大般若經第二會-六到彼岸品第十三

1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm

6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze

7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/

六到彼岸品第十三

1.

pūrṇo maitrāyaṇīputra āha: mamāpi bhagavan pratibhāti yenārthena bodhisattvo mahāsattva ity ucyate. bhagavān āha: pratibhātu te pūrṇa. pūrṇa āha: mahāsannāhasannaddhaḥ sa bhagavan sattvo mahāyānasaṃprasthitaḥ sa sattvo mahāyānasamārūḍhaḥ sa sattvas tena bhagavan bodhisattvo mahāsattva ity ucyate.
221：摩訶般若波羅蜜問僧那品第十六 是時邠耨文陀尼子白佛言：世尊！我當說所以為摩訶薩者。佛言：汝樂欲說者便說之。邠耨言：菩薩為大功德所纏絡，乘於大乘，以是故謂為摩訶薩。	222：摩訶般若波羅蜜大乘品第十三 於是，賢者分耨文陀尼弗白佛言：唯，天中天！我應堪任講論摩訶薩號義之所趣乎？世尊曰：應所論也。分耨文陀尼弗言：摩訶僧那僧涅被大德鎧菩薩摩訶薩，為摩訶衍，志大乘乎？彼其人者為乘大乘。是故，天中天！摩訶薩號摩訶薩也！	223：摩訶般若波羅蜜經辯才品第十五(丹本名為富樓那品) 爾時富樓那彌多羅尼子白佛言：世尊！我亦樂說所以為摩訶薩。佛言：便說。富樓那彌多羅尼子言：是菩薩大誓莊嚴，是菩薩發趣大乘，是菩薩乘於大乘，以是故，是菩薩名摩訶薩。
220：第二分六到彼岸品第十三 爾時，滿慈子白佛言：世尊！我亦樂以智慧辯才，說諸菩薩由此義故名摩訶薩。佛告滿慈子：隨汝意說。滿慈子言：世尊！以諸菩薩普為利樂一切有情，被大功德鎧故，發趣大乘故，乘大乘故，名摩訶薩。

CHAPTER 13 THE SIX PERFECTIONS

I7-10. THE PROGRESS AS SUCH. (4. Armed with the great armour.)

*Purna, son of Maitrayani: It is clear also to me in what sense a Bodhisattva is called a "great being". The Lord: Make it clear then, Purna!

Purna: A Bodhisattva is called a "great being", because that being is armed with the great armour, has set out in the great vehicle, has mounted on the great vehicle.

2.

śāriputra āha: kiyatā ayuṣman pūrṇa bodhisattvo mahasattvo mahāsannāhasannaddha ity ucyate? pūrṇa āha: ihāyuṣman śāriputra bodhisattvo mahāsattvo na prādeśikānāṃ sattvānāṃ kṛtena bodhāya caran dānapāramitāyāṃ sthitvā dānaṃ dadāti, api tu sarvasattvānāṃ kṛtena dānapāramitāyāṃ sthitvā dānaṃ dadāti, evaṃ śīlapāramitāyāṃ kṣāntipāramitāyāṃ vīryapāramitāyāṃ dhyānapāramitāyāṃ na prādeśikānāṃ sattvānāṃ kṛtena bodhāya caran prajñāpāramitāyāṃ sthitvā prajñāpāramitāṃ bhāvayati, api tu sarvasattvānāṃ kṛtena prajñāpāramitāyāṃ sthitvā prajñāpāramitāṃ bhāvayati,
221：舍利弗問邠耨言：何等為菩薩摩訶薩以大功德所纏絡而為摩訶薩？邠耨報言：菩薩摩訶薩不為齊限於人故住檀波羅蜜而為布施，普為一切眾生故。行檀波羅蜜，尸、羼、惟逮、禪、般若波羅蜜，普為眾生故，作謙苦行。	222：舍利弗謂分耨文陀尼弗：以何因緣，謂菩薩摩訶薩為摩訶僧那僧涅摩訶衍三拔致乎？分褥答曰：於是，賢者！菩薩摩訶薩，不為學者、獨人、眾生之類住檀波羅蜜有所施與也，則為一切群萌之故，住檀波羅蜜有所施與耳。不為學者、眾生、獨人住尸波羅蜜所獲禁戒，則為一切群萌之故，住尸波羅蜜而獲禁戒耳。不為學者、眾生、獨人住羼提波羅蜜能有所忍，則為一切群萌之故，住羼提波羅蜜而行忍辱耳。不為學者、眾生、獨人住惟逮波羅蜜而為精進，則為一切群萌之故，住惟逮波羅蜜精進耳。不為學者、眾生、獨人住禪波羅蜜而不亂意，則為一切群萌之故，住禪波羅蜜，為一心耳。不為學者、眾生、獨人住般若波羅蜜而行智慧，則為一切群萌之故，住般若波羅蜜而遵智慧耳。	223：舍利弗語富樓那言：云何名菩薩摩訶薩大誓莊嚴？富樓那語舍利弗：菩薩摩訶薩不分別為爾所人故，住檀那波羅蜜、行檀那波羅蜜。為一切眾生故，住檀那波羅蜜、行檀那波羅蜜。不為爾所人故，住尸羅波羅蜜、行尸羅波羅蜜，羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。為一切眾生故，住般若波羅蜜、行般若波羅蜜。
220：時，舍利子問滿慈子言：云何菩薩摩訶薩普為利樂一切有情，被大功德鎧？滿慈子言：舍利子！1)諸菩薩摩訶薩修行布施波羅蜜多時，不為利樂少分有情，修行布施波羅蜜多，普為利樂一切有情，修行布施波羅蜜多。2)諸菩薩摩訶薩修行淨戒波羅蜜多時，不為利樂少分有情修行淨戒波羅蜜多，普為利樂一切有情修行淨戒波羅蜜多。3)諸菩薩摩訶薩修行安忍波羅蜜多時，不為利樂少分有情修行安忍波羅蜜多，普為利樂一切有情修行安忍波羅蜜多。4)諸菩薩摩訶薩修行精進波羅蜜多時，不為利樂少分有情修行精進波羅蜜多，普為利樂一切有情修行精進波羅蜜多。5)諸菩薩摩訶薩修行靜慮波羅蜜多時，不為利樂少分有情修行靜慮波羅蜜多，普為利樂一切有情修行靜慮波羅蜜多。6)諸菩薩摩訶薩修行般若波羅蜜多時，不為利樂少分有情修行般若波羅蜜多，普為利樂一切有情修行般若波羅蜜多。舍利子！是為菩薩摩訶薩普為利樂一切有情，被大功德鎧。

Śāriputra: How great is that which entitles him to be called "armed with the great armour"?*

Purna: Here a Bodhisattva, who courses towards enlightenment, and has stood firmly in the perfection of giving, gives a gift not for the sake of a limited number of beings, but, on the contrary, for the sake of all beings. And in the same spirit he practises the other perfections.

