大般若經第二會-行相品第九

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/

行相品第九

1.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat: saced bhagavan bodhisattvo mahāsattvo 'nupāyakuśalaḥ prajñāpāramitāyāṃ caran rūpe carati nimitte carati na carati prajñāpāramitāyāṃ, saced vedanāyāṃ carati nimitte carati na carati prajñāpāramitāyāṃ, sacet saṃjñāyāṃ carati nimitte carati na carati prajñāpāramitāyāṃ, sacet saṃskāreṣu carati nimitte carati na carati prajñāpāramitāyāṃ, saced vijñāne carati nimitte carati na carati prajñāpāramitāyām. saced rūpaṃ nityam anityaṃ veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced vedanā nityā anityā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced saṃjñā nityā anityā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced saṃskārā nityam anityaṃ veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced vijñānaṃ nityam anityaṃ veti carati nimitte carati na carati prajñāpāramitāyām. saced rūpaṃ sukhaṃ duḥkhaṃ veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced vedanā sukhā duḥkhā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced saṃjñā sukhā duḥkhā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced saṃskārāḥ sukhā duḥkhā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced vijñānaṃ sukhaṃ duḥkhaṃ veti carati nimitte carati na carati prajñāpāramitāyām. saced rūpam ātmā anātmā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced vedanā ātmā anātmā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced saṃjñā ātmā anātmā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced saṃskārā ātmāno 'nātmāno veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced vijñānam ātmā anātmā veti carati nimitte carati na carati prajñāpāramitāyām. saced rūpaṃ śāntam aśāntaṃ veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced vedanā śāntā aśāntā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced saṃjñā śāntā aśāntā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced saṃskārāḥ śāntā aśāntā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced vijñānaṃ śāntam aśāntaṃ veti carati nimitte carati na carati prajñāpāramitāyām. saced rūpaṃ viviktam aviviktaṃ veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced vedanā viviktā aviviktā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced saṃjñā viviktā aviviktā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced saṃskārā viviktā aviviktā veti carati nimitte carati na carati prajñāpāramitāyāṃ, saced vijñānaṃ viviktam aviviktaṃ veti carati nimitte carati na carati prajñāpāramitāyām. saced bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann anupāyakuśalaḥ saptatriṃśatsu bodhipakṣyeṣu dharmeṣu carati nimitte carati na carati prajñāpāramitāyām, evaṃ yāvad abhijñāsu pāramitāsv apramāṇadhyānārūpyasamāpattiṣu pañcasu cakṣuḥṣu daśasu tathāgatabaleṣu catasṛṣu pratisaṃvitsu caturṣu vaiśāradyeṣu yāvad aṣṭādaśasv āveṇikeṣu buddhadharmeṣu carati nimitte carati na carati prajñāpāramitāyām. saced bhagavan bodhisattvasya mahāsattvasyānupāyakauśalena prajñāpāramitāyāṃ carata evaṃ bhavati, ahaṃ prajñāpāramitāyāṃ carāmīty upalambhe carati, ahaṃ carāmīti carati nimitte carati. saced bodhisattvasya mahāsattvasyaivaṃ bhavati, ya evaṃ carati sa prajñāpāramitāyāṃ carati, sa prajñāpāramitāyāṃ bhāvayatīti nimitta eva sa carati, idaṃ bodhisattvasya mahāsattvasyānupāyakauśalaṃ veditavyam. atha khalv āyuṣmān śāriputra āyuṣmantaṃ subhūtim etad avocat: kena kāraṇenāyuṣman subhūte idaṃ bodhisattvasya mahāsattvasyānupāyakauśalaṃ veditavyam? subhūtir āha: tathā hy āyuṣman śāriputra yo bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran rūpam adhitiṣṭhati saṃjānīte 'dhimucyate, vedanām adhitiṣṭhati saṃjānīte 'dhimucyate, saṃjñām adhitiṣṭhati saṃjānīte 'dhimucyate, saṃskārān adhitiṣṭhati saṃjānīte 'dhimucyate, vijñānam (psp1-1: 180) adhitiṣṭhati saṃjānīte 'dhimucyate, sa rūpam adhitiṣṭhan saṃjānāno 'dhimucyamānaḥ, vedanām adhitiṣṭhan saṃjānāno 'dhimucyamānaḥ, saṃjñām adhitiṣṭhan saṃjānāno 'dhimucyamānaḥ, saṃskārān adhitiṣṭhan saṃjānāno 'dhimucyamānaḥ, vijñānam adhitiṣṭhan saṃjānāno 'dhimucyamānaḥ, rūpasyābhisaṃskāre carati vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ vijñānasyābhisaṃskāre carati tat tasya jātijarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsakaram iti vadāmi. punar aparaṃ śāriputra saced bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann anupāyakuśalaḥ, cakṣur adhitiṣṭhati saṃjānīte 'dhimucyate, śrotraṃ ghrāṇaṃ jihvāṃ kāyañ mano 'dhitiṣṭhati saṃjānīte 'dhimucyate, rūpam adhitiṣṭhati saṃjānīte 'dhimucyate, śabdān gandhān rasān spraṣṭavyān dharmān adhitiṣṭhati saṃjānīte 'dhimucyate, cakṣurvijñānaṃ śrotravijñānaṃ ghrāṇavijñānaṃ jihvāvijñānaṃ kāyavijñānaṃ manovijñānam adhitiṣṭhati saṃjānīte 'dhimucyate, sacec cakṣuḥsaṃsparśam adhitiṣṭhati saṃjānīte 'dhimucyate, sacec chrotraghrāṇajihvākāyamanaḥsaṃsparśam adhitiṣṭhati saṃjānīte 'dhimucyate, sacec cakṣuḥsaṃsparśapratyayavedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vādhitiṣṭhati saṃjānīte 'dhimucyate, sacec chrotraghrāṇajihvākāyamanaḥsaṃsparśapratyayavedayitaṃ sukhaṃ vā duḥkhaṃ vā aduḥkhāsukhaṃ vādhitiṣṭhati saṃjānīte 'dhimucyate. sacet saptatriṃśadbodhipakṣān dharmān adhitiṣṭhati saṃjānīte 'dhimucyate, evaṃ pañca cakṣūṃṣi ṣaḍ abhijñāḥ ṣaṭ pāramitāś catvāri vaiśāradyāni catasraḥ pratisaṃvidaś catvāry apramāṇāni catvāri dhyānāni catasra ārūpyasamāpattīr daśatathāgatabalāny aṣṭādaśaveṇikān buddhadharmān arhattvaṃ pratyekabuddhatvaṃ bodhisattvatvaṃ buddhadharmān adhitiṣṭhati saṃjānīte 'dhimucyate, sarvān buddhadharmān adhitiṣṭhan saṃjānāno 'dhimucyamānaḥ, buddhadharmāṇām abhisaṃskāre carati, abhisaṃskāre carann aparimucyate, jātyā jarayā maraṇena ca śokaparidevaduḥkhadaurmanasyopāyāsair na parimucyate duḥkheneti vadāmi. sa khalu punaḥ śāriputra bodhisattvo mahāsattvo 'bhavyaḥ śrāvakabhūmiṃ pratyekabuddhabhūmiṃ vā patituṃ kutaḥ so 'nuttarāṃ samyaksaṃbodhim (psp1-1: 181) abhisaṃbhotsyate nedaṃ sthānaṃ vidyate. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann anupāyakuśalo veditavyaḥ.
221：空行品第十二 須菩提白佛言：菩薩摩訶薩行般若波羅蜜，無有漚惒拘舍羅，於五陰為行相。若念五陰有常為行相，念五陰無常為行相，念五陰苦，言五陰是我所，是為行相。念五陰寂靜為行相。世尊！菩薩摩訶薩不以漚惒拘舍羅行般若波羅蜜，學三十七品、佛十八法，亦復為行相。世尊！若菩薩行般若波羅蜜，自念言：我行般若波羅蜜。設欲有所得，是亦為行相。若菩薩念言：有作是學者，為學般若波羅蜜。是亦為行相。作是學者，當知菩薩未有漚惒拘舍羅故。 須菩提語舍利弗言：菩薩作是學般若波羅蜜，為住色、為分別色。坐分別色，便作行色求。已作是行，不得離生老病死苦。菩薩復不以漚惒拘舍羅行般若波羅蜜，處於眼耳鼻舌身意，分別六情，復分別十八性，復住於三十七品及佛十八法，各分別計校作色求，亦復不能脫生老病死苦。是菩薩尚不能逮聲聞、辟支佛地證，況欲得阿耨多羅三耶三菩？是事不然。以是故，當知菩薩行般若波羅蜜無漚惒拘舍羅。	222：行品第九 於是賢者須菩提白佛言：唯，天中天！假使菩薩摩訶薩無漚惒拘舍羅行般若波羅蜜，若行色者則為行想、行痛痒思想生死識者則為行想，若行色常則為行想、若行痛痒思想生死識常者則為行想，若行色無常則為行想、若行痛痒思想生死識無常則為行想，若行色苦則為行想，若行痛痒思想生死識苦則為行想，若行色樂則為行想、若行痛痒思想生死識樂者則為行想，若行色我所者則為行想、若行痛痒思想生死識我所者則為行想，若行色非我所者則為行想、若行痛痒思想生死識非我所者則為行想，若行色虛無者則為行想、若行痛痒思想生死識虛無者則為行想。若使，天中天！菩薩摩訶薩行般若波羅蜜，行色寂寞則為行想、行痛痒思想生死識寂寞者則為行想。假使、天中天！菩薩摩訶薩行般若波羅蜜無漚惒拘舍羅，若行四意止則為行想，四意斷、四神足、五根、五力、七覺意、八由行則為行想。若行十種力、四無所畏、四分別辯、十八不共諸佛之法則為行想。唯，天中天！假使菩薩摩訶薩行般若波羅蜜而自念言：我行般若波羅蜜。是為菩薩摩訶薩而反行想。假使菩薩摩訶薩心自念言：作是行者則為行般若波羅蜜。亦為行想。是為菩薩摩訶薩行般若波羅蜜無漚惒拘舍羅。舍利弗問：須菩提！菩薩摩訶薩當云何行般若波羅蜜、得般若波羅蜜？須菩提謂舍利弗：假使，賢者！菩薩摩訶薩行般若波羅蜜，立色想則不信解，若立色者則不脫想，為行生死想。若行色想，則不得脫無明、行、識、六入、所更、痛、愛、受、有、生、老病死憂慼惱會；彼菩薩摩訶薩為不行般若波羅蜜，則無漚惒拘舍羅。立於眼想則不信脫，假使菩薩摩訶薩立於耳鼻舌身意想，則不信脫。設立於眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識想，則不信脫。若習眼更、耳鼻舌身意所習更，立是諸想，則不信脫。假使立四意止、四意斷、四神足、五根、五力、七覺意、八由行想，則不信脫。設立於十種力、四無所畏、四分別辯、十八不共諸佛之法想者，則不信脫，而於佛法念行著想。念行想者，則不信脫十二因緣苦惱之患。彼菩薩摩訶薩不應為聲聞、辟支佛造證，何況逮得阿耨多羅三耶三菩阿惟三佛乎？所不能及也。如是，舍利弗！菩薩摩訶薩行般若波羅蜜為無漚惒拘舍羅。	223：相行品第十 1)爾時須菩提白佛言：世尊！若菩薩摩訶薩無方便欲行般若波羅蜜，若行色為行相，若行受想行識為行相。若色是常行為行相，若受想行識是常行為行相。若色是無常行為行相，若受想行識是無常行為行相。若色是樂行為行相，若受想行識是樂行為行相。若色是苦行為行相，若受想行識是苦行為行相。若色是有行為行相，若受想行識是有行為行相。若色是空行為行相，若受想行識是空行為行相。若色是我行為行相，若受想行識是我行為行相。若色是無我行為行相，若受想行識是無我行為行相。若色是離行為行相，若受想行識是離行為行相。若色是寂滅行為行相，若受想行識是寂滅行為行相。2)世尊！若菩薩摩訶薩無方便行四念處為行相，乃至行十八不共法為行相。3)世尊！若菩薩摩訶薩行般若波羅蜜時作是念：我行般若波羅蜜。有所得行亦是行相。4)世尊！若菩薩摩訶薩作是念：能如是行，是修行般若波羅蜜。亦是行相。當知是菩薩摩訶薩行般若波羅蜜無方便。5)須菩提語舍利弗：若菩薩摩訶薩行般若波羅蜜時，色受念妄解。若色受念妄解為色故作行，若為色故作行，不能得離生老病死憂悲苦惱及後世苦。若菩薩摩訶薩行般若波羅蜜時無方便，眼受念妄解乃至意，色乃至法，眼識界乃至意識界，眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受，四念處乃至十八不共法受念妄解，為十八不共法故作行。若為作行，是菩薩不能得離生老病死憂悲苦惱及後世苦。如是菩薩尚不能得聲聞、辟支佛地證，何況得阿耨多羅三藐三菩提，無有是處。舍利弗！當知是菩薩摩訶薩行般若波羅蜜無方便。
220：第二分行相品第九 爾時，具壽善現白佛言：世尊！若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，若行色是行其相，若行受、想、行、識是行其相；若行色常無常是行其相，若行受、想、行、識常無常是行其相；若行色樂苦是行其相，若行受、想、行、識樂苦是行其相；若行色我無我是行其相，若行受、想、行、識我無我是行其相；若行色淨不淨是行其相，若行受、想、行、識淨不淨是行其相；若行色遠離不遠離是行其相，若行受、想、行、識遠離不遠離是行其相；若行色寂靜不寂靜是行其相，若行受、想、行、識寂靜不寂靜是行其相；若行四念住是行其相，乃至若行十八佛不共法是行其相。若作是念：我行般若波羅蜜多。有所得故是行其相。若作是念：我是菩薩。有所得故是行其相。若作是念：有能如是修行般若波羅蜜多，是為菩薩修行般若波羅蜜多。有所得故是行其相。世尊！若菩薩摩訶薩作如是等種種分別，修行般若波羅蜜多無方便善巧故，非行般若波羅蜜多。時，具壽善現謂舍利子言：若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，若於色住想勝解，則於色作加行；若於受、想、行、識住想勝解，則於受、想、行、識作加行。由加行故，不能解脫生老病死愁歎憂惱及後世苦。若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，若於眼處乃至意處住想勝解，則於眼處乃至意處作加行；若於色處乃至法處住想勝解，則於色處乃至法處作加行。由加行故，不能解脫生老病死愁歎憂惱及後世苦。若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，若於眼界乃至眼觸為緣所生諸受住想勝解，則於眼界乃至眼觸為緣所生諸受作加行，乃至若於意界乃至意觸為緣所生諸受住想勝解，則於意界乃至意觸為緣所生諸受作加行。由加行故，不能解脫生老病死愁歎憂惱及後世苦。若菩薩摩訶薩無方便善巧修行般若波羅蜜多時，若於四念住乃至八聖道支住想勝解，則於四念住乃至八聖道支作加行，乃至若於佛十力乃至十八佛不共法住想勝解，則於佛十力乃至十八佛不共法作加行。由加行故，不能解脫生老病死愁歎憂惱及後世苦。舍利子！是菩薩摩訶薩修行般若波羅蜜多時無方便善巧故，尚不能證聲聞、獨覺所住之地，況證無上正等菩提！舍利子！若菩薩摩訶薩作如是等修行般若波羅蜜多，當知此名無方便善巧者；成就種種無方便善巧故，諸有所作皆不能成。

