痛痒思想生死識。所以者何？其相自然現在法空，所受空者亦無所得。所以者何？其三昧定，內不可得者為時慧，亦不於外亦不內外可得，時慧亦無所見，內外悉空，除其因緣，	223：1)何以故？是薩婆若不可以相行得，相行有垢故。2)何等是垢相？色相乃至陀羅尼、三昧門相，是名垢相。是相若受若修可得薩婆若者，先尼梵志於一切智中終不生信。3)云何為信？信般若波羅蜜分別解知稱量思惟，不以相法、不以無相法。如是先尼梵志不取相住信行中，用性空智入諸法相中，不受色，不受受想行識。何以故？諸法自相空故不可得受。4)是先尼梵志非內觀得故見是智慧，非外觀得故見是智慧，非內外觀得故見是智慧，亦不無智慧觀得故見是智慧。何以故？梵志不見是法，智者知法知處故。5)此梵志非內色中見是智慧，非內受想行識中見是智慧，非外色中見是智慧，非外受想行識中見是智慧，非內外色中見是智慧，非內外受想行識中見是智慧，亦不離色受想行識中見是智慧，內外空故。
220：何以故？世尊！是一切智智非取相修得。所以者何？諸取相者皆是煩惱。何等為相？所謂色相、受、想、行、識相，乃至一切陀羅尼門相、一切三摩地門相。於此諸相而取著者，名為煩惱。 是故不應取相修得一切智智，若取相修得一切智智者，勝軍梵志於一切智智不應信解。何等名為彼信解相？謂於般若波羅蜜多深生淨信，由勝解力思量觀察一切智智，不以相為方便，亦不以非相為方便，以相與非相俱不可取故。是勝軍梵志雖由信解力歸趣佛法，名隨信行，而能以本性空悟入一切智智。既悟入已，不取色相，不取受、想、行、識相，乃至不取一切陀羅尼門相、一切三摩地門相。何以故？以一切法自相皆空，能取、所取俱不可得故。所以者何？如是梵志不以內得現觀而觀一切智智，不以外得現觀而觀一切智智，不以內外得現觀而觀一切智智，不以無智得現觀而觀一切智智，不以餘得現觀而觀一切智智，亦不以不得現觀而觀一切智智。所以者何？是勝軍梵志不見所觀一切智智，不見能觀般若，不見觀者、觀所依處及起觀時。是勝軍梵志非於內色、受、想、行、識觀一切智智，非於外色、受、想、行、識觀一切智智，非於內外色、受、想、行、識觀一切智智，亦非離色、受、想、行、識觀一切智智。乃至非於內一切陀羅尼門、三摩地門觀一切智智，非於外一切陀羅尼門、三摩地門觀一切智智，非於內外一切陀羅尼門、三摩地門觀一切智智，亦非離一切陀羅尼門、三摩地門觀一切智智。何以故？若內、若外、若內外、若離內外，一切皆空不可得故。

I 3i. THE OBJECT, ASPECT, AND DISTINCTION FOR MEDIUM SUMMITS.

(6. Perfect wisdom opposed to :

(b) the Sign.)

And why? Because the knowledge of all modes should not be seized through a sign; for sign is defilement.* What again is "sign"? Form, etc. to: the Reality limit are "signs", and they all are called "defilement".* If, again, perfect wisdom could be seized through a sign, then Śrenika the Wanderer would not have gained faith in this our religion and in the cognition of the All-knowing.* "Faith" here means the believing in perfect wisdom, the trusting confidence, the resoluteness, the delibera-tion, the weighing up, the testing—and that in the absence of any sign.

Thus should ((perfect wisdom)) be taken up through the signless. (PI 34) *When Śrenika the Wanderer had faith in that cognition of the All- knowing, he entered as a Faith-follower on a cognition with a limited scope. Having entered on it, he did not take hold of form, or any other skandha.* And why? Since all dharmas are empty of their own marks, there was no dharma which he could take hold of, on account of his non-attention to a sign. And why? For he did not review that cognition as due to an attainment and reunion which is inward, or outward, or both inward and outward, or elsewhere. And why? For he did not review that dharma which he could have known wisely, or by which he could have known wisely.* And why? He did not review that cognition as inside form, or as outside form, or as both inside and outside form, or as something other than form, on account of subjective-objective emptiness.

8.