3.

na sattvaparicchedena bodhisattvo mahāsattvo mahāsannāhaṃ saṃnahyate, iyataḥ sattvān parinirvāpayiṣyāmi, iyataḥ sattvān na parinirvāpayiṣyāmīti, iyataḥ sattvān bodhāya pratiṣṭhāpayiṣyāmi, iyataḥ sattvān bodhāya na pratiṣṭhāpayiṣyāmīti, api tu khalu punaḥ sarvasattvānāṃ kṛtena sannāhaṃ saṃnahyate, evaṃ cāsya bhavati,
221：菩薩成僧那僧涅不限眾生，亦不言：我當限度若干人，不能度餘人。亦不言：我當教若干人至道。亦不言：我不能教餘人。	222：菩薩摩訶薩行般若波羅蜜，不為斷絕群萌之類限量眾生被僧那鎧也——我當滅度若干眾生，不滅度若干眾生，立若干人於佛道，不立若干人於佛道。	223：菩薩摩訶薩大誓莊嚴，不齊限眾生，我當度若干人不度餘人？不言：我令若干人至阿耨多羅三藐三菩提，餘人不至。是菩薩摩訶薩普為一切眾生故大誓莊嚴。
220：復次，舍利子！諸菩薩摩訶薩被大功德鎧，利樂有情不為分限，不作是念：我當拔濟爾所有情令入無餘般涅槃界，爾所有情不令其入；我當拔濟爾所有情令住無上正等菩提，爾所有情不令其住。然諸菩薩摩訶薩普為拔濟一切有情，令入無餘般涅槃界及住無上正等菩提。舍利子！是為菩薩摩訶薩普為利樂一切有情被大功德鎧。

A Bodhisattva is not armed with the great armour if he delimits a certain number of beings, and thinks, "so many beings will I lead to Nirvana, so many beings will I not lead to Nirvana; so many beings will I introduce to enlightenment, so many beings will I not introduce to enlightenment!" But on the contrary, it is for the sake of all beings that he is armed with the great armour,

4.

ātmanā ca dānapāramitāṃ paripūrayiṣyāmi sarvasattvāṃś ca dānapāramitāyāṃ niyojayiṣyāmīti, evaṃ śīlapāramitāyāṃ kṣāntipāramitāyāṃ vīryapāramitāyāṃ dhyānapāramitāyāṃ, ātmanā ca prajñāpāramitāṃ paripūrayiṣyāmi, sarvasattvāṃś ca prajñāpāramitāyāṃ niyojayiṣyāmīti, evam apramāṇadhyānārūpyasamāpattīḥ, ātmanā ca bhāvayiṣyāmi sarvasattvāṃś ca tāsu pratiṣṭhāpayiṣyāmīti, yāvat saptatriṃśad bodhipakṣeṣu dharmeṣu daśabalavaiśāradyāṣṭādaśāveṇikeṣu buddhadharmeṣv ātmanā ca sthāsyāmi sarvasattvāṃś ca teṣu pratiṣṭhāpayiṣyāmīti, iyatāyuṣman śāriputra bodhisattvo mahāsattvo mahāsannāhasannaddha ity ucyate. iti pratipattisvarūpam
221：菩薩為眾生故，起大誓願言：我自當具足六波羅蜜，亦當教他人使具足六波羅蜜。	222：又菩薩摩訶薩則為一切群萌之類被僧那鎧而自惟行：吾身自當具足成滿檀波羅蜜，勸助眾生！令入一切業檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜。吾身自當具足成行般若波羅蜜，勸助眾生，一切令入智度無極。	223：復作是念：我當自具足檀那波羅蜜，亦令一切眾生行檀那波羅蜜。自具足尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜，自具足般若波羅蜜，亦令一切眾生行般若波羅蜜。
220：復次，舍利子！諸菩薩摩訶薩作如是念：1)我當自圓滿布施波羅蜜多，亦令一切有情圓滿布施波羅蜜多。2)我當自圓滿淨戒波羅蜜多，亦令一切有情圓滿淨戒波羅蜜多。3)我當自圓滿安忍波羅蜜多，亦令一切有情圓滿安忍波羅蜜多。4)我當自圓滿精進波羅蜜多，亦令一切有情圓滿精進波羅蜜多。5)我當自圓滿靜慮波羅蜜多，亦令一切有情圓滿靜慮波羅蜜多。6)我當自圓滿般若波羅蜜多，亦令一切有情圓滿般若波羅蜜多。7)諸菩薩摩訶薩作如是念：我當自依如是六種波羅蜜多，安住內空乃至無性自性空，修行四念住乃至十八佛不共法。亦令一切有情依此六種波羅蜜多，安住內空乃至無性自性空，修行四念住乃至十八佛不共法。8)諸菩薩摩訶薩作如是念：我當自依如是六種波羅蜜多，速證無上正等菩提，入無餘依般涅槃界。亦令一切有情，依此六種波羅蜜多，速證無上正等菩提，入無餘依般涅槃界。舍利子！是為菩薩摩訶薩普為利樂一切有情被大功德鎧。

and he thinks, " I myself will fulfil the six perfections and also on all beings will I enjoin them". (P176) And the same with the Unlimited, etc. to: the Buddhadharmas. By something as great as that is a Bodhisattva, a great being called "armed with the great armour".

5.