CHAPTER 9

THE SIGN

I 3n. OBJECT, ASPECT, AND DISTINCTION FOR STRONG PATIENCE.

*(c) If, O Lord, a Bodhisattva, who is unskilled in means, coursing in perfect wisdom courses in form, etc., or in any idea about form, etc. being permanent or impermanent, etc., then he courses, in a sign, (PI39) and not in perfect wisdom. If a Bodhisattva, who is unskilled in means, coursing in perfect wisdom thinks that " I course in perfect wisdom", then he courses in a basis, 1 then he courses in a sign; and likewise when it occurs to him that "he who courses thus, courses in perfect wisdom and develops it". This should be known as a Bodhisattva's lack of skill in means.*

Śāriputra : For what reason should that be known as a Bodhisattva's lack of skill in means?

Subhuti: Because such a Bodhisattva, when coursing in perfect wisdom, insists on form, etc., perceives it, is intent on it, and in consequence he courses in the formative influence of form, etc. I know that he is not released from birth, decay and death, sorrow, sickness, lamentation, pain, sadness and despair, that he is not released from the great suffering. (PI40) And if a Bodhisattva is unable even to realize the level of a Disciple or Pratyekabuddha, how much less can he know full enlightenment! That is impossible. It is thus that a Bodhisattva, who courses in perfect wisdom, should be known as unskilled in means.

2.

śāriputra āha: katham āyuṣman subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran upāyakuśalo veditavyaḥ? subhūtir āha: ya āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran na rūpam adhitiṣṭhati na saṃjānīte nādhimucyate, vedanā saṃjñā saṃskārān vijñānaṃ nādhitiṣṭhati na saṃjānīte nādhimucyate, evaṃ yāvad buddhadharmān nādhitiṣṭhati na saṃjānīte nādhimucyate, sa na rūpe carati na vedanāyāṃ na saṃjñāyāṃ na saṃskāreṣu na vijñāne carati, na rūpasya nimitte carati na vedanāyā na saṃjñāyā na saṃskārāṇāṃ na vijñanasya nimitte carati, na rūpaṃ nityam iti nānityam iti carati, na vedanā na saṃjñā na saṃskārā na vijñānaṃ nityam iti nānityam iti carati, na rūpaṃ sukham iti na duḥkham iti nātmeti nānātmeti na śāntam iti nāśāntam iti carati, na vedanā na saṃjñā na saṃskārā na vijñānaṃ sukham iti na duḥkham iti nātmeti nānātmeti, na śāntam iti nāśāntam iti carati, na rūpaṃ śūnyam iti nāśūnyam iti carati na nimittam iti nānimittam iti carati, na praṇihitam iti nāpraṇihitam iti carati na viviktam iti nāviviktam iti carati, evaṃ na vedanā na saṃjñā na saṃskārā na vijñānaṃ na śūnyam iti nāśūnyam iti carati, na nimittam iti nānimittam iti carati na praṇihitam iti nāpraṇihitam iti carati, na viviktam iti nāviviktam iti carati. tat kasya hetoḥ? tathā hi āyuṣman śāriputra yā rūpasya śūnyatā na tad rūpaṃ, na cānyatra śūnyatāyāḥ rūpaṃ, nānyatra rūpāc chūnyatā, rūpam eva śūnyatā śūnyataivaṃ rūpam, yā vedanāyāḥ śūnyatā saṃjñāyāḥ śūnyatā saṃskārāṇāṃ śūnyatā, yā vijñānasya śūnyatā na tad vijñānaṃ, na cānyatra śūnyatāyā vijñānaṃ, nānyatra vijñānāc chūnyatā, śūnyataiva vijñānaṃ vijñānam eva śūnyatā. evaṃ vyastasamasteṣu skandhadhātvāyatanapratītyasamutpādeṣu saptatriṃśadbodhipakṣeṣu dharmeṣu pāramitāsv abhijñāsu apramāṇadhyānārūpyasamāpattiṣu balavaiśāradyeṣu pratisaṃvitsu āveṇikeṣubuddhadharmeṣu, yāvad yā buddhadharmāṇāṃ śūnyatā na te buddhadharmā,(psp1-1: 182) na cānyatra śūnyatāyā buddhadharmāḥ, nānyatra buddhadharmebhyaḥ śūnyatā, śūnyataiva buddhadharmā buddhadharmā eva śūnyatā. evam āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann upāyakuśalo veditavyaḥ. evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran bhavyo 'nuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ, sa punaḥ prajñāpāramitāyāṃ caran sacet kaṃcid dharmam upaiti na carati prajñāpāramitāyāṃ, nopaiti na carati, upaiti nopaiti ca na carati, naivopaiti na nopaiti ca na carati prajñāpāramitāyām. śāriputra āha: kena kāraṇenāyuṣman subhūte nopaiti bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran? subhūtir āha: tathā hy āyuṣman śāriputra prajñāpāramitāyāḥ svabhāvo nopalabhyate. tat kasya hetoḥ? tathā hy abhāvasvabhāvā prajñāpāramitā, anenāyuṣman śāriputra paryāyeṇa bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carāmīti nopaiti, na carāmīti nopaiti, carāmi ca na carāmi ceti nopaiti, naiva carāmi na na carāmīti nopaiti. tat kasya hetoḥ? tathā hi tena sarvadharmā abhāvasvabhāvā ity anugatā anupāttāḥ. saced evaṃ prajñāpāramitāyāṃ carato bodhisattvasya mahāsattvasya cittaṃ nāvalīyate na saṃlīyate nottrasyati na saṃtrāsam āpadyate veditavyam. āyuṣman śāriputrāsannībhavaty ayaṃ bodhisattvo mahāsattvaḥ sarvākārajñatāyāḥ. ity adhimātrakṣānter ālambanākāraviśeṣaḥ
221：舍利弗問須菩提：當云何知菩薩行般若波羅蜜，而是漚惒拘舍羅？須菩提報言：菩薩摩訶薩行般若波羅蜜，於色痛想行識不作相行，亦不言五陰有常無常，於五陰亦不作苦樂行，亦不作是我所非我所行，於五陰不作空、無相、無願行，於五陰亦不作寂靜行。以是故，舍利弗！以五陰空為非五陰，五陰不離空，空不離五陰；五陰則是空，空則是五陰。六波羅蜜、三十七品及佛十八法皆空。假令空者亦不離十八法，十八法亦不離空。菩薩如是行般若波羅蜜，則為是漚惒拘舍羅。菩薩作是行般若波羅蜜，便成阿耨多羅三耶三菩。行般若波羅蜜，亦不見般若波羅蜜，亦不見行者，亦不見不行者。舍利弗問須菩提：菩薩摩訶薩，何以故行般若波羅蜜亦不見般若波羅蜜？須菩提報言：以般若波羅蜜狀貌本實不可得見故。何以故？所有者無所有故。	222：舍利弗謂須菩提：云何菩薩摩訶薩行般若波羅蜜而有漚惒拘舍羅耶？須菩提謂舍利弗：設使菩薩摩訶薩行般若波羅蜜，不行色、不行痛痒思想生死識，不行色想、不行痛痒思想生死識想，不行色常、不行痛痒思想生死識常，不行色無常、不行痛痒思想生死識無常，不行色苦、不行痛痒思想生死識苦，不行色樂、不行痛痒思想生死識樂，不行色我所、不行痛痒思想生死識我所，不行色非我所、不行痛痒思想生死識非我所，不行色虛無、不行痛痒思想生死識虛無，不行色空、不行痛痒思想生死識空，不行色無想、不行痛痒思想生死識無想，不行色無願、不行痛痒思想生死識無願，不行色寂寞、不行痛痒思想生死識寂寞，不行色無想、不行痛痒思想生死識無想。所以者何？色者則空，色無異空，色則為空，空者為色。色自然空，痛痒思想生死識空，則無有識，無有異空，識則為空，空者為識。四意止、四意斷、四神足、五根、五力、七覺意、八由行為空，無有異空。三十七品計則為空，無別異空，三十七品空，空者三十七品。十種力、四無所畏、四分別辯、十八不共諸佛之法則為空，無有異空。佛法則空、無他別異空，空者則法，法者則空。如是，舍利弗！菩薩摩訶薩行般若波羅蜜，為成漚惒拘舍羅，菩薩摩訶薩行般若波羅蜜如是者，逮得阿耨多羅三耶三菩阿惟三佛。彼行般若波羅蜜已，無所受無所行、不受不行、不行不受、不有所行亦非不行，是故無所受亦不有所受。賢者舍利弗謂須菩提：何故菩薩摩訶薩行般若波羅蜜已無所受？須菩提答曰：所以菩薩摩訶薩行般若波羅蜜，自然不可得。由是之故，般若波羅蜜為無所有，則為自然。	223：1)舍利弗問須菩提：云何當知菩薩摩訶薩行般若波羅蜜有方便？2)須菩提語舍利弗：若菩薩摩訶薩欲行般若波羅蜜時，不行色、不行受想行識，不行色相、不行受想行識相。不行色受想行識常。不行色受想行識無常，不行色受想行識樂，不行色受想行識苦，不行色受想行識我，不行色受想行識無我，不行色受想行識空，不行色受想行識無相，不行色受想行識無作，不行色受想行識離，不行色受想行識寂滅。3)何以故？舍利弗！是色空為非色，離空無色、離色無空，色即是空、空即是色。受想行識空為非識，離空無識、離識無空，空即是識、識即是空。乃至十八不共法空為非十八不共法，離空無十八不共法、離十八不共法無空，空即是十八不共法、十八不共法即是空。如是，舍利弗！當知是菩薩摩訶薩行般若波羅蜜有方便。4)是菩薩摩訶薩如是行般若波羅蜜，能得阿耨多羅三藐三菩提。是菩薩摩訶薩行般若波羅蜜時，行亦不受、不行亦不受、行不行亦不受、非行非不行亦不受，不受亦不受。5)舍利弗語須菩提：菩薩摩訶薩行般若波羅蜜時，何因緣故不受？須菩提言：是般若波羅蜜自性不可得故不受。何以故？無所有法是般若波羅蜜。
220：時，舍利子問善現言：云何當知諸菩薩摩訶薩有方便善巧修行般若波羅蜜多？善現對曰：若菩薩摩訶薩修行般若波羅蜜多時，有方便善巧故不行色，不行色相；不行受、想、行、識，不行受、想、行、識相。不行色常無常，不行色常無常相；不行受、想、行、識常無常，不行受、想、行、識常無常相。不行色樂苦，不行色樂苦相；不行受、想、行、識樂苦，不行受、想、行、識樂苦相。不行色我無我，不行色我無我相；不行受、想、行、識我無我，不行受、想、行、識我無我相。不行色淨不淨，不行色淨不淨相；不行受、想、行、識淨不淨，不行受、想、行、識淨不淨相。不行色空不空，不行色空不空相；不行受、想、行、識空不空，不行受、想、行、識空不空相。不行色有相無相，不行色有相無相相；不行受、想、行、識有相無相，不行受、想、行、識有相無相相。不行色有願無願，不行色有願無願相；不行受、想、行、識有願無願，不行受、想、行、識有願無願相。不行色寂靜不寂靜，不行色寂靜不寂靜相；不行受、想、行、識寂靜不寂靜，不行受、想、行、識寂靜不寂靜相。不行色遠離不遠離，不行色遠離不遠離相；不行受、想、行、識遠離不遠離，不行受、想、行、識遠離不遠離相；不行四念住，不行四念住相；乃至不行十八佛不共法，不行十八佛不共法相。舍利子當知！如是菩薩摩訶薩有方便善巧修行般若波羅蜜多。何以故？舍利子！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，乃至是十八佛不共法非十八佛不共法空，是十八佛不共法空非十八佛不共法，十八佛不共法不離空，空不離十八佛不共法，十八佛不共法即是空，空即是十八佛不共法。舍利子！如是菩薩摩訶薩修行般若波羅蜜多有方便善巧故，能證無上正等菩提。舍利子！是菩薩摩訶薩修行般若波羅蜜多時，於般若波羅蜜多，不取行，不取不行，不取亦行亦不行，不取非行非不行，於不取亦不取。時，舍利子問善現言：何因緣故，是菩薩摩訶薩修行般若波羅蜜多時，於般若波羅蜜多都無所取？善現對曰：由般若波羅蜜多自性不可得。何以故？舍利子！般若波羅蜜多以無性為自性故。

Śāriputra: What should be known as his skill in means?

