大般若經第二會-譬喻品第十一

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/

譬喻品第十一

1.

subhūtir āha: bodhisattvo bodhisattva iti bhagavann ucyate, bodhisattva iti bhagavan kaḥ padārthaḥ? bhagavān āha: apadārthaḥ subhūte bodhisattvapadārthaḥ. tat kasya hetoḥ? na hi subhūte bodher utpādo 'stitā vā nāstitā vā vidyate vopalabhyate, tasmād apadārthaḥ subhūte bodhisattvapadārthaḥ. iti gotrasvarūpam tadyathāpi nāma subhūte ākāśe śakuneḥ padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte svapnasya padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte māyāyāḥ padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte marīcyāḥ padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvapadārtho na vidyate nopalabhyate, evaṃ pratiśrutkāyāḥ pratibhāsasya pratibiṃbasya gandharvanagarasya nirmitasyapadaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvapadārtho na vidyate nopalabhyate. ity uṣmagatādhāraḥ tadyathāpi nāma subhūte bhūtakoṭyāḥ padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte tathatāyāḥ padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvapadārtho na vidyate nopalabhyate, evam avitathatāyā ananyatathatāyā dharmatāyā dharmadhātor dharmasthititāyā dharmaniyāmatāyāḥ satyatāyāḥ padaṃ na vidyate nopalabhyate, evam eva bodhisattvasya padārtho na vidyate nopalabhyate. iti mūrdhagatādhāraḥ tadyathāpi nāma subhūte māyāpuruṣasya rūpasya padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, evaṃ vedanā saṃjñā saṃskārāḥ, tadyathāpi nāma subhūte māyāpuruṣasya vijñānasya padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte māyāpuruṣasya cakṣuṣaḥ padārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, evaṃ śrotraghrāṇajihvākāyāḥ, tadyathāpi nāma subhūte māyāpuruṣasya manasaḥ padārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte māyāpuruṣasya rūpaśabdagandharasaspraṣṭavyadharmāṇāṃ padārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte māyāpuruṣasya cakṣurūpacakṣurvijñānapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, evaṃ śrotraśabdaśrotravijñānaghrāṇagandhaghrāṇavijñānajihvārasajihvāvijñānakāyaspraṣṭavyakāyavijñānapadārthaḥ, (psp1-2: 19) tadyathā 'pi nāma subhūte māyāpuruṣasya manodharmamanovijñānapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. iti kṣāntigatādhāraḥ tadyathāpi nāma subhūte māyāpuruṣasya adhyātmaśūnyatāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte māyāpuruṣasya bahirdhāśūnyatāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte māyāpuruṣasya adhyātmabahirdhāśūnyatāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, yāvad vistareṇa, tadyathāpi nāma subhūte māyāpuruṣasya abhāvasvabhāvaśūnyatāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte māyāpuruṣasya pāramitāsu smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgeṣv apramāṇeṣu daśabalavaiśāradyapratisaṃvidāveṇikabuddhadharmeṣu skandheṣu dhātuṣu āyataneṣu pratītyasamutpādeṣu dhyānārūpyasamāpattyabhijñāsu carato bodhisattvapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. ity agradharmagatādhāraḥ tadyathāpi nāma subhūte tathāgatasyārhataḥ samyaksaṃbuddhasya rūpapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya (psp1-2: 20) mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte tathāgatasyārhataḥ samyaksaṃbuddhasya vedanā saṃjñā saṃskārā vijñānapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte tathāgatasyārhataḥ samyaksaṃbuddhasya cakṣuḥpadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte tathāgatasyārhataḥ samyaksaṃbuddhasya śrotraghrāṇajihvākāyamanaḥpadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte tathāgatasyārhataḥ samyaksaṃbuddhasya adhyātmaśūnyatāyāṃ yāvad abhāvasvabhāvaśūnyatāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte tathāgatasyārhataḥ samyaksaṃbuddhasya sarvabodhipakṣyadharmabalavaiśāradyāveṇikabuddhadharmeṣu carato bodhisattvapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte asaṃskṛtadhātau saṃskṛtadhātupadaṃ na vidyate nopalabhyate, saṃskṛtadhātāv asaṃskṛtadhātupadaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajnāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. iti darśanamārgādhāraḥ
221：了本品第十四 須菩提白佛言：菩薩號為菩薩，其句義云何？佛告須菩提：菩薩句義無所有。所以者何？道者無有句義、亦無我；菩薩義者亦如是。須菩提！譬如鳥飛虛空無有足跡，菩薩義者亦如是。譬如夢、幻、熱時炎、影，如來所化無所有，菩薩義者亦如是。譬如法性及如、真際，亦無所有；譬如幻士五陰，不可得、不可見；行般若波羅蜜菩薩摩訶薩，其義亦如是。譬如幻士行內外空，亦無所有；菩薩行般若波羅蜜，其義亦如是。須菩提！譬如幻士行六波羅蜜、三十七品及佛十八法，無所有；菩薩義者亦如是。須菩提！譬如佛五陰不可得。何以故？無有五陰故。菩薩行般若波羅蜜，不見菩薩之句義。須菩提！譬如怛薩阿竭、阿羅訶、三耶三佛六情無所有；菩薩行般若波羅蜜，其義亦如是。須菩提！譬如佛行內外空，其際不可得見，行三十七品及佛十八法，不可得見；菩薩其義亦如是，有為、無為性，亦無有義。	222：摩訶薩品第十一 於是，賢者須菩提白佛言：唯然，天中天！何故號菩薩之誼？何所趣乎？佛告須菩提：無誼之句為菩薩號。所以者何？其菩薩者，無有句跡，無有吾我，故曰無句誼為菩薩號。譬如，須菩提！飛鳥飛虛空中，無有足跡。如是，須菩提！欲求菩薩無有句誼！譬如夢中無足跡。如是，須菩提！欲求菩薩句誼而無所取。譬如幻變、野馬、呼響、現影，如來之化無有足跡。如是，須菩提！欲求菩薩，無有句誼。譬如，須菩提！其無本者無有足跡。又察法界則亦無本，其法法者亦復寂然，無有足跡。如是，菩薩無有句誼！譬如本際無有句誼。須菩提！菩薩者無有句誼。譬如幻師所化作人，彼無足跡。化人無色痛痒思想生死識。如是，須菩提！菩薩行般若波羅蜜為菩薩者，無有句誼！譬如幻士無有眼耳鼻舌身意，亦復如是，心無跡。色聲香味細滑法，亦復如是，無有菩薩之句誼也！譬如，須菩提！欲求內空無有行跡，菩薩摩訶薩行般若波羅蜜，察其菩薩無有句誼。我所非我所，苦樂善惡，若有所有自然空，其所行者無有行跡。菩薩摩訶薩行般若波羅蜜，不能逮得菩薩句誼！譬如幻士，化現四意止、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，無有足跡。如是，須菩提！菩薩摩訶薩行般若波羅蜜，無有菩薩之句誼也。譬如怛薩阿竭、阿羅訶、三耶三佛所現色像，無有足跡。如是，須菩提！菩薩摩訶薩行般若波羅蜜，則無有菩薩句誼！譬如，須菩提！怛薩阿竭、阿羅訶、三耶三佛無有內空之足跡也。如是，須菩提！無菩薩句誼也。譬如，須菩提！我所、非我所，苦樂善惡及其所有，自然空者，無有足跡。如是，須菩提！菩薩摩訶薩無有菩薩之句誼也。譬如，須菩提！菩薩摩訶薩行般若波羅蜜，無菩薩句誼！譬如，須菩提！怛薩阿竭無四意止、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。如是，須菩提！菩薩摩訶薩行般若波羅蜜，如是無有菩薩之句誼也！譬如，須菩提！無為之界，其無為界無有足跡；有為界，有為界無有足跡。	223：句義品第十二 爾時須菩提白佛言：世尊！云何為菩薩句義？1)佛告須菩提：無句義是菩薩句義。何以故？阿耨多羅三藐三菩提無有義處亦無我，以是故，無句義是菩薩句義。2)須菩提！譬如鳥飛虛空無有跡，菩薩句義無所有亦如是。須菩提！譬如夢中所見無處所，菩薩句義無所有亦如是。須菩提！譬如幻無有實義，如焰、如響、如影、如佛所化無有實義，菩薩句義無所有亦如是。3)須菩提！譬如如、法性、法相、法位、實際無有義，菩薩句義無所有亦如是。4)須菩提！譬如幻人色無有義，幻人受想行識無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如幻人眼無有義，乃至意無有義。須菩提！如幻人色無有義，乃至法無有義。眼觸因緣生受，乃至意觸因緣生受無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如幻人行內空時無有義，乃至行無法有法空無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如幻人行四念處乃至十八不共法無有義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。5)須菩提！如多陀阿伽度、阿羅訶、三藐三佛陀色無有義，是色無有故，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如多陀阿伽度、阿羅訶、三藐三佛陀受想行識無有義，是識無有故，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛眼無處所乃至意無處所，色乃至法無處所，眼觸乃至意觸因緣生受無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛內空無處所，乃至無法有法空無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛四念處無處所，乃至十八不共法無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。6)須菩提！如有為性中無無為性義，無為性中無有為性義，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。
220：第二分譬喻品第十一 爾時，具壽善現白佛言：世尊！言菩薩者是何句義？佛告善現：無句義是菩薩句義。何以故？善現！菩提、薩埵二既不生，句於其中理亦非有故，無句義是菩薩句義。善現當知！譬如空中鳥跡句義實無所有，菩薩句義亦復如是實無所有；譬如夢境、幻事、陽焰、光影、水月、響聲、空花、變化句義實無所有，菩薩句義亦復如是實無所有。善現當知！如一切法真如句義實無所有，菩薩句義亦復如是實無所有；如一切法法界、法性、不虛妄性、不變異性、法定、法住、實際句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士色句義實無所有，菩薩句義亦復如是實無所有；如幻士受、想、行、識句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士眼處句義實無所有，菩薩句義亦復如是實無所有；如幻士耳、鼻、舌、身、意處句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士色處句義實無所有，菩薩句義亦復如是實無所有；如幻士聲、香、味、觸、法處句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士眼界句義實無所有，菩薩句義亦復如是實無所有；如幻士耳、鼻、舌、身、意界句義實無所有，菩薩句義亦復如是實無所有。 善現當知！如幻士色界句義實無所有，菩薩句義亦復如是實無所有；如幻士聲、香、味、觸、法界句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士眼識界句義實無所有，菩薩句義亦復如是實無所有；如幻士耳、鼻、舌、身、意識界句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士眼觸句義實無所有，菩薩句義亦復如是實無所有；如幻士耳、鼻、舌、身、意觸句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士眼觸為緣所生諸受句義實無所有，菩薩句義亦復如是實無所有；如幻士耳、鼻、舌、身、意觸為緣所生諸受句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士無明句義實無所有，菩薩句義亦復如是實無所有；如幻士行、識、名色、六處、觸、受、愛、取、有、生、老死句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士行內空句義實無所有，菩薩句義亦復如是實無所有；如幻士行外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自共相空、一切法空、不可得空、無性空、自性空、無性自性空句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士行四念住句義實無所有，菩薩句義亦復如是實無所有；如幻士行四正斷、四神足、五根、五力、七等覺支、八聖道支句義實無所有，菩薩句義亦復如是實無所有。善現當知！如幻士乃至行佛十力句義實無所有，菩薩句義亦復如是實無所有；如幻士行四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法句義實無所有，菩薩句義亦復如是實無所有。復次，善現！如佛色句義實無所有，菩薩句義亦復如是實無所有；如佛受、想、行、識句義實無所有，菩薩句義亦復如是實無所有。如佛眼處句義實無所有，菩薩句義亦復如是實無所有；如佛耳、鼻、舌、身、意處句義實無所有，菩薩句義亦復如是實無所有。如佛色處句義實無所有，菩薩句義亦復如是實無所有；如佛聲、香、味、觸、法處句義實無所有，菩薩句義亦復如是實無所有。如佛眼界句義實無所有，菩薩句義亦復如是實無所有；如佛耳、鼻、舌、身、意界句義實無所有，菩薩句義亦復如是實無所有。如佛色界句義實無所有，菩薩句義亦復如是實無所有；如佛聲、香、味、觸、法界句義實無所有，菩薩句義亦復如是實無所有。如佛眼識界句義實無所有，菩薩句義亦復如是實無所有；如佛耳、鼻、舌、身、意識界句義實無所有，菩薩句義亦復如是實無所有。如佛眼觸句義實無所有，菩薩句義亦復如是實無所有；如佛耳、鼻、舌、身、意觸句義實無所有，菩薩句義亦復如是實無所有。如佛眼觸為緣所生諸受句義實無所有，菩薩句義亦復如是實無所有；如佛耳、鼻、舌、身、意觸為緣所生諸受句義實無所有，菩薩句義亦復如是實無所有。如佛無明句義實無所有，菩薩句義亦復如是實無所有；如佛行、識、名色、六處、觸、受、愛、取、有、生、老死句義實無所有，菩薩句義亦復如是實無所有。如佛行內空句義實無所有，菩薩句義亦復如是實無所有；如佛行外空、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、無性自性空句義實無所有，菩薩句義亦復如是實無所有。如佛行四念住句義實無所有，菩薩句義亦復如是實無所有；如佛行四正斷、四神足、五根、五力、七等覺支、八聖道支句義實無所有，菩薩句義亦復如是實無所有。乃至如佛行佛十力句義實無所有，菩薩句義亦復如是實無所有；如佛行四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法句義實無所有，菩薩句義亦復如是實無所有。復次，善現！如有為界中無為界句義實無所有，無為界中有為界句義亦實無所有，菩薩句義亦復如是實無所有；