atra padaparyāye śreṇikaḥ parivrājako 'dhimuktaḥ so 'trādhimucya śraddhānusārī prādeśikena jñānenāvatīrṇaḥ sarvajñajñāne dharmatāṃ pramāṇīkṛtya sarvadharmānupalabdhitām upādāya, evam adhimuktas tena na kaścid dharmaḥ parīgṛhīto nimittāmanasikāratām upādāya, nāpy anena kaścid dharma upalabdho yaṃ parigṛhīyād vā muñced vā sarvadharmānudgrahānutsargatām upādāya. sa nirvāṇenāpi na manyate sarvadharmānudgrahānutsargatām upādāya. tat kasya hetoḥ? yaḥ sarvadharmāṇām aparigraho 'nutsargaḥ sā prajñāpāramitā, iyam api bhagavan bodhisattvasya mahāsattvasya prajñāpāramitā apārapāragatām upādāya, yad rūpaṃ na parigṛhṇāti yad vedanāṃ na parigṛhṇāti yat saṃjñāṃ na parigṛhṇāti yat saṃskārān na parigṛhṇāti yad vijñānaṃ na parigṛhṇāti, sarvadharmāparigṛhītatām upādāya, yāvad vyastasamastān skandhadhātvāyatanapratītyasamutpādān smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgapāramitābhijñākṣaradaśabalavaiśāradyapratisaṃvidāveṇikabuddhadharmaśūnyatānimittāpraṇihitānabhisaṃskāradharmadhātudharmatādharmaniyamatāsamādhimukhadhāraṇīmukhāni, yāvat samadhiṃ na parigṛhṇāti sarvadharmāparigṛhītatām upādāya, na cāntarāparinirvāty aparipūrṇaiḥ praṇidhānair, yāvad daśabhis tathāgatabalaiś caturbhir vaiśāradyaiś catasṛbhiḥ pratisaṃvidbhir aṣṭādaśabhir āveṇikair buddhadharmaiḥ. tat kasya hetoḥ? tathā hi sarvadharmā adharmā, yāvat smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgapāramitābhijñādaśabalavaiśāradyapratisaṃvidāveṇikā (psp1-1: 174) buddhadharmā adharmā, nāpi te dharmā nādharmāḥ. iyaṃ bodhisattvasya mahāsattvasya prajñāpāramitā sarvadharmāparigṛhītatām upādāya. iti madhyamūrdhagatālambanākāraviśeṣaḥ
221：以是因緣，先尼得解。得解已，便得信要於薩云若。是謂比諸法等信以為證，而不見諸法。先尼作是解脫已，便於諸法無所受，不想不念故。是法亦無有得者、亦無有受者、亦無有解者。是法亦非受、亦非持、亦不可獲、亦無有念，一切諸法皆無念故。世尊！菩薩摩訶薩所以於般若波羅蜜通達來往於彼此岸者何？於諸法無所受。不受色痛想行識者，於諸法無所受故。乃至三昧、陀隣尼門無所受，於諸法亦無所受，不具足三十七品、佛十力、佛十八法不共，終不中道般泥洹。何以故？三十七品非三十七品，乃至佛十八法非十八法。是法非法、亦不非法，是為菩薩摩訶薩行般若波羅蜜不受五陰。	222：猶如外道所學所信，彼樂此已，御於篤信，是故曰薩芸若。以恨諸法計一切法，都不可得所從起者，作是信已無有受法者，不復想念有所者也，亦不能獲無央數法。當所受者受與，不受亦復不念，所可遊居以能修習，於一切法無所念者，是為菩薩摩訶薩般若波羅蜜，亦無去來。度無所度而復周遊，所由然者，用不受色、不受痛痒思想生死識，於一切法亦無所受。亦不受諸總持門、不受諸三昧門，於一切法無所起受，亦無中間而般涅槃，悉以具足十種力、四無所畏、四分別辯、十八不共諸佛之法，四意止、四意斷、四神足念、五根、五力、七覺意、八由行。所以者何？其四意止者止無所止，四意斷、神足、根、力、覺意、八由行，亦復如是！其所斷者斷無所斷，十種力、四無所畏、四分別辯、十八不共諸佛之法，覺無所覺法，計其法者亦非法，是為菩薩摩訶薩般若波羅蜜，不受色，亦不受痛痒思想生死識，至於總持門、諸三昧門，等無有異。	223：1)先尼梵志此中心得信解於一切智。以是故，梵志信諸法實相，一切法不可得故。如是信解已，無法可受。諸法無相，無憶念故。是梵志於諸法亦無所得，無取無捨，取捨不可得故。是梵志亦不念智慧，諸法相無念故。2)世尊！是名菩薩摩訶薩般若波羅蜜。此彼岸不度故，是菩薩色受想行識不受。一切法不受故，乃至諸陀羅尼、三昧門亦不受。一切法不受故，是菩薩於是中亦不取涅槃，未具足四念處乃至八聖道分，未具足十力乃至十八不共法故。何以故？是四念處非四念處，乃至十八不共法非十八不共法，是諸法非法亦不非法，是名菩薩摩訶薩般若波羅蜜，色不受乃至十八不共法不受。
220：是勝軍梵志以如是等諸離相門，於一切智智深生信解；由此信解，於一切法皆無取著，以諸法實相不可得故。如是梵志以離相門，於一切智智得信解已，於一切法皆不取相，亦不思惟無相諸法，以相、無相法皆不可得故。如是梵志由勝解力，於一切法不取不捨，以實相法中無取捨故。時，彼梵志於自信解乃至涅槃亦不取著。所以者何？以一切法本性皆空不可取故。世尊！諸菩薩摩訶薩所得般若波羅蜜多亦復如是，於一切法無所取著，能從此岸到彼岸故；若於諸法少有取著，則於彼岸非為能到。是故菩薩摩訶薩修行般若波羅蜜多時，不取一切色，不取一切受、想、行、識。何以故？以一切法不可取故。乃至不取一切陀羅尼門，不取一切三摩地門。何以故？以一切法不可取故。是菩薩摩訶薩雖於一切色、受、想、行、識，乃至一切陀羅尼門、三摩地門，若惣若別皆無所取；而以本願所行四念住乃至八聖道支未圓滿故，及以本願所證佛十力乃至十八佛不共法未成辦故，於其中間終不以不取一切相故而般涅槃。是菩薩摩訶薩雖能圓滿四念住乃至八聖道支，及能成辦佛十力乃至十八佛不共法，而不見四念住乃至八聖道支，及不見佛十力乃至十八佛不共法。何以故？是四念住即非四念住，乃至八聖道支即非八聖道支，及佛十力即非佛十力，乃至十八佛不共法即非十八佛不共法，以一切法非法、非非法故。是菩薩摩訶薩修行般若波羅蜜多時，雖不取著色，不取著受、想、行、識，乃至不取著十八佛不共法，而能成辦一切事業。