Subhuti: A Bodhisattva, who courses in perfect wisdom, does not insist on form, etc., does not perceive it, is not intent on it. He does not course in form, etc., nor in the sign of form, etc., nor in the conviction that "form, etc., is permanent, etc." (P141) And why? For what is the emptiness of form, not that is form; and no other than form is emptiness, no other than emptiness is form, etc. It is thus that a Bodhisattva should be known as having skill in means. A Bodhisattva, who courses thus in perfect wisdom, is able to know full enlightenment.

* Furthermore, a Bodhisattva does not course in perfect wisdom if he approaches any dharma, or does not approach it, or both approaches and does not approach it, or neither approaches nor does not approach it.

Śāriputra: For what reason does a Bodhisattva, who courses in perfect wisdom, not approach (any dharma)?

Subhuti: Because the own-being of perfect wisdom cannot be apprehended. And why? Because perfect wisdom has nonexistence for ownbeing. In this way a Bodhisattva does not approach the idea that " I course in perfect wisdom", or the idea that " I do not course in it", or " I course and I do not course", or " I neither course nor do I not course". And why? For he has approached all dharmas as having nonexistence for their own-being, and has not appropriated them. If the thought of a Bodhisattva, who is thus coursing in perfect wisdom, does not become cowed or stolid, does not tremble, is not frightened or terrified, then it should be known that that Bodhisattva is near to the knowledge of all modes. (P142)

3.