CHAPTER 11 SIMILES*

C. WHAT TO BECOME :

(I. The meaning of "Bodhi-being".)

14. The Lineage or the Source of Progress. 2

I 4a. THE LINEAGE AS SUCH.

*Subhuti: A Bodhisattva is called a "Bodhisattva". "Bodhisattva", what is meant by that word?

The Lord: Nothing real 3 is meant by the word "Bodhisattva".* And why? Unproduced is enlightenment, unproduced is a being, 4 and so there is no trace 5 of enlightenment, or of a being (anywhere). That is why nothing real is meant by the word "enlightenment-being". What is meant by the word "Bodhisattva", 6 that does not exist, that cannot be apprehended;

I 4 , 1 . AS THE SOURCE OF HEAT.

just as in space the track 5 of a bird 7 does not exist and cannot be apprehended; just as the track of a dream, an illusion, a mirage, an echo, an image, a reflection of the moon in water, a village of the Gandharvas, or a magical creation does not exist and cannot be apprehended; (PI61)

I 4,2. AS THE SOURCE OF THE SUMMITS.

just as the track of the Reality limit, of Suchness, No-Falsehood, unaltered Suchness, the Dharma-element, the established order of Dharma, the fixed sequence of Dharma, the Truth, does not exist and cannot be apprehended.

I 4,3. AS THE SOURCE OF PATIENCE.

No entity corresponding to a Bodhisattva 6 who courses in perfect wisdom does exist, or can be got at, any more than there exists or can be got at the track of the form, etc. of an illusory man;

I 4,4. AS THE SOURCE OF HIGHEST MUNDANE DHARMAS.

any more than there exists or can be got at the entity which corresponds to the form, etc., of an illusory man 8 who courses in the 18 kinds of emptiness, in the perfections, in the applications of mindfulness, etc. to: in the Buddhadharmas;

I 4 , 5 . A S THE SOURCE OF THE PATH OF VISION.

any more than there exists or can be got at with regard to the Tathagata an entity which corresponds to his form, etc.; (PI62) and any more than there exists or can be got at an entity corresponding to the form, etc., of a Tathagata who courses in all the wings of enlightenment, in the powers, etc. to : in the Buddhadharmas. An entity corresponding to the word "Bodhisattva" does not exist, just as no trace of the unconditioned element exists or can be apprehended in the conditioned element, or vice versa;

2.

tadyathāpi nāma subhūte anutpādapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajnāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte anirodhānabhisaṃskārāprādurbhāvānupalambhāsaṃkleśapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte avyavadānapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. tat kasya hetoḥ? rūpasya subhūte utpādapadārtho na vidyate nopalabhyate, vedanāsaṃjñāsaṃskārāṇāṃ, vijñānasya subhūte utpādapadārtho na vidyate nopalabhyate. tat kasya hetoḥ? rūpasya subhūte nirodhābhisaṃskāraprādurbhāvopalambhasaṃkleśapadārtho na vidyate nopalabhyate, vedanāsaṃjñāsaṃskārāṇāṃ vijñānasya subhūte nirodhābhisaṃskāraprādurbhāvopalambhasaṃkleśapadārtho na vidyate nopalabhyate. tat kasya hetoḥ? rūpasya subhūte vyavadānapadārtho na vidyate nopalabhyate, vedanāsaṃjñāsaṃskārāṇāṃ vijñānasya subhūte vyavadānapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. tadyathāpi nāma subhūte vyastasamastānāṃ skandhānāṃ dhātūnām āyatanānāṃ pratyītyasamutpādasya utpādapadārtho na vidyate nopalabhyate, yāvat skandhadhātvāyatanapratītyasamutpādeṣu vyavadānapadārtho na vidyate nopalabhyate, evaṃ saptatriṃśad bodhipakṣyadharmā pramāṇadhyānārūpyasamāpattyabhijñāpratisaṃviddaśabalavaiśāradyāveṇikabuddhadharmāṇām utpādapadārtho na vidyate nopalabhyate, evaṃ yāvad vyavadānapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte āveṇikānāṃ buddhadharmāṇāṃ yāvat saṃkleśavyavadānapadārtho na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte rūpasyātyantaviviktatvān nimittapadaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ, tadyathāpi nāma subhūte vijñānasyātyantaviviktatvān nimittapadaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte vyastasamasteṣu skandhadhātvāyatanapratītyasamutpādeṣv atyantaviviktatvān nimittapadaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte smṛtyupasthānām atyantaviśuddhatvānnimittapadaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, evaṃ samyakprahāṇarddhipādendriyabalabodhyaṅgamārgāpramāṇadhyānārūpyasamāpattyabhijñāpratisaṃviddaśabalavaiśāradyāveṇikabuddhadharmāṇām atyantaviśuddhatvān nimittapadaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate, tadyathāpi nāma subhūte ātmasattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakajānakapaśyakānāṃ viśuddhau padaṃ na vidyate nopalabhyate, ātmasattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakajānakapaśyakāsattām upādāya, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. iti bhāvanāmārgādhāraḥ tadyathāpi nāma subhūte ādityasyodāgacchataḥ prabhāyāḥ padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. iti pratipakṣādhāraḥ tadyathāpi nāma subhūte kalpoddāhe vartamāne sarvasaṃskāre (psp1-2: 23) padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. iti vipakṣaprahānādhāraḥ tadyathāpi nāma subhūte tathāgatasyārhataḥ samyaksaṃbuddhasya śīle dauḥśīlyapadaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. tadyathāpi nāma subhūte tathāgatasyārhataḥ samyaksaṃbuddhasya samādhau vikṣepapadaṃ na vidyate nopalabhyate, tathāgataprajñāyāṃ dauṣprajñapadaṃ na vidyate nopalabhyate, tathāgatavimuktāv avimuktipadaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. tadyathāpi nāma subhūte tathāgatasyārhataḥ samyaksaṃbuddhasyavimuktijñānadarśane vimuktijñānadarśanapadaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. iti pratipakṣavipakṣavikalpaprahāṇādhāraḥ tadyathāpi nāma subhūte sūryacandramasoḥ prabhāyāḥ padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. iti prajñākaruṇādhāraḥ tadyathāpi nāma subhūte śrāvakapratyekabuddhagrahanakṣatramaṇiratnajyotiṣāṃ prabhāyāḥ padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. ity asādhāraṇaguṇādhāraḥ tadyathāpi nāma subhūte cāturmahārājakāyikānāṃ devānāṃ trayastriṃśānāṃ devānāṃ yāmānāṃ devānāṃ tuṣitānāṃ devānāṃ nirmāṇaratīnāṃ devānāṃ paranirmitavaśavartināṃ devānāṃ brahmapārṣadyānāṃ devānāṃ brahmapurohitānāṃ devānāṃ mahābrahmaṇāṃ (psp1-2: 24) devānāṃ yāvad akaniṣṭhānāṃ devānāṃ prabhāyāḥ padaṃ na vidyate nopalabhyate, evam eva subhūte bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. iti parārthānukramādhāraḥ tadyathāpi nāma subhūte tathāgatasyārhataḥ samyaksaṃbuddhasya prabhāyāḥ padaṃ na vidyate nopalabhyate, evam eva subhūate bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato bodhisattvapadārtho na vidyate nopalabhyate. tat kasya hetoḥ? tathā hi subhūte yayā bodhyā bodhisattvapadārthaḥ yaś ca bodhisattvapadārthaḥ sarva ete dharmā na saṃyuktā na visaṃyuktā arūpino 'nidarśanā apratighā ekalakṣaṇā yadutālakṣaṇāḥ, sarvadharmāṇāṃ hi subhūte bodhisattvena mahāsattvena asaktatāyām asadbhūtatāyāṃ śikṣitavyaṃ, akalpanatām akalpanatāṃ copādāya, sarvadharmāś ca subhūte bodhisattvena mahāsattvenāvaboddhavyāḥ. ity anābhoge pravṛttajñānādhāraḥ ity uktaḥ pratipattyādhāraḥ
221：須菩提！譬如不生不滅、無所有、無作、無著、無斷，其義亦無所有。 何等不生不滅、不著不斷、不有不作？報言：五陰不生不滅、亦不著、亦不斷、亦不可見，十八性、六情、六衰、五陰無著，三十七品、佛十八法，無著無斷義不可得；行般若波羅蜜菩薩，其義亦如是。須菩提！譬如三十七品、佛十八法本淨，無有義；菩薩義者亦如是。譬如吾我淨，以吾我無有邊際故。我人壽命淨不可得見，眾生無邊際故。菩薩行般若波羅蜜，其義亦如是。譬如日出時，諸冥迹不復現；菩薩亦如是。譬如天地劫盡火燒時，世間諸所有皆燒盡，其迹不可見；菩薩行般若波羅蜜，其義亦如是。須菩提！譬如世尊戒具，本時惡戒跡不復現；得三昧，亂意跡不復現；得智慧，無有愚癡迹；得解脫，不復見未解脫迹；已見解脫慧，不復見不解脫慧。譬如佛光出時，日月、忉利諸天王、阿迦膩吒天光明不復現；菩薩行般若波羅蜜，其句義不可見。何以故？道及菩薩、菩薩義，是亦不合亦不散，無有形、不可見、無有對、一相，一相者則為非相。須菩提！菩薩於諸法，當學無所著，亦當覺知諸法。	222：如是，須菩提！菩薩摩訶薩行般若波羅蜜亦復如是，無菩薩之句誼也！譬如，須菩提！無所生者無有足跡。如是，菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，所滅者無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。亦無有行、無所作者，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，不可得者，無有塵勞、無有瞋恨，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也！譬如，無所起者，不有處所，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，無有諍訟，不為瞋恨，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。須菩提白佛言：何謂無有色而無所起，無有足跡？佛言：色無所起，痛痒思想生死識無所起，則無足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也！譬如，色者無有塵勞、亦無瞋恨，無有足跡；痛痒思想生死識，無有塵勞、亦無瞋恨，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，眼耳鼻舌身意，色聲香味細滑法，諸種、衰、入，本無所趣，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也！譬如，四大、六衰之入，無有塵勞瞋恨，亦無足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，四意止、四意斷、四神足、五根、五力、七覺意、八由行，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也！譬如，十種力、四無所畏、四分別辯、十八不共諸佛之法，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，四意止，自然究竟，無有能為致清淨者。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，四意止、四意斷、四神足、五根、五力、七覺、意八由行，自然究竟，無有能為致清淨者。菩薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，十種力、四無所畏、四分別辯、十八不共諸佛之法，自然究竟，無有能為致清淨者。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，身清淨者則無所有，其吾我者虛無有實。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，無知無見則為清淨，無有足跡；用無知無見，虛無無有。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，日之宮殿在於虛空，照于眾冥，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，火起劫燒壞時，天地灰盡，一切萬物悉無遺餘，不知足跡之所趣。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭、阿羅訶、三耶三佛遵于戒法，無有毀禁。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭、阿羅訶、三耶三佛有三昧定，志無憒亂。菩薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭志妙智慧，無有邪知之足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭而得解脫，無有不脫之足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭度知見慧，無有不度知見慧之足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，怛薩阿竭之光明，日月光明俱無足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，四大天王、忉利天、焰天、兜率天，所有光明，無有足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。譬如，尼摩羅天、波羅尼蜜天及于魔界光明，與怛薩阿竭光明，俱無足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也！譬如，梵天、梵迦夷天、梵具天、梵天、有光天、少光天、無量光天、光陰天、清淨天、少淨天、無量淨天、難及淨天、善見天、所見善天、於是見天、一善天所有光明，如來光明，復無足跡。菩薩摩訶薩行般若波羅蜜亦復如是，無有菩薩之句誼也。所以者何？須菩提！其為道心及菩薩者，其為菩薩之句誼號。於一切法無順不順、無應不應、無有不有、無色、不見亦無所取，則為一相謂無有相。菩薩摩訶薩於一切法而無所著學，當作是學。菩薩摩訶薩於一切法不當覺知一切法誼！	223：1)須菩提！如不生不滅義無處所，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如不作不出不得不垢不淨無處所，菩薩句義無所有亦如是。2)須菩提白佛言：何法不生不滅故無處所？何法不作不出不得不垢不淨故無處所？3)佛告須菩提：色不生不滅故無處所，受想行識不生不滅故無處所，乃至不垢不淨亦如是。入界不生不滅故無處所，乃至不垢不淨亦如是。四念處不生不滅故無處所，乃至不垢不淨亦如是，乃至十八不共法不生不滅故無處所，乃至不垢不淨亦如是。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。4)須菩提！如四念處淨義畢竟不可得，須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如四正懃乃至十八不共法淨義畢竟不可得，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如淨中我不可得，我無所有故。乃至淨中知者見者不可得，知見無所有故。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。5)須菩提！譬如日出時無有黑闇，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。6)須菩提！譬如劫燒時無一切物，菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。7)須菩提！佛戒中無破戒。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。須菩提！如佛定中無亂心，佛慧中無愚癡，佛解脫中無不解脫，佛解脫知見中無不解脫知見。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。8)須菩提！譬如佛光中日月光不現，佛光中四王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵眾天，乃至阿迦貳吒天光不現。須菩提！菩薩摩訶薩行般若波羅蜜時，菩薩句義無所有亦如是。何以故？是阿耨多羅三藐三菩提、菩薩、菩薩句義，是一切法皆不合不散、無色無形無對，一相所謂無相。如是，須菩提！菩薩摩訶薩一切法無閡相中，應當學亦應當知。
220：如無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有。時，具壽善現白佛言：世尊！如何法無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有耶？佛告善現：如色乃至識無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有；如眼處乃至意處無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有；如色處乃至法處無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有；如眼界乃至意界無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有；如色界乃至法界無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有；如眼識界乃至意識界無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有；如眼觸乃至意觸無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有；如眼觸為緣所生諸受乃至意觸為緣所生諸受無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有；如無明乃至老死無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有；如四念住乃至八聖道支無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有；如是乃至如佛十力乃至十八佛不共法無生無滅、無作無為、無成無壞、無得無捨、無染無淨句義實無所有，菩薩句義亦復如是實無所有。復次，善現！如四念住乃至八聖道支畢竟淨句義實無所有，菩薩句義亦復如是實無所有；如是乃至如佛十力乃至十八佛不共法畢竟淨句義實無所有，菩薩句義亦復如是實無所有；如我乃至見者句義實無所有，無容有故，菩薩句義亦復如是實無所有；如日出時闇冥句義實無所有，菩薩句義亦復如是實無所有；如劫盡時諸行句義實無所有，菩薩句義亦復如是實無所有；如諸如來、應、正等覺淨戒蘊中惡戒句義實無所有，菩薩句義亦復如是實無所有；如諸如來、應、正等覺靜定蘊中亂心句義實無所有，菩薩句義亦復如是實無所有；如諸如來、應、正等覺明慧蘊中惡慧句義實無所有，菩薩句義亦復如是實無所有；如諸如來、應、正等覺解脫蘊中繫縛句義實無所有，菩薩句義亦復如是實無所有；如諸如來、應、正等覺解脫智見蘊中非解脫智見句義實無所有，菩薩句義亦復如是實無所有；如日月等大光明中諸闇句義實無所有，菩薩句義亦復如是實無所有；如佛光中一切日月星寶火藥及諸天等光明句義實無所有，菩薩句義亦復如是實無所有。何以故？善現！若菩提、若薩埵、若菩薩句義，如是一切皆非相應非不相應，無色、無見、無對、一相，所謂無相。善現！諸菩薩摩訶薩於一切法，皆非實有，無著無礙，當勤修學，應正覺知。