According to this Scripture passage, Śrenika the Wanderer, after he had resolutely believed in the cognition of the All-knowing, entered as a Faith-follower on a cognition with a limited scope, and then made the true dharmic nature of the cognition of the All-knowing into his standard, by way of his nonapprehension of all dharmas. Putting his trust in his faith, he took hold of no dharma whatsoever, on account of his nonattention to all signs. He also apprehended no dharma which he might take hold of, or which he might set free, on account of the fact that no dharma can be appropriated or abandoned. (PI35) He did not even care about Nirvana. And why? The nonappropriation and the nonabandonment of all dharmas, that is Perfect Wisdom.

This is also of a Bodhisattva the perfection of wisdom, which has gone to a Beyond which is no Beyond, 5 that he does not take hold of form and the other skandhas, because no dharma has been appropriated. Nor does he enter final Nirvana prematurely, i.e. before he has fulfilled the Vows, etc. to: the powers of a Tathagata, the four grounds of self-confidence, the four analytical knowledges and the eighteen special Buddhadharmas. And why? Because all the dharmas, including the Buddhadharmas, are no dharmas. In fact they are neither dharmas nor no-dharmas. This is the perfection of wisdom of a Bodhisattva who has not appropriated any dharma whatsoever.

9.

punar aparaṃ bhagavan bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā evaṃ vyupaparīkṣitavyam. katamaiṣā prajñāpāramitā? kasya caiṣā prajñāpāramitā? kim eṣā prajñāpāramitā? kenaiṣā prajñāpāramitā? sacet punar bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann evam upanidhyāyati, tat kiṃ yo dharmo na vidyate nopalabhyate sā prajñāpāramiteti na carati prajñāpāramitāyām. atha khalu āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat: katame te āyuṣman subhūte dharmā na vidyante nopalabhyante? subhūtir āha: prajñāpāramitā āyuṣman śāriputra na vidyate nopalabhyate, dhyānapāramitā āyuṣmān śāriputra na vidyate nopalabhyate, vīryapāramitā na vidyate nopalabhyate, kṣāntipāramitā na vidyate nopalabhyate, śīlapāramitā na vidyate nopalabhyate, dānapāramitā āyuṣmān śāriputra na vidyate nopalabhyate, adhyātmaśūnyatām upādāya, bahirdhāśūnyatām upādāya, adhyātmabahirdhāśūnyatām upādāya, śūnyatāśūnyatām upādāya, mahāśūnyatām upādāya, paramārthaśūnyatām upādāya, saṃskṛtaśūnyatām upādāya, asaṃskṛtaśūnyatām upādāya, atyantaśūnyatām upādāya, anavarāgraśūnyatām upādāya, anavakāraśūnyatām upādāya, prakṛtiśūnyatām upādāya, sarvadharmaśūnyatām upādāya, svalakṣaṇaśūnyatām upādāya, anupalambhaśūnyatām upādāya, abhāvasvabhāvaśūnyatām upādāya, bhāvaśūnyatām upādāya, abhāvaśūnyatām upādāya, svabhāvaśūnyatām upādāya, parabhāvaśūnyatām upādāya. rūpam āyuṣman śāriputra na vidyate nopalabhyate, vedanā na vidyate nopalabhyate, saṃjñā na vidyate nopalabhyate, saṃskārā na vidyante nopalabhyante, vijñānam āyuṣman śāriputra na vidyate nopalabhyate, adhyātmaśūnyatā āyuṣman śāriputra na vidyate nopalabhyate, bahirdhāśūnyatā na vidyate nopalabhyate, adhyātmabahirdhāśūnyatā na vidyate (psp1-1: 175) nopalabhyate, śūnyatāśūnyatā na vidyate nopalabhyate, mahāśūnyatā na vidyate nopalabhyate, paramārthaśūnyatā na vidyate nopalabhyate, saṃskṛtaśūnyatā na vidyate nopalabhyate, asaṃskṛtaśūnyatā na vidyate nopalabhyate, atyantaśūnyatā na vidyate