so 'pi khalv āyuṣman śāriputra sarvākārajñatāyā advayā advaidhīkārā sarvadharmābhāvasvabhāvatām upādāya. ayaṃ sarvadharmasvabhāvānutpattir nāma samādhir bodhisattvānāṃ mahāsattvānāṃ vipulaḥ puraskṛto 'pramāṇo niyato 'saṃhāryaḥ sarvaśrāvakapratyekabuddhair anenāyuṣman śāriputra samādhinā viharan bodhisattvo mahāsattvaḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbuddhyate. śāriputra āha: katamair āyuṣman subhūte samādhibhir viharan bodhisattvo mahāsattvaḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate? subhūtir āha: asty āyuṣman śāriputra bodhisattvānāṃ mahāsattvānāṃ (psp1-1: 183) śūraṅgamo nāma samādhir yena samādhinā viharan bodhisattvo mahāsattvaḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate. asti ratnamudro nāma samādhiḥ, asti sucandro nāma samādhiḥ, asti candradhvajaketur nāma samādhiḥ, asti sarvadharmamudro nāma samādhiḥ, asty avalokitamūrdhā nāma samādhiḥ, asti dharmadhātuniyato nāma samādhiḥ, asti niyatadhvajaketur nāma samādhiḥ, asti vajropamo nāma samādhiḥ, asti sarvadharmapraveśamudro nāma samādhiḥ, asti samāhitāvasthāpratiṣṭhāno nāma samādhiḥ, asti rājamudro nāma samādhiḥ, asti balavīryo nāma samādhiḥ, asti sarvadharmasamudgato nāma samādhiḥ, asti niruktiniyatapraveśo nāma samādhiḥ, asty asecanakapraveśo nāma samādhiḥ, asti digavalokano nāma samādhiḥ, asti dhāraṇīmudro nāma samādhiḥ, asty asaṃpramuṣito nāma samādhiḥ, asti samavasaraṇo nāma samādhiḥ, asty ākāśasphāraṇo nāma samādhiḥ, asti vajramaṇḍalo nāma samādhiḥ, asti dhvajāgraketurājo nāma samādhiḥ, astīndraketur nāma samādhiḥ, asti srotānugato nāma samādhiḥ, asti siṃhavijṛmbhito nāmasamādhiḥ, asti vyatyastasamāpattir nāma samādhiḥ, asti raṇaṃjaho nāma samādhiḥ, asti vairocano nāma samādhiḥ, asty animiṣo nāma samādhiḥ, asty aniketasthito nāma samādhiḥ, asty aniścito nāma samādhiḥ, astivipulapratipanno nāma samādhiḥ, asty anantaprabho nāma samādhiḥ, asti prabhākaro nāma samādhiḥ, asti varadharmamudro nāma samādhiḥ, asti samantāvabhāso nāma samādhiḥ, asti śuddhāvāso nāma samādhiḥ, asti vimalaprabho nāma samādhiḥ, asti ratikaro nāma samādhiḥ, asty ajayo nāma samādhiḥ, asti tejovatī nāma samādhiḥ, asti kṣayāpagato nāma samādhiḥ, asty anirjito nāma samādhiḥ, asti vivṛto nāma samādhiḥ, asti sūryapradīpo nāma samādhiḥ, asti candravimalo nāma samādhiḥ, asti śuddhapratibhāso nāma samādhiḥ, asty ālokakaro nāma samādhiḥ, asti kārākāro nāma samādhiḥ, asti jñānaketur nāma samādhiḥ, asti cittasthitir nāma samādhiḥ, asti samantāvaloko nāma samādhiḥ, asti supratiṣṭhito nāma samādhiḥ, asti ratnakoṭir nāma samādhiḥ, asti varadharmamudro (psp1-1: 184) nāma samādhiḥ, asti sarvadharmasamatā nāma samādhiḥ, asti ratijaho nāma samādhiḥ, asti dharmodgato nāma samādhiḥ, asti vikiraṇo nāma samādhiḥ, asti sarvadharmapadaprabhedo nāma samādhiḥ, asti samākṣarāvatāro nāma samādhiḥ, asty akṣarāvatāro nāma samādhiḥ, asty āvaraṇacchedo nāma samādhiḥ, asty anigaro nāma samādhiḥ, asti prabhākaro nāma samādhiḥ, asti nāmaniyatapraveśo nāma samādhiḥ, asty aniketacārī nāma samādhiḥ, asti vitimirāpagato nāma samādhiḥ, asti cāritravatī nāma samādhiḥ, asty acalo nāma samādhiḥ, asti viṣamaśāntir nāma samādhiḥ, asti sarvaguṇasaṃcayo nāma samādhiḥ, asti niścito nāmasamādhiḥ, asti śubhapuṣpitaśuddho nāma samādhiḥ, asti bodhyaṅgavatī nāma samādhiḥ, asty anantaprabho nāma samādhiḥ, asty āgamasamo nāma samādhiḥ, asti sarvavikramaṇo nāma samādhiḥ, asti praticchedakaro nāma samādhiḥ, asti vimativikiraṇo nāma samādhiḥ, asti niradhiṣṭhāno nāma samādhiḥ, asty ekavyūho nāma samādhiḥ, asty ākārānabhiniveśanirhāro nāma samādhiḥ, asty ākārānavakāro nāma samādhiḥ, asti niratiśayasarvabhavatalavikiraṇo nāma samādhiḥ, asti saṃketarūtapraveśo nāma samādhiḥ, asti ghoṣavatī nāma samādhiḥ, asti nirakṣaravimukto nāma samādhiḥ, asti tejovatī nāma samādhiḥ, asti jvalanolkā nāma samādhiḥ, asti rakṣānupariśoṣaṇo nāma samādhiḥ, asty anāvilakṣāntir nāma samādhiḥ, asti sarvākārāvatāro nāma samādhiḥ, asti sarvasukhaduḥkhanirabhinandī nāma samādhiḥ, asty akṣayākāro nāma samādhiḥ, asti dhāraṇīpatir nāma samādhiḥ, asti samyaktvamithyātvasaṃgraho nāma samādhiḥ, asti roṣaviroṣapratiroṣo nāma samādhiḥ, asti vimalaprabho nāma samādhiḥ, asti śāravatī nāma samādhiḥ, asti paripūrṇavimalacandraprabho nāma samādhiḥ, asti vidyutprabho nāma samādhiḥ, asti mahāvyūho nāma samādhiḥ, asti sarvalokaprabhākaro nāma samādhiḥ, asti samādhisamā nāma samādhiḥ, asty anayavinayanayavimukto nāma samādhiḥ, asty anusaraṇasarvasamavasaraṇo nāma samādhiḥ, asty anilaniyato nāma samādhiḥ, asti tathatāsthitaniścito nāma samādhiḥ, asti kāyakalisaṃpramathano nāma (psp1-1: 185) samādhiḥ, asti vākkalividhvaṃsano nāma samādhiḥ, asti gaganakalpo nāma samādhiḥ, asty ākāśāsaṅgavimuktinirupalepo nāma samādhiḥ. ime āyuṣman śāriputra samādhayo yaiḥ samādhibhir viharan bodhisattvo mahāsattvaḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate, anyāni cāsaṃkhyeyāprameyāṇi samādhimukhāni yeṣu śikṣyamāṇā bodhisattva mahāsattvāḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyante. tatra katamaḥ śūraṅgamo nāma samādhiḥ? yena samādhinā sarvasamādhīnāṃ gocaram anubhavaty ayam ucyate śūraṅgamo nāma samādhiḥ. tatra katamo ratnamudro nāma samādhiḥ? yena samādhinā sarvasamādhayo mudritā bhavaty ayam ucyate ratnamudro nāma samādhiḥ. evaṃ yāvat tatra katama ākāśasaṅgavimuktinirupalepo nāma samādhiḥ? yatra samādhau sthitvā sarvadharmāṇām ākāśāsaṅgavimuktinirupalepatām anuprāpnoty ayam ucyate ākāśāsaṅgavimuktinirupalepo nāma samādhiḥ. iti mṛdvagradharmasyālambanākāraviśeṣah.
221：是故行般若波羅蜜無所見。所以者何？菩薩悉知諸法所有無所有。有三昧名於諸法無所生，是諸菩薩摩訶薩無量無限廣大之用，非聲聞、辟支佛所知。菩薩摩訶薩不離是三昧，便疾得阿耨多羅三耶三菩。 舍利弗問須菩提：但是三昧使菩薩疾成阿耨多羅三耶三菩耶？頗復有餘三昧？ 須菩提報言：亦復有餘三昧，令菩薩疾成得佛。 舍利弗問言：何者是？ 須菩提言：有三昧名首楞嚴菩薩行，是三昧亦疾得佛。復有寶印三昧、師子遊步三昧、月三昧、作月幢三昧、諸法印三昧、照頂三昧、真法性三昧、必造幢三昧、金剛三昧、諸法所入印三昧、三昧王所入三昧、王印三昧、力進三昧、寶器三昧、必入辯才三昧。如是等三昧，菩薩摩訶薩悉學已，便疾得佛。舍利弗！復有無央數不可計三昧，菩薩所應學，亦復令菩薩疾得佛。	222：以是故，舍利弗！菩薩摩訶薩行般若波羅蜜，無所受無所行、不受不行、不行不受、不有所行亦不非不行，是故無所受亦不有所受。所以者何？一切諸法為無所有，則謂自然。是故無所至、無所犯負，是名曰一切不受三昧之定。菩薩摩訶薩廣普玄遠而無所量，諸聲聞、辟支佛所不能及。菩薩摩訶薩以是三昧，疾得阿耨多羅三耶三菩阿惟三佛。舍利弗謂須菩提：菩薩摩訶薩不離是三昧，疾得阿耨多羅三耶三菩阿惟三佛者；復有餘三昧乎？須菩提答舍利弗：復有餘三昧疾得阿耨多羅三耶三菩阿惟三佛！舍利弗謂須菩提：何所餘三昧行，菩薩摩訶薩疾得阿耨多羅三耶三菩阿惟三佛？須菩提謂舍利弗：菩薩摩訶薩行首楞嚴三昧，疾得阿耨多羅三耶三菩阿惟三佛！須菩提謂舍利弗：復有三昧名曰寶印，復有三昧名曰師子娛樂，復有三昧名曰月曜，復有三昧名曰月幢英，復有三昧名曰一切印，復有三昧名曰無能見頂，復有三昧名曰了法界，復有三昧名曰分別幢英，復有三昧名曰喻金剛，復有三昧名曰入法印，復有三昧名曰立定意王，復有三昧名曰印王，復有三昧名曰勢力精進，復有三昧名曰超等，復有三昧名曰入應順分別，復有三昧名曰入辯於十方界，復有三昧名曰總持意，復有三昧名曰度無為，復有三昧名曰等御諸法海印，復有三昧名曰普周虛空，復有三昧名金剛道場，復有三昧名曰執英幢，復有三昧名曰帝英如門閫，復有三昧名曰起本，復有三昧名曰師子吼，復有三昧名曰精進立，復有三昧名曰勝寶，復有三昧名曰照明，復有三昧名曰不眴，復有三昧名曰不住於下，復有三昧名曰決了，復有三昧名曰燈明廣普，復有三昧名曰無量行，復有三昧名曰光造，復有三昧名曰有所照曜，復有三昧名曰莊嚴淨，復有三昧名曰離垢光，復有三昧名曰有所造樂，復有三昧名曰電燈明，復有三昧名曰盡索，復有三昧名曰威神跡，復有三昧名曰離盡索，復有三昧名曰無能勝，復有三昧名曰開通，復有三昧名曰燈明，復有三昧名曰離燈垢，復有三昧名曰嚴淨辯才，復有三昧名曰有所光耀，復有三昧名曰造事，復有三昧名曰慧英，復有三昧名曰住惟，復有三昧名曰普明，復有三昧名曰善立，復有三昧名曰寶積，復有三昧名曰超諸法印，復有三昧名曰普法，復有三昧名曰勝娛樂，復有三昧名曰度法頂，復有三昧名曰有所毀壞，復有三昧名曰一切明句，復有三昧名曰等字所作，復有三昧名曰趣字，復有三昧名曰斷因緣，復有三昧名曰無事，復有三昧名曰無牆，復有三昧名曰決了入號，復有三昧名曰無卑行，復有三昧名曰除冥，復有三昧名曰修行跡，復有三昧名曰無動，復有三昧名曰廣界，復有三昧名曰決一切德，復有三昧名曰住無心，復有三昧名曰淨於嚴整，復有三昧名曰度覺意，復有三昧名曰無量燈明，復有三昧名曰等不等，復有三昧名曰度一切，復有三昧名曰斷諸事，復有三昧名曰離意了除，復有三昧名曰離建立，復有三昧名曰一勝，復有三昧名曰行諸事，復有三昧名曰一事，復有三昧名曰除怨事，復有三昧名曰滅諸所有不當，復有三昧名曰入隨因緣音，復有三昧名曰聲跡言無盡度，復有三昧名曰威神跡，復有三昧名曰光耀熾盛，復有三昧名曰清淨樹，復有三昧名曰清證而閑，復有三昧名曰一切勝，復有三昧名曰不樂一切諸苦樂，復有三昧名曰無盡事，復有三昧名曰總持句，復有三昧名曰等於正邪師子座，復有三昧名曰入響離響，復有三昧名曰無響得響，復有三昧名曰離垢明，復有三昧名曰御跡，復有三昧名曰滿月離垢光，復有三昧名曰電錠光，復有三昧名曰大嚴淨，復有三昧名曰普照世間，復有三昧名曰普定意，復有三昧名曰應無染離染，復有三昧名曰御空一切等御，復有三昧名曰無青不青寶，復有三昧名曰立無本念，復有三昧名曰身時第一，復有三昧名曰言時除空念，復有三昧名曰脫虛空礙滅護。舍利弗！菩薩摩訶薩行是諸三昧，疾得阿耨多羅三耶三菩阿惟三佛。及餘不可計會無有限量諸三昧門、諸總持門，菩薩摩訶薩所當學者，疾逮得阿耨多羅三耶三菩阿惟三佛！	223：1)舍利弗！以是故，菩薩摩訶薩行般若波羅蜜，行亦不受、不行亦不受、行不行亦不受、非行非不行亦不受，不受亦不受。何以故？一切法性無所有，不隨諸法行，不受諸法相故。是名菩薩摩訶薩諸法無所受三昧廣大之用，不與聲聞辟支佛共。是菩薩摩訶薩行是三昧不離，疾得阿耨多羅三藐三菩提。2)舍利弗言：但不離是三昧令菩薩摩訶薩疾得阿耨多羅三藐三菩提？更有餘三昧？ 須菩提語舍利弗言：更有諸三昧，菩薩摩訶薩行是三昧疾得阿耨多羅三藐三菩提。3)舍利弗言：何等三昧，菩薩摩訶薩行是，疾得阿耨多羅三藐三菩提？須菩提言：諸菩薩摩訶薩有三昧，名首楞嚴行，是三昧令菩薩摩訶薩疾得阿耨多羅三藐三菩提。有名寶印三昧、師子遊戲三昧、妙月三昧、月幢相三昧、出諸法印三昧、觀頂三昧、畢法性三昧、畢幢相三昧、金剛三昧、入法印三昧、三昧王安立三昧、王印三昧、放光三昧、力進三昧、出生三昧、必入辯才三昧、入名字三昧、觀方三昧、陀羅尼印三昧、不忘三昧、攝諸法海印三昧、遍覆虛空三昧、金剛輪三昧、寶斷三昧、能照耀三昧、不求三昧三昧、無處住三昧、無心三昧、淨燈三昧、無邊明三昧、能作明三昧、普遍明三昧、堅淨諸三昧三昧、無垢明三昧、作樂三昧、電光三昧、無盡三昧、威德三昧、離盡三昧、不動三昧、莊嚴三昧、日光三昧、月淨三昧、淨明三昧、能作明三昧、作行三昧、知相三昧、如金剛三昧、心住三昧、遍照三昧、安立三昧、寶頂三昧、妙法印三昧、法等三昧、生喜三昧、到法頂三昧、能散三昧、壞諸法處三昧、字等相三昧、離字三昧、斷緣三昧、不壞三昧、無種相三昧、無處行三昧、離闇三昧、無去三昧、不動三昧、度緣三昧、集諸德三昧、住無心三昧、妙淨花三昧、覺意三昧、無量辯三昧、無等等三昧、度諸法三昧、分別諸法三昧、散疑三昧、無住處三昧、一相三昧、生行三昧、一行三昧、不一行三昧、妙行三昧、達一切有底散三昧、入言語三昧、離音聲字語三昧、然炬三昧、淨相三昧、破相三昧、一切種妙足三昧、不憙苦樂三昧、不盡行三昧、多陀羅尼三昧、取諸邪正相三昧、滅憎愛三昧、逆順三昧、淨光三昧、堅固三昧、滿月淨光三昧、大莊嚴三昧、能照一切世三昧、等三昧、無諍行三昧、無住處樂三昧、如住定三昧、壞身三昧、壞語如虛空三昧、離著如虛空不染三昧。舍利弗！是菩薩摩訶薩行是諸三昧，疾得阿耨多羅三藐三菩提。4)復有無量阿僧祇三昧門、陀羅尼門，菩薩摩訶薩學是三昧門、陀羅尼門，疾得阿耨多羅三藐三菩提。
220：舍利子！由此因緣，若菩薩摩訶薩修行般若波羅蜜多時，於般若波羅蜜多，若取行，若取不行，若取亦行亦不行，若取非行非不行，若取不取，如是一切非行般若波羅蜜多。何以故？舍利子！以一切法皆用無性為其自性，都無所取、無所執著，是名菩薩摩訶薩於一切法無所取著三摩地。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。舍利子！若菩薩摩訶薩能於如是勝三摩地恒住不捨，速證無上正等菩提。時，舍利子問善現言：諸菩薩摩訶薩為但於此一三摩地恒住不捨，速證無上正等菩提，為更有餘諸三摩地？善現對曰：非但於此一三摩地恒住不捨，令諸菩薩速證無上正等菩提，復有所餘諸三摩地。舍利子言：何者是餘諸三摩地？善現對曰：諸菩薩摩訶薩有健行三摩地、寶印三摩地、師子遊戲三摩地、妙月三摩地、月幢相三摩地、一切法海三摩地、觀頂三摩地、法界決定三摩地、決定幢相三摩地、金剛喻三摩地、入諸法印三摩地、三摩地王三摩地、善安住三摩地、王印三摩地、精進力三摩地、等涌三摩地、入詞定三摩地、入增語三摩地、觀方三摩地、陀羅尼印三摩地、無忘失三摩地、諸法等趣海印三摩地、遍覆虛空三摩地、金剛輪三摩地、勝幢相三摩地、帝幢相三摩地、順明藏三摩地、師子奮迅三摩地、勝開顯三摩地、寶性三摩地、遍照三摩地、不眴三摩地、住無相三摩地、決定三摩地、無垢燈三摩地、無邊光三摩地、發光三摩地、發明三摩地、淨座三摩地、無垢光三摩地、發愛樂三摩地、電燈三摩地、無盡三摩地、具威光三摩地、離盡三摩地、降伏三摩地、除遣三摩地、日燈三摩地、月燈三摩地、淨光三摩地、明性三摩地、妙性三摩地、智相三摩地、住心三摩地、普明三摩地、善住三摩地、寶積三摩地、妙法印三摩地、諸法平等三摩地、捨塵愛三摩地、入法頂三摩地、飄散三摩地、分別法句三摩地、字平等相三摩地、離文字相三摩地、斷所緣三摩地、無變異三摩地、入名定相三摩地、行無相三摩地、離翳闇三摩地、具行三摩地、不動三摩地、度境三摩地、集諸功德三摩地、決定住三摩地、淨妙花三摩地、具覺支三摩地、無邊辯三摩地、無等等三摩地、超一切三摩地、發妙觀三摩地、散疑惑三摩地、無所住三摩地、捨一相三摩地、引發行相三摩地、一行相三摩地、離諸相三摩地、無餘依離一切有三摩地、入一切施設語言三摩地、解脫音聲文字三摩地、炬熾然三摩地、淨眼三摩地、無形相三摩地、入一切相三摩地，不憙一切苦樂三摩地、無盡行相三摩地、具陀羅尼三摩地、攝伏一切正邪性三摩地、入一切言詞寂默三摩地、離違順三摩地、無垢明三摩地、具堅固三摩地、滿月淨光三摩地、大莊嚴三摩地、發一切光明三摩地、定平等三摩地、無塵有塵平等理趣三摩地、無諍有諍平等理趣三摩地、無巢穴無標幟無愛樂三摩地、決定住真如三摩地、壞身惡行三摩地、壞語惡行三摩地、壞意惡行三摩地、如虛空三摩地、無染著如虛空三摩地。舍利子！若菩薩摩訶薩於如是等諸三摩地恒住不捨，速證無上正等菩提。舍利子！復有所餘無量無數三摩地門、陀羅尼門，若菩薩摩訶薩能於其中恒善修學，亦令速證所求無上正等菩提。

I 3o. OBJECT, ASPECT, AND DISTINCTION FOR WEAK HIGHEST MUNDANE

DHARMAS.

(d) That knowledge of all modes, again, is not two nor divided, on account of all dharmas having conexistence for their own-being. This is the concentrated insight of the Bodhisattva which is called "nongenesis of the own-being of all dharmas"—vast, noble, and fixed on infinitude, to which no Disciple or Pratyekabuddha can lay claim. When he dwells in this concentrated insight, a Bodhisattva will quickly win full enlightenment.*

Śāriputra: Dwelling in which concentrations will a Bodhisattva

quickly know full enlightenment?

Subhuti: gives a list of Concentrations (P143) (P144), as at CIH,lc(=P198-203).