punar aparaṃ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānaṃ dadataḥ sarvākārajñatāpratisaṃyuktair manasikārair yāvad dānasya sarvasattvasādhāraṇaṃ kṛtvānuttarāyai samyaksaṃbodhaye niryātanā, ayaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānaṃ dadato dānapāramitāsannāhaḥ. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānaṃ dadataḥ sarvākārajñatāpratisaṃyuktair manasikārair yā śrāvakapratyekabuddhamanasikārāṇāṃ parivarjanatā, ayaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānaṃ (psp1-2: 35) dadataḥ śīlapāramitāsannāhaḥ. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānaṃ dadataḥ sarvākārajñatāpratisaṃyuktair manasikārair yā teṣāṃ kṣamaṇā rocanā vyupaparīkṣaṇā, ayam ucyate bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato kṣāntipāramitāsannāhaḥ. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāñ carato dānaṃ dadataḥ sarvākārajñatāpratisaṃyuktair manasikārair yā vīryāsraṃsanatā tat kuśalamūlaṃ sarvasattvasādhāraṇaṃ kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, ayaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānaṃ dadato vīryapāramitāsannāhaḥ. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānaṃ dadato yā cittasyaikāgratā sarvākārajñatāpratisaṃyuktair manasikāraiḥ śrāvakapratyekabuddhacittasyānavakāśaṃ dānatā tat kuśalamūlaṃ sarvasattvasādhāraṇaṃ kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, ayaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānaṃ dadato dhyānapāramitāsannāhaḥ. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānaṃ dadataḥ sarvākārajñatāpratisaṃyuktair manasikārair yā māyākṛtasaṃjñopasthitā naiva dāyakam upalabhate na pratigrāhakaṃ na deyaṃ, ayaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānaṃ dadataḥ prajñāpāramitāsannāhaḥ, yad āyuṣman śāriputra bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktena cittena tāḥ ṣaṭ pāramitā na nimittīkaroti nopalabhate. evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran mahāsannāhasannaddho bhavati. iti dānapāramitāsannāhaṣaṭkaṃ prathamam
221：1)菩薩行檀波羅蜜所布施應薩云若，意願言：持是功德，與一切眾生俱，共得阿耨多羅三耶三菩。舍利弗！是為菩薩行般若波羅蜜而習布施。2)復次，舍利弗！菩薩布施應薩云若，不求羅漢、辟支佛地；是為菩薩行般若波羅蜜布施，習於尸波羅蜜。3)復次，舍利弗！菩薩布施時作薩云若念，法所應行；是為習羼波羅蜜。4)如精進所應行；是為習惟逮波羅蜜。5)一心布施應薩云若念，終不起聲聞、辟支佛意；是為習禪波羅蜜。6)所可布施如幻相，不見施者、亦不見所施、亦不見受者；是為菩薩布施而習般若波羅蜜。7)菩薩以薩云若意，不想諸波羅蜜、亦不猗。舍利弗！是故當知菩薩為僧那僧涅。	222：1)復次，舍利弗！菩薩摩訶薩假使行檀波羅蜜，所可施與，一切皆為薩芸若遵修其心，以諸眾生而為伴侶，是我子也，猶以勸助阿耨多羅三耶三菩。是為，舍利弗！菩薩摩訶薩行般若波羅蜜僧那之鎧。復次，舍利弗！菩薩摩訶薩行檀波羅蜜，所可施與，為薩芸若遵修其心，所發心者，不為勸助聲聞、辟支佛地。是為，舍利弗！菩薩摩訶薩行檀波羅蜜被僧那鎧。2)復次，舍利弗！菩薩摩訶薩行檀波羅蜜，所可施與，為薩芸若遵修其心，而常思念護於禁戒、無所犯負，不以勸助聲聞、辟支佛地，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行尸波羅蜜被僧那鎧。3)復次，舍利弗！菩薩摩訶薩行檀波羅蜜，所可施與，為薩芸若遵修其心，而常思念忍於諸法，而以忍辱勸勉眾生，而為伴侶，是我子也！而以忍辱勸助，不為聲聞、辟支佛，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行羼波羅蜜被僧那鎧。4)復次，舍利弗！菩薩摩訶薩行檀波羅蜜，所可施與，為薩芸若遵修其心，常奉精進不捨慇懃，所行精進無有諸漏，不以勸助聲聞、辟支佛，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行惟逮波羅蜜被僧那鎧。5)復次，舍利弗！菩薩摩訶薩行檀波羅蜜！所可施與，薩芸若遵修其心，若布施者，常一其心無若干念，唯業思惟薩芸若慧，思惟不捨，不聽聲聞、辟支佛行，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行禪波羅蜜被僧那鎧。6)復次，舍利弗！菩薩摩訶薩行檀波羅蜜，有所施與，為薩芸若遵修其心，常奉智慧離於邪黠，所業智慧開發一切，無有諸漏，不以勸助聲聞、辟支佛地，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行般若波羅蜜被僧那鎧。復次，舍利弗！菩薩摩訶薩行檀波羅蜜，所可施與，為薩芸若遵修其心，若施與者，建幻化心無所施與，亦無施者，亦無受者。菩薩摩訶薩如是施者，不為勸助聲聞、辟支佛，逮得阿耨多羅三耶三菩，是為菩薩摩訶薩行般若波羅蜜被僧那鎧。7)分耨文陀尼弗謂舍利弗：設使菩薩摩訶薩其心遵崇薩芸若，於諸波羅蜜無有想求亦無所得，是為菩薩摩訶薩僧那僧涅之謂也。	223：1)復次，舍利弗！菩薩摩訶薩行檀那波羅蜜時，所有布施應薩婆若心，共一切眾生迴向阿耨多羅三藐三菩提。舍利弗！是名菩薩摩訶薩行檀那波羅蜜時檀那波羅蜜大誓莊嚴。2)復次，舍利弗！菩薩摩訶薩行檀那波羅蜜時，應薩婆若心布施，不向聲聞、辟支佛地。舍利弗！是名菩薩摩訶薩行檀那波羅蜜時尸羅波羅蜜大誓莊嚴。3)復次，舍利弗！菩薩摩訶薩行檀那波羅蜜時，應薩婆若心布施，是諸施法信忍欲，是名行檀那波羅蜜時羼提波羅蜜大誓莊嚴。4)復次，舍利弗！菩薩摩訶薩行檀那波羅蜜時，應薩婆若心布施，懃修不息，是名行檀那波羅蜜時毘梨耶波羅蜜大誓莊嚴。5)復次，舍利弗！菩薩摩訶薩行檀那波羅蜜時！應薩婆若心布施！攝心不起聲聞、辟支佛意，是名行檀那波羅蜜時禪那波羅蜜大誓莊嚴。6)復次，舍利弗！菩薩摩訶薩行檀那波羅蜜時，應薩婆若心布施，觀諸法如幻，不得施者、不得所施物、不得受者，是名行檀那波羅蜜時般若波羅蜜大誓莊嚴。7)如是，舍利弗！菩薩摩訶薩應薩婆若心，不取不得諸波羅蜜相，當知是菩薩摩訶薩大誓莊嚴。
220：1)復次，舍利子！諸菩薩摩訶薩修行布施波羅蜜多時，以一切智智相應作意，而修布施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，於布施時，都無所悋。舍利子！是為菩薩摩訶薩修行布施波羅蜜多時，所被布施波羅蜜多大功德鎧。2)復次，舍利子！諸菩薩摩訶薩修行布施波羅蜜多時，以一切智智相應作意，而修布施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，於布施時，不起聲聞、獨覺作意。舍利子！是為菩薩摩訶薩修行布施波羅蜜多時，所被淨戒波羅蜜多大功德鎧。3)復次，舍利子！諸菩薩摩訶薩修行布施波羅蜜多時，以一切智智相應作意，而修布施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，於布施時，信忍欲樂修布施法。舍利子！是為菩薩摩訶薩修行布施波羅蜜多時，所被安忍波羅蜜多大功德鎧。4)復次，舍利子！諸菩薩摩訶薩修行布施波羅蜜多時，以一切智智相應作意，而修布施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，於布施時，精進勇猛不捨加行。舍利子！是為菩薩摩訶薩修行布施波羅蜜多時，所被精進波羅蜜多大功德鎧。5)復次，舍利子！諸菩薩摩訶薩修行布施波羅蜜多時，以一切智智相應作意，而修布施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，於布施時，一心趣向一切智智，究竟利樂一切有情，不雜聲聞、獨覺作意。舍利子！是為菩薩摩訶薩修行布施波羅蜜多時，所被靜慮波羅蜜多大功德鎧。6)復次，舍利子！諸菩薩摩訶薩修行布施波羅蜜多時，以一切智智相應作意，而修布施波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，於布施時，住如幻想，不得施者、受者、施物、施所得果。舍利子！是為菩薩摩訶薩修行布施波羅蜜多時，所被般若波羅蜜多大功德鎧。7)舍利子！如是菩薩摩訶薩修行布施波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行布施波羅蜜多時，於六波羅蜜多相不取不得，當知是菩薩摩訶薩被大功德鎧。

I 7. The Progress which Consists in Putting on the Armour.

