大般若經第二會-斷諸見品第十二

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/

斷諸見品第十二

1.

atha khalv āyuṣmān śāriputro bhagavantam etad avocat: mamāpi bhagavan pratibhāti yenārthena bodhisattvo mahāsattva ity ucyate. bhagavān āha: pratibhātu te śāriputra yenārthena bodhisattvo mahāsattva ity ucyate. śāriputra āha: ātmadṛṣṭer bhagavan sattvadṛṣṭer jīvadṛṣṭer jantudṛṣṭer poṣapuruṣapudgalamanujamānavakārakavedakajānakapaśyakadṛṣṭer (psp1-2: 31) cchedadṛṣṭeḥ śāśvatadṛṣṭer astidṛṣṭer nāstidṛṣṭeḥ skandhadṛṣṭer dhātudṛṣṭer āyatanadṛṣṭeḥ pratītyasamutpādadṛṣṭer bodhipakṣadharmadṛṣṭer balavaiśāradyadṛṣṭer āveṇikabuddhadharmadṛṣṭeḥ sattvaparipācanadṛṣṭer buddhakṣetrapariśodhanadṛṣṭer bodhisattvadṛṣṭer buddhadṛṣṭer dharmacakrapravartanadṛṣṭer iti, āsāṃ sarvāsāṃ dṛṣṭīnāṃ prahāṇāya dharmaṃ deśayaty anupalambhayogena, tenārthena bodhisattvo mahāsattva ity ucyate.
221：摩訶般若波羅蜜摩訶薩品第十五 是時舍利弗白佛言：我亦當復說所以為摩訶薩者何？佛告舍利弗：便說。舍利弗言：菩薩於諸妄見悉斷，是故名為摩訶薩。何謂諸見妄見？吾我見、有人見及眾生見，有斷見、有常見、有見無見，五陰見、十八性見、十二衰見、有諦見、十二因緣見，有三十七品、佛十八法見，有育養眾生見、有淨佛土見，有道見、有佛見、轉法輪見。一切諸見悉斷，作如是說法，是故名為摩訶薩。	222：摩訶般若波羅蜜等無等品第十二 爾時，賢者舍利弗白佛：唯，天中天！我為堪任講摩訶薩義乎？所因謂何為摩訶薩者？世尊告言：應講之耳。舍利弗言：棄損一切所見，吾我見、人壽命見，凡夫之事，有志含血有作無作、常見無見、陰見、種見、諸衰入見、虛見實見、十二因緣見，四意止、四意斷、四神足、五根、五力、七覺意、八由行見，十種力、四無所畏、四分別辯、十八不共諸佛之法。若復覩見教化眾生、覩見佛土清淨莊嚴、見於佛道、觀覩於覺、見轉法輪，皆悉蠲除如此諸見，而為說法，以故名曰為摩訶薩摩訶薩義也！	223：摩訶般若波羅蜜經樂說品第十四(丹本作斷見品) 爾時慧命舍利弗白佛言：世尊！我亦欲說所以為摩訶薩。 佛告舍利弗：便說。舍利弗言：我見、眾生見、壽見、命見，生見、養育見，眾數見、人見，作見、使作見，起見、使起見，受見、使受見，知者見、見者見，斷見、常見，有見、無見，蔭見、入見、界見，諦見、因緣見，四念處見乃至十八不共法見，佛道見、成就眾生見、淨佛國土見、佛見、轉法輪見，為斷如是諸見故而為說法，是名摩訶薩。
220：第二分斷諸見品第十二 爾時，舍利子白佛言：世尊！我亦樂以智慧辯才，說諸菩薩由此義故名摩訶薩。佛告舍利子：隨汝意說。舍利子言：世尊！1)以諸菩薩方便善巧，能為有情宣說法要，令斷我見、有情見、命者見、生者見、養者見、士夫見、補特伽羅見、意生見、儒童見、作者見、受者見、知者見、見者見，由此義故名摩訶薩。2)世尊！以諸菩薩方便善巧，能為有情宣說法要，令斷常見、斷見、有見、無見，由此義故名摩訶薩。3)世尊！以諸菩薩方便善巧，能為有情宣說法要，令斷蘊見、處見、界見、諦見、緣起見，由此義故名摩訶薩。4)世尊！以諸菩薩方便善巧，能為有情宣說法要，令斷四念住見乃至十八佛不共法見，由此義故名摩訶薩。5)以諸菩薩方便善巧，能為有情宣說法要，令斷成熟有情見、嚴淨佛土見、菩薩見、如來見、菩提見、涅槃見、轉法輪見，由此義故名摩訶薩。6)世尊！以諸菩薩方便善巧，能為有情以無所得而為方便，宣說永斷一切見法，由此義故名摩訶薩。