nopalabhyate, anavarāgraśūnyatā na vidyate nopalabhyate, anavakāraśūnyatā na vidyate nopalabhyate, prakṛtiśūnyatā na vidyate nopalabhyate, sarvadharmaśūnyatā na vidyate nopalabhyate, svalakṣaṇaśūnyatā na vidyate nopalabhyate, anupalambhaśūnyatā na vidyate nopalabhyate, abhāvasvabhāvaśūnyatā na vidyate nopalabhyate, bhāvaśūnyatā na vidyate nopalabhyate, abhāvaśūnyatā na vidyate nopalabhyate, svabhāvaśūnyatā na vidyate nopalabhyate, parabhāvaśūnyatā na vidyate nopalabhyate, yāvat saptatriṃśad bodhipakṣyā dharmā na vidyante nopalabhyante, abhijñā na vidyante nopalabhyante, daśabalavaiśāradyapratisaṃvidaṣṭādaśāveṇikā buddhadharmā na vidyante nopalabhyante, tathatā na vidyate nopalabhyate, dharmatā na vidyate nopalabhyate, dharme sthititā na vidyate nopalabhyate, dharmaniyāmatā na vidyate nopalabhyate, bhūtakoṭir na vidyate nopalabhyate, buddhāpy āyuṣman śāriputra na vidyate nopalabhyate, sarvākārajñatāpy āyuṣman śāriputra na vidyate nopalabhyate, adhyātmaśūnyatām upādāya, yāvat parabhāvaśūnyatām upādāya. sacet punaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann evam upaparīkṣate evam upanidhyāyati tasyaivam upaparīkṣamāṇasyaivam upanidhyāyataś cittaṃ nāvalīyate na saṃlīyate notrasyati na saṃtrasyati na saṃtrāsam āpadyate, avirahito bodhisattvo mahāsattvaḥ prajñāpāramitayā veditavyaḥ. ity adhimātramūrdhagatālambanākāraviśeṣaḥ
221：復次，世尊！菩薩摩訶薩行般若波羅蜜，當作是觀：言何許是般若波羅蜜？般若波羅蜜為是誰？誰有是般若波羅蜜？菩薩行般若波羅蜜，當復作是念言：不可得法、不可見法非為般若波羅蜜。於是舍利弗問尊者須菩提言：賢者！何等法不可得、不可見？須菩提報言：般若波羅蜜不可得、不可見；禪、惟逮、羼、尸、檀波羅蜜，亦不可得、亦不可見，以外空、內空及有無空故。五陰亦不可得見，三十七品、佛十八法、神通，亦不有、亦不可得見。法性、法住、真際、佛薩云若，亦不有、亦不可得見，以內外空、有無皆空故。舍利弗！菩薩摩訶薩行般若波羅蜜，若作是觀、作是念，意不惓不厭、不恐不怖，當知是菩薩終不離般若波羅蜜。	222：復次，天中天！菩薩摩訶薩行般若波羅蜜，當作是觀：何所是般若波羅蜜？何以故謂是為般若波羅蜜？誰為此般若波羅蜜？何以有是般若波羅蜜？用是般若波羅蜜，為亦無所得，亦無所見亦無所不見，是故菩薩摩訶薩般若波羅蜜。復次，天中天！菩薩摩訶薩行般若波羅蜜，當作是思惟：其無所有法亦不可得，亦無般若波羅蜜。舍利弗謂須菩提：仁者！何所法謂無所有而不可得？答曰：般若波羅蜜法，亦無所有亦不可得。檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，亦復如是。則無所有亦不可得，於內為空、於外亦空、內外亦空。彼空者得致大空，至於真空、無所有空，因其空者，至無有空，無常亦空，惶慌亦空，所作事空，本淨亦空，自然相空，一切法空，無所有空，自然亦空，所有自然亦空。緣是之故，色無所有亦不可得，痛痒思想生死識，亦無所有亦不可得。其內空者，則無所有亦不可得；其所有空、無所有空、自然之空，悉無所有亦不可得；其四意止，悉無所有亦不可得，四意斷、四神足、五根、五力、七覺意、八由行，悉無所有亦不可得；十種力、四無所畏、四分別辯、十八不共諸佛之法，悉無所有亦不可得；其六神通，悉無所有亦不可得；其無有本者，悉無所有亦不可得。所謂法者而住於法，若寂然法及察本際，悉無所有亦不可得。所謂佛者，悉無所有亦不可得。薩芸若者，悉無所有亦不可得。一切具慧，悉無所有亦不可得。其內亦空，計外亦空，內外亦空，所有亦空，自然亦空。唯，舍利弗！菩薩摩訶薩行般若波羅蜜，作是思惟。如是觀察者，作是思惟已，則不可見心。心無所著、無所染污，不恐不懼、不畏不難，心不懷懅，則當知是菩薩摩訶薩不離般若波羅蜜。	223：1)復次，世尊！菩薩摩訶薩欲行般若波羅蜜，應如是思惟：何者是般若波羅蜜？何以故名般若波羅蜜？是誰般若波羅蜜？若菩薩摩訶薩行般若波羅蜜如是念：若法無所有、不可得，是般若波羅蜜。2)爾時舍利弗問須菩提：何等法無所有、不可得？須菩提言：般若波羅蜜，是法無所有、不可得；禪那波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，是法無所有、不可得。內空故，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、自相空、諸法空、不可得空、無法空、有法空、無法有法空故。舍利弗！色法無所有、不可得，受想行識法無所有、不可得，內空法無所有、不可得，乃至無法有法空法無所有、不可得。舍利弗！四念處法無所有、不可得，乃至十八不共法無所有、不可得。舍利弗！諸神通法無所有、不可得，如如法無所有、不可得，法性、法相、法位、法住、實際法無所有、不可得。舍利弗！佛無所有、不可得，薩婆若法無所有、不可得，一切種智法無所有、不可得，內空乃至無法有法空故。3)舍利弗！若菩薩摩訶薩如是思惟、如是觀時，心不沒不悔不驚不畏不怖，當知是菩薩不離般若波羅蜜行。
220：復次，世尊！諸菩薩摩訶薩修行般若波羅蜜多時，應當如是審諦觀察：何者是般若波羅蜜多？何故名般若波羅蜜多？誰之般若波羅蜜多？如是般若波羅蜜多為何所用？是菩薩摩訶薩修行般若波羅蜜多時審諦觀察：若法無所有不可得，是為般若波羅蜜多於無所有不可得中何所徵詰？時，舍利子問善現言：此中何法名無所有不可得耶？善現對曰：所謂般若波羅蜜多法無所有不可得，乃至布施波羅蜜多法無所有不可得，由內空故乃至無性自性空故。舍利子！色法無所有不可得，受、想、行、識法無所有不可得；內空法無所有不可得，乃至無性自性空法無所有不可得；四念住法無所有不可得，乃至八聖道支法無所有不可得；佛十力法無所有不可得，乃至十八佛不共法法無所有不可得；六神通法無所有不可得；真如法無所有不可得，乃至實際法無所有不可得；預流法無所有不可得，一來、不還、阿羅漢、獨覺法無所有不可得；菩薩法無所有不可得，諸佛法無所有不可得；一切智智法無所有不可得。由內空故乃至無性自性空故。舍利子！若菩薩摩訶薩修行般若波羅蜜多，能作如是審諦觀察，諸所有法皆無所有不可得時，心不沈沒亦不憂悔，其心不驚不恐不怖，當知是菩薩摩訶薩能於般若波羅蜜多常不捨離。