4.

atha khalv āyuṣman subhūtir buddhānubhāvena āyuṣmantaṃ sariputram etad avocat: vyakṛto 'yam ayuṣman śāriputra bodhisattvo mahāsattvaḥ pūrvakais tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ, ye 'py etarhi daśadiśi loke tiṣṭhanti dhriyante yāpayanti, te 'pi tathāgatā arhantaḥ samyaksaṃbuddhās taṃ bodhisattvaṃ mahāsattvaṃ vyākurvanti. ya etaiḥ samādhibhir viharati sa samādhim api na samanupaśyati, sa na ca tena samādhinā manyate, ahaṃ samāhita iti, ahaṃ samādhiṃ samāpatsye, ahaṃ samādhiṃ samāpannaḥ, ahaṃ samādhiṃ samāpadye, sarva ete vikalpā bodhisattvasya mahāsattvasya na vidyante nopalabhyante. iti madhyāgradharmasyālaṃbanākāraviśeṣaḥ
221：須菩提承佛威神言：若有菩薩摩訶薩行是三昧者，已為過去佛所授決已，今現在諸佛亦授其決已，亦不見三昧、亦不念三昧，亦不貢高念言：我得是三昧。亦不念言：我住是三昧。都無三昧想。	222：於是須菩提承佛聖旨而歎頌曰：舍利弗！欲知往古怛薩阿竭、阿羅訶、三耶三佛則為授此等菩薩摩訶薩決，及今現在十方世界諸現在怛薩阿竭、阿羅呵、三耶三佛悉已授此諸菩薩摩訶薩決。其行是三昧者，彼不見三昧，亦不念三昧，亦無所三昧，亦不想：我當三昧。吾當三昧乎？亦不念：我空三昧。是菩薩摩訶薩無想念。	223：慧命須菩提隨佛心言：當知諸菩薩摩訶薩行是三昧者，已為過去諸佛所授記，今現在十方諸佛亦授是菩薩記。是菩薩不見是諸三昧，亦不念是三昧，亦不念：我當入是三昧，我今入是三昧，我已入是三昧。是菩薩摩訶薩都無分別念。
220：爾時，善現復語具壽舍利子言：若菩薩摩訶薩安住如是諸三摩地，當知已為過去諸佛之所授記，亦為現在十方諸佛之所授記。舍利子！是菩薩摩訶薩雖住如是諸三摩地，而不見此諸三摩地，亦不著此諸三摩地，亦不念言：我已入此諸三摩地，我今入此諸三摩地，我當入此諸三摩地，唯我能入非餘所能。彼如是等尋思分別一切不起。

I 3p.

OBJECT, ASPECT, AND DISTINCTION FOR MEDIUM HIGHEST MUNDANE

DHARMAS.

(8. The Bodhisattva and his prediction.)

This Bodhisattva has surely been predicted by the Tathagatas of the past. Also those Tathagatas who just now stand, hold, and maintain themselves in this world, they also predict (the enlightenment of) such a Bodhisattva, such a great being.

One who dwells in these concentrations does not, however, review them. He does not think with regard to any concentration, " I am concentrated", " I will enter into concentration", " I have entered into concentration", " I am entering into concentration". All these discriminations the Bodhisattva does not have, does not get at.*

5.

śāriputra āha: kiṃ punar āyuṣman subhūte eṣu samādhiṣu sthito bodhisattvo mahāsattvo vyākriyate tathāgatair arhadbhiḥ samyaksaṃbuddhaiḥ? subhūtir āha: no hīdam āyuṣman śāriputra. tat kasya hetoḥ? tathā hy āyuṣman śāriputra nānyā prajñāpāramitā anyaḥ samādhiḥ anyo bodhisattvo bodhisattva eva samādhiḥ samādhir eva bodhisattvaḥ. śāriputra āha: yady āyuṣman subhūte nānyaḥ samādhiḥ, nānyo bodhisattvaḥ, samādhir eva bodhisattvo bodhisattva eva samādhiḥ sarvadharmasamatām upādāya. tat kiṃ śakyaḥ sa samādhir darśayitum? subhūtir āha: na hy etad āyuṣman śāriputra. śāriputra āha: kiṃ punar āyuṣman subhūte sa kulaputras taṃ samādhiṃ saṃjānīte? subhūtir āha: nāyuṣman śāriputra sa kulaputras taṃ samādhiṃ saṃjānīte. śāriputra āha: kathaṃ na saṃjānīte? subhūtir āha: yathā na vikalpayati. śāriputra āha: kathaṃ na vikalpayati? subhūtir āha: avidyamānatvena sarvadharmāṇām evaṃ taṃ samādhiṃ na vikalpayati, anenāyuṣman śāriputra paryāyeṇa bodhisattvo mahāsattvo na saṃjānīte. śāriputra āha: kathaṃ na saṃjānīte? subhūtir āha: avikalpatvena tasya samādher bodhisattvo mahāsattvo na saṃjānīte. ity adhimātrāgradharmasyālambanākāraviśeṣaḥ
221：舍利弗問須菩提言：諸有住是三昧者，為已從過去諸佛授記已耶？須菩提言：不也，舍利弗！何以故？般若波羅蜜及三昧、菩薩無有異。菩薩則是三昧，三昧則是菩薩；般若波羅蜜亦爾，等無有異。而善男子不知諸法等三昧。何以故不知？菩薩以不見是三昧，是故不知。	222：舍利弗謂須菩提：菩薩摩訶薩住是三昧；為住古三耶三佛所授決乎？答曰：不也。舍利弗！所以者何？唯，舍利弗！般若波羅蜜三昧不為異也，菩薩摩訶薩亦不為異。菩薩摩訶薩則為三昧，三昧則為菩薩摩訶薩。舍利弗謂須菩提：如仁者所云：菩薩摩訶薩般若波羅蜜及諸三昧，不為各異，菩薩則三昧，三昧則菩薩。一切法皆平等則不知三昧。以是故，舍利弗！於是三昧，善男子亦不知亦不了。舍利弗又問：何故不知不了？用無明故而為三昧，以是故，菩薩不知不了。	223：1)舍利弗問須菩提：菩薩摩訶薩住是諸三昧已，從過去佛受記耶？須菩提報言：不也，舍利弗！何以故？般若波羅蜜不異諸三昧，諸三昧不異般若波羅蜜。菩薩不異般若波羅蜜及三昧，般若波羅蜜及三昧不異菩薩。般若波羅蜜即是三昧，三昧即是般若波羅蜜。菩薩即是般若波羅蜜及三昧，般若波羅蜜及三昧即是菩薩。2)舍利弗語須菩提：若三昧不異菩薩，菩薩不異三昧。三昧即是菩薩，菩薩即是三昧。菩薩云何知一切諸法等三昧？須菩提言：若菩薩入是三昧，是時不作是念：我以是法入是三昧。以是因緣故，舍利弗！是菩薩於諸三昧不知不念。3)舍利弗言：何以故不知不念？須菩提言：諸三昧無所有故，是菩薩不知不念。
220：時，舍利子問善現言：為定別有諸菩薩摩訶薩安住如是諸三摩地，已為過去、現在諸佛所授記耶？善現對曰：不也！舍利子！何以故？舍利子！般若波羅蜜多不異三摩地，三摩地不異般若波羅蜜多。菩薩摩訶薩不異般若波羅蜜多及三摩地，般若波羅蜜多及三摩地不異菩薩摩訶薩。般若波羅蜜多即是三摩地，三摩地即是般若波羅蜜多。菩薩摩訶薩即是般若波羅蜜多及三摩地，般若波羅蜜多及三摩地即是菩薩摩訶薩。所以者何？以一切法性平等故。時，舍利子問善現言：若三摩地不異菩薩摩訶薩，菩薩摩訶薩不異三摩地，三摩地即是菩薩摩訶薩，菩薩摩訶薩即是三摩地，若三摩地、若菩薩摩訶薩於般若波羅蜜多亦如是者，諸菩薩摩訶薩云何於一切法如實了知入三摩地？善現答言：若菩薩摩訶薩入諸定時，不作是念：我依一切法平等性證入如是如是等持。由此因緣，諸菩薩摩訶薩雖依一切法平等性證入如是如是等持，而於一切法平等性及諸等持不作想解。何以故？舍利子！以一切法及諸等持、若菩薩摩訶薩、若般若波羅蜜多皆無所有，無所有中分別想解無容起故。

I 3q.

OBJECT, ASPECT, AND DISTINCTION OF STRONG HIGHEST MUNDANE DHARMAS.

(PI45) Śāriputra: Is then a Bodhisattva, who has stood in these concentrations, predestined (to enlightenment) by the Tathagatas?

Subhuti: No indeed, Sariputra. And why? Because perfect wisdom is not one thing, concentration another, and the Bodhisattva another. The Bodhisattva is precisely the concentration, the concentration is precisely the Bodhisattva. And both Bodhisattva and concentration are (identical with) perfect wisdom.

* Śāriputra: If concentration is not one thing and the Bodhisattva another, and if the concentration is precisely the Bodhisattva and the Bodhisattva precisely the concentration—on account of the sameness of all dharmas—is it then possible to show forth any of these concentrations?

Subhuti: Indeed not.

Śāriputra : Again, does that son of good family preceive any of these concentrations?

Subhuti: No, Sariputra.

Śāriputra: How is it that he does not perceive?

Subhuti: Since he does not discriminate it.

Śāriputra: How does he not discriminate it?

Subhuti: Because no dharma has existence. It is in this way that a Bodhisattva does not perceive any of these concentrations.

Śāriputra: How is it that he does not perceive it?

Subhuti: Because of the nondiscrimination of any of these concentrations.

6.