I 4,6. AS THE SOURCE OF THE PATH OF DEVELOPMENT.

just as that which is meant by such words as "Nonproduction, Non-stopping, the Uneffected, the Unmanifested, the Baseless, Nondefilement, Nonpurification" does not exist, and cannot be got at. And why? What is meant by the words "production, stopping, effected, manifested, basis, defilement and purification", that does not exist and cannot be apprehended. No trace of a real entity corresponding to a Bodhisattva exists or can be apprehended, just as no trace of the sign of form, etc., exists, or can be got at, on account of their absolute isolatedness; (PI63) just as no trace of the sign of the applications of mindfulness, etc., to: of the Buddhadharmas, exists or can be apprehended, on account of their absolute purity; just as in purity no trace of the self, of a being, a soul, etc. to: of one who sees, exists or can be apprehended, on account of the fact that the self, and its equivalents, have no real being.

I 4 , 7 . A S THE SOURCE OF THE ANTIDOTES.

No trace of a really existing Bodhisattva can be found, just as, when the disk of the sun has risen (above the horizon), no trace of the (preceding) darkness 9 is either found or got at;

I 4 , 8 . A s THE SOURCE OF THE FORSAKING OF DETRIMENTAL STATES.

just as, when the universal conflagration at the end of an aeon has burned up everything, no trace of any conditioned thing is either found or got at;

I 4 , 9 . A S THE SOURCE OF FORSAKING THE DISCRIMINATION BETWEEN ANTIDOTES AND HARMFUL STATES.

just as, with regard to the Tathagata, no trace of immorality is either found or got at in his morality, no trace of distraction in his concentration, no trace of stupidity in his wisdom, no trace of lack of emancipation in his emancipation, no trace of lack of vision and cognition of emancipation in his vision and cognition of emancipation.

I 4,10. AS THE SOURCE OF WISDOM AND COMPASSION.

A real entity corresponding to the word "Bodhisattva" does not exist, and cannot be apprehended, just as one cannot find or get at the track of the light of sun and moon; (PI64)

I 4 , 1 1 . AS THE SOURCE OF THE VIRTUES (OF A BODHISATTVA) NOT SHARED

WITH THE DISCIPLES.

the track of the splendour of the planets and constellations, of jewels and of lightning flash, 10

I 4,12. AS THE SOURCE OF THE SUCCESSIVE ACTIONS FOR THE WELFARE OF

OTHERS.

of the splendour of the gods, from the Four Great Kings to the Highest Gods, and of the Bodhisattvas, 11

I 4,13. AS THE SOURCE OF THE ACTION OF THE COGNITION WHICH WORKS

WITHOUT ANY EFFORT.

or of the splendour of the Tathagata. And why? For there, Subhuti, what enlightenment is, what the Bodhisattva is, and what the "tracks" 1 2 of the Bodhisattva are—all these dharmas are neither conjoined nor disjoined, immaterial, undefinable, nonresisting, with one mark only, i.e. with no mark.

*A Bodhisattva should therefore be trained in nonattachment to all dharmas, and in their unreality—in the sense that he does not construct or discriminate them. In addition he should understand all dharmas.*

3.