CHAPTER 12 THE FORSAKING OF VIEWS

16,2. THE GREATNESS OF THE FORSAKING. (2. He forsakes all false views.)

*Śāriputra: It is clear also to me in what sense a Bodhisattva is called a "great being". The Lord: Make it clear then, Śāriputra, what you think now.

Śāriputra: A Bodhisattva is called a "great being" in the sense that he demonstrates Dharma, in consequence of not depending on anything, so that all false views should be forsaken, i.e. the view of self, of a being, of a soul, of a person, etc. to: the view of one who sees; the view of annihi- lation, the view of eternity,* the view which assumes that "there is", the view which assumes that "there is not"; the view of the skandhas, the elements, the sense fields, of conditioned coproduction, of the dharmas which constitaute the wings of enlightenment, of the powers, etc. to: of the Buddhadharmas; the view which assumes a maturing of beings, the view which assumes a purifying of Buddha-fields, the view of a Bodhisattva, the view of a Buddha, the view which assumes the turning of the wheel of Dharma.

2.

subhūtir āha: kena kāraṇenāyuṣman śāriputra bodhisattvasya mahāsattvasya rūpadṛṣṭir bhavati, vedanāsaṃjñāsaṃskāravijñānadṛṣṭir bhavati? śāriputra āha: ihāyuṣman subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann anupāyakuśalo bhavati, sa rūpam upalabhya dṛṣṭim utpādayaty upalambhayogena, evaṃ vistareṇa vyastasamastaṃ skandhadhātvāyatanapratītyasamutpādaṃ yāvaj jarāmaraṇaśoka-paridevaduḥkhadaurmanasyopāyāsān upalabhya dṛṣṭim utpādayaty upalambhayogena, evaṃ smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṅgamārgapāramitābhijñā-kṣarā-pramāṇa-dhyānārūpyasamāpattīr upalabhya dṛṣṭim utpādayaty upalambhayogena, evaṃ daśabalavaiśāradyapratisaṃvidaṣṭādaśāveṇikān buddhadharmān upalabhya dṛṣṭim utpādayaty upalambhayogena. iti prahāṇamahattvam
221：須菩提問舍利弗言：菩薩摩訶薩，何以故有五陰、十二衰、十八性、十二因緣見？何以故有三十七品、佛十八法見，及有妄見？舍利弗對曰：菩薩摩訶薩不以漚惒拘舍羅行般若波羅蜜，如務五陰、六情、十八性、十二因緣，猗六波羅蜜、三十七品及佛十八法起諸見。菩薩摩訶薩行般若波羅蜜，漚惒拘舍羅斷是諸見，為人說法而無所猗。	222：須菩提謂舍利弗：何故，賢者！菩薩摩訶薩而見於色痛痒思想生死識，眼耳鼻舌身意，色聲香味細滑法，吾我、人、壽命，四種、衰、入、十八種，四意止、意斷、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？舍利弗答曰：賢者！且聽。此菩薩摩訶薩行般若波羅蜜無漚惒拘舍羅，已遭遇色而興發見，謂可致得；痛痒思想生死識，而興發見，謂可致得；眼耳鼻舌身意，色聲香味細滑法，吾我、人、壽命，四種、衰、入、十八種，三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法，已遭遇此以興發諸見，謂有可得。菩薩摩訶薩遊於其中行般若波羅蜜，以漚惒拘舍羅除是諸見而為說法，令離顛倒，不求所獲。	223：須菩提語舍利弗言：何因緣故，色見是妄見？何因緣故，受想行識乃至轉法輪見是名妄見？舍利弗語須菩提：菩薩摩訶薩行般若波羅蜜時，無方便故得色生見，用有所得故；得受想行識乃至轉法輪生見，用有所得故。是中菩薩摩訶薩行般若波羅蜜，以方便力斷諸見網故而為說法，用無所得故。
220：時，具壽善現問舍利子言：若菩薩摩訶薩能為有情，以無所得而為方便，宣說永斷諸見法要，何因何緣有諸菩薩，自有所得而為方便，起蘊見、處見、界見、諦見、緣起見、四念住見乃至十八佛不共法見，及成熟有情見、嚴淨佛土見、菩薩見、如來見、菩提見、涅槃見、轉法輪見耶？舍利子言：若菩薩摩訶薩修行般若波羅蜜多時，無方便善巧者，以有所得而為方便，發起蘊見乃至轉法輪見，是菩薩摩訶薩無方便善巧故，決定不能以無所得而為方便，為諸有情宣說永斷諸見法要。若菩薩摩訶薩修行般若波羅蜜多時，有方便善巧者，能為有情以無所得而為方便，宣說永斷諸見法要，是菩薩摩訶薩決定不起蘊等諸見。