13k.

OBJECT, ASPECT, AND DISTINCTION OF HIGH SUMMITS.

(6. Perfect wisdom opposed to :

(c) What Exists.)

Moreover, a Bodhisattva who courses in perfect wisdom should investigate what this perfection of wisdom is and whose, how, and whereby it is. If again a Bodhisattva who courses in perfect wisdom meditates on perfect wisdom as a dharma which does not exist and which cannot be apprehended, then he courses (not?) in perfect wisdom.

Śāriputra: Which are the dharmas that do not exist and that cannot be apprehended ? (P136)

Subhuti: The perfection of wisdom, and the other perfections, the emptinesses, skandhas, Suchness, etc.—on account of the 18 kinds of emptiness. And if the thought of a Bodhisattva who courses in perfect wisdom and investigates and meditates in such a way does not become cowed or stolid, does not tremble, is not frightened or terrified, then that Bodhisattva should be known as not lacking in perfect wisdom.

10.

atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat: kena kāraṇenāyuṣman subhūte bodhisattvo mahāsattvaḥ prajñāpāramitayā avirahito veditavyaḥ? subhūtir āha: rūpam āyuṣman śāriputra virahitaṃ rūpasvabhāvena, evaṃ vedanā saṃjñā saṃskārā vijñānam āyuṣman śāriputra virahitaṃ vijñānasvabhāvena. dānapāramitāpy āyuṣman śāriputra virahitā dānapāramitāsvabhāvena, evaṃ śīlapāramitā kṣāntipāramitā vīryapāramitā (psp1-1: 176) dhyānapāramitā prajñāpāramitāpy āyuṣman śāriputra virahitā prajñāpāramitāsvabhāvena. evam apramāṇadhyānārūpyasamāpattayaḥ smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgapāramitābhijñākṣaradaśabalavaiśāradyāṣṭādaśāveṇikā buddhadharmā virahitā buddhadharmasvabhāvena, bhūtakoṭir apy āyuṣman śāriputra virahitā bhūtakoṭisvabhāvena. śāriputra āha: kathaṃ punar āyuṣman subhūte rūpasya svabhāvaḥ? kathaṃ vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ? kathaṃ vijñānasya svabhāvaḥ? kathaṃ vyastasamastānāṃ skandhadhātvāyatanapratītyasamutpādāṅgānāṃ svabhāvaḥ? evaṃ vistareṇa yāvat kathaṃ bhūtakoṭyāḥ svabhāvaḥ? subhūtir āha: abhāva āyuṣman śāriputra rūpasya svabhāvaḥ, abhāvo vedanāyāḥ, abhāvaḥ saṃjñāyāḥ, abhāvaḥ saṃskārāṇām, abhāvo vijñānasya svabhāvaḥ, abhāvo vyastasamastānāṃ skandhadhātvāyatanapratītyasamutpādānāṃ svabhāvaḥ, abhāvaḥ śūnyatānimittāpraṇihitānabhisaṃskārāṇāṃ jātaḥ svabhāvaḥ, abhāvaḥ tathatādharmadhātudharmasthititādharmaniyāmatānāṃ svabhāvaḥ. evaṃ vistareṇa yāvad abhāvo bhūtakoṭyāḥ svabhāvaḥ, tad anena tvayāyuṣman śāriputra paryāyeṇaivaṃ veditavyam, yathā