I 7a. THE SEXTAD CONNECTED WITH THE PERFECTION OF GIVING. Furthermore, Sariputra, the perfection of giving of a Bodhisattva, who courses in perfect wisdom and gives gifts, consists in that, with attentions associated with the knowledge of all modes, he turns over to full enlightenment that gift which he gives, after he has made that whole-some root (which results from the act of giving) common to all beings. His perfection of morality consists in that, with his whole attention centred on the knowledge of all modes, he shuns the attentions of Disciples and Pratyekabuddhas; his perfection of patience in the enduring of those dharmas, in his willingness to find pleasure in them, in his ability to tolerate them; 1 his perfection of vigour in the indefatigability with which he continues to dedicate his wholesome roots to full enlightenment, after he has made them common to all beings; his perfection of concentration in his one-pointedness of thought when he gives a gift, so that, when he dedicates that wholesome root to enlightenment, after he has made it common to all beings, he gives, through keeping his whole attention centred on the knowledge of all modes, no opportunity to a Disciple-thought or a Pratyekabuddha-thought. (PI77) His perfection of wisdom consists in that he sets up the notion that everything is made of illusion, 2 and in that he gets at no giver, recipient, or gift. With his thought associated with the knowledge of all modes, that Bodhisattva does not make these six perfections into a sign, and does not get at them. It is thus that a Bodhisattva, who courses in perfect wisdom, is armed with the great armour.

6.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ śīlapāramitāyāṃ caran sarvākārajñatāpratisaṃyuktair manasikārair dānaṃ dadāti sarvasattvasādhāraṇaṃ kṛtvā anuttrāyai samyaksaṃbodhaye pariṇāmayaty anupalambhayogena, iyaṃ śāriputra bodhisattvasya mahāsattvasya śīlapāramitāyāṃ carato dānapāramitā. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya sarvākārajñatāpratisaṃyuktair manasikāraiḥ śīlapāramitāyāṃ carato yā śrāvakapratyekabuddhabhūmyaspṛhaṇatā prāg eva pṛthagjanabhūmeḥ, iyaṃ bodhisattvasya mahāsattvasya śīlapāramitāyāṃ carataḥ śīlapāramitā. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya śīlapāramitāyāṃ carataḥ sarvākārajñatāpratisaṃyuktair manasikārair yā dharmāṇāṃ kṣamaṇā rocanā vyupaparīkṣaṇā, iyaṃ bodhisattvasya mahāsattvasya śīlapāramitāyāṃ carataḥ kṣāntipāramitā. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya śīlapāramitāyāṃ carataḥ sarvākārajñatāpratisaṃyuktair manasikārair yā vīryāsraṃsanatā anavalīnatā, iyaṃ bodhisattvasya mahāsattvasya śīlapāramitāyāṃ carato vīryapāramitā. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya śīlapāramitāyāṃ carataḥ sarvākārajñatāpratisaṃyuktair manasikārair viharato yac chrāvakapratyekabuddhapratisaṃyuktānāṃ cittotpādānām anavakāśadānaṃ tasya kṛtaśaḥ kuśalamūlasya sarvasattvasādhāraṇī kṛtasyānuttarāyai samyaksaṃbodhaye pariṇāmanā, iyaṃ bodhisattvasya mahāsattvasya śīlapāramitāyāṃ carato dhyānapāramitā. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya śīlapāramitāyāṃ carataḥ sarvākārajñatāpratisaṃyuktair manasikāraiḥ sarvadharmeṣu māyākṛtasaṃjñāpratyupasthitā bhavati, tac ca śīlaṃ na manyate nopalabhate, iyam āyuṣman śāriputra bodhisattvasya mahāsattvasya śīlapāramitayāṃ carataḥ prajñāpāramitā. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ śīlapāramitāyāṃ caran ṣaṭ pāramitāḥ parigṛhṇāti, tena mahāsannāhasannaddha iti saṃkhyāṃ gacchati. iti śīlapāramitāsannāhaṣaṭkaṃ dvitīyam
221：復次，舍利弗！菩薩摩訶薩行尸波羅蜜，意應薩云若布施，持布施功德與眾生，共求阿耨多羅三耶三菩；是為菩薩行尸波羅蜜而具檀波羅蜜。復次，舍利弗！菩薩行尸波羅蜜，盡能奉行能忍辱；是為菩薩行尸波羅蜜具足羼波羅蜜。復次，舍利弗！菩薩行尸波羅蜜具足惟逮波羅蜜，是為菩薩習精進。菩薩行尸波羅蜜不受羅漢、辟支佛意。菩薩行尸波羅蜜，於諸波羅蜜如幻相，不貢高亦無所倚。舍利弗！是為菩薩行尸波羅蜜如習般若波羅蜜。是為菩薩行尸波羅蜜總持諸波羅蜜，是故名為僧那僧涅。	222：復次，舍利弗！菩薩摩訶薩行尸波羅蜜，其心遵崇在薩芸若，而以布施遵崇薩芸若心攝護眾生，則以勸助阿耨多羅三耶三菩心，是為菩薩摩訶薩行尸波羅蜜為檀波羅蜜。復次，舍利弗！菩薩摩訶薩行尸波羅蜜，於此諸法無所忍者、不能忍者，無所不忍，是為菩薩摩訶薩行尸波羅蜜為羼波羅蜜。復次，舍利弗！菩薩摩訶薩行尸波羅蜜，則自然發精進之事無有懈廢，是為菩薩摩訶薩行尸波羅蜜為惟逮波羅蜜。復次，舍利弗！菩薩摩訶薩行尸波羅蜜，其心遵崇於薩芸若，思惟所行，不信聲聞、辟支佛心，常一其心，專思禪定無有眾亂，是為菩薩摩訶薩行尸波羅蜜為禪波羅蜜。復次，舍利弗！菩薩摩訶薩行尸波羅蜜，建行一切諸所有法，觀念如幻，亦不念戒，亦無所得，不信聲聞、辟支佛心，分別微妙智慧，是為菩薩摩訶薩行尸波羅蜜為般若波羅蜜。如是，舍利弗！菩薩摩訶薩行尸波羅蜜，則為攝取，皆為具足諸波羅蜜，是為摩訶僧那僧涅之謂也！	223：復次，舍利弗。菩薩摩訶薩行尸羅波羅蜜時，應薩婆若心布施，共一切眾生迴向阿耨多羅三藐三菩提，是名菩薩摩訶薩行尸羅波羅蜜時檀那波羅蜜。復次，舍利弗！菩薩摩訶薩行尸羅波羅蜜時，是諸法信忍欲，是名菩薩摩訶薩行尸羅波羅蜜時羼提波羅蜜。復次，舍利弗！菩薩摩訶薩行尸羅波羅蜜時，懃修不息，是名菩薩摩訶薩行尸羅波羅蜜時毘梨耶波羅蜜。復次，舍利弗！菩薩摩訶薩行尸羅波羅蜜時，不受聲聞、辟支佛心，是名菩薩摩訶薩行尸羅波羅蜜時禪那波羅蜜。復次，舍利弗！菩薩摩訶薩行尸羅波羅蜜時，觀一切法如幻，亦不念有是戒，用無所得故，是名菩薩摩訶薩行尸羅波羅蜜時般若波羅蜜。如是，舍利弗！菩薩摩訶薩行尸羅波羅蜜時攝諸波羅蜜，以是故名大誓莊嚴。
220：1)復次，舍利子！諸菩薩摩訶薩修行淨戒波羅蜜多時，以一切智智相應作意，而修淨戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修淨戒時，於諸所有都無慳悋。舍利子！是為菩薩摩訶薩修行淨戒波羅蜜多時，所被布施波羅蜜多大功德鎧。2)復次，舍利子！諸菩薩摩訶薩修行淨戒波羅蜜多時，以一切智智相應作意，而修淨戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修淨戒時，於諸聲聞及獨覺地尚不趣求，況異生地！舍利子！是為菩薩摩訶薩修行淨戒波羅蜜多時，所被淨戒波羅蜜多大功德鎧。3)復次，舍利子！諸菩薩摩訶薩修行淨戒波羅蜜多時，以一切智智相應作意，而修淨戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修淨戒時，於淨戒法信忍欲樂。舍利子！是為菩薩摩訶薩修行淨戒波羅蜜多時，所被安忍波羅蜜多大功德鎧。4)復次，舍利子！諸菩薩摩訶薩修行淨戒波羅蜜多時，以一切智智相應作意，而修淨戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修淨戒時，精進勇猛不捨加行。舍利子！是為菩薩摩訶薩修行淨戒波羅蜜多時，所被精進波羅蜜多大功德鎧。5)復次，舍利子！諸菩薩摩訶薩修行淨戒波羅蜜多時，以一切智智相應作意，而修淨戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修淨戒時，純以大悲而為上首，尚不間雜二乘作意，況異生心！舍利子！是為菩薩摩訶薩修行淨戒波羅蜜多時，所被靜慮波羅蜜多大功德鎧。6)復次，舍利子！諸菩薩摩訶薩修行淨戒波羅蜜多時，以一切智智相應作意，而修淨戒波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修淨戒時，於一切法住如幻想，於淨戒行無恃無得，本性空故。舍利子！是為菩薩摩訶薩修行淨戒波羅蜜多時，所被般若波羅蜜多大功德鎧。7)舍利子！如是菩薩摩訶薩修行淨戒波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行淨戒波羅蜜多時，於六波羅蜜多相不取不得，當知是菩薩摩訶薩被大功德鎧。