Subhuti: For what reason may the erroneous view of form, and of the other skandhas, occur to a Bodhisattva? 1

Śāriputra: Here a Bodhisattva, who courses in perfect wisdom, is unskilled in means. Having got at form, he produces a false view about it, in consequence of taking it as a basis. And so for all other dharmas, up to the Buddhadharmas.

3.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat: mamāpi bhagavan pratibhāti yenārthena bodhisattvo mahāsattva ity ucyate. bhagavān āha: pratibhātu te subhūte. subhūtir āha: yad api bhagavan bodhicittam asamasamacittam asādhāraṇacittaṃ sarvaśrāvakapratyekabuddhaiḥ tatrāpi citte 'saktaḥ. tat kasya hetoḥ? tathā hi tat sarvajñatācittam anāsravam aparyāpannaṃ traidhātuke tatrāpi citte 'saktas tena bodhisattvo mahāsattva iti saṃkhyāṃ gacchati.
221：須菩提白佛言：我亦當說所以為摩訶薩者何？佛告須菩提：樂說者便說。須菩提言：道意無有與等者，非聲聞、辟支佛所知。何以故？以薩云若意無漏故，意亦不著，是故為摩訶薩。	222：須菩提白佛言：唯，天中天！我應堪任說摩訶薩號摩訶薩義之所趣乎？世尊告曰：應說之耳。如我心解，承世尊旨，菩薩心者，等無所等、無怨敵心。諸聲聞、辟支佛心所不能及。所以者何？則薩芸若心無有諸漏亦無因緣。假使如是薩芸若心無有諸漏亦無因緣，則於彼心而無所著，故曰摩訶薩。摩訶薩，假號也。	223：爾時須菩提白佛言：世尊！我亦欲說所以為摩訶薩。佛言：便說。須菩提言：世尊！是阿耨多羅三藐三菩提心，無等等心，不共聲聞、辟支佛心。何以故？是一切智心無漏不繫故，是一切智心無漏不繫中亦不著，以是因緣故，名摩訶薩。
220：爾時，具壽善現白佛言：世尊！我亦樂以智慧辯才，說諸菩薩由此義故名摩訶薩。佛告善現：隨汝意說。善現白言：世尊！以諸菩薩為欲證得一切智智，發菩提心、無等等心、不共聲聞獨覺等心，於如是心亦不取著，由此義故名摩訶薩。何以故？世尊！以一切智智心是真無漏不墮三界，求一切智智心亦是無漏不墮三界，於如是心不應取著，是故菩薩名摩訶薩。

I 6,3. THE GREATNESS OF THE ACHIEVEMENT.

(3. Unattached to even the highest thought.)

*Subhuti: It is clear also to me in what sense a Bodhisattva is called a "great being". The Lord: Make it clear then, Subhuti, what you think!

Subhuti: A Bodhisattva is called a "great being", because he remains unattached even to his thought of enlightenment, the thought which equals the unequalled, the thought which is not shared by any of the Disciples and Pratyekabuddhas. (PI73) And why? Because he remains unattached even to the thought of all-knowledge, which is without outflows and unincluded in the triple world.