subhūtir āha: katame bhagavan sarvadharmāḥ? kathaṃ bhagavan bodhisattvena mahāsattvena sarvadharmāṇām asadbhūtatāyāṃ śikṣitavyam? kathaṃ bhagavan bodhisattvena mahāsattvena sarvadharmā avaboddhavyāḥ? bhagavān āha: sarvadharmā ucyante kuśalāś cākuśalāś ca vyākṛtāś cāvyākṛtāś ca laukikāś ca lokottarāś ca sāsravāś cānāsravāś ca saṃskṛtāś cāsaṃskṛtāś ca sādhāraṇāś cāsādhāraṇāś ca, imam ucyante subhūte sarvadharmā yatra bodhisattvena mahāsattvenāsadbhūtatāyāṃ śikṣitavyaṃ, ime subhūte bodhisattvena mahāsattvena sarvadharmā avaboddhavyāḥ. ity ālambanasvarūpam subhūtir āha: katame bhagavan kuśalā laukikā dharmāḥ. bhagavān āha: kuśalā laukikā dharmā ucyante, mātreyatā pitreyatā śrāmaṇyatā brāhmaṇyatā kule jyeṣṭhāpacāyitā, dānam ayaṃ puṇyakriyāvastu śīlam ayaṃ puṇyakriyāvastu, bhāvanām ayaṃ puṇyakriyāvastu, vaiyāvṛtyasahagatam upāyakauśalaṃ, daśakuśalāḥ karmapathāḥ, laukikyo navasaṃjñā, ādhmātakasaṃjñā vipaḍumakasaṃjñā vipūyakasaṃjñā vilohitakasaṃjñā vinīlakasaṃjñā vikhāditakasaṃjñā vikṣiptakasaṃjñā (psp1-2: 25) asthisaṃjñā vidagdhakasaṃjñā, laukikāni catvāri dhyānāni catvāry apramāṇāni catasra ārūpyasamāpattayaḥ, laukikyaḥ pañcābhijñāḥ, laukikyo daśānusmṛtayaḥ, yad uta buddhānusmṛtir dharmānusmṛtiḥ saṃghānusmṛtiḥ śīlānusmṛtiḥ tyāgānusmṛtir devatānusmṛtir ānāpānānusmṛtir maraṇānusmṛtiḥ kāyagatānusmṛtir udvegānusmṛtiḥ, ima ucyante kuśalā laukikādharmāḥ subhūtir āha: katame bhagavan laukikā akuśalā dharmāḥ? bhagavān āha: prāṇātipāto 'dattādānaṃ kāmamithyācāro mṛṣāvādaḥ paiśunyaṃ pāruṣyaṃ saṃbhinnapralāpo 'bhidhyā vyāpādo mithyādarśanaṃ daśākuśalāḥ karmapathāḥ, krodhopanāhau mrakṣaḥ pradāśo vihiṃsā īrṣyā mātsaryaṃ māno mithyāmānaḥ, ima ucyante laukikā akuśalā dharmāḥ subhūtir āha: katame bhagavann avyākṛtā dharmāḥ? bhagavān āha: avyākṛtaṃ kāyakarma, avyākṛtaṃ vākkarma, avyākṛtaṃ manaḥkarma, avyākṛtāni catvāri mahābhūtāni, avyākṛtāni pañcendriyāṇi, avyākṛtāni ṣaḍ āyatanāni, avyākṛtāni arūpyāṇi skandhadhātvāyatanāni, avyākṛtā vipākāḥ, sarva ima ucyante avyākṛtādharmāḥ subhūtir āha: katame bhagavan laukikāḥ kuśalā dharmāḥ? bhagavān āha: pañca skandhā dvādaśāyatanāny aṣṭādaśa dhātavo daśa kuśalāḥ karmapathāś catvāri dhyānāni catvāry apramāṇāni catasra ārūpyasamāpattayaḥ pañcābhijñāḥ ye cānye laukikā dharmāḥ, ima ucyante laukikāḥ kuśalā dharmāḥ subhūtir āha: katame bhagavan lokottarāḥ kuśalā dharmāḥ? bhagavān āha: catvāri smṛtyupasthānāni catvāri samyakprahāṇāni catvāra ṛddhipādāḥ pañcendriyāṇi pañca balāni sapta bodhyaṅgāny āryāṣṭāṅgo mārgaḥ, śūnyatāvimokṣamukham ānimittavimokṣamukham apraṇihitavimokṣamukham, anājñātamājñāsyāmīndriyam ājñendriyam ājñātāvīndriyaṃ, savitarkaḥ savicāraḥ samādhiḥ, avitarkaḥ savicāraḥ samādhiḥ, avitarko 'vicāraḥ samādhiḥ, vidyāvimuktiḥ smṛtiḥ saṃprajanyaṃ yoniśomanaskāraḥ, aṣṭau vimokṣāḥ katame aṣṭau? rūpī rūpāṇi paśyati, (psp1-2: 26) ayaṃ prathamo vimokṣaḥ, adhyātmam arūpasaṃjñī bahirdhā rūpāṇi paśyati, ayaṃ dvitīyo vimokṣaḥ, śubhatāyām adhimukto bhavati, ayaṃ tṛtīyo vimokṣaḥ, sarvaśo rūpasaṃjñānāṃ samatikramāt, pratighasaṃjñānām astaṅgamāt, nānātvasaṃjñānām amanasikārād anantam ākāśam ity ākāśānantyāyatanam upasaṃpadya viharati, ayaṃ caturtho vimokṣaḥ, sarvaśa ākāśānantyāyatanasamatikramād anantaṃ vijñānam iti vijñānānantyāyatanam upasaṃpadya viharati, ayaṃ pañcamo vimokṣaḥ, sarvaśo vijñānānantyāyatanasamatikramāt, nāsti kiñcid ity ākiñcanyāyatanam upasaṃpadya viharati, ayaṃ ṣaṣṭho vimokṣaḥ, sarvaśa ākiñcanyāyatanasamatikramāt, naiva saṃjñānāsaṃjñāyatanam upasaṃpadya viharati, ayaṃ saptamo vimokṣaḥ, sarvaśo naivasaṃjñānāsaṃjñāyatanasamatikramāt saṃjñāvedayitanirodham upasaṃpadya viharati, ayam aṣṭam vimokṣaḥ, ima aṣṭau vimokṣāḥ. navānupūrvavihārasamāpattayaḥ, catvāri dhyānāni, viviktaṃ kāmair viviktaṃ pāpakair akuśalair dharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati, vitarkavicārāṇāṃ vyupaśamād adhyātmaṃ saṃprasādāc cetasa ekotībhāvād avitarkam avicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānam upasaṃpadya viharati, prīter virāgād upekṣakaś ca viharati smṛtimān saṃprajānan sukhañ ca kāyena pratisaṃvedayate yat tadāryā ācakṣate upekṣakaḥ smṛtimāṃś casukhavihārīti tṛtīyaṃ dhyānam upasaṃpadya viharati, sukhasya ca prahāṇād duḥkhasya ca prahāṇāt pūrvam eva saumanasyadaurmanasyayor astaṅgamād aduḥkhāsukham upekṣāsmṛtipariśuddhaṃ caturthaṃ dhyānam upasaṃpadya viharati, sa sarvaśo rūpasaṃjñānāṃ samatikramāt pratighasaṃjñānām astaṅgamān nānātvasaṃjñānām amanasikārād anantam ākāśamiti ākāśānantyāyatanam upasaṃpadya viharati, sa sarvaśa ākāśānantyāyatanasamatikramād anantaṃ vijñānam iti vijñānānantyāyatanam upasaṃpadya viharati, sa sarvaśo vijñānānantyāyatanasamatikramān nāsti kiñcid ity ākiñcanyāyatanam upasaṃpadya viharati, sa sarvaśa ākiñcanyāyatanasamatikramān naivasaṃjñānāsaṃjñāyatanam upasaṃpadya viharati, sa sarvaśo naivasaṃjñānāsaṃjñāyatanasamatikramāt saṃjñāvedayitanirodham upasaṃpadya viharati, etā navānupūrvavihārasamāpattayaḥ. adhyātmaśūnyatā bahirdhāśūnyatā adhyātmabahirdhāśūnyatā yāvad abhāvasvabhāvaśūnyatā, daśa balāni catvāri vaiśāradyāni catasraḥ pratisaṃvidaḥ, aṣṭādaśāveṇikā buddhadharmāḥ, ima ucyante lokottarāḥ kuśaladharmāḥ. subhūtir āha: katame bhagavan sāsravā dharmāḥ? bhagavān āha: pañca skandhā dvādaśāyatanāny aṣṭādaśa dhātavaś catvāri dhyānāni catvāry apramāṇāni catasra ārūpyasamāpattayaḥ, ima ucyante sāsravā dharmāḥ. subhūtir āha: katame bhagavan anāsravā dharmāḥ? bhagavān āha: catvāri smṛtyupasthānāni catvāri samyakprahāṇāni catvāra ṛddhipādāḥ pañcendriyāṇi pañca balāni sapta bodhyaṅgāny āryāṣṭāṅgo mārgo daśa tathāgatabalāni catvāri vaiśāradyāni catasraḥ pratisaṃvido yāvad aṣṭādaśāveṇikā buddhadharmāḥ, ima ucyante anāsravādharmāḥ. subhūtir āha: katame bhagavan saṃskṛtā dharmāḥ? bhagavān āha: kāmadhātū rūpadhātur ārūpyadhātur ye 'py anye kecit traidhātukaparyāpannā dharmāḥ, saptatriṃśad bodhipakṣādayo dharmāḥ, ima ucyante saṃskṛtā dharmāḥ. subhūtir āha: katame bhagavann asaṃskṛtā dharmāḥ? bhagavān āha: yeṣāṃ dharmāṇāṃ notpādo na nirodho nānyathātvaṃ prajñāyate rāgakṣayo doṣakṣayo mohakṣayaś ca, tathatā avitathatā ananyatathatā dharmatā dharmadhātur dharmasthititā dharmaniyāmatā bhūtakoṭiḥ, ima ucyante asaṃskṛtā dharmāḥ. subhūtir āha: katame bhagavan sādhāraṇā dharmāḥ? bhagavān āha: catvāri dhyānāni catvāry apramāṇāni catasra ārūpyasamāpattayaḥ pañcābhijñāḥ, ima ucyante sādhāraṇā dharmāḥ. subhūtir āha: katame bhagavann asādhāraṇā dharmāḥ? bhagavān āha: saptatriṃśad bodhipakṣadharmā daśa tathāgatabalāni catvāri vaiśāradyāni catasraḥ pratisaṃvidaḥ trīṇi vimokṣamukhāni aṣṭādaśāveṇikā buddhadharmāḥ, ima ucyante asādhāraṇā dharmāḥ. tatra bodhisattvena mahāsattvena svalakṣaṇaśūnyeṣu dharmeṣu na saktiḥ kāryā, advayayogena ca sarvadharmā avaboddhavyāḥ, avakalpanatām anavakalpanatāṃ copādāya. ity uktaṃ pratipattyālambanam