I 7b. THE SECOND SEXTAD CONNECTED WITH THE PERFECTION OF MORALITY. Furthermore, a Bodhisattva, who courses in the perfection of morality, gives a gift with attentions associated with the knowledge of all modes, dedicates it to full enlightenment, after he has made (the merit from) that gift common to all beings—and that without taking anything as a basis. This is the perfection of giving of a Bodhisattva who courses in the perfection of morality. With his whole attention centred on the knowledge of all modes, a Bodhisattva does not long for the level of a Disciple or Pratyekabuddha, and much less still for the level of the common people. This is the perfection of morality of a Bodhisattva who courses in the perfection of morality. The enduring of those dharmas, the willing-ness to find pleasure in them, the ability to tolerate them, that is the perfection of patience of a Bodhisattva who courses in the perfection of morality. The indefatigability and uncowedness with which he continues to dedicate his wholesome roots to full enlightenment, after he has made them common to all beings that is the perfection of vigour of a Bodhisattva who courses in the perfection of morality. The one-pointed-ness of thought of a Bodhisattva who practises morality, i.e. that he gives, through keeping his whole attention centred on the knowledge of all modes, no opportunity to productions of thought associated with Disciples and Pratyekabuddhas, when he dedicates that wholesome root to full enlightenment, after he has made it common to all beings. He sets up the notion that everything is made of illusion; he gets at no one who practises morality, and that morality he does not either mind or get at; this is the perfection of wisdom of a Bodhisattva who courses in the perfection of morality. It is thus that a Bodhisattva who courses in the perfection of morality takes hold of the six perfections. It is thus that he comes to be called "armed with the great armour".

7.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ kṣāntipāramitāyāṃ caran dānaṃ dadāti sarvākārajñatāpratisaṃyuktair manasikārair na śrāvakapratyekabuddhapratisaṃyuktair manasikārais tac ca kuśalamūlaṃ sarvasattvasādhāraṇaṃ kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, (psp1-2: 37) iyaṃ bodhisattvasya mahāsattvasya kṣāntipāramitāyāṃ carato dānapāramitā, evaṃ kṣāntipāramitāyāṃ carataḥ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā. punar aparam āyuṣman śāriputra bodhisattvo mahāsattvaḥ kṣāntipāramitāyāṃ caran sarvabuddhadharmasamudānayanatāyai sarvasattvaparipākāya ca prayujyate prajñayā sarvākārajñatāpratisaṃyuktair manasikārair na śrāvakapratyekabuddhapratisaṃyuktair manasikārais tac cakuśalamūlaṃ sarvasattvasādhāraṇaṃ kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, iyaṃ bodhisattvasya mahāsattvasya kṣāntipāramitāyāṃ carataḥ prajñāpāramitā. evaṃ hi śāriputra bodhisattvo mahāsattvaḥ kṣāntipāramitāyāṃ caran ṣaṭ pāramitāḥ parigṛhṇāti, tena mahāsannāhasannaddha iti saṃkhyāṃ gacchati. iti kṣāntipāramitāsannāhaṣaṭkaṃ tṛtīyam
221：菩薩行羼提波羅蜜，應薩云若布施。	222：復次，舍利弗！菩薩摩訶薩行羼波羅蜜，有所施與，專崇發起薩芸若心，不信聲聞、辟支佛心，普能忍辱而無結恨，皆以勸助阿惟三佛。	223：復次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，應薩婆若心布施，共一切眾生迴向阿耨多羅三藐三菩提，是為菩薩摩訶薩行羼提波羅蜜時檀那波羅蜜。復次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，不受聲聞、辟支佛心，但受薩婆若心，是名菩薩摩訶薩行羼提波羅蜜時尸羅波羅蜜。復次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，應薩婆若心，身心精進不休息，是名菩薩摩訶薩行羼提波羅蜜時毘梨耶波羅蜜。復次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，攝心一處，雖有苦事心不散亂，是名菩薩摩訶薩行羼提波羅蜜時禪那波羅蜜。復次，舍利弗！菩薩摩訶薩行羼提波羅蜜時，應薩婆若心，觀諸法空，無作者、無受者，若有呵罵割截者，心如幻如夢，是名菩薩摩訶薩行羼提波羅蜜時般若波羅蜜。
220：1)復次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，為成安忍於身命等無所戀著。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被布施波羅蜜多大功德鎧。2)復次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，不雜聲聞及獨覺等下劣作意。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被淨戒波羅蜜多大功德鎧。3)復次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，於安忍法信忍欲樂。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被安忍波羅蜜多大功德鎧。4)復次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，精進勇猛不捨加行。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被精進波羅蜜多大功德鎧。5)復次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，攝心一境，雖遇眾苦而心無亂。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被靜慮波羅蜜多大功德鎧。6)復次，舍利子！諸菩薩摩訶薩修行安忍波羅蜜多時，以一切智智相應作意，而修安忍波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修安忍時，住如幻想，為集佛法成熟有情，觀諸法空不執怨害。舍利子！是為菩薩摩訶薩修行安忍波羅蜜多時，所被般若波羅蜜多大功德鎧。7)舍利子！如是菩薩摩訶薩修行安忍波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行安忍波羅蜜多時，於六波羅蜜多相不取不得，當知是菩薩摩訶薩被大功德鎧。

I 7c. THE THIRD SEXTAD CONNECTED WITH THE PERFECTION OF PATIENCE. Furthermore, a Bodhisattva, who courses in the perfection of patience, gives a gift; with his attention centred on the knowledge of all modes, and not associated with Disciples or Pratyekabuddhas, he dedicates that wholesome root to full enlightenment, having made it common to all beings; (PI78) this is the perfection of giving of a Bodhisattva who courses in the perfection of patience. The perfection of morality, patience, vigour, and concentration of the Bodhisattva who courses in the perfection of patience, should be understood by analogy with what has been said before. A Bodhisattva, who courses in the perfection of patience, exerts himself through wisdom to procure all Buddhadharmas, and to mature all beings; this is the perfection of wisdom of a Bodhisattva who courses in the perfection of patience.