4.

śāriputra āha: katamad āyuṣman subhūte bodhisattvasya mahāsattvasya asamasamacittam asādhāraṇacittaṃ sarvaśrāvakapratyekabuddhaiḥ? subhūtir āha: ihāyuṣman śāriputra bodhisattvo mahāsattvaḥ prathamacittotpādam upādāya na kasyacid dharmasya utpādaṃ vā nirodhaṃ vā samanupaśyati, na hāniṃ na vṛddhiṃ nāgatiṃ na gatiṃ na saṃkleśaṃ na vyavadānaṃ yatra cāyuṣman śāriputra na saṃkleśo na vyavadānaṃ na gatir nāgatir na hānir na vṛddhir notpādo na nirodhaḥ, tac ca na śrāvakacittaṃ na pratyekabuddhacittam, idaṃ śāriputra bodhisattvasya mahāsattvasya asamasamacittam asādhāraṇacittaṃ sarvaśrāvakapratyekabuddhaiḥ.
221：舍利弗問須菩提：何等為菩薩意無有與等者，諸羅漢、辟支佛所不能及者？須菩提報言：菩薩摩訶薩從初發意以來，不見法有生滅，亦不見有增減，亦不見著、亦不見斷。舍利弗！諸法不生不滅、不增不減、不著不斷者，亦無羅漢、辟支佛意，亦無道意、亦無佛意；是為菩薩摩訶薩意無有與等者，非羅漢辟支佛所能及知者。	222：舍利弗謂須菩提：何所菩薩摩訶薩者？所謂心者，等無所等，無怨敵心。諸聲聞、辟支佛心所不能及？須菩提謂舍利弗：仁舍利弗！是菩薩摩訶薩從初發意，未曾見法起者滅者、無所懷來、不增不減、無有塵垢亦無結恨。假使，賢者！不起不滅、無所懷來、不增不減、無有塵垢亦無結恨，彼無聲聞、辟支佛心，無菩薩心，亦無佛心。舍利弗！是為菩薩摩訶薩心，等無所等，心無怨敵。聲聞、辟支佛心所不能及。	223：舍利弗語須菩提：何等為菩薩摩訶薩無等等心，不共聲聞、辟支佛心？須菩提言：菩薩摩訶薩從初發意以來，終不見法有生有滅、有增有減、有垢有淨。舍利弗！若法無生無滅乃至無垢無淨，是中無聲聞心、無辟支佛心、無阿耨多羅三藐三菩提心、無佛心。舍利弗！是名菩薩摩訶薩無等等心，不共聲聞、辟支佛心。
220：時，舍利子問善現言：云何菩薩摩訶薩無等等心、不共聲聞獨覺等心？善現答言：諸菩薩摩訶薩從初發心，不見少法有生有滅、有減有增、有染有淨。舍利子！若不見少法有生有滅、有減有增、有染有淨，亦不見有聲聞心、獨覺心、菩薩心、如來心。舍利子！是名菩薩摩訶薩無等等心、不共聲聞獨覺等心，諸菩薩摩訶薩於如是心亦不取著。

* Śāriputra : What then is the thought of a Bodhisattva that equals the unequalled and is not shared by any of the Disciples or Pratyekabuddhas?

Subhuti: Here a Bodhisattva, on account of the production of the first thought of enlightenment, does not review of any dharma the production or stopping, the decrease or increase, the coming or going, the defilement or purification. And where there is neither defilement nor purification, neither coming nor going, neither decrease nor increase, neither production nor stopping, that is not the thought of a Disciple or of a Pratyekabuddha. This is a Bodhisattva's thought which equals the unequalled and is not shared by any of the Disciples or Pratyeka-buddhas.

5.