rūpaṃ virahitaṃ rūpasvabhāvena, vedanā virahitā vedanāsvabhāvena, saṃjñā virahitā saṃjñāsvabhāvena, saṃskārā virahitāḥ saṃskārasvabhāvena, vijñānaṃ virahitaṃ vijñānasvabhāvena. evaṃ vistareṇa vyastasamasteṣu skandhadhātvāyatanapratītyasamutpādeṣu kartavyaṃ, yāvad bhūtakoṭir virahitā bhūtakoṭisvabhāvena. punar aparaṃ śāriputra rūpaṃ virahitaṃ rūpalakṣaṇena, vedanā virahitā vedanālakṣaṇena, saṃjñā virahitā saṃjñālakṣaṇena, saṃskārā virahitāḥ saṃskāralakṣaṇena, vijñānaṃ virahitaṃ vijñānalakṣaṇena. evaṃ vistareṇa vyastasamasteṣu skandhadhātvāyatanapratītyasamutpādeṣu kartavyaṃ, yāvad bhūtakoṭir virahitā bhūtakoṭilakṣaṇena, lakṣaṇasvabhāvenāpi lakṣaṇaṃ virahitaṃ, svabhāvalakṣaṇenāpi svabhāvo virahitaḥ. śāriputra āha: ya āyuṣman subhūte bodhisattvo mahāsattvo 'tra śikṣiṣyate sa niryāsyati sarvākārajñatāyām. subhūtir āha: evam etad āyuṣman śāriputra yo hy evam atra śikṣiṣyate sa niryāsyati sarvākārajñatāyām. iti mṛdukṣānter ālambanākāraviśeṣaḥ
221：舍利弗問尊者須菩提：何以當知菩薩不離般若波羅蜜？須菩提報言：如色之狀貌離色，如痛想行識狀貌離痛想行識，如檀波羅蜜狀貌離檀波羅蜜，乃至般若波羅蜜狀貌離般若波羅蜜，乃至佛十八法、乃至真際，亦復如是。舍利弗問須菩提言：五陰狀貌何類？六波羅蜜、佛十八法，狀貌何類？法性及如、真際，其狀貌何類？須菩提報言：五陰無所有之狀貌，六波羅蜜、佛十八法、真際，亦無所有之狀貌。其類非物之類。舍利弗！是故當如五陰狀貌離五陰，如六波羅蜜狀貌離六波羅蜜，乃至真際亦復如是。五陰離五陰相，乃至真際亦離其相，相亦離其真際。舍利弗問須菩提：菩薩摩訶薩於中便出生薩云若耶？	222：舍利弗謂須菩提：云何菩薩摩訶薩知之不離般若波羅蜜？須菩提謂舍利弗：所謂離色者，色之自然故；所謂離痛痒思想生死識者、識之自然故也。所謂離檀波羅蜜，檀波羅蜜之自然故；所謂離尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，六波羅蜜自然故也。所謂離意止、意斷、神足、根、力、覺意、八由行，三十七品之自然故也。所謂離十種力、四無所畏、四分別辯、十八不共諸佛之法者，諸佛之法自然故也。謂離諸總持門、諸三昧門及離本際者，本際自然故也。舍利弗謂須菩提：何謂色自然？何謂痛痒思想生死識自然？何謂十二因緣、三十七品、十八不共諸佛之法自然乎？須菩提答曰：已無所有故謂自然。色無所有，故曰色自然；痛痒思想生死識無所有，故曰痛痒思想生死識自然。無所有至於本際，故曰自然。舍利弗！以是故，作此觀者，則知離色色之自然，則知離痛痒思想生死識之自然，五陰、六衰、十八種、十二因緣、三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法，至所本淨悉無所有，故曰本淨自然。所謂離色色之本相，所謂離痛痒思想生死識痛痒思想生死識之本相，一切諸法及諸佛法，離本際者本際相故。色自然相自然相故，謂相自然而得遠離。舍利弗謂須菩提：其有菩薩摩訶薩學此法者，皆當歸趣薩芸若不？	223：1)舍利弗問須菩提：何因緣故，當知菩薩不離般若波羅蜜行？2)須菩提言：色離色性，受想行識離識性，六波羅蜜離六波羅蜜性，乃至實際離實際性。3)舍利弗復問須菩提：云何是色性？云何是受想行識性？云何乃至實際性？ 須菩提言：無所有是色性，無所有是受想行識性，乃至無所有是實際性。舍利弗！以是因緣故，當知色離色性，受想行識離識性，乃至實際離實際性。4)舍利弗！色亦離色相，受想行識亦離識相，乃至實際亦離實際相。相亦離相，性亦離性。5)舍利弗問須菩提：菩薩摩訶薩若如是學，得成就薩婆若耶？
220：時，舍利子問善現言：何緣故知是行般若波羅蜜多諸菩薩摩訶薩，能於般若波羅蜜多常不捨離？善現對曰：是菩薩摩訶薩修行般若波羅蜜多時，如實知色離色自性，受、想、行、識離受、想、行、識自性；如實知布施波羅蜜多離布施波羅蜜多自性，乃至般若波羅蜜多離般若波羅蜜多自性；乃至如實知十八佛不共法離十八佛不共法自性，乃至如實知實際離實際自性。舍利子！由此故知，是行般若波羅蜜多諸菩薩摩訶薩能於般若波羅蜜多常不捨離。時，舍利子問善現言：何者是色自性？何者是受、想、行、識自性？乃至何者是實際自性？善現對曰：無性是色自性，無性是受、想、行、識自性，乃至無性是實際自性。舍利子！由是當知，色離色自性，受、想、行、識離受、想、行、識自性，乃至實際離實際自性。舍利子！色亦離色相，受、想、行、識亦離受、想、行、識相，乃至實際亦離實際相。舍利子！自性亦離自性，相亦離相，自性亦離相，相亦離自性。時，舍利子謂善現言：若菩薩摩訶薩於此中學，速能成辦一切智智。