atha khalu bhagavān āyuṣmate subhūtaye sādhukāram adāt, sādhu sādhu subhūte yathāpi nāma te mayā araṇāvihāriṇām agratāyāṃ nirdiṣṭasya nirdeśaḥ. evaṃ subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ śiksitavyam. evaṃ dhyānapāramitāyāṃ vīryapāramitāyāṃ kṣāntipāramitāyāṃ śīlapāramitāyāṃ dānapāramiatāyāṃ śikṣitavyam. evaṃ saptatriṃśadbodhipakṣeṣu dharmeṣu yāvad aṣṭādaśāveṇikeṣu buddhadharmeṣu śikṣitavyam. atha khalv āyuṣmān śāriputro bhagavantam etad avocat: evaṃ śikṣamāṇo bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ śikṣate. bhagavān āha: evaṃ śikṣamāṇaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ śikṣate, anupalambhayogena. evaṃ dhyānapāramitāyāṃ vīryapāramitāyāṃ kṣāntipāramitāyāṃ śīlapāramitāyāṃ dānapāramitāyāṃ (psp1-1: 187) śikṣate, anupalambhayogena, yāvad vistareṇa saptatriṃśadbodhisapakṣeṣu dharmeṣu śikṣate, anupalambhayogena, yāvad apramāṇadhyanārūpyasamāpattiṣu sikṣate, anupalambhayogena, daśabalacaturvaiśāradyāṣṭādaśāveṇikeṣu buddhadharmeṣu śikṣate, anupalambhayogena. atha khalv āyuṣmān śāriputro bhagavantam etad avocat: evaṃ śikṣamāṇo bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ śikṣate, anupalambhayogena. bhagavān āha: evaṃ śikṣamāṇaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ śikṣate, anupalambhayogena. śāriputra āha: kim iti bhagavan nopalabhate. bhagavān āha: ātmānaṃ śāriputra nopalabhate, yāvat sattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakajānakapaśyakān nopalabhate, atyantaviśuddhitām upādāya, yāvad vyastasamastān skandhadhātvāyatanapratītyasamutpādān nopalabhate, atyantaviśuddhitām upādāya. duḥkhaṃ nopalabhate, atyantaviśuddhitām upādāya, samudayaṃ nopalabhate, atyantaviśuddhitām upādāya, nirodhaṃ nopalabhate atyantaviśuddhitām upādāya, mārgaṃ nopalabhate, atyantaviśuddhitām upādāya. kāmadhātuṃ nopalabhate atyantaviśuddhitām upādāya, rūpadhātuṃ nopalabhate, atyantaviśuddhitām upādāya, ārūpyadhātuṃ nopalabhate, atyantaviśuddhitām upādāya, apramāṇadhyānārūpyasamāpattīr nopalabhate, atyantaviśuddhitām upādāya, smṛtyupasthānasamyakprahānarddhipādendriyabalabodhyaṅgamārgān nopalabhyante, atyantaviśuddhitām upādāya, pāramitā nopalabhate atyantaviśuddhitām upādāya, daśabalacaturvaiśāradyāṣṭādaśāveṇikān buddhadharmān nopalabhate, atyantaviśuddhitām upādāya. srotaāpannaṃ nopalabhate, atyantaviśuddhitām upādāya, sakṛdāgāminaṃ nopalabhate atyantaviśuddhitām upādāya, anāgāminaṃ nopalabhate, atyantaviśuddhitām upādāya, arhantaṃ nopalabhate, atyantaviśuddhitām upādāya, pratyekabuddhaṃ nopalabhate, atyantaviśuddhitām upādāya, bodhisattvaṃ nopalabhate, atyantaviśuddhitām upādāya, buddhaṃ (psp1-1: 188) nopalabhate, atyantaviśuddhitām upādāya. śāriputra āha: kā punar bhagavan viśuddhiḥ? bhagavān āha: anutpādaḥ śāriputra aprādurbhāvo 'nupalambho 'nabhisaṃskāro viśuddhir ity ucyate. iti sāmānyena vikalpasaṃprayogādhikārah.
221：於是世尊讚歎須菩提言：善哉，善哉！如我所歎譽，汝於諸空寂行者第一。菩薩摩訶薩當作是學六波羅蜜及三十七品及佛十八法。舍利弗白佛言：菩薩摩訶薩當作是學般若波羅蜜耶？佛言：當作是學六波羅蜜、三十七品及佛十八法，亦不想有所得、有所見。舍利弗白佛言：何等為無所得、無所見？世尊報言：吾我及眾生不可得見，以內外空故。五陰、十八性、十二衰，不可得、不可見，本淨故。十二因緣不可見，常淨故。苦、習、盡、道不可見，常淨故。不可見欲性、形性、無形性，不可得見三十七品、佛十八法，常淨故。不可得見六波羅蜜，從須陀洹乃至佛，常淨故，不可見。舍利弗白佛言：何等為淨？世尊報言：不生、不有、不可見、無所為，是為淨。	222：爾時世尊讚賢者須菩提：善哉，善哉！須菩提！如吾讚仁行空第一歎之最尊。菩薩摩訶薩學般若波羅蜜，當如是檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜；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。舍利弗白佛言：菩薩摩訶薩學如是，為學般若波羅蜜乎？佛言：如是！菩薩摩訶薩如是學，為學般若波羅蜜，所學者亦無所得。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。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，自然具足，雖有所得亦無所得。舍利弗白佛言：菩薩摩訶薩學如是。作是學，為學般若波羅蜜，得般若波羅蜜乎？佛言：如是學，為學般若波羅蜜，得無所得。舍利弗白佛：云何得無所得？世尊答曰：不得吾我，亦不得人、壽命、亦不得所見。五陰究竟本末普悉清淨，亦不得見也。陰種諸入本末究竟如是悉清淨亦不得，無明之原本末究竟而悉清淨，行、識、六入、名色、所更、痛、愛、受、有、生、老病死，本末究竟而悉清淨。苦無所得，本末究竟而悉清淨，習盡之路亦不可得，本末究竟而悉清淨。欲界亦不可得，本末究竟而悉清淨。色界、無色界亦不可得，本末究竟而悉清淨。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、十八不共諸佛之法亦不可得，本末究竟而悉清淨。六波羅蜜亦不可得，本末究竟而悉清淨。須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、亦不可得，本末究竟而悉清淨。菩薩亦不可得，本末究竟而悉清淨。佛亦不可得，本末究竟而悉清淨。舍利弗白佛言：何所清淨？世尊！答曰：無所起無所生、無所得無所行，則為清淨。	223：1)爾時佛讚言：善哉，善哉！須菩提！如我說汝行無諍三昧第一，與此義相應。菩薩摩訶薩應如是學般若波羅蜜、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，四念處乃至十八不共法亦應如是學。2)舍利弗白佛言：世尊！菩薩摩訶薩如是學，為學般若波羅蜜耶？佛告舍利弗：菩薩摩訶薩如是學，為學般若波羅蜜，是法不可得故。乃至學檀那波羅蜜，是法不可得故。學四念處乃至十八不共法，是法不可得故。3)舍利弗白佛言：世尊！如是菩薩摩訶薩學般若波羅蜜，是法不可得耶？佛言：如是菩薩摩訶薩學般若波羅蜜，是法不可得。4)舍利弗言：世尊！何等法不可得？佛言：我不可得，乃至知者、見者不可得，畢竟淨故。五陰不可得，十二入不可得，十八界不可得，畢竟淨故。無明不可得，畢竟淨故。乃至老死不可得，畢竟淨故。苦諦不可得，畢竟淨故。集滅道諦不可得，畢竟淨故。欲界不可得，畢竟淨故。色界、無色界不可得，畢竟淨故。四念處不可得，畢竟淨故。乃至十八不共法不可得，畢竟淨故。六波羅蜜不可得，畢竟淨故。須陀洹不可得，畢竟淨故。斯陀含、阿那含、阿羅漢、辟支佛不可得，畢竟淨故。菩薩不可得，畢竟淨故。佛不可得，畢竟淨故。5)舍利弗白佛言：世尊！何等是畢竟淨？佛言：不出不生、無得無作，是名畢竟淨。
220：時，薄伽梵讚善現言：善哉！善哉！如汝所說。故我說汝住無諍定聲聞眾中最為第一，由斯我說與義相應，平等性中無違諍故。善現！諸菩薩摩訶薩欲學般若波羅蜜多應如是學，欲學靜慮、精進、安忍、淨戒、布施波羅蜜多應如是學，欲學四念住乃至八聖道支應如是學，如是乃至欲學佛十力乃至十八佛不共法應如是學。時，舍利子即白佛言：若菩薩摩訶薩作如是學，為正學般若波羅蜜多不？乃至為正學十八佛不共法不？佛言：舍利子！若菩薩摩訶薩作如是學，為正學般若波羅蜜多，以無所得為方便故，乃至為正學十八佛不共法，以無所得為方便故。時，舍利子復白佛言：若菩薩摩訶薩如是學時，皆以無所得為方便學般若波羅蜜多不？乃至皆以無所得為方便學十八佛不共法不？佛言：舍利子！若菩薩摩訶薩如是學時，皆以無所得為方便學般若波羅蜜多，乃至皆以無所得為方便學十八佛不共法。舍利子言：無所得者，為說何等不可得耶？佛言：舍利子！我不可得，乃至見者不可得，畢竟淨故；蘊、處、界不可得，畢竟淨故；無明不可得，乃至老死不可得，畢竟淨故；四聖諦不可得，畢竟淨故；欲、色、無色界不可得，畢竟淨故；四念住不可得，乃至八聖道支不可得，畢竟淨故；佛十力不可得，乃至十八佛不共法不可得，畢竟淨故；布施波羅蜜多不可得，乃至般若波羅蜜多不可得，畢竟淨故；預流不可得，乃至阿羅漢不可得，畢竟淨故；獨覺不可得，畢竟淨故；菩薩不可得，如來不可得，畢竟淨故。舍利子言：世尊！所說畢竟淨者是何等義？佛言：舍利子！即一切法不生不滅、無染無淨、不出不沒、無得無為，如是名為畢竟淨義。

13r.

THE CONNECTION WITH THE DISCRIMINATIONS IN GENERAL.

The Lord: Well said, Subhuti, well said, you whom I have declared to be the foremost of those who dwell in Peace. It is in such a way that a Bodhisattva should train in the perfection of wisdom, and in the other perfections, (PI46) in the 37 dharmas which act as wings to enlightenment, etc. to: in the 18 special dharmas of a Buddha.

Śāriputra: When he trains thus, a Bodhisattva trains in perfect wisdom?

The Lord: So he does, and that because he does not apprehend it as a basis.*

Śāriputra: What does he not apprehend?

The Lord: He does not apprehend a self, or a being, etc. to : one who sees; the skandhas, the elements, suffering, origination, stopping, the Path, the triple world, the Unlimited, the trances, the formless attainments, the pillars of mindfulness, etc. to: the Buddhadharmas, the Stream-winner, etc. to: the Buddha—and all that on account of (the) absolute purity (of these dharmas).

Śāriputra: What then is that purity?

The Lord: The Unproduced, the Unmanifested, the Unascertainable, the Ineffective 2 —that is called "purity".

7.

śāriputra āha: evaṃ śikṣamāṇo bhagavan bodhisattvo mahāsattvaḥ katameṣu dharmeṣu śikṣate? bhagavān āha: evaṃ śikṣāmāṇaḥ śāriputra bodhisattvo mahāsattvo na kasmiṃścid dharme śikṣate. tat kasya hetoḥ? naite śāriputra dharmās tathā saṃvidyante yathā bālapṛthagjanānām abhiniveśaḥ. śāriputra āha: kathaṃ bhagavann ete dharmāḥ saṃvidyante? bhagavān āha: yathā na saṃvidyante tathā saṃvidyante, evam asaṃvidyamānās tenocyante 'vidyeti. ity uṣmagatavikalpasaṃprayoge prathamo 'vidyāvikalpaḥ
221：舍利弗白佛言：菩薩摩訶薩作是學，為學何法？世尊報言：菩薩作是學，於諸法無所學。何以故？法不爾如凡人所入。舍利弗白佛言：法云何？世尊！佛報言：法之所有如無所有，作是有故，言無所有。	222：舍利弗言：唯然，世尊！菩薩摩訶薩如是學者，為學何法？ 佛言：菩薩摩訶薩學如是者，為學無所學法。所以者何？舍利弗！是諸法者計其所有，而愚凡夫之所倚立。舍利弗白佛言：唯然，世尊！誰致是法？佛言：如無所得，以是故得如是逮者，故曰無所逮。	223：1)舍利弗白佛言：世尊！菩薩摩訶薩若如是學，為學何等法？佛告舍利弗：菩薩摩訶薩如是學，於諸法無所學。何以故？舍利弗！諸法相不如凡人所著。2)舍利弗白佛言：世尊！諸法實相云何有？佛言：諸法無所有如是有，如是無所有。是事不知，名為無明。
220：時，舍利子復白佛言：若菩薩摩訶薩如是學時，為學何法？佛言：舍利子！若菩薩摩訶薩如是學時，於一切法都無所學。何以故？舍利子！非一切法如是而有如諸愚夫異生所執可於中學。舍利子言：若爾諸法如何而有？佛言：諸法如無所有如是而有，若於如是無所有法不能了達，說名無明。

I 3s. THE FIRST DISCRIMINATION OF THE OBJECT (cr. to Heat).

I 3s, 1. THE DISCRIMINATION OF IGNORANCE.

(9. All is ignorance.y

(a) *Śāriputra: When he thus trains, which dharmas does a Bodhisattva train himself in?

The Lord: He does not train (P147) in any dharma at all. And why? Because these dharmas do not exist in such a way as the foolish common people are wont to suppose.

Śāriputra: How then do they not exist?

The Lord: They do not exist in such a way as the foolish common people are wont to suppose.

Śāriputra: How then do they exist?

The Lord: As they do not exist, so they exist. And therefore, since they do not exist except for ignorance, they are called (the result of) ignorance.

8.

śāriputra āha: kena kāraṇenocyate asaṃvidyamānā avidyeti. bhagavān āha: rūpaṃ śāriputra na saṃvidyate, adhyātyaśūnyatām upādāya, bahirdhāśūnyatām upādāya, adhyātmabahirdhāśūnyatām upādāya, yāvad abhāvasvabhāvaśūnyatām upādāya, vedanā saṃjñā saṃskārā vijñānaṃ śāriputra na saṃvidyate, adhyātmaśūnyatām upādāya, bahirdhāśūnyatām upādāya, adhyātmabahirdhāśūnyatām upādāya, yāvad abhāvasvabhāvaśūnyatām upādāya, yāvat saptatriṃśadbodhipakṣā dharmā na saṃvidyante yāvad aṣṭādaśāveṇikabuddhadharmā na saṃvidyante, adhyātmaśūnyatām upādāya, bahirdhāśūnyatām upādāya, adhyātmabahirdhāśūnyatām upādāya, yāvad abhāvasvabhāvaśūnyatām upādāya. iti tatraiva dvitīyo rūpādiskandhavikalpaḥ
221：舍利弗白佛言：何等為無所有而有？世尊報言：五陰無所有，內外所有無所有，空故。三十七品、佛十八法無所有，內外所有無所有，空故。	222：又問：世尊！誰無所得而有所得？佛言：色無所得，其內亦空、外亦復空、內外亦空。所謂所有自然無有而悉為空。色痛痒思想生死識亦無內無外亦無內外，所有自然無有悉空。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，亦無內亦無外亦無內外，所有自然無有悉空。	223：舍利弗白佛言：世尊！何等無所有，是事不知名為無明？佛告舍利弗：色受想行識無所有，內空乃至無法有法空故。四念處乃至十八不共法無所有，內空乃至無法有法空故。
220：舍利子言：何等法無所有，若不了達說名無明？佛言：舍利子！色無所有，受、想、行、識無所有，以內空故，乃至無性自性空故；如是乃至四念住無所有，乃至十八佛不共法無所有，以內空故，乃至無性自性空故。

I 3s,2.

THE DISCRIMINATION OF THE SKANDHAS, FORM, ETC.

Śāriputra: For what reason is that which does not exist except for ignorance called (the result of) ignorance?

The Lord: Form, etc., do not exist, on account of the 18 kinds of emptiness.

9.

tatra bālā avidyāyāṃ tṛṣṇāyāṃ cābhiniviṣṭāḥ, tair avidyāṃ tṛṣṇāṃ ca kalpitāṃ kalpayitvā avidyātṛṣṇābhyām abhiniviśya ubhābhyām antābhyāṃ saktās te ubhāv antau na jānanti na paśyanti, yathā dharmā na saṃvidyante, te tān dharmān kalpayitvā nāmarūpe abhiniviṣṭāḥ, yāvad buddhadharmeṣv (psp1-1: 189) abhiniviṣṭāḥ. iti tatraiva tṛtīyo nāmarūpābhiniveśavikalpaḥ
221：凡夫愚人隨癡入愛，於中作癡行，為兩際所得而不知不見；法所不癡者，而為入於名色、入於六入、入於三十七品及佛十八法。	222：彼愚凡夫從無明教，依倚著愛而有想念，以依無明明為兩盲俱，則為不知而無所見。已不知不見，彼則思想不可得法，倚於名色又復依倚著於佛法。	223：是中凡夫以無明力渴愛故，妄見分別，說是無明。是凡夫為二邊所縛，是人不知不見諸法無所有，而憶想分別，著色乃至十八不共法。
220：舍利子！愚夫異生若於如是無所有法不能了達，說名無明。彼由無明及愛勢力，分別執著斷、常二邊，由此不知不見諸法無所有性分別諸法。由分別故，便執著色、受、想、行、識，乃至執著十八佛不共法。

I 3s,3.