śāriputra āha: yad āyuṣmān subhūtir evam āha, tatrāpi śrāvakapratyekabuddhacitte 'sakta iti, nanv āyuṣman subhūte rūpam apy asaktaṃ prakṛtiśūnyatām upādāya, vedanā saṃjñā saṃskārā vijñānam apy asaktam. subhūtir āha: evam etad āyuṣman śāriputra rūpam apy asaktaṃ vedanā saṃjñā saṃskārā vijñānam apy asaktaṃ, yāvad vyastasamastāḥ skandhadhātvāyatanapratītyasamutpādā yāvaj jarāmaraṇam apy asaktaṃ, evam apramāṇadhyānārūpyasamāpattayo 'py asaktāḥ, yāvat saptatriṃśad bodhipakṣā dharmā balāni vaiśāradyāni pratisaṃvido 'ṣṭādaśāveṇikā buddhadharmā apy asaktāḥ. śāriputra āha: yad apy āyuṣmān subhūtir idam āha, yad api tat sarvajñatācittam anāsravam aparyāpannam iti, nanv āyuṣman subhūte bālapṛthagjanānām api cittam anāsravam aparyāpannaṃ prakṛtiśūnyatām upādāya, nanu sarvaśrāvakapratyekabuddhasamyaksaṃbuddhānām api cittam anāsravam aparyāpannaṃ prakṛtiśūnyatām upādāya. subhūtir āha: evam etad āyuṣman śāriputra. śāriputra āha: rūpam api subhūte anāsravam aparyāpannaṃ prakṛtiśūnyatām upādāya, vedanā saṃjñā saṃskārā vijñānam apy āyuṣman subhūte anāsravam aparyāpannaṃ prakṛtiśūnyatām upādāya, nanv āyuṣman subhūte saptatriṃśad bodhipakṣā dharmā daśa tathāgatabalāni catvāri vaiśāradyāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikā buddhadharmā anāsravā aparyāpannāḥ prakṛtiśūnyatām upādāya. subhūtir āha: evam etad āyuṣman śāriputra yathā vadasi bālapṛthagjanānām api cittam anāsravam aparyāpannaṃ prakṛtiśūnyatām (psp1-2: 33) upādāya, yāvat sarvaśrāvakapratyekabuddhasamyaksaṃbuddhānām api cittam anāsravam aparyāpannaṃ prakṛtiśūnyatām upādāya, yāvat saptatriṃśad bodhipakṣā dharmā daśa tathāgatabalāni catvāri vaiśāradyāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikā buddhadharmā anāsravā aparyāpannāḥ prakṛtiśūnyatām upādāya.