8.

punar aparam āyuṣman śāriputra bodhisattvo mahāsattvo vīryapāramitāyāṃ caran dānaṃ dadāti sarvākārajñatāpratisaṃyuktair manasikārair na śrāvakapratyekabuddhapratisaṃyuktair manasikārais tac ca kuśalamūlaṃ sarvasattvasādhāraṇaṃ kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, iyaṃ bodhisattvasya mahāsattvasya vīryapāramitāyāṃ carato dānapāramitā, evaṃ vīryapāramitāyāṃ carataḥ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā. punar aparam āyuṣman śāriputra bodhisattvo mahāsattvo vīryapāramitāyāṃ caran prajñāpāramitāṃ bhāvayan sarvadharmeṣu māyākṛtasaṃjñām upasthāpayati, sarvākārajñatāpratisaṃyuktair manasikārair na śrāvakapratyekabuddhapratisaṃyuktair manasikārais tac ca kusalamūlaṃ sarvasattvasādhāraṇaṃ kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, iyaṃ bodhisattvasya mahāsattvasya vīryapāramitāyāṃ carataḥ prajñāpāramitā. evaṃ hi śāriputra bodhisattvo mahāsattvo vīryapāramitāyāṃ caran ṣaṭ pāramitāḥ parigṛhṇāti, tena mahāsannāhasannaddha iti saṃkhyāṃ gacchati. iti vīryapāramitāsannāhaṣaṭkaṃ caturtham
221：	222：復次，舍利弗！菩薩摩訶薩行惟逮波羅蜜，有所施與，遵崇發起薩芸若心，不信聲聞、辟支佛心，常行精進不進不退，逮得阿惟三佛。	223：復次，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時，應薩婆若心布施，時不令身心懈怠，是名菩薩摩訶薩行毘梨耶波羅蜜時檀那波羅蜜。復次，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時，應薩婆若心，始終具足清淨持戒，是名菩薩摩訶薩行毘梨耶波羅蜜時尸羅波羅蜜。復次，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時，應薩婆若心，修行忍辱，是名菩薩摩訶薩行毘梨耶波羅蜜時羼提波羅蜜。復次，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時，應薩婆若心，攝心離欲入諸禪定，是名菩薩摩訶薩行毘梨耶波羅蜜時禪那波羅蜜。復次，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時，應薩婆若心，不取一切諸法相，於不取相亦不著，是名菩薩摩訶薩行毘梨耶波羅蜜時般若波羅蜜。如是，舍利弗！菩薩摩訶薩行毘梨耶波羅蜜時攝諸波羅蜜。
220：1)復次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，能勤修學難行施行。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被布施波羅蜜多大功德鎧。2)復次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，勤護淨戒終無毀犯。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被淨戒波羅蜜多大功德鎧。3)復次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，能勤修學難行忍行。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被安忍波羅蜜多大功德鎧。4)復次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，能勤修學有益苦行。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被精進波羅蜜多大功德鎧。5)復次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，能勤修學靜慮等至。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被靜慮波羅蜜多大功德鎧。6)復次，舍利子！諸菩薩摩訶薩修行精進波羅蜜多時，以一切智智相應作意，而修精進波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修精進時，能勤修學無取著慧。舍利子！是為菩薩摩訶薩修行精進波羅蜜多時，所被般若波羅蜜多大功德鎧。7)舍利子！如是菩薩摩訶薩修行精進波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行精進波羅蜜多時，於六波羅蜜多相不取不著，當知是菩薩摩訶薩被大功德鎧。

I 7d. THE FOURTH SEXTAD, CONNECTED WITH THE PERFECTION OF VIGOUR.

By analogy one should understand the six perfections of a Bodhisattva who courses in the perfection of vigour,

9.

punar aparam āyuṣman śāriputra bodhisattvo mahāsattvo dhyānapāramitāyāṃ (psp1-2: 38) caran dānaṃ dadāti sarvākārajñatāpratisaṃyuktair manasikārair na śrāvakapratyekabuddhapratisaṃyuktair manasikārais tac ca kuśalamūlaṃ sarvasattvasādhāraṇaṃ kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, iyaṃ bodhisattvasya mahāsattvasya dhyānapāramitāyāṃ carato dānapāramitā, evaṃ dhyānapāramitāyāṃ carataḥ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā. punar aparaṃ śāriputra bodhisattvo mahāsattvo dhyānapāramitāyāṃ caran prajñāpāramitāṃ bhāvayan sarvadharmeṣu māyākṛtasaṃjñām upasthāpayati, sarvākārajñatāpratisaṃyuktair manasikārair na śrāvakapratyekabuddhapratisaṃyuktair manasikārais tac ca kuśalamūlaṃ sarvasattvasādhāraṇaṃ kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, iyaṃ bodhisattvasya mahāsattvasya dhyānapāramitāyāṃ carataḥ prajñāpāramitā. evaṃ hi śāriputra bodhisattvo mahāsattvo dhyānapāramitāyāṃ caran ṣaṭ pāramitāḥ parigṛhṇāti, tena mahāsannāhasannaddha iti saṃkhyāṃ gacchati. iti dhyānapāramitāsannāhaṣaṭkaṃ pañcamam
221：	222：復次，舍利弗！菩薩摩訶薩行禪波羅蜜，有所施與，遵崇發起薩芸若心，不信聲聞、辟支佛心，其心常定不處於諸亂無亂、不亂，亦不見亂、不見定意。	223：復次，舍利弗！菩薩摩訶薩行禪那波羅蜜時，應薩婆若心，定心布施不令心亂，是名菩薩摩訶薩行禪那波羅蜜時檀那波羅蜜。復次，舍利弗！菩薩摩訶薩行禪那波羅蜜時，應薩婆若心，持戒、禪定力故，破戒諸法不令得入，是名菩薩摩訶薩行禪那波羅蜜時尸羅波羅蜜。復次，舍利弗！菩薩摩訶薩行禪那波羅蜜時，應薩婆若心，慈悲定故忍諸惱害，是名菩薩摩訶薩行禪那波羅蜜時羼提波羅蜜。復次，舍利弗！菩薩摩訶薩行禪那波羅蜜時，應薩婆若心，於禪不味不著，常求增進，從一禪至一禪，是名菩薩摩訶薩行禪那波羅蜜時毘梨耶波羅蜜。復次，舍利弗！菩薩摩訶薩行禪那波羅蜜時，應薩婆若心，於一切法無所依止，亦不隨禪生，是名菩薩摩訶薩行禪那波羅蜜時般若波羅蜜。如是，舍利弗！菩薩摩訶薩行禪那波羅蜜時攝諸波羅蜜。
220：1)復次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，靜心行施，亂心慳悋不復現前。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被布施波羅蜜多大功德鎧。2)復次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，定心護戒，令諸惡戒不復現前。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被淨戒波羅蜜多大功德鎧。3)復次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，住慈悲定，而修安忍不惱有情。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被安忍波羅蜜多大功德鎧。4)復次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，安住淨定，勤修功德，離諸懈怠。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被精進波羅蜜多大功德鎧。5)復次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，依靜慮等引發勝定，離擾亂心。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被靜慮波羅蜜多大功德鎧。6)復次，舍利子！諸菩薩摩訶薩修行靜慮波羅蜜多時，以一切智智相應作意，而修靜慮波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修靜慮時，依靜慮等引發勝慧，離惡慧心。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被般若波羅蜜多大功德鎧。7)舍利子！如是菩薩摩訶薩修行靜慮波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行靜慮波羅蜜多時，於六波羅蜜多相不取不得，當知是菩薩摩訶薩被大功德鎧。