THE DISCRIMINATION OF SETTLING DOWN IN NAME AND FORM.

But foolish people have settled down in ignorance and craving. They have constructed (dharmas out of their) ignorance and craving, have settled down (in these results of) of ignorance and craving, have become attached to the two extremes (of existence and nonexistence), and both extremes they do not know or see. After they have constructed those dharmas which yet do not exist, they have settled down in name-and-form, etc. to: in the Buddhadharmas.

10.

te dharmeṣv abhiniviṣṭā asaṃvidyamānāv ubhāv antau kalpayanti kalpayitvā na jānanti na paśyanti, kiṃ na jānanti na paśyanti? rūpaṃ na jānanti na paśyanti, vedanāṃ saṃjñāṃ saṃskārān vijñānaṃ na jānanti na paśyanti, yāvat skandhadhātvāyatanapratītyasamutpādaṃ na jānanti na paśyanti, yāvad aṣṭādaśāveṇikān buddhadharmān na jānanti na paśyanti, tena te bālā iti saṃkhyāṃ gacchanti. iti tatraiva caturtho 'ntadvayasaktivikalpaḥ
221：雖入其中法所無者及更念，亦復不知亦不見。不知不見何等？佛言：不知五陰、不見五陰，不見三十七品、佛十八法。以是法墮於凡夫愚人之數而不出。	222：已有所倚而欲了知無所有法，故不知不見。何謂不知不見？色痛痒思想生死識亦不知不見，十二入十八種、三十七品、十二因緣、十種力、四無所畏、四分別辯、十八不共諸佛之法，亦復不知不見，由是之故名曰為愚。	223：是人著故，於無所有法而作識知見，是凡人不知不見。何等不知不見？不知不見色，乃至十八不共法亦不知不見。以是故，墮凡夫數。如小兒，是人不出。
220：由執著故，分別諸法無所有性，由此於法不知不見。舍利子言：於何等法不知不見？佛言：於色不知不見，於受、想、行、識不知不見，乃至於十八佛不共法不知不見。由於諸法不知不見，墮在愚夫異生數中不能出離。

I 3s,4.

THE DISCRIMINATION OF ATTACHMENT TO THE TWO

EXTREMES.

After they have settled down in dharmas, they construct the two extremes which yet do not exist, and as a result they neither know nor see. What do they neither know nor see? Form, etc. to: the Buddhadharmas. (P148) For that reason they come to be styled "fools".

11.

te avidyātṛṣṇāpratyayaṃ na jānanti na paśyanti. kiṃ na jānanti na paśyanti? rūpaṃ saṃkliṣṭam iti na jānanti na paśyanti, evaṃ rūpaṃ vyavadānam iti na jānanti na paśyanti, vedanāṃ saṃjñāṃ saṃskārān vijñānaṃ saṃkliṣṭam iti na jānanti na paśyanti, evaṃ vijñānaṃ vyavadānam iti na jānanti na paśyanti, te na niryāsyanti. kuto na niryāsyanti? kāmadhātor na niryāsyanti, rūpadhātor na niryāsyanti, ārūpyadhātor na niryāsyanti, śrāvakapratyekabuddhadharmebhyo na niryāsyanti. iti tatraiva pañcamaḥ saṃkleśavyavadānājñānavikalpaḥ
221：於何不出？於欲、形、無形界，不出於聲聞、辟支佛法。不出而復不信。	222：彼不捨施。何所不捨？不捨欲界、不捨色界、不捨無色界，不捨聲聞、辟支佛地；則不篤信。	223：於何不出？不出欲界、不出色界、不出無色界，不出聲聞、辟支佛法中。是人亦不信。
220：舍利子言：彼於何處不能出離？佛言：彼於欲界、色、無色界不能出離。由於三界不能出離，於聲聞法不能成辦，於獨覺法不能成辦，於菩薩法不能成辦，於諸佛法不能成辦。由於三乘不能成辦，便於諸法不能信受。

I 3s,5.

THE DISCRIMINATION OF THE NONCOGNITION OF DEFILEMENT AND

PURIFICATION.

Conditioned by ignorance and craving they neither know nor see (that) "form is defiled", or that "form is purified". They will not go forth. Where from will they not go forth? From the triple world, and from the dharmas of a Disciple or Pratyekabuddha.

12.

te na śraddadhati. kim iti na śraddadhati? rūpaṃ rūpeṇa śūnyam iti na śraddadhati, yāvad bodhir bodhyātmanā śūnyeti na śraddadhati. te na pratiṣṭhante. kim iti na pratiṣṭhante? dānapāramitāyāṃ na pratiṣṭhante, śīlapāramitāyāṃ na pratiṣṭhante, kṣāntipāramitāyāṃ na pratiṣṭhante, vīryapāramitāyāṃ na pratiṣṭhante, dhyānapāramitāyāṃ na pratiṣṭhante, prajñāpāramitāyāṃ na pratiṣṭhante, avinivartanīyabhūmau na pratiṣṭhante, yāvad buddhadharmeṣu na pratiṣṭhante, anena kāraṇena bālā ity ucyante. te abhiniviṣṭāḥ. kim iti abhiniviṣṭāḥ? rūpavedanāsaṃjñāsaṃskāravijñāneṣv abhiniviṣṭāḥ, cakṣuṣi śrotre ghrāṇe jihvāyāṃ kāye manasy abhiniviṣṭāḥ, skandhadhātvāyataneṣv abhiniviṣṭāḥ, rāgadveṣamoheṣv abhiniviṣṭāḥ, dṛṣṭikṛteṣv abhiniviṣṭāḥ, yāvad bodhāv abhiniviṣṭāḥ. śāriputra āha: evaṃ śikṣamāṇo bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ śikṣate sarvākārajñatāyāṃ niryāsyati. bhagavān āha: evaṃ śikṣamāṇaḥ śāriputra bodhisattvo mahāsattvaḥ (psp1-1: 190) prajñāpāramitāyāṃ na śikṣate, sarvākārajñatāyāṃ na niryāsyati. śāriputra āha: kiṃ kāraṇaṃ bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ na śikṣate na niryāsyati sarvākārajñatāyām? bhagavān āha: iha śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitām anupāyakuśalaḥ kalpayaty abhiniviśate, dhyānapāramitāṃ kalpayaty abhiniviśate, vīryapāramitāṃ kalpayaty abhiniviśate, kṣāntipāramitāṃ kalpayaty abhiniviśate, śīlapāramitāṃ kalpayaty abhiniviśate, dānapāramitāṃ kalpayaty abhiniviśate. evam apramāṇadhyanārūpyasamāpattīḥ kalpayaty abhiniviśate, smṛtyupasthānaṃ samyakprahāṇarddhipādendriyabalabodhyaṅgamārgān kalpayaty abhiniviśate, daśabalavaiśāradyapratisaṃvidaṣṭādaśāveṇikānbuddhadharmān kalpayaty abhiniviśate, yāvat sarvadharmān sarvākārajñatāṃ kalpayaty abhiniviśate. anena śāriputra paryāyeṇa bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ na śikṣate sarvākārajñatāyāṃ na niryāsyati. śāriputra āha: evaṃ śikṣamāṇo bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ na śikṣate sarvākārajñatāyāṃ na niryāsyati. bhagavān āha: evaṃ śikṣamāṇaḥ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ na śikṣate na niryāsyati sarvākārajñatāyām. iti tatraiva ṣaṣṭha āryamārgapratiṣṭhānavikalpaḥ
221：不信何等？不信五陰空，不信三十七品、佛十八法空。亦復不住。於何所不住？不住於六波羅蜜，不住於阿惟越致地，乃至佛十八法不住。以是故，謂為凡夫愚人，便入於眼耳鼻舌身意，入於五陰、六衰，入於十八性，入於婬怒癡，入於諸見，入於三十七品、佛十八法，入於道。舍利弗白佛言：世尊！菩薩作是學，為不學般若波羅蜜，不成薩云若慧耶？佛言：如是學，為不學般若波羅蜜，不出薩云若。舍利弗白佛言：何以故菩薩不學般若波羅蜜，不成薩云若慧？ 佛言：以菩薩摩訶薩無漚惒拘舍羅，以想念入六波羅蜜及三十七品、佛十八法，以想念入薩云若。以是故，菩薩摩訶薩不學般若波羅蜜，不生薩云若慧。	222：何所不信？不信色空、不信痛痒思想生死識空，不信十二入、十八種、十二因緣、三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法為空。不能建立，不建立檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，不住阿惟越致地，復不建立諸佛之法；以是之故名曰為愚。有所倚著眼耳鼻舌身意，倚著諸種諸陰入，倚著依求於婬怒癡，倚著依慕諸疑邪見，倚著依慕於佛道也。舍利弗白佛言：菩薩摩訶薩作是學，為不學般若波羅蜜乎？不生薩芸若耶！佛言：菩薩摩訶薩作是學般若波羅蜜，不得薩芸若。舍利弗白佛言：唯然，世尊！菩薩摩訶薩作是學，不得薩芸若？佛告舍利弗：是菩薩摩訶薩作是學般若波羅蜜，無漚惒拘舍羅，有所思想、有所依倚檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，而反想求依倚六波羅蜜、三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法，而復想求薩芸若慧，已想求薩芸若而依倚。是故，舍利弗！菩薩摩訶薩不學般若波羅蜜，不得薩芸若慧。	223：1)不信何等？不信色空，乃至不信十八不共法空。是人不住。不住何等？不住檀那波羅蜜，乃至不住般若波羅蜜。不住阿惟越致地乃至十住、十八不共法。以是因緣故，名為凡夫如小兒，亦名著者。2)何等為著？著色乃至識，著眼入乃至意入，著眼識界乃至意識界，著婬怒癡，著諸邪見，著四念處乃至著佛道。3)舍利弗白佛言：世尊！菩薩摩訶薩作如是學，亦不學般若波羅蜜，不得薩婆若？4)佛語舍利弗：菩薩摩訶薩作如是學，亦不學般若波羅蜜，不得薩婆若。5)舍利弗白佛言：世尊！何以故，菩薩摩訶薩亦不學般若波羅蜜，不得薩婆若？佛告舍利弗：菩薩摩訶薩無方便故，想念分別著般若波羅蜜、著禪那波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，乃至十八不共法、一切種智想念分別著。以是因緣故，菩薩摩訶薩如是學，亦不學般若波羅蜜，不得薩婆若。
220：舍利子言：彼於何法不能信受？佛言：彼於色空不能信受，於受、想、行、識空不能信受，乃至於十八佛不共法空不能信受，由不信受便不能住。舍利子言：於何等法彼不能住？佛言：舍利子！於布施波羅蜜多乃至般若波羅蜜多彼不能住，於不退轉地乃至十八佛不共法彼不能住。由此故名愚夫異生，以於諸法執著有性。舍利子言：彼於何法執著有性？佛言：彼於色執著有性，於受、想、行、識執著有性；於眼處執著有性，乃至於意處執著有性；於色處執著有性，乃至於法處執著有性；於眼界執著有性，乃至於意界執著有性；於貪、瞋、癡執著有性，於諸見趣執著有性；於四念住執著有性，乃至於十八佛不共法執著有性。時，舍利子白佛言：世尊！頗有菩薩摩訶薩作如是學，非學般若波羅蜜多，不能成辦一切智智耶？佛告舍利子：有菩薩摩訶薩作如是學，非學般若波羅蜜多，不能成辦一切智智。舍利子言：此如何等？佛言：舍利子！若菩薩摩訶薩無方便善巧，於般若波羅蜜多分別執著，於靜慮、精進、安忍、淨戒、布施波羅蜜多分別執著；於四念住分別執著，乃至於十八佛不共法分別執著。由此執著，於一切智、道相智、一切相智亦起執著。以是因緣，有菩薩摩訶薩作如是學，非學般若波羅蜜多，不能成辦一切智智。

I 3s,6.

THE DISCRIMINATION OF THE NONESTABLISHMENT IN THE HOLY PATH.

They have no faith. What do they have no faith in? In the doctrine that form is empty of form, etc. to: that enlightenment is empty of enlightenment. They do not stand firmly. What do they not stand firmly in? In the perfection of giving, etc. to: in the Buddhadharmas. For these reasons are they called "fools". They have settled down. What have they settled down in? In form, etc. to: enlightenment.

(b) Śāriputra: When he trains thus, is a Bodhisattva trained in perfect wisdom, and will he go forth to the knowledge of all modes?

The Lord: A Bodhisattva who trains thus is not trained in perfect wisdom, and will not go forth to the knowledge of all modes.*

Here, Sariputra, a Bodhisattva, unskilled in means, constructs the perfection of wisdom, and settles down in it. He constructs the other perfections, all dharmas, and the knowledge of all modes. In that case a Bodhisattva is not trained in perfect wisdom, and will not go forth to the knowledge of all modes.

Śāriputra: A Bodhisattva, who is trained thus, is not trained in perfect wisdom, and will not go forth to the knowledge of all modes? The Lord: So it is, Śāriputra. (P149)

13.