221：須菩提白佛言：何等為諸法？何等為菩薩於諸法學無所著？何等為菩薩覺知諸法？佛告須菩提：諸法者，謂善法惡法，記法未記法，俗法道法，有漏法無漏法，有為法無為法。是為菩薩當於是諸法學，無所著亦當學。須菩提白佛言：何等為世俗善法？佛告須菩提：俗善法者，謂孝順父母、供養沙門道人、養育長老、施諸福事、約身守節、精勤念善、意崇方便、修行十善。有俗內想、腐敗想、青瘀想、血想、食不消想、亂想、骨想、半燋想，四禪、四等、四無形禪想，佛想、法想、比丘僧想、戒想、施想、天想、精勤想、安般想、身想、死想。須菩提！是謂世間善法。何等為世俗惡法？殺、盜、婬、怒、惡口、妄言、綺語、嫉妬、邪見；是為世俗惡法。何等為記法？若善法、若不善法；是為記法。何等為未記法？未有身口意、未有四大，未有五陰、十八性、十二衰；是為未記法。何等為世俗法？五陰、十二衰、十八性、十善、四禪、四等、四無形禪；是謂世俗法。何等為道法？三十七品、三解脫門、三根、三三昧、解脫攝意、八解脫門、九次第禪、十八空、佛十力、四無所畏、佛十八法；是為道法。何等為漏法？五陰、十二衰、十八性、十二因緣、四禪、四無形禪；是為漏法。何等為無漏法？三十七品、佛十八法；是為無漏法。何等為有為法？欲界、形界、無形界，三十七品乃至佛十八法；是為有為法。何等為無為法？無為法者，不生亦不滅、不終亦不始、常住而不改，婬怒癡盡，如、無有異、法性及真際；是謂無為法。菩薩摩訶薩當於是空相之法，無所著而不傾動，覺諸法而不二。	222：須菩提白佛言：唯，天中天！何謂一切法？何謂菩薩摩訶薩於一切法而無所著而當學者？云何菩薩摩訶薩不當覺了於諸法義？佛告須菩提：所謂一切法者，謂諸善事若不善事，所可分別，世間事、度世事，所有諸漏、無有諸漏，有為、無為，其有怨敵、無有怨敵。是謂，須菩提！為一切法。菩薩摩訶薩於是諸法不當有著，因當學矣。是為菩薩摩訶薩解一切法而無覺知！須菩提白佛言：唯，天中天！何所善法在世間者乎？佛告須菩提：其善法者處於世間，謂孝順父母、奉事沙門梵志、尊敬長老、布施功德、遵修經戒、勸念功德、有所修治、善權方便，世間所行十善之本。所謂定想、腐敗之想、梨穢之想、爛壞之想、噉食之想、憒亂之想、無住之想、燒炙之想，而作此觀。四禪、四等、四無色定，念佛、念法及聖眾、念於禁戒、念於布施、念於天上、念於寂然安般守意，志在於身念老、病、死，是謂，須菩提！世間善法。何謂世間不善之法？殺生、盜竊、邪婬、妄言、兩舌、惡口、綺語、貪嫉、邪見，十惡之事，是謂世間不善之法。何謂不分別法？不能分別身之所行，不能分別口之所言，不能分別心之所念，不能分別四大之本，不能分別五根之原所，不能分別六衰所在，不能分別色陰之事諸種諸入，不能分別善惡所歸，是謂不分別法。彼謂世間之法：五陰之事及十二入、十八諸種、十善之事；四禪、四等心、四無色定，是謂世間善法之事。彼則何謂度世之法？四意止、四意斷、四神足、五根、五力、七覺意、八由行，及三脫門——空、無想、無願——無他特異。及差別者，謂根、異根及諸別根所念所行三昧，無念所行志趣三昧，無念無行三昧，以慧解脫其心安詳，所念隨順八解脫門。何等為八？見諸色色，是為第一脫門。內無色想而外見色，雖處於空而不解脫，則不能越一切諸想，是為第二脫門。得於眾想在於根本，無有若干眾多之念，是為第三脫門。行於無量虛空，虛空成就，是為第四脫門。悉得越度一切虛空，虛空之智在於無量識慧之行而為成就，是為第五脫門。皆得越度無量慧智之天，而處無有不量，無量之慧成就成行，是為第六脫門。而悉越度一切，不用無量之慧，在於有想成就之行，是為第七脫門。而悉越度一切有想無想，悉蠲諸想安寂然行，是為第八脫門。而不復禪，亦不學定，漸漸進前入於三昧。何謂漸前入三昧乎？寂然於欲，蠲除眾惡不善之法，有想有行寂寞得安，行第一禪。除於想念，無想無念，其內安詳寂然得安，行第二禪。常行安隱無有瑕，所造立行不違聖賢而歡喜安，行第三禪。斷苦除安前所曾更，意安意患諸可不可悉以滅盡，無苦無安其志寂然志於清淨，行第四禪。應時悉度一切色想，除所集眾想之念，無復若干諸想之思，在於無量虛空之慧具足之行。悉度一切諸虛空之慧，在於無量識慧具足之行。悉度一切無量識慧之行，在於無有無量不用慧具足之行。悉度一切無量不用慧已，在於有想無想無量之處具足之行，悉度一切有想無想無量行已，已蠲諸想成寂滅行，度於我所、非我所，無苦、無樂，一切所更，苦、習、盡、道，四意止、四意斷、四神足、五根、五力、七覺意、八由行，至無所有、自然之空。怛薩阿竭十力、四無所畏、四分別辯、十八不共諸佛之法。何謂為法諸漏未盡？五陰諸事、十二諸入、十八諸種、十二因緣，四禪、四等心、四無色定，是謂諸漏不盡法。何謂無漏之法？謂四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，是謂無漏之法。何謂有為之法？欲界、色界、無色界，及其餘事不能分別，不盡其原諸法之本。此復何謂？四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，是謂有為之法。何謂無為之法？其法不起不滅，亦無所作、亦無所住，無有異義，婬、怒、癡盡，則為無本。其無本者則無異法，其於法界於寂然，其審本際，是謂無為之法。何謂怨敵之法？四禪、四等心、四無色定，是謂怨敵之法。何謂無怨敵法？四意止、四意斷、四神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法，是謂無怨敵法。彼時菩薩於己身想空無所著之法，了無所著而不可動，於一切法所向法門而無有二，悉不覺了一切諸法，由不動搖。	223：1)須菩提白佛言：世尊！何等是一切法？云何一切法中無閡相應學應知？佛告須菩提：一切法者，善法不善法、記法無記法、世間法出世間法、有漏法無漏法、有為法無為法、共法不共法。須菩提！是名一切法。菩薩摩訶薩是一切法無閡相中應學應知。2)須菩提白佛言：世尊！何等名世間善法？佛告須菩提：世間善法者，孝順父母，供養沙門婆羅門，敬事尊長，布施福處、持戒福處、修禪福處，勸導福事，方便生福德，世間十善道，九相——脹相、血相、壞相、膿爛相、青相、噉相、散相、骨相、燒相——四禪、四無量心、四無色定，念佛、念法、念僧、念戒、念捨、念天、念善、念安般、念身、念死，是名世間善法。3)何等不善法？奪他命、不與取、邪婬、妄語、兩舌、惡口、非時語、貪、惱害、邪見，是十不善道等，是名不善法。4)何等記法？若善法若不善法，是名記法。5)何等無記法？無記身業、口業、意業，無記四大，無記五蔭、十二入、十八界，無記報，是名無記法。6)何等名世間法？世間法者，五蔭、十二入、十八界，十善道，四禪、四無量心、四無色定，是名世間法。7)何等名出世間法？四念處、四正懃、四如意足、五根、五力、七覺分、八聖道分，空解脫門、無相解脫門、無作解脫門，三無漏根——未知欲知根、知根、知已根，三三昧——有覺有觀三昧、無覺有觀三昧、無覺無觀三昧——明解脫念慧正憶八背捨。何等八？色觀色，是初背捨。內無色相外觀色，是二背捨。淨背捨身作證，是三背捨。過一切色相故，滅有對相故，一切異相不念故，入無邊虛空處，是四背捨。過一切無邊虛空處，入一切無邊識處，是五背捨。過一切無邊識處，入無所有處，是六背捨。過一切無所有處，入非有想非無想處，是七背捨。過一切非有想非無想處，入滅受想定，是八背捨。九次第定。何等九？離欲離惡不善法，有覺有觀，離生喜樂，入初禪。滅諸覺觀內清淨故，一心無覺無觀定生喜樂，入第二禪。離喜故行捨受身樂，聖人能說能捨念行樂，入第三禪。斷苦樂故，先滅憂喜故，不苦不樂捨念淨，入第四禪。過一切色相故，滅有對相故，一切異相不念故，入無邊虛空處。過一切無邊虛空處，入無邊識處。過一切無邊識處，入無所有處。過一切無所有處，入非有想非無想處。過一切非有想非無想處，入滅受想定。復有出世間法，內空乃至無法有法空，佛十力、四無所畏、四無礙智、十八不共法、一切智，是名出世間法。8)何等為有漏法？五受蔭、十二入、十八界，六種六觸、六受，四禪乃至四無色定，是名有漏法。9)何等為無漏法？四念處乃至十八不共法及一切智，是名無漏法。何等為有為法？若法生住滅，欲界、色界、無色界，五蔭乃至意觸因緣生受，四念處乃至十八不共法及一切智，是名有為法。10)何等為無為法？不生不住不滅，若染盡、瞋盡、癡盡，如、不異、法相、法性、法位、實際，是名無為法。11)何等為共法？四禪、四無量心、四無色定，如是等是名共法。12)何等名不共法？四念處乃至十八不共法，是名不共法。菩薩摩訶薩於是自相空法中，不應著不動故，菩薩亦應知一切法不二相不動故，是名菩薩義。
220：具壽善現即白佛言：諸菩薩摩訶薩於何等一切法，皆非實有，無著無礙，當勤修學？諸菩薩摩訶薩云何於一切法應正覺知？佛告善現：一切法者，謂善法非善法、有記法無記法、世間法出世間法、有漏法無漏法、有為法無為法、共法不共法。善現！諸菩薩摩訶薩於如是等一切法性無著無礙，當勤修學；諸菩薩摩訶薩於一切法實無所有，應正覺知。具壽善現復白佛言：何等名為世間善法？佛告善現：世間善法者，謂孝順父母、供養沙門婆羅門、敬事師長，施性福業事、戒性福業事、修性福業事，供侍病者俱行福、方便善巧俱行福，世間十善業道，若膖脹想、膿爛想、青瘀想、異赤想、破壞想、啄噉想、離散想、骸骨想、焚燒想，若世間四靜慮、四無量、四無色定，若佛隨念、法隨念、僧隨念、戒隨念、捨隨念、天隨念、寂靜隨念、入出息隨念、身隨念、死隨念。善現！此等名為世間善法。具壽善現復白佛言：何等名為不善法？佛告善現：不善法者，謂害生命、不與取、欲邪行，虛誑語、離間語、麁惡語、雜穢語，貪欲、瞋恚、邪見及忿恨、覆惱、諂誑、矯害、嫉、慳、慢等。善現！此等名為不善法。具壽善現復白佛言：何等有記法？佛告善現：即諸善法及不善法，名有記法。具壽善現復白佛言：何等名為無記法？佛告善現：謂無記身業、無記語業、無記意業、無記四大種、無記五根、無記五蘊、無記十二處、無記十八界、無記異熟法。善現！此等名為無記法。具壽善現復白佛言：何等名為世間法？佛告善現：謂世間五蘊、十二處、十八界，十業道，四靜慮、四無量、四無色定，十二支緣起法。善現！此等名為世間法。具壽善現復白佛言：何等名為出世間法？佛告善現：謂出世間四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，空、無相、無願解脫門，未知當知根、已知根、具知根，有尋有伺三摩地、無尋唯伺三摩地、無尋無伺三摩地，若明、若解脫，若念、若正知、若如理作意，若八解脫、若九次第定，若內空、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，若佛十力、四無所畏、四無礙解、十八佛不共法。善現！此等名為出世間法。具壽善現復白佛言：何等名為有漏法？佛告善現：謂墮三界，若五蘊、十二處、十八界，若四靜慮、四無量、四無色定。善現！此等名為有漏法。具壽善現復白佛言：何等名為無漏法？佛告善現：謂四念住乃至十八佛不共法。善現！此等名為無漏法。具壽善現復白佛言：何等名為有為法？佛告善現：謂三界繫法，若五蘊，若四靜慮、四無量、四無色定，若四念住乃至十八佛不共法。善現！此等名為有為法。具壽善現復白佛言：何等名為無為法？佛告善現：若法無生、無滅、無住、無異，若貪盡、瞋盡、癡盡，若真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際。善現！此等名為無為法。具壽善現復白佛言：何等名為共法？佛告善現：謂世間四靜慮、四無量、四無色定、五神通。善現！此等名為共法，共異生故。具壽善現復白佛言：何等名為不共法？佛告善現：謂四念住乃至十八佛不共法。善現！此等名為不共法，不共異生故。善現！諸菩薩摩訶薩修行般若波羅蜜多時，於如是等自相空法不應執著，以一切法無分別故。善現！諸菩薩摩訶薩修行般若波羅蜜多時，於一切法以無二為方便，應正覺知，以一切法皆無動故。善現！於一切法無二、無動是菩薩句義，無分別、無執著是菩薩句義。以是故，無句義是菩薩句義。