221：舍利弗言：如須菩提意，不著羅漢、辟支佛地；五陰亦不著，三十七品、佛十八法亦不著。舍利弗語須菩提：假令薩云若意無漏者，凡人意亦當無漏，性空故。羅漢、辟支佛及諸佛世尊意亦當無漏。須菩提言：爾，如所言。舍利弗言：五陰亦無漏，其性本空故。三十七品、佛十八法亦復無漏，性空故。	222：舍利弗謂須菩提：唯，須菩提！仁莫但講聲聞、辟支佛心所不能及。心不著聲聞、辟支佛，當復不著於色所求，痛痒思想生死識所求？答曰：如是，舍利弗！實不著色痛痒思想生死識，亦不著眼耳鼻舌身意，色聲香味細滑法，不著十八種，諸衰、入、十二因緣，不著四意止、四意斷、四神足、五根、五力、七覺意、八由行，不著十種力、四無所畏、四分別辯、十八不共諸佛之法。舍利弗謂須菩提：如向者須菩提之所講論：其薩芸若心者，無有諸漏，亦無因緣。云何，賢者！愚凡夫心，不亦無漏、無因緣乎？本淨為空，至于聲聞、辟支佛、世尊心，無有諸漏，無有因緣耶？答曰：如是。舍利弗又問須菩提：色亦不為無漏乎？無因緣乎？本淨空乎？痛痒思想生死識，亦不為無漏乎？無因緣乎？本淨空乎？答曰：如是。舍利弗又問須菩提：眼耳鼻舌身意，色聲香味細滑法，十八種，四大、衰、入、十二因緣，不為無漏、無因緣、本淨空乎？四意止、四意斷、四神足、五根、五力、七覺意、八由行，不為無漏、無因緣、本淨空乎？十種力、四無所畏、四分別辯、十八不共諸佛之法，無為無漏、無因緣、本淨空乎？答曰：如是。舍利弗！誠如所云：愚凡夫心，聲聞、辟支佛心，亦無有漏，亦無因緣，本淨為空。陰、種、入、四大、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、亦無有漏、亦無因緣、本淨為空。舍利弗謂須菩提：於此諸心當無所著，又復不當不著無色色乎？不當不著無痛痒思想生死識識乎？又，須菩提！不當不著無意止意止乎？無意斷意斷乎？無神足神足乎？無五根五根乎？無五力五力乎？無七覺意七覺意乎？無八由行由行乎？無十種力種力乎？無四無所畏所畏乎？無四分別辯分別辯乎？無十八不共不共乎？	223：舍利弗語須菩提：如須菩提說，一切智心、無漏心、不繫心中亦不著。須菩提！色亦不著，受想行識亦不著，四念處亦不著，乃至十八不共法亦不著。何以但說是心不著？須菩提言：如是，如是！舍利弗！色亦不著，乃至十八不共法亦不著。舍利弗語須菩提：凡夫人心亦無漏、不繫，性空故，諸聲聞、辟支佛心、諸佛心亦無漏、不繫，性空故。須菩提言：如是，舍利弗！舍利弗言須菩提：若色亦無漏、不繫，性空故。受想行識亦無漏、不繫，性空故。乃至意觸因緣生受亦無漏，不繫，性空故？須菩提言：爾。舍利弗言：四念處亦無漏、不繫，性空故。乃至十八不共法亦無漏、不繫，性空故？須菩提言：爾。如舍利弗所言，凡夫人心亦無漏、不繫，性空故。乃至十八不共法亦無漏、不繫，性空故。舍利弗語須菩提：如須菩提所說，空無心故不著是心。須菩提！色無故不著色，受想行識乃至意觸因緣生受無故不著受。四念處無故不著四念處，乃至十八不共法無故不著十八不共法。
220：1)時，舍利子問善現言：若菩薩摩訶薩於如是心不應取著，則於一切聲聞、獨覺、異生等心亦不應取著，及於色、受、想、行、識心乃至十八佛不共法心亦不應取著。何以故？如是諸心無心性故。善現答言：如是！如是！誠如所說。2)時，舍利子問善現言：若一切心無心性故不應取著，則色、受、想、行、識亦無色、受、想、行、識性不應取著，乃至十八佛不共法亦無十八佛不共法性不應取著。善現答言：如是！如是！誠如所說。3)舍利子言：若一切智智心是真無漏不墮三界，則一切愚夫異生、聲聞、獨覺等心，亦應是真無漏不墮三界。何以故？如是諸心皆本性空故。善現答言：如是！如是！誠如所說。4)舍利子言：若如是心本性空故，是真無漏不墮三界，則色、受、想、行、識乃至十八佛不共法，亦應是真無漏不墮三界。何以故？如是諸法皆本性空故。