131. OBJECT, ASPECT, AND DISTINCTION FOR WEAK PATIENCE.

(7. The Bodhisattva, wisdom, and enlightenment.)

(a) Śāñputra: For what reason should a Bodhisattva be known as not lacking in perfect wisdom?

Subhuti: Form, etc., is lacking in the own-being of form, etc.

Śāriputra: What then is the own-being of form, etc.? (PI37)

Subhuti: Nonpositivity is the own-being of form, etc. By this method one should know that form, etc., is lacking in the own-being of form, etc. Moreover, form, etc. does not possess the mark of form, etc. The mark does not possess the own-being of a mark, and the own-being does not possess the mark of (being) own-being.

(b) Śāñputra: A Bodhisattva who trains in this will go forth to the knowledge of all modes?

11.

tat kasya hetoḥ? tathā hy āyuṣman śāriputra ajātā aniryātāḥ sarvadharmāḥ. śāriputra āha: kena kāraṇenāyuṣman subhūte ajātā aniryātāḥ sarvadharmāḥ? subhūtir āha: rūpam āyuṣman śāriputra śūnyaṃ rūpasvabhāvena tasya nāpi jātir nāpi niryāṇam upalabhyate, vedanā śāriputra śūnyā vedanāsvabhāvena tasyā nāpi jātir nāpi niryāṇam upalabhyate, saṃjñā śāriputra śūnyā saṃjñāsvabhāvena tasyā nāpi jātir nāpi niryāṇam upalabhyate, saṃskārāḥ śāriputra śūnyāḥ saṃskārasvabhāvena teṣāṃ nāpi jātir nāpi niryāṇam upalabhyate, vijñānam āyuṣman śāriputra śūnyaṃ vijñānasvabhāvena tasya nāpi jātir nāpi niryāṇam upalabhyate. evaṃ vistareṇa vyastasamasteṣu skandhadhātvāyatanapratītyasamutpādeṣu kartavyaṃ, yāvad bhūtakoṭiḥ śūnyā bhūtakoṭisvabhāvena tasyā nāpi jātir nāpi niryāṇam upalabhyate. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāñ caran sarvākārajñatāyā āsannībhavati yathā yathā ca sarvākārajñatāyā āsannībhavati tathā tathā kāyapariśuddhiñ ca cittapariśuddhiñ ca lakṣaṇapariśuddhiṃ cādhigacchati, yathā yathā ca kāyapariśuddhiṃ ca cittapariśuddhiṃ ca lakṣaṇapariśuddhiṃ cādhigacchati tathā tathā bodhisattvasya mahāsattvasya rāgasahagataṃ cittaṃ notpadyate doṣasahagataṃ cittaṃ notpadyate mohasahagataṃ cittaṃ notpadyate mānasahagataṃ cittaṃ notpadyate lobhasahagataṃ cittaṃ notpadyate kudṛṣṭisahagataṃ cittaṃ notpadyate sa rāgacittānutpādād doṣacittānutpādān mohacittānutpādān mānacittānutpādāl lobhacittānutpādāt kudṛṣṭicittānutpādād na jātu mātuḥ kukṣāv upapadyate, satatasamitam aupapāduko bhavati, buddhakṣetreṇa buddhakṣetraṃ saṃkrāmati, buddhāṃś ca bhagavataḥ paryupāste, (psp1-1: 178) sattvāṃś ca paripācayati, buddhakṣetraṃ ca pariśodhayati, na tair buddhair bhagavadbhir virahito bhavati, yāvad anuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ. evaṃ hi śāriputra bodhisattvo mahāsattva āsannībhavaty anuttarāyāḥ samyaksaṃbodheḥ. iti madhyakṣānter ālambanākāraviśeṣaḥ