15. The Objective Supports.

{Classes of Dharmas.,) 13

I 5a. THE OBJECT IN GENERAL.

Subhuti: What are all-dharmas? And how should a Bodhisattva be trained in their unreality? How should he understand all-dharmas?

The Lord: All-dharmas are the following: (1) Wholesome, (2) unwholesome and (3) indeterminate; (4) worldly and (5) supramundane; (6) with outflows and (7) without outflows; (8) conditioned and (9) unconditioned; (10) common and (11) uncommon. These are called the all-dharmas. (PI65) A Bodhisattva should be trained in their nonbeingness. These are the all-dharmas which a Bodhisattva should understand :

15,1. WORLDLY WHOLESOME DHARMAS.

Wholesome worldly dharmas are: Honouring father and mother, recluses, brahmins, and the elders of the family. The Foundation of Meritorious Work consisting in Giving, in Morality, in (meditational) Development, (the one) connected with the Service, the one derived from material gifts given, in faith, to the Tathagata. 14 The ten wholesome ways of action. The nine worldly perceptions, i.e. the perception of a swollen corpse, a worm-eaten corpse, a festering corpse, a bloody corpse, a discoloured corpse, a mangled corpse, a scattered corpse, the bones, a burned corpse. The four worldly trances, the four holy Unlimited, the four formless attainments, the five superknowledges. The ten worldly Recollections, i.e. the recollection of the Buddha, of the Dharma, of the Samgha, of morality, of renunciation, of gods, of breathing, of what concerns the body, of agitation, of death. These are called "wholesome worldly dharmas".

I 5,2. WORLDLY UNWHOLESOME DHARMAS.

Unwholesome worldly dharmas are: The ten ways of unwholesome actions, i.e. taking life, taking what is not given, sexual misconduct, false speech, slander, harsh speech, frivolous talk, covetousness, ill will and wrong views. Anger, enmity, jealous disparagement, contentiousness, harming, envy, meanness, conceit, false pride.

15,3.

INDETERMINATE DHARMAS.

Indeterminate dharmas are: Indeterminate deeds of body, speech and mind; the indeterminate four great elements, the indeterminate five dominants, the indeterminate six sensefields, the indeterminate four formless attainments, the indeterminate skandhas, the indeterminate elements, the indeterminate sense fields, and all karma result. (PI66)

15,4.

WORLDLY (WHOLESOME) DHARMAS.

Worldly dharmas are: The five skandhas, the twelve sense fields, the eighteen elements, the ten ways of wholesome action, the four trances, the four holy Unlimited, the four formless attainments, the five superknowledges, and, except for the supramundane dharmas, whatever other worldly dharmas there are.

15,5.

SUPRAMUNDANE DHARMAS.

Supramundane dharmas are: The four applications of mindfulness, the four right efforts, the four bases of psychic power, the five dominants, the five powers, the seven limbs of enlightenment, the holy eightfold path. The three doors to deliverance, i.e. emptiness, the signless, the wishless. The dominant of " I shall come to understand the not yet understood", the dominant of understanding, the dominant of one who has understood. The concentration with thought adjusted and discursive; the concentration without thought adjusted, and only with thought discursive; the concentration without either thought adjusted or thought discursive. Science, 15 Liberation, Mindfulness, Full awareness, wise attention. The eight deliverances, (PI67) the nine attainments of successive stations, the eighteen kinds of emptiness. The ten powers of a Tathagata, (PI 68) the four grounds of self-confidence, the four analytical knowledges, the great friendliness, the great compassion, the 18 special dharmas of a Buddha.

15,6.

DHARMAS WITH OUTFLOWS.

Dharmas with outflows are: The five skandhas, the twelve sense fields, the eighteen elements, the four trances, the four holy Unlimited, the four formless attainments, the five superknowledges.

I 5,7.

DHARMAS WITHOUT OUTFLOWS.

Dharmas without outflows are: The four applications of mindfulness, the four right efforts, the four bases of psychic power, the five dominants, the five powers, the seven limbs of enlightenment, the holy eightfold path. The four holy truths, the four trances, the eight deliverances, the nine attainments of successive stations, the three doors to deliverance, i.e. emptiness, the signless, the wishless. The ten powers of a Tathagata, the four grounds of self-confidence, the four analytical knowledges, the great friendliness, the great compassion, the 18 special dharmas of a Buddha.

I 5,8. CONDITIONED DHARMAS.

15,9. UNCONDITIONED DHARMAS.

Conditioned dharmas are: The world of sense desire, the world of form, the formless world. And also any other dharmas that are included in the conditioned element, i.e. the 37 wings of enlightenment, etc. 1 6

Unconditioned dharmas are: That of which there is no production, passing away, or alteration. Extinction of greed, hate, and delusion. Suchness, No-falseness, unaltered Suchness, the true nature of Dharma, the Dharma-element, the established order of Dharma, the fixed sequence of Dharma, the unthinkable element, the Reality limit.

15.10. COMMON DHARMAS.

Common dharmas are: The four trances, the four holy Unlimited, the four formless attainments, the five superknowledges.

15.11. UNCOMMON DHARMAS.

Uncommon dharmas are: The four applications of mindfulness, the four right efforts, the four bases of psychic power, the five dominants, the five powers, the seven limbs of enlightenment, the holy eightfold path. The four holy Truths, the four trances, the eight deliverances, the nine attainments of successive stations, the three doors to deliverance, i.e. emptiness, the signless, the wishless, all concentrations and all Dharanidoors. The ten powers of a Tathagata, the four grounds of self-confidence, the four analytical knowledges, the great friendliness, the great compassion and the 18 special dharmas of a Buddha. (PI69)

15,b.

THE OBJECTIVE SUPPORTS OF PROGRESS.

A Bodhisattva, who courses in perfect wisdom, should not become attached to any of these dharmas, which are empty of own-marks. And all dharmas should be understood in accordance with nonduality—on account of their nondiscrimination and their nonconstruction.

4.