I 7e. THE FIFTH SEXTAD, CONNECTED WITH THE PERFECTION OF MEDITATION. and concentration.

10.

punar aparam āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caraṃs trimaṇḍalapariśuddhaṃ dānaṃ dadāti sarvākārajñatāpratisaṃyuktair manasikārair na śrāvakapratyekabuddhapratisaṃyuktair manasikārais tac ca kuśalamūlaṃ sarvasattvasādhāraṇaṃ kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, iyaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carato dānapāramitā, evaṃ prajñāpāramitāyāṃ carataḥ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā. punar aparam āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran prajñāpāramitāṃ bhāvayati, tasya sarvapāramitāsu sarvadharmeṣu ca māyāsvapnapratibhāsapratiśrutkāpratibimbanirmāṇasaṃjñā pratyupasthitā bhavati sarvākārajñatāpratisaṃyuktair manasikārair na śrāvakapratyekabuddhapratisaṃyuktair manasikārais tac ca kuśalamūlaṃ sarvasattvasādhāraṇaṃ kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, evaṃ hi śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran prajñāpāramitāṃ paripūrayati, yad āyuṣman śāriputra bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktena cittenaitāḥ ṣaṭ (psp1-2: 39) pāramitā na nimittīkaroti nopalabhate. evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran mahāsannāhasannaddho bhavati, evaṃ ca punar āyuṣman śāriputra bodhisattvo mahāsattva ekaikasyāṃ pāramitāyāṃ sthitvā ṣaṭ pāramitāḥ paripūrayati. iti prajñāpāramitāsannāhaṣaṭkaṃ ṣaṣṭham
221：	222：復次，舍利弗！菩薩摩訶薩行般若波羅蜜，遵崇發起薩芸若心，不信聲聞、辟支佛心，其心恢大無所不通，不在生死、不在滅度！	223：復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心布施，內外所有無所愛惜，不見與者、受者及以財物，是名菩薩摩訶薩行般若波羅蜜時檀那波羅蜜。復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，持戒、破戒二事不見故，是名菩薩摩訶薩行般若波羅蜜時尸羅波羅蜜。復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，不見呵者、罵者、打者、殺者，亦不見用是空能忍辱，是名菩薩摩訶薩行般若波羅蜜時羼提波羅蜜。復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心，觀諸法畢竟空，以大悲心故行諸善法，是名菩薩摩訶薩行般若波羅蜜時毘梨耶波羅蜜。
220：1)復次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修般若時，雖施一切，而能不見施、受者、物。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時，所被布施波羅蜜多大功德鎧。2)復次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修般若時，雖護淨戒，而都不見持犯差別。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時，所被淨戒波羅蜜多大功德鎧。3)復次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修般若時，依勝空慧而修安忍，不見能忍、所忍等事。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時，所被安忍波羅蜜多大功德鎧。4)復次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智，修般若時，雖觀諸法皆畢竟空，而以大悲勤修善法。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時，所被精進波羅蜜多大功德鎧。5)復次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多，持此善根，以無所得而為方便，與一切有情同共迴向一切智智。修般若時，雖修勝定，而觀定境皆畢竟空。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時，所被靜慮波羅蜜多大功德鎧。6)復次，舍利子！諸菩薩摩訶薩修行般若波羅蜜多時，以一切智智相應作意，而修般若波羅蜜多。持此善根，以無所得而為方便，與一切有情同共迴向一切智智。修般若時，觀一切法、一切有情及一切行皆如幻等，而修種種無取著慧。舍利子！是為菩薩摩訶薩修行般若波羅蜜多時所，被般若波羅蜜多大功德鎧。7)舍利子！如是菩薩摩訶薩修行般若波羅蜜多時，具被六種波羅蜜多大功德鎧。舍利子！若菩薩摩訶薩以一切智智相應作意，修行般若波羅蜜多時，於六波羅蜜多相不取不得，當知是菩薩摩訶薩被大功德鎧。舍利子！如是名為諸菩薩摩訶薩普為利樂一切有情被大功德鎧。8)舍利子！諸菩薩摩訶薩安住一一波羅蜜多，皆修六種波羅蜜多令得圓滿，是故名被大功德鎧。

17f. THE SIXTH SEXTAD, CONNECTED WITH THE PERFECTION OF WISDOM. Furthermore, a Bodhisattva, who courses in the perfection of wisdom, gives a gift which is threefold pure 3 ; with his attention centred on the knowledge of all modes, he dedicates to full enlightenment that gift which he gives, after he has made that wholesome root common to all beings. This is the perfection of giving of a Bodhisattva who courses in the perfection of wisdom. Similarly should one understand the perfection of morality, patience, vigour, and concentration of a Bodhisattva who courses in perfect wisdom. (PI 79) With regard to all perfections, and to all dharmas, he sets up the notion that they are an illusion, a dream, a reflected image, an echo, a reflection, a magical creation; with his attention centred on all-knowledge, he dedicates to full enlightenment that wholesome root, after he has made it common to all beings. It is thus that a Bodhisattva, who courses in perfect wisdom, fulfils the perfection of wisdom. A Bodhisattva is then called "armed with the great armour". It is thus that a Bodhisattva, having stood firm in each single perfection, fulfils all the six perfections.