221：報言：如所問無有異。何以故？諸法無所出亦無所生。舍利弗又問：何以故諸法無有生、無有出？須菩提報言：五陰空，亦不見其出、亦不見其生。般若波羅蜜、佛十八法、真際，亦不見其出、亦不見其生。舍利弗！菩薩摩訶薩作是學般若波羅蜜，以漸近薩云若。已漸近薩云若，便得身意相淨。已得身意相淨，便無婬怒癡。意強梁，貪意不復生，意終無六十二見事，終不於母人腹中生；常得化生，從一佛國至一佛國，育養眾生、普淨佛國土，至成阿耨多羅三耶三菩，終不離諸佛世尊。舍利弗！菩薩摩訶薩行般若波羅蜜，當作是學、當作是行。	222：須菩提謂舍利弗：如是，如是！賢者！其學此者，歸趣薩芸若。所以者何？一切諸法無所起無所滅。舍利弗謂須菩提：何故，須菩提！一切諸法不起不滅？答曰：舍利弗！所謂色者，其色則空。以是之故，不起不滅亦不可得。痛痒思想生死識則為空，以是之故不起不滅。眼耳鼻舌身意，色聲香味細滑法，十八種，十二因緣，三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法，諸總持門、一切三昧，至于本際，不起不滅亦不可得。菩薩摩訶薩行般若波羅蜜能如是者，則近薩芸若。假使能近薩芸若者，其身、口、意則自然淨，諸相清淨自然具足，其身口意以能清淨，具足諸相致清淨者，應時菩薩即不復起婬怒癡心。婬怒癡心已清淨者，則便無有憍慢恚貪，亦不復起六十二見。諸所邪疑貪恚之心已不復興，則能除於六十二見諸所疑意，諸所生處不造常見，所生之處諸佛國土，從一佛國遊一佛國，教化眾生、嚴淨佛土，常懷專一不離諸佛世尊，至于逮得阿耨多羅三耶三佛，成至阿惟三佛。如是菩薩摩訶薩為行般若波羅蜜。	223：1)須菩提言：如是，如是！舍利弗！若菩薩摩訶薩如是學，得成就薩婆若。何以故？以諸法不生、不成就故。2)舍利弗問須菩提：何因緣故，諸法不生、不成就？須菩提言：色色空，是色生、成就不可得。受想行識識空，是識生、成就不可得。乃至實際實際空，是實際生、成就不可得。3)舍利弗！菩薩摩訶薩如是學，漸近薩婆若，漸得身清淨、心清淨、相清淨。漸得身清淨、心清淨、相清淨故，是菩薩不生染心、不生瞋心、不生癡心、不生憍慢心、不生慳貪心、不生邪見心。是菩薩不生染心乃至不生邪見心故，終不生母人腹中，常得化生。從一佛國至一佛國，成就眾生、淨佛國土，乃至阿耨多羅三藐三菩提終不離諸佛。4)舍利弗！菩薩摩訶薩當作是行般若波羅蜜，當作是學般若波羅蜜。
220：善現報言：如是！如是！誠如所說。若菩薩摩訶薩於此中學速能成辦一切智智。何以故？舍利子！是菩薩摩訶薩知一切法無生成故。舍利子言：何緣諸法無生、無成？善現對曰：色空故，生及成辦俱不可得；受、想、行、識空故，生及成辦俱不可得，如是乃至實際空故，生及成辦俱不可得。舍利子！若菩薩摩訶薩能於般若波羅蜜多作如是學，則便漸近一切智智，如如漸近一切智智，如是如是得身清淨，得語清淨，得意清淨，得相清淨，如如獲得身、語、意、相四種清淨；如是如是不生貪、瞋、癡、慢、諂、誑、慳貪、見趣、俱行之心。是菩薩摩訶薩由常不生貪等心故，畢竟不墮女人胎中，恒受化生離險惡趣，除為利樂有情因緣。是菩薩摩訶薩從一佛土至一佛土，供養恭敬、尊重讚嘆諸佛世尊，成熟有情、嚴淨佛土，乃至證得所求無上正等菩提常不離佛。舍利子！若菩薩摩訶薩欲得如是功德勝利，當學般若波羅蜜多無得暫捨。

I 3m.

OBJECT, ASPECT, AND DISTINCTION FOR MEDIUM PATIENCE.

Subhuti: He will. And why? Because all dharmas are unborn (PI38) and do not go forth.

Śāriputra: For what reason are all dharmas unborn and do not go forth?

Subhuti: Form is empty of the own-being of form; one cannot apprehend any birth or going-forth with regard to it. And so for all dharmas, up to: the Reality limit. It is thus that a Bodhisattva, who courses in perfect wisdom, comes near to the knowledge of all modes. To the extent that he comes near it, he obtains the perfect purity of body, thought and marks. To the extent that he obtains the perfect purity of body, thought and marks, he produces no thought accompanied by greed, hate, or delusion, or by conceit, cupidity, or bad views. Owing to the nonproduction of such thoughts he is never again reborn in the belly of a mother, but constantly and always he is reborn apparitionally. 6

From Buddha-field he passes on to Buddha-field, honours the Buddhas, the Lords, matures beings and purifies the Buddha-field. Until the time that he knows full enlightenment he is never again deprived of those Buddhas and Lords. It is thus, Sariputra, that a Bodhisattva comes near to full enlightenment.*