subhūtir āha: yad ucyate bhagavan bodhisattvo mahāsattva iti, kena kāraṇena bhagavan bodhisattvo mahāsattva ity ucyate? bhagavān āha: iha subhūte mahataḥ sattvarāśer mahataḥ sattvanikāyasyāgratāṃ kārayiṣyati, tena kāraṇena subhūte bodhisattvo mahāsattva ity ucyate. subhūtir āha: katame bhagavan mahāsattvarāśir mahāsattvanikāyaḥ yasya bodhisattvo mahāsattvo 'gratāṃ kārayiṣyati? bhagavān āha: mahāsattvarāśir mahāsattvanikāya iti subhūte ucyate yad uta gotrabhūmir aṣṭamakabhūmiḥ srotaāpannaḥ sakṛdāgāmī anāgāmī arhan pratyekabuddhaḥ prathamacittotpādam upādāya yāvad avinivartanīya iti, ayaṃ sa mahān sattvarāśiḥ mahāsattvanikāyaḥ, asya bodhisattvo mahāsattvo 'gratāṃ kārayiṣyati, tatra subhūte bodhisattvena mahāsattvena vajropamaṃ cittam utpādya mahataḥ sattvarāśer mahataḥ sattvanikāyasyāgratāḥ kārayitavyāḥ. subhūtir āha: katamo bhagavan vajropamaś cittotpādaḥ? bhagavān āha: iha subhūte bodhisattvo mahāsattva evaṃ cittam utpādayati, aparimite mayā saṃsāre sannāhaṃ sannahya sarvasvaparityāginā bhavitavyaṃ, sarvasattvānām antike mayā samacittatā utpādayitavyā, sarvasattvā mayā tribhir yānaiḥ parinirvāpayitavyāḥ, sarvasattvān api mayā parinirvāpya na kaścit sattvaḥ parinirvāpito bhavati. tat kasya hetoḥ? anutpādo mayā sarvadharmāṇām avaboddhavyaḥ, avyavakīrṇena mayā sarvākārajñatācittena ṣaṭsu pāramitāsu caritavyaṃ, sarvatrānugatāyāṃ sarvadharmaprativedhapariniṣpattyāṃ mayā śikṣitavyam, ekatayābhinirhāro mayā sarvadharmāṇāṃ pratiboddhavyaḥ, yāvat pāramitābhinirhāraprativedhāya mayā sarvadharmāṇāṃ śikṣitavyaṃ, saptatriṃśad bodhipakṣadharmābhinirhāraprativedhāya mayā dharmāṇāṃ śikṣitavyaṃ, apramāṇadhyānārūpyābhijñājñānābhinirhāraprativedhāya mayā dharmāṇāṃ śikṣitavyaṃ, daśabalavaiśāradyāveṇikabuddhadharmābhinirhāraprativedhāya mayā dharmāṇāṃ śikṣitavyaṃ, ayaṃ subhūte bodhisattvasya mahāsattvasya vajropamaś cittotpādo yatra pratiṣṭhito bodhisattvo mahāsattvo mahataḥ sattvarāśer mahataḥ sattvanikāyasyāgratāṃ (psp1-2: 29) kārayiṣyati, tac cānupalambhayogena. punar aparaṃ subhūte bodhisattvo mahāsattva evaṃ cittam utpādayati, yāvantaḥ sattvā nairayikā vā tairyagyonikā vā yamalaukikā vā duḥkhāṃ vedanāṃ vedayanti, teṣām aham arthāya tāṃ duḥkhāṃ vedanāṃ vedayeyaṃ tatra bodhisattvena mahāsattvena evaṃ cittam utpādayitavyam, ekaikasyāpy ahaṃ sattvasyārthāya kalpakoṭīniyutaśatasahasrāṇi nairayikaṃ vā tairyagyonikaṃ vā yamalaukikaṃ vā duḥkham anubhaveyaṃ, yāvan na te sattvā nirupadhiśeṣe nirvāṇadhātau parinirvṛtā bhaveyur iti, etenopāyena sarvasattvānāṃ kṛtaśas tan nairayikādikaṃ duḥkham anubhaveyaṃ, yāvan na te sattvā nirupadhiśeṣe nirvāṇadhātau parinirvṛtā bhaveyur iti, paścād aham ātmanaḥ kṛtakuśalam avaropya kalpakoṭīniyutaśatasahasrair anuttarāṃ samyaksaṃbodhim abhisaṃbuddhyeyaṃ, ayaṃ subūte bodhisattvasya mahāsattvasya vajropamaś cittotpādo yena mahataḥ sattvarāśer mahataḥ sattvanikāyasyāgratāṃ kārayiṣyati. punar aparaṃ subhūte bodhisattvena mahāsattvena udāracittena bhavitavyaṃ yena cittena sarvasattvānām agratā kārayitavyā, tatreyaṃ bodhisattvasya mahāsattvasyodāracittatā yat prathamacittotpādam upādāya na rāgacittam utpādayati, na doṣacittam utpādayati, na mohacittam utpādayati, na vihiṃsācittam utpādayati, na śrāvakacittam utpādayati, na pratyekabuddhacittam utpādayati, iyaṃ subhūte bodhisattvasya mahāsattvasyodāracittatā yayā sarvasattvānām agratāṃ kārayiṣyati, tena ca cittena na manyate. punar aparaṃ subhūte bodhisattvena mahāsattvena akampyacittena bhavitavyaṃ, tatreyaṃ bodhisattvasya mahāsattvasyākampyacittatā yat sarvākārajñatāpratisaṃyuktam api manasikāran na manyate, iyaṃ subhūte bodhisattvasya mahāsattvasyākampyacittatā.
221：須菩提白佛言：何等為摩訶薩？佛告須菩提：於諸大眾必有上首，是故名為摩訶薩。須菩提白佛言：當為何等眾生而作上首？佛告須菩提：大眾者，謂須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，初發意菩薩摩訶薩至阿惟越致地住者。是為大眾之聚，菩薩當於是中作上首。於中當發金剛意，便為上首。須菩提白佛言：世尊！何等為金剛意？佛告須菩提：菩薩摩訶薩發意言：我當受無央數生死作精進行，我當為眾生故捨一切所有，我當等心於一切眾生，我當以三乘度脫眾生當令般泥洹，亦不見眾生般泥洹。我當覺諸法無所從生，常當以薩云若慧意行六波羅蜜。我當學當救濟一切。須菩提！是為菩薩發金剛意，便為大眾最上首。菩薩復發意言：我當為泥犁、薜荔中罪人所受苦痛，我當為眾生代受無央數劫苦痛，盡令眾生於無餘泥洹而般泥洹，然後我自為身作善本，億百千劫乃成阿耨多羅三耶三菩。須菩提！是為菩薩發金剛意於大眾而為上首。菩薩當為妙意，以妙意故於眾生為上首。從初發意已來，亦不當生婬怒癡意，亦不當嬈眾生，亦不起聲聞、辟支佛意；是為菩薩摩訶薩妙意而為大眾作上首。亦不念貢高，菩薩當於薩云若意而不動亦不貢高。	222：須菩提白佛言：云何，天中天！何因名菩薩為摩訶薩乎？何故正號摩訶薩？佛告須菩提：摩訶薩者，除諸積聚得至究竟，而為最尊有所成就，以故名曰摩訶薩。須菩提白佛言：唯，天中天！所謂摩訶薩者，離於積聚而得究竟。其於菩薩摩訶薩而為最尊有所成就？佛告須菩提：摩訶薩者，諸所積聚為種姓者，八等之人：須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、初發意菩薩、至阿惟越致地住者。其摩訶薩者，於是積聚究竟之中為菩薩行，於中最尊有所成就。菩薩摩訶薩遊處其中，心如金剛有所興發。其摩訶薩於諸積聚究竟之中而為最尊有所成就，是則名曰為摩訶薩！ 須菩提白佛言：唯，天中天！何謂心如金剛？世尊告須菩提：菩薩摩訶薩發心如是，在於生死無有限量，被僧那鎧，一切所有捨而不捨，吾當等心於此一切眾生之類，發平等志：一切眾生，當以三乘而般泥曰；滅度一切眾生類已，亦無有人般泥曰者。吾當覺了一切諸法而無所起，而當親近薩芸若慧！心常存在六波羅蜜行，悉當普學在所歸慧，學當具足，當分別覺一乘之法。又當曉了不可計從所入音聲。學此諸法，是為菩薩摩訶薩發金剛心。菩薩摩訶薩所住之處而得究竟，而為最尊有所成就。彼無顛倒、亦無所得。復次，須菩提！菩薩發心如是：其有眾生，在於地獄、餓鬼、畜生，勤苦毒痛考掠之處，吾為此類忍勤苦患，令得安隱。彼菩薩摩訶薩當發此心：吾身為一一人故，在於地獄受勤苦痛考掠之毒，百千億姟諸劫之數不以為劇，當令彼人至於無餘泥洹之界而得滅度。以是方便，一一人故眾生之類，更若干苦終不休息，各令人人至於無餘泥洹之界而得滅度。然後吾身能為他故殖眾德本，於億千劫，逮得阿耨多羅三耶三菩阿惟三佛。是為，須菩提！菩薩摩訶薩發金剛心。其摩訶薩所住之處，於諸積聚而得究竟，而為最尊有所成就。復次，須菩提！菩薩摩訶薩常當修建微妙之心，當以此心令諸眾生得至尊處。彼菩薩摩訶薩所謂微妙心者，從初發意，未曾起生婬欲之心、亦復不起瞋恚之心、亦復不生愚癡之心，心無所起，不發聲聞、辟支佛心。是為，須菩提！菩薩摩訶薩修建微妙之心，令諸眾生而為最尊有所成就，亦無所念。復次，須菩提！菩薩摩訶薩常當建心令不動搖。彼菩薩摩訶薩心不動已，所思惟薩芸若心亦不念，是為菩薩摩訶薩心不動搖。	223：金剛品第十三(丹本云摩訶薩品) 1)爾時須菩提白佛言：世尊！何以故名為摩訶薩？佛告須菩提：是菩薩於必定眾中為上首，是故名摩訶薩。2)須菩提白佛言：世尊！何等為必定眾，是菩薩摩訶薩而為上首？ 佛告須菩提：必定眾者，性地人八人，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，初發心菩薩乃至阿惟越致地菩薩。須菩提！是為必定眾菩薩為上首。菩薩摩訶薩於是中生大心，不可壞如金剛，當為必定眾作上首。3)須菩提白佛言：世尊！何等是菩薩摩訶薩生大心，不可壞如金剛？佛告須菩提：菩薩摩訶薩應生如是心：我當於無量生死中大誓莊嚴，我應當捨一切所有，我應當等心於一切眾生，我應當以三乘度脫一切眾生，令入無餘涅槃。我度一切眾生已，無有乃至一人入涅槃者。我應當解一切諸法不生相，我應當純以薩婆若心行六波羅蜜，我應當學智慧了達一切法，我應當了達諸法一相智門，我應當了達乃至無量相智門。須菩提！是名菩薩摩訶薩生大心，不可壞如金剛。是菩薩摩訶薩住是心中，於諸必定眾而為上首，是法用無所得故。4)須菩提！菩薩摩訶薩應生如是心：我當代十方一切眾生，若地獄眾生、若畜生眾生、若餓鬼眾生，受苦痛，為一一眾生無量百千億劫代受地獄中苦，乃至是眾生入無餘涅槃。以是法故，為是眾生受諸懃苦。是眾生入無餘涅槃已，然後自種善根，無量百千億阿僧祇劫當得阿耨多羅三藐三菩提。須菩提！是為菩薩摩訶薩生大心，不可壞如金剛，住是心中為必定眾作上首。5)復次，須菩提！菩薩摩訶薩生大快心，住是大快心中為必定眾作上首。須菩提白佛言：世尊！何等是菩薩摩訶薩大快心？佛言：菩薩摩訶薩從初發意乃至阿耨多羅三藐三菩提，不生染心、瞋恚心、愚癡心，不生慢心，不生聲聞、辟支佛心，是名菩薩摩訶薩大快心。住是心中為必定眾作上首，亦不念有是心。6)復次，須菩提！菩薩摩訶薩應生不動心。須菩提白佛言：云何名不動心？佛言：常念一切種智心，亦不念有是心，是名菩薩摩訶薩不動心。
220：爾時，具壽善現白佛言：世尊！何緣菩薩復名摩訶薩？佛告善現：由是菩薩於大有情眾中當為上首故，復名摩訶薩。善現白言：何等名為大有情眾，菩薩於中當為上首？佛告善現：謂住種姓、第八、預流、一來、不還、阿羅漢、獨覺，及從初發心乃至不退轉地菩薩摩訶薩，如是皆名大有情眾。菩薩於此大有情眾中當為上首故，復名摩訶薩。具壽善現復白佛言：如是菩薩何緣能於大有情眾當為上首？佛告善現：由是菩薩已發堅固金剛喻心定不退壞，是故能於大有情眾當為上首。善現復言：何謂菩薩金剛喻心？佛告善現：若菩薩摩訶薩發如是心：我今當被大功德鎧，無邊生死大曠野中，為諸有情破壞一切煩惱怨敵。我當普為一切有情枯竭無邊生死大海。我當棄捨一切身財為諸有情作大饒益。我當等心利益安樂一切有情。我當普令諸有情類遊三乘道趣般涅槃。我當雖以三乘濟度一切有情，而都不見有一有情得滅度者。我當覺了一切法性無生無滅、無淨無染。我當純以一切智智相應作意修行六種波羅蜜多。我當修學於一切法，通達究竟遍入妙智。我當通達一切法相一理趣門。我當通達一切法相二理趣門。我當通達一切法相多理趣門。我當修學種種妙智，達諸法性引勝功德。善現！是謂菩薩金剛喻心。若菩薩摩訶薩以無所得而為方便安住此心，決定能於大有情眾當為上首。復次，善現！諸菩薩摩訶薩發如是心：一切地獄、傍生、鬼界及人、天中，諸有情類所受苦惱，我當代受令彼安樂。諸菩薩摩訶薩發如是心：我為饒益一有情故，經於無量百千俱胝那庾多劫，受諸地獄種種重苦，無數方便教化令得無餘涅槃。如是次第普為饒益一切有情，為彼一一各經無量百千俱胝那庾多劫，受諸地獄種種重苦，一一各以無數方便教化令得無餘涅槃。作是事已，自種善根，復經無量百千俱胝那庾多劫，圓滿修集菩提資糧，然後方證所求無上正等菩提。善現！如是誓願亦名菩薩金剛喻心。若菩薩摩訶薩以無所得而為方便安住此心，決定能於大有情眾當為上首。復次，善現！諸菩薩摩訶薩恒常發起勝心大心，由此心故，決定能於大有情眾當為上首。具壽善現白言：世尊！何謂菩薩勝心大心？佛告善現：諸菩薩摩訶薩發如是心：我應從初發心乃至證得一切智智，定當不起貪欲、瞋恚、愚癡、忿恨、覆惱、諂誑、嫉慳、矯害、見慢等心，亦定不起趣求聲聞、獨覺地心。是為菩薩勝心大心。若菩薩摩訶薩以無所得而為方便安住此心，決定能於大有情眾當為上首。復次，善現！諸菩薩摩訶薩發起決定不傾動心，由此心故，決定能於大有情眾當為上首。具壽善現白言：世尊！何謂菩薩不傾動心？佛告善現：諸菩薩摩訶薩發如是心：我應常依一切智智相應作意，修習發起一切所修、所作事業而無憍逸。善現！是謂菩薩不傾動心。若菩薩摩訶薩以無所得而為方便安住此心，決定能於大有情眾當為上首。

16. The Program.

I 6,1. THE GREATNESS OF THE ASPIRATION TO RAISE ALL BEINGS TO THE

HIGHEST POSSIBLE STATE.

(II. The meaning of "Great Being". 1. A Saviour of Many.)

*Subhuti: A Bodhisattva is called a "great being". For what reason is a Bodhisattva called a "great being"?

The Lord: He is called a "great being" because here he will cause a great mass of beings, a great collection of beings, to achieve the highest.*

Subhuti: What is that great mass of beings, that great collection of beings?

The Lord: The term "a great mass and collection of beings" refers to those who have reached the stage of becoming one of the clan, to those who have reached the eighth-lowest stage, to Streamwinners, Once-returners, Never-returners, Arhats, to Pratyekabuddhas, to Bodhisattvas, great beings, who have had the first thought of enlightenment, until we come to: to the Bodhisattvas who stand on the irreversible stage. That is the great mass and collection of beings which a Bodhisattva will cause to achieve the highest. And he will cause them to achieve the highest after he has produced an adamantine thought. 17

Subhuti: What is the production of an adamantine thought?