śāriputra āha: kathaṃ punar bhagavan bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ śikṣate yathā śikṣamāṇaḥ sarvākārajñatāyāṃ niryāsyati? bhagavān āha: yadā śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran prajñāpāramitāṃ nopalabhate na samanupaśyati. evaṃ khalu śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran prajñāpāramitāyāṃ śikṣamāṇaḥ sarvākārajñatāyāṃ niryāsyaty anupalambhayogena, evaṃ dhyānapāramitāṃ vīryapāramitāṃ kṣāntipāramitāṃ śīlapāramitāṃ dānapāramitāṃ nopalabhate na samanupaśyati, yāvad bodhiṃ sarvākārajñatāṃ nopalabhate na samanupaśyati. evaṃ khalu śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran prajñāpāramitāyāṃ śikṣamāṇaḥ sarvākārajñatāyāṃ niryāsyaty anupalambhayogena. iti tatraiva saptama upalambhavikalpaḥ
221：舍利弗白佛言：菩薩當云何學般若波羅蜜而令菩薩成薩云若慧？佛言：菩薩行般若波羅蜜、不見般若波羅蜜，是為菩薩摩訶薩行般若波羅蜜者。學如成，薩云若慧如應，無所見、無所得。	222：舍利弗白佛言：菩薩摩訶薩作是學般若波羅蜜，為不學般若波羅蜜？為不行薩芸若慧乎？佛言：如是，舍利弗！作是學般若波羅蜜，為不得薩芸若。舍利弗問：唯，天中天！菩薩摩訶薩當云何學般若波羅蜜？而隨順學得薩芸若慧？佛告舍利弗：假使菩薩摩訶薩行般若波羅蜜，不見般若波羅蜜；如是菩薩摩訶薩為行般若波羅蜜，為學般若波羅蜜得薩芸若慧，得無所得。無所得無所得，亦復不得檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜；亦不得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩、佛；亦不復得薩芸若。如是，舍利弗！菩薩摩訶薩作是行，為行般若波羅蜜，為學般若波羅蜜得薩芸若，得無所得。	223：1)舍利弗白佛言：世尊！若菩薩摩訶薩如是學，不學般若波羅蜜，不得薩婆若？佛告舍利弗：菩薩摩訶薩如是學，不學般若波羅蜜，不得薩婆若。2)舍利弗白佛言：世尊！菩薩摩訶薩今云何應學般若波羅蜜，得薩婆若？佛告舍利弗：若菩薩摩訶薩學般若波羅蜜時，不見般若波羅蜜。舍利弗！菩薩摩訶薩如是學般若波羅蜜，得薩婆若，以不可得故。
220：舍利子言：是菩薩摩訶薩如是學時，定非學般若波羅蜜多，不能成辦一切智智耶？佛言：舍利子！是菩薩摩訶薩如是學時，定非學般若波羅蜜多，不能成辦一切智智。時，舍利子復白佛言：世尊！云何菩薩摩訶薩修學般若波羅蜜多，是學般若波羅蜜多，如是學時便能成辦一切智智？佛言：舍利子！若菩薩摩訶薩修學般若波羅蜜多，不見般若波羅蜜多，乃至不見一切相智，如是菩薩摩訶薩修學般若波羅蜜多，是學般若波羅蜜多，如是學時則能成辦一切智智。何以故？舍利子！以無所得為方便故。舍利子言：是菩薩摩訶薩於何法無所得為方便耶？佛言：舍利子！是菩薩摩訶薩修行布施波羅蜜多時，於布施波羅蜜多無所得為方便，乃至修行般若波羅蜜多時，於般若波羅蜜多無所得為方便，乃至求菩提時，於菩提無所得為方便，乃至求一切相智時，於一切相智無所得為方便。舍利子！如是菩薩摩訶薩修學般若波羅蜜多，是學般若波羅蜜多，如是學時則能成辦一切智智。

I 3s,7.

THE DISCRIMINATION OF THE BASIS.

Śāriputra: How then must a Bodhisattva train in perfect wisdom, so that as a result he goes forth to the knowledge of all modes?

The Lord: When a Bodhisattva, who courses in perfect wisdom, neither apprehends nor reviews Perfect Wisdom, when he thus courses and trains in perfect wisdom, then he will go forth to the knowledge of all modes, in consequence of his nonapprehension. In the same spirit he should course in the other perfections, and he should also neither apprehend or review enlightenment, nor the knowledge of all modes.

14.

śāriputra āha: kasyānupalambhayogena? bhagavān āha: ātmānaṃ śāriputra nopalabhate na samanupaśyati, atyantaviśuddhitām upādāya, evaṃ yāvat sarvākārajñatāṃ nopalabhate na samanupaśyaty atyantaviśuddhitām upādāya. iti tatraivāṣṭama ātmādivikalpaḥ
221：舍利弗白佛言：何等為無所得、無所見？佛言：不見一切法，空故。	222：舍利弗白佛言：何謂無所得？世尊答曰：於內亦空、於外亦空、內外亦空，一切法空。	223：舍利弗白佛言：世尊！云何名不可得？佛言：諸法內空乃至無法有法空故。
220：舍利子言：是菩薩摩訶薩修學般若波羅蜜多時，以何等無所得為方便耶？佛言：舍利子！是菩薩摩訶薩修學般若波羅蜜多時，以內空無所得為方便，乃至以無性自性空無所得為方便。由是因緣，速能成辦一切智智。

I 3s,8.

THE DISCRIMINATION OF THE SELF, ETC.

Śāriputra: In consequence of the nonapprehension of what (does he achieve this result)?

The Lord : He does not apprehend or review a self, on account of its absolute purity.

15.

anutpādaḥ śāriputrāprādurbhāvo 'nabhisaṃskāro viśuddhiḥ. iti tatraiva navamo viśuddhyutpādādivikalpaḥ iti prathamo grāhyavikalpaḥ
221：	222：	223：
220：

I 3s,9.

THE DISCRIMINATION OF PURITY IN RELATION TO PRODUCTION, ETC.

And the Unproduced, the Unmanifested, the Uneffected—that is purity.

16.

so 'nupāyakuśalo rūpaṃ kalpayaty abhiniviśate, yāvad vijñānaṃ kalpayaty abhiniviśate. iti mūrdhagatavikalpasaṃprayoge prathamo rāśyarthavikalpaḥ cakṣuḥ kalpayaty abhiniviśate, evaṃ yāvan manaḥ, rūpaṃ kalpayaty abhiniviśate, evaṃ yāvad dharmān. iti tatraiva dvitīya āyadvārārthavikalpaḥ cakṣūrūpacakṣurvijñānadhātūn kalpayaty abhiniviśate, evaṃ yāvan manodharmamanovijñānadhātūn. iti tatraiva tṛtīyo gotrārthavikalpaḥ avidyāṃ kalpayaty abhiniviśate, evaṃ yāvaj jarāmaraṇam. iti tatraiva caturtha utpādārthavikalpaḥ so 'dhyātmaśūnyatāṃ bahirdhāśūnyatāṃ adhyātmabahirdhāśūnyatāṃ yāvad abhāvasvabhāvaśūnyatāṃ kalpayaty abhiniviśate. iti tatraiva pañcamaḥ śūnyatārthavikalpaḥ ṣaṭpāramitāḥ kalpayaty abhiniviśate. iti tatraiva ṣaṣṭaḥ pāramitārthavikalpaḥ saptatriṃśadbodhipakṣyān dharmān kalpayaty abhiniviśate. iti tatraiva saptamo darśanamārgavikalpaḥ sa dhyānābhijñāpramāṇārūpyasamāpattīḥ kalpayaty abhiniviśate. iti tatraivāṣṭamo bhāvanāmārgavikalpaḥ sa daśatathāgatabalāni yāvat sarvākārajñatāṃ kalpayaty (psp1-1: 192) abhiniviśate. iti tatraiva navamaḥ śaikṣamārgavikalpaḥ iti dvitīyo grāhyavikalpaḥ
221：	222：	223：
220：

I 3t. THE SECOND DISCRIMINATION OF THE OBJECT, REFERRING TO THE

ANTIDOTES

(cr. to Summits).

I 3t, 1. CONCERNING THE HEAPS AS ENTITIES.

(c) One who is unskilled in means constructs 4 form, etc. to: consciousness;

I 3t,2. CONCERNING THE SENSE FIELDS AS ENTITIES.

I 3t,3. CONCERNING THE ELEMENTS AS ENTITIES.

eye, etc. to : mind; form, etc. to: dharmas; eye-element, form-element, eye-consciousness-element; etc. to: mind-element, mind-objects-element, mind-consciousness-element;

I 3t,4.

CONCERNING (THE LINKS OF) COPRODUCTION AS ENTITIES.

ignorance, etc. to: decay and death;

I 3t,5.

CONCERNING EMPTINESS AS AN ENTITY.

the 18 kinds of emptiness;

I 3t,6. CONCERNING THE PERFECTIONS AS ENTITIES.

I 3t,7. CONCERNING THE PATH OF VISION.

the six perfections; the 37 dharmas which are the wings to enlightenment;

I 3t,8.

CONCERNING THE PATH OF DEVELOPMENT.

the trances, superknowledges, Unlimited, formless attainments;

I 3t,9. CONCERNING THE PATH OF THE ADEPTS.

the 10 powers of a Tathagata, etc. to: the knowledge of all modes. (PI 50)

17.

ātmānaṃ śāriputra nopalabhate, evaṃ sattvaṃ jīvaṃ poṣaṃ puruṣaṃ pudgalaṃ manujaṃ mānavaṃ kārakaṃ vedakaṃ jānakaṃ paśyakaṃ nopalabhate. tat kasya hetoḥ? atyantatayā hy ātmā na vidyate nopalabhate. iti kṣāntigatavikalpasaṃprayoge prathamaḥ svatantrātmakavikalpaḥ rūpaṃ śāriputra nopalabhate, yāvad vijñānaṃ nopalabhate. iti tatraiva dvitīya ekātmavikalpaḥ cakṣuḥ śāriputra nopalabhate, evaṃ yāvan manaḥ, rūpaṃ nopalabhate, evaṃ yāvad buddhadharmān nopalabhate. iti tatraiva tṛtīyaḥ kāraṇātmavikalpaḥ cakṣūrūpacakṣurvijñānāni śāriputra nopalabhate, yāvan manodharmamanovijñānāni nopalabhate. iti tatraiva caturtho draṣṭādyātmavikalpaḥ pratītyasamutpādaṃ śāriputra nopalabhate, yāvad ārūpyadhātuṃ nopalabhate. iti tatraiva pañcamaḥ saṃkleśādhārātmavikalpaḥ prathamaṃ dhyānaṃ nopalabhate, yāvad ārūpyasamāpattīr nopalabhate. iti tatraiva ṣaṣṭo vairāgyādhārātmavikalpaḥ āryasatyāni nopalabhate. iti tatraiva saptamo darśanādhārātmavikalpaḥ aṣṭau vimokṣān navānupūrvavihārasamāpattīr nopalabhate. iti tatraivāṣṭamo bhāvanādhārātmavikalpaḥ daśabalāni nopalabhate, yāvat sarvākārajñatāṃ nopalabhate, kathaṃ nopalabhate? ātmatvena. tat kasya hetoḥ? ātmano 'tyantaviśuddhitām upādāya. iti tatraiva navamaḥ kṛtārthatādhārātmavikalpaḥ iti prathamo grāhakavikalpaḥ
221：	222：	223：
220：

I 3u. THE FIRST DISCRIMINATION OF THE SUBJECT, REFERRING TO IT AS A

SUBSTANTIAL ENTITY

(cr. to Patience).

I 3u,l. CONCERNING THE SELF AS AN INDEPENDENT REALITY.

(The Bodhisattva) does not get at a self, or a being, a soul, a person, a personality, an individual, a man, a youth, one who does, one who knows, one who sees. And why? Because, absolutely, a self does not exist and cannot be apprehended.

I 3u,2. CONCERNING THE SELF AS A UNITY.

He also does not get at form, etc. to: consciousness;

I 3u,3. CONCERNING THE SELF AS A CAUSE.

eye, etc. to: mind; form, etc. to: drīarmas;

I 3u,4. CONCERNING THE SELF AS A SPECTATOR.

eye, form, eye-consciousness, etc.;

I 3u,5. CONCERNING THE SELF AS THE RECEPTACLE OF THE DEFILEMENTS.

conditioned coproduction;

I 3u,6. CONCERNING THE SELF AS THE RECEPTACLE OF DISPASSION.

the formless attainments;

I 3u,7. CONCERNING THE SELF AS THE RECEPTACLE OF THE PATH OF VISION.

the holy truths;

I 3u,8. CONCERNING THE SELF AS THE RECEPTACLE OF THE PATH OF

DEVELOPMENT.

the eight deliverances, the attainment of the nine successive stations;

I 3u,9. CONCERNING THE SELF AS THE FOUNDATION OF THE STATE OF ONE WHO HAS ATTAINED THE FINAL GOAL.

the ten powers, etc. to: the knowledge of all modes. How does he not get at them? Through their connection with selfhood. And why? On account of the absolute purity of self.