Śāriputra: With regard to what the Ven. Subhuti has said about the Bodhisattva being "unattached even to the thought of all-knowledge, which is without outflows and unincluded in the triple world", 2 surely form, etc., is also unattached, on account of the emptiness of its essential original nature?

Subhuti: So it is, Sariputra.

Śāriputra: When the Ven. Subhuti speaks of "that thought of all- knowledge, without outflows and unincluded"—surely the thought of the foolish common people also (PI 74) is without outflows and unincluded, on account of the emptiness of its essential original nature, and the same holds good for the thought of all Disciples, Pratyekabuddhas, and fully enlightened Buddhas?

6.

śāriputra āha: yad api tad āyuṣmān subhūtir evam āha, acittatvāt tatrāpi citte asakta iti, nanv āyuṣman subhūte 'rūpe 'pi rūpam asaktam avedanāyām api vedanā asaktāsaṃjñāyām api saṃjñā asaktāsaṃskāreṣv api saṃskārā asaktāvijñāne 'pi vijñānam asaktam. subhūtir āha: evam etad āyuṣman śāriputra. śāriputra āha: nanv āyuṣman subhūte 'smṛtyupasthāneṣv api smṛtyupasthānāny asaktāni, evaṃ samyakprahāṇarddhipādendriyabalabodhyaṅgamārgapāramitāpramāṇadhyānārūpyasamāpattyabhijñābalavaiśāradyāni yāvad āveṇikabuddhadharmeṣv api āveṇikabuddhadharmā asaktāḥ. subhūtir āha: evam etad āyuṣman śāriputra yathā vadasi, rūpe 'py āyuṣman śāriputra rūpam asaktaṃ vedanā saṃjñā saṃskārā vijñāne 'pi vijñānam asaktam, evaṃ vyastasamastā api skandhadhātava āyatanāni satyāni pratītyasamutpādo 'pramāṇadhyānārūpyasamāpattayaḥ, pāramitā abhijñā bodhipakṣā dharmā balāni vaiśāradyāni pratisaṃvidaḥ, āveṇikeṣu buddhadharmeṣv āveṇikā buddhadharmā asaktāḥ, evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caraṃs tenāpi bodhicittena asamasamacittena sarvaśrāvakapratyekabuddhair asādhāraṇacittena na manyate nābhiniviśate sarvadharmānupalambhayogena. ity adhigamamahattvam ity uktaḥ pratipattyuddeśaḥ
221：須菩提言：如舍利弗所言。舍利弗問須菩提言：無意為不與意合耶？無色痛想行識為不與識合耶？須菩提言：爾，如所言。舍利弗復問：三十七品、佛十八法與非十八法，為不著不合耶？須菩提報言：有無之事皆合。須菩提語舍利弗言：菩薩摩訶薩作如是行般若波羅蜜，不持道意及羅漢、辟支佛所不能及知意，亦不貢高而有所猗，於猗於法而無所入。	222：須菩提答曰：如是，舍利弗！不當著無色色也，不當著無痛痒思想生死識識也，不當著無眼耳鼻舌身意意也，不當著無色聲香味細滑法法也，不當著無四大、衰、入入也，不當著無十二因緣緣也，不當著無三十七品品也，不當著無十種力力也，不當著無四無所畏畏也，不當著無四分別辯辯也，不當著無十八不共諸佛之法法也。如是，舍利弗！行般若波羅蜜，以是之故，其道之心無怨敵心。諸聲聞、辟支佛心所不及也，亦不想念聲聞、辟支佛。無所依猗，不隨顛倒，亦無所得，是故逮成一切諸法。	223：須菩提言：如是，舍利弗！色無故色中不著，乃至十八不共法無故十八不共法中不著。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時，以阿耨多羅三藐三菩提心，無等等心，不共聲聞辟支佛心，不念有是心亦不著是心，用一切法無所有故。以是故，名摩訶薩。
220：善現答言：如是！如是！誠如所說。5)舍利子言：若心色等法無心色等性故不應取著，則一切法皆應平等都無差別。善現答言：如是！如是！誠如所說。6)舍利子言：若一切法等無差別，云何如來說心色等有種種異？善現答言：此是如來隨世俗說，非隨勝義。7)舍利子言：若諸異生、聲聞、獨覺、菩薩、如來心色等法，皆是無漏不墮三界，則諸異生及諸聖者、菩薩、如來應無差別。善現答言：如是！如是！誠如所說。8)舍利子言：若諸凡聖、菩薩、如來無差別者，云何佛說凡聖大小有種種異？善現答言：此亦如來依世俗說不依勝義。9)舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以無所得為方便故，於所發起大菩提心、無等等心、不共聲聞獨覺等心不恃不執，於色非色乃至十八佛不共法無取無著，由此義故名摩訶薩。

Subhuti: So it is, Ven. Sariputra.

Śāriputra: Form also is without outflows and unincluded, on account of the emptiness of its essential original nature, and so are all other dharmas?

Subhuti: So it is, Ven. Sariputra, as you say.

Śāriputra: When again the Ven. Subhuti has said 3 that "it is because that thought is no-thought that he remains unattached even to that thought", is not also form unattached to no-form, and so for all other dharmas?

Subhuti: So it is, Sariputra, as you say. It is thus that a Bodhisattva who courses in perfect wisdom does not because of that (PI75) fancy himself for that thought (for enlightenment and all-knowledge), which equals the unequalled, which is not shared by Disciples and Pratyeka-buddhas, and he does not settle down in it, in consequence of taking no dharma as his basis.