The Lord: Here a Bodhisattva, a great being, produces a thought thus: "After I have in the measureless stream of Samsara put on the armour, I should become one who never abandons all beings. Towards all beings should I adopt the same attitude of mind. All beings should I lead to Nirvana, by means of the three vehicles. (PI70) And even when I have led all beings to Nirvana, no being at all has been led to Nirvana. And why? I should look through to the nonproduction and nonstopping of all dharmas. With my thought exclusively set on the knowledge of all modes should I course in the six perfections. Everywhere should I train myself to accomplish the penetration into all dharmas. To the consummation of the one principle of all dharmas should I penetrate, etc., until we come to: for the sake of the penetration to the consummation of the perfections should I be trained in all dharmas, for the sake of the penetration to the consummation of the Unlimited, the trances, the formless attainments, the superknowledges, of the ten powers, the grounds of self-confidence, the special Buddhadharmas". This is the production of an adamantine thought by the Bodhisattva, the great being. Supported thereon he will cause a great mass and collection of beings to achieve the highest; and that without depending on anything. 18

Furthermore, a Bodhisattva, a great being produces the thought that "For the sake of as many beings as feel a painful feeling in the hells, among the animals, or in the world of Yama I will feel that (same) painful feeling!" Likewise a Bodhisattva should produce a thought thus: "For the sake of each single being I will experience for hundreds of thousands of niyutas of kotis of aeons the pains of the hells, of the animal world, of the world of Yama, until those beings have won Nirvana in the realm of Nirvana which leaves nothing behind. Through this skill in means will I, for the sake of all beings, experience that pain of the hells, of the animal world, of the world of Yama, until these beings have won Nirvana in the realm of Nirvana which leaves nothing behind. Afterwards I will, for the sake of my own self, know full enlightenment after I have planted wholesome roots for hundreds of thousands of niyutas of kotis of aeons and become equipped for enlightenment with a manifold equipment". This is a Bodhisattva's production of an adamantine thought.

5.

punar aparaṃ subhūte bodhisattvena mahāsattvena sarvasattvānām antike hitasukhacittena bhavitavyaṃ, tatreyaṃ bodhisattvasya mahāsattvasya hitasukhacittatā yā sarvasattvānāṃ paritrāṇatā yaḥ sarvasattvānām aparityāgaḥ, tena ca na manyate, iyaṃ subhūte bodhisattvasya mahāsattvasya hitasukhacittatā. evaṃ hi subhūte bodhisattvo mahasattvaḥ prajñāpāramitāyāṃ caran sarvasattvānām agratāṃ kārayiṣyati. punar aparaṃ subhūte bodhisattvena mahāsattvena dharmārāgeṇa bhavitavyaṃ dharmaratena dharmārāmatāyogam anuyuktena bhavitavyaṃ, tatra katamo dharmo? yad uta sarvadharmāṇām asaṃbhedaḥ, ayam ucyate dharmaḥ, tatra katamā dharmaratir? yā dharme 'bhiratir iyam ucyate dharmaratiḥ, tatra katamā dharmārāmatā? yā tasya dharmasya bhāvanā bahulīkaraṇatā, iyam ucyate dharmārāmatā. evaṃ hi subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā mahataḥ sattvarāśer mahataḥ sattvanikāyasyāgratā kārayitavyā anupalambhayogena. punar aparaṃ subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā adhyātmaśūnyatāyāṃ sthitvā bahirdhāśūnyatāyāṃ sthitvā adhyātmabahirdhāśūnyatāyāṃ sthitvā yāvad abhāvasvabhāvaśūnyatāyāṃ sthitvā mahataḥ sattvarāśer mahataḥ sattvanikāyasyāgratā kārayitavyā anupalambhayogena. punar aparaṃ subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā saptatriṃśad bodhipakṣeṣu dharmeṣu sthitvā baleṣu vaiśāradyeṣu pratisamvitsv aṣṭādaśāveṇikeṣu buddhadharmeṣu sthitvā mahataḥ sattvarāśer mahataḥ sattvanikāyasyāgratā kārayitavyā anupalambhayogena. punar aparaṃ subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā vajropamasamādhau sthitvā yāvad ākāśāsaṅgavimuktinirupalepasamādhau sthitvā mahataḥ sattvarāśer mahataḥ sattvanikāyasyāgratā kārayitavyā anupalambhayogena, eteṣu subhūte dharmeṣu sthitvā bodhisattena mahāsattvena prajñāpāramitāyāṃ caratā mahataḥ sattvarāśer mahataḥ sattvanikāyasyāgratā kārayitavyā, tenocyate bodhisattvo mahāsattvaḥ. iti sarvasattvāgratācittamahattvam
221：菩薩常當起護念於眾生、亦不捨眾生。菩薩摩訶薩當為法行、當為法樂。何等為法樂？隨其所知而諷誦受。菩薩行般若波羅蜜，住於諸法空，為大眾作導，亦無所倚、亦無所得。菩薩住於三十七品及佛十八法，為大眾作上首，無所倚而無所見。菩薩行般若波羅蜜，住於行如金剛三昧，乃至盡虛空際無所染，逮解脫三昧，便為大眾作上首，而無所得亦無所倚。須菩提！菩薩住於是法地故，便能為眾生而作上首，是故名為摩訶薩。	222：復次，須菩提！菩薩摩訶薩志在一切眾生之類，欲令獲安。菩薩摩訶薩於眾生建立安已，欲諸群萌不捨三乘，亦無所念，無所輕慢。是為，須菩提！菩薩摩訶薩建立安心於諸眾生。是為須菩提菩薩摩訶薩行般若波羅蜜，令諸眾生至於最尊有所成就。 復次，須菩提！菩薩摩訶薩當愛於法喜、法樂、法精進為行。彼何謂愛法？若於諸法而無所畏、無所破壞，是謂愛法。何謂喜法？志樂經典，不離所樂，是謂喜法。彼何謂樂法？思惟於法多，所分別而令廣聞，是謂樂法。是為，須菩提！菩薩摩訶薩行般若波羅蜜，謂摩訶薩於諸積聚而為究竟，而為最尊有所成就，無有顛倒亦無所得。復次，須菩提！菩薩摩訶薩行般若波羅蜜，住於內空，住於外空，住內外空亦無內外，至無所有，自然之空。謂摩訶薩於諸積聚而得究竟，而為最尊有所成就，無所顛倒亦無所得。復次，須菩提！菩薩摩訶薩行般若波羅蜜，住四意止、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。住於此法，謂摩訶薩於諸積聚逮得究竟，而為最尊而所成就，不為顛倒亦無所得。復次，須菩提！菩薩摩訶薩建立住金剛三昧，越度過於無量空慧、無量識慧、無量不用慧、無量有想無想，至於虛空無為，無色、戒、定、慧、解脫知見品三昧之定，住度三昧。謂摩訶薩於諸積聚逮得究竟，而為最尊有所成就，不在顛倒。佛言：須菩提！菩薩摩訶薩住於法已，在於積聚逮得究竟，而為最尊所成就故，謂摩訶薩為摩訶薩！	223：1)復次，須菩提。菩薩摩訶薩於一切眾生中，應生利益安樂心。云何名利益安樂心？救濟一切眾生，不捨一切眾生，是事亦不念有是心，是名菩薩摩訶薩於一切眾生中生利益安樂心。如是，須菩提！是菩薩摩訶薩行般若波羅蜜，於必定眾中最為上首。2)復次，須菩提！菩薩摩訶薩應當行欲法喜法、樂法心。何等是法？所謂不破諸法實相是名為法。何等名欲法喜法？信法、忍法、受法，是名欲法喜法。何等名樂法？常修行是法，是名樂法。如是，須菩提！菩薩摩訶薩行般若波羅蜜，於必定眾中能為上首，是法用無所得故。3)復次，須菩提！菩薩摩訶薩行般若波羅蜜時，住內空乃至無法有法空，能為必定眾作上首，是法用無所得故。4)復次，須菩提！菩薩摩訶薩行般若波羅蜜時，住四念處中乃至住十八不共法中，能為必定眾作上首，是法用無所得故。5)復次，須菩提！菩薩摩訶薩行般若波羅蜜時，住如金剛三昧乃至離著虛空不染三昧中住，於必定眾作上首，是法用無所得故。如是，須菩提！菩薩摩訶薩住是諸法中，能為必定眾作上首。以是因緣，故名為摩訶薩。
220：復次，善現！諸菩薩摩訶薩普於一切諸有情類，平等發起真利樂心，由此心故，決定能於大有情眾當為上首。具壽善現白言：世尊！何謂菩薩真利樂心？佛告善現：諸菩薩摩訶薩發如是心：我當決定窮未來際，利益安樂一切有情，為作歸依、洲渚、舍宅，常不捨離。善現！是謂菩薩真利樂心。若菩薩摩訶薩以無所得而為方便安住此心，決定能於大有情眾當為上首。復次，善現！諸菩薩摩訶薩修行般若波羅蜜多，常勤精進愛法、樂法、欣法、憙法，由此因緣，決定能於大有情眾當為上首。具壽善現白言：世尊！何等為法？云何菩薩摩訶薩修行般若波羅蜜多時，常於此法愛樂欣喜？佛告善現：所言法者，謂色非色皆無自性，都不可得，不可破壞，不可分別，是名為法。言愛法者，謂於此法起欲希求；言樂法者，謂於此法稱讚功德；言欣法者，謂於此法歡喜信受；言憙法者，謂於此法慕多修習親近愛重。善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，常能如是愛法、樂法、欣法、憙法而不憍舉，決定能於大有情眾當為上首。復次，善現！若菩薩摩訶薩修行般若波羅蜜多，以無所得而為方便，安住內空乃至無性自性空，修四念住乃至十八佛不共法，是菩薩摩訶薩決定能於大有情眾當為上首。復次，善現！若菩薩摩訶薩修行般若波羅蜜多，以無所得而為方便，住金剛喻三摩地，乃至住無著無為無染解脫如虛空三摩地，是菩薩摩訶薩由此因緣，決定能於大有情眾當為上首。善現！由如是等種種因緣，諸菩薩摩訶薩決定能於大有情眾當為上首，是故菩薩復名摩訶薩。

Furthermore, in order to achieve the highest for all beings a Bodhisattva, should constantly have a sublime thought. The sublime state of his thought consists in that, on account of the first thought of enlighten-ment, in him no thought of greed is produced, nor of hate, delusion or harming, nor a Disciple-thought or Pratyekabuddha-thought. (PI71)

This is the sublime state of thought of a Bodhisattva by which he will achieve the highest for all beings. But he does not put his mind to that thought. Furthermore, a Bodhisattva should become one whose thought is unshakable. A Bodhisattva's unshakable state of thought consists in his not putting his mind even to the mental activities associated with the knowledge of all modes. Furthermore, a Bodhisattva should become one whose thought is directed towards the benefit and ease of all beings. The stage of thought which is directed towards the benefit and ease of all beings consists in the sheltering of all beings, in not abandoning them. But he does not put his mind to that. It is thus that a Bodhisattva, coursing in perfect wisdom, will achieve the highest for all beings.

Furthermore, a Bodhisattva should have a constant liking for Dharma, a delight in Dharma, fondness for Dharma, devotion to Dharma. What here is Dharma? The unbroken unity of all dharmas. What is the liking for Dharma? The wish, the eagerness for Dharma. What is delight in Dharma? The pleasure in Dharma. What is fondness for Dharma? The appreciation of its qualities. What is devotion to Dharma? The developing, the making much of that Dharma. It is thus that a Bodhisattva, coursing in perfect wisdom, should achieve the highest for all beings, and that without depending on anything.

Moreover, a Bodhisattva who courses in perfect wisdom should achieve the highest for all beings after he has stood in the 18 kinds of emptiness, the 37 wings of enlightenment, the powers, etc. to : the Buddha-dharmas, (PI 72) and in the concentrations, beginning with the adamantine concentration and ending with the concentration which is, like space, unshackled, free and untainted—and all that without depending on anything. Having stood in these dharmas, a Bodhisattva who courses in perfect wisdom should make a great mass and collection of beings achieve the highest. It is for this reason that a Bodhisattva is called a "great being".