11.

punar aparaṃ śāriputra bodhisattvo mahāsattvo dhyānāni ca samāpadyate na ca dhyānāny āsvādayati na ca taiḥ saṃhriyate na ca teṣāṃ vaśenopapadyate, evam apramāṇāni cārūpyasamāpattīś ca samāpadyate na ca tā āsvādayati na ca tābhiḥ saṃhriyate na ca tāsāṃ vaśenopapadyate, iyaṃ bodhisattvasya mahāsattvasyopāyakauśalagatā prajñāpāramitā veditavyā. punar aparaṃ śāriputra bodhisattvo mahāsattvo dhyānārūpyasamāpattiṣu vivekadarśanena ca viharati śūnyatānimittāpraṇihitadarśanena ca viharati na ca bhūtakoṭiṃ sākṣātkaroti, ayaṃ bodhisattvasya mahāsattvasya prajñāpāramitāyāṃ carata upāyakauśalasannāhaḥ.
221：菩薩入無形禪，亦不處其中，是為菩薩行漚惒拘舍羅而為般若波羅蜜。復次，舍利弗！菩薩行禪分別空、無相、無願，是為菩薩行僧那僧涅而為般若波羅蜜。以是故，名為僧那僧涅。	222：復次，舍利弗！菩薩摩訶薩以無色定而行三昧，不隨禪教而有所生，是為菩薩摩訶薩漚惒拘舍羅般若波羅蜜。復次，舍利弗！假使菩薩摩訶薩或行禪定、若四等心，其無色定而以三昧，不失禪定及四等心、無色三昧，是為菩薩摩訶薩漚惒拘舍羅般若波羅蜜。復次，舍利弗！菩薩摩訶薩又修禪思，行四等心、無色三昧，而在寂然；有所觀見，空、無相、無願，見斯然後，是為菩薩摩訶薩摩訶僧那僧涅般若波羅蜜。如是，舍利弗！菩薩摩訶薩為摩訶僧那僧涅之謂也！	223：復次，舍利弗！菩薩摩訶薩行般若波羅蜜時，應薩婆若心入禪定，觀諸禪離相、空相、無相相、無作相，是名菩薩摩訶薩行般若波羅蜜時禪那波羅蜜。如是，舍利弗！菩薩摩訶薩行般若波羅蜜時攝諸波羅蜜。舍利弗！如是名為菩薩摩訶薩大誓莊嚴。
220：1)復次，舍利子！諸菩薩摩訶薩雖得靜慮、無量、無色而不味著，亦不隨彼勢力受生，亦不為彼勢力所引。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被方便善巧般若波羅蜜多大功德鎧。2)復次，舍利子！諸菩薩摩訶薩雖得靜慮、無量、無色，住遠離見、寂靜見、空、無相、無願見，而不證實際，不入聲聞及獨覺地，超勝一切聲聞、獨覺。舍利子！是為菩薩摩訶薩修行靜慮波羅蜜多時，所被方便善巧般若波羅蜜多大功德鎧。舍利子！由諸菩薩普為利樂一切有情，被如是等大功德鎧故，復名摩訶薩。

17g. THE ARMOUR OF THE SKILL IN MEANS.

Furthermore, a Bodhisattva enters into the trances, Unlimited, and formless attainments, but he does not relish them, 4 is not captivated by them, is not reborn on account of them. 5 This, Sariputra, is of a Bodhisattva, a great being, the perfection of wisdom which is associated with skill in means. A Bodhisattva furthermore dwells in the trances and formless attainments by way of the vision of detachment, of emptiness, of the signless, of the wishless, and yet he does not realize the reality limit. This is the great armour of the skill in means of the Bodhisattva who courses in the perfection of wisdom.

12.

evam āyuṣman śāriputra bodhisattvo mahāsattvo mahāsannāhasannaddhas tenocyate bodhisattvo mahāsattva iti, evaṃ mahāsannāhasannaddhasyāyuṣman śāriputra bodhisattvasya mahāsattvasya daśasu dikṣu buddhā bhagavanta udānam udānayanti varṇam udīrayanti nāmadheyaṃ parikīrtayamānās tasya bodhisattvasya mahāsattvasya śabdam anuśrāvayanti ghoṣam udīrayanti, amuṣmin lokadhātuprasare bodhisattvo mahāsattvo mahāsannāhasannaddha iti sattvāṃś ca paripācayati buddhakṣetraṃ ca pariśodhayati. iti sannāhaṣaṭkopasaṃhāraḥ ity uktā sannāhapratipattiḥ
221：舍利弗！菩薩作是僧那僧涅者，十方諸佛世尊皆以大音聲讚歎是菩薩言：某國土菩薩具諸功德為僧那僧涅，當育養眾生、淨佛國土。	222：如是，舍利弗！菩薩摩訶薩設使被如此僧那，八方上下諸佛世界佛天中天，所可宣揚微妙之教，讚頌功德申暢其音，於某世界有菩薩摩訶薩，被大德鎧，教化眾生、嚴淨佛土。	223：是大誓莊嚴菩薩，十方諸佛歡喜，於大眾中稱名讚歎：某國土某菩薩摩訶薩大誓莊嚴，成就眾生、淨佛國土。
220：舍利子！如是普為利樂有情被大功德鎧菩薩摩訶薩，普為十方殑伽沙等諸佛世界一切如來、應、正等覺處大眾中，歡喜讚嘆，作如是言：某方某世界中，有某名菩薩摩訶薩，普為利樂一切有情被大功德鎧，嚴淨佛土、成熟有情，遊戲神通，作所應作。如是展轉，聲遍十方，人、天等聞皆大歡喜，咸作是言：是菩薩摩訶薩不久當證所求無上正等菩提，令諸有情皆獲利樂。

I 7h. THE RŚSUMŚ OF THE SEXTAD ON THE ARMOUR.

It is thus that a Bodhisattva is called "armed with the great armour". About this Bodhisattva the Buddhas, the Lords, in the ten directions utter a shout of triumph, proclaim his praise, announce his name, and make the pronouncement that "in this world system that Bodhisattva, that great being is armed with the great armour!" And he matures beings and purifies the Buddha-field. (PI80)

13.

śāriputra āha: kiyat āyuṣman pūrṇa bodhisattvo mahāsattvo mahāyānasaṃprasthito mahāyānasamārūḍho bhavati? pūrṇa āha: ihāyuṣman śāriputra bodhisattvo mahāsattvo dānapāramitāyāṃ caran viviktaṃ kāmair viviktaṃ pāpakair akuśalair dharmaiḥ savitarkasavicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānam (psp1-2: 40) upasaṃpadya viharati, evaṃ dvitīyaṃ tṛtīyaṃ caturthaṃ dhyānaṃ, evam ākāśānantyāyatanaṃ vijñānānantyāyatanam ākiñcanyāyatanaṃ naivasaṃjñānāsaṃjñāyatanam upasaṃpadya viharati,
221：於是舍利弗問邠耨文陀尼子：何等為菩薩摩訶薩摩訶衍三拔致？摩訶衍三拔致者，晉言發趣大乘。云何為發起大乘？邠耨報言：行六波羅蜜，隨諸禪所應行盡奉行，持求薩云若。	222：舍利弗問分耨文陀尼弗：何謂菩薩摩訶薩三拔致等乘大乘？分耨答曰：於是，賢者！菩薩摩訶薩行六波羅蜜，寂除眾欲，滅去諸惡不善之法，順想有行而處寂然，存在安隱，便能具足行第一禪。已離於欲無有眾惡，蠲除眾想所可念者，寂然安隱，則能具足行第二禪。除去眾想，無念無想，而心自修如聖賢教，不違明達得欣悅安，則便具足得第三禪。除安去苦，前所更歷善惡、可不可意，無苦無樂而在寂然得欣悅安，則便具足第四之禪。行四等心，心常慈，俱無怨、無結亦無顛倒，廣大無邊遵善無量，普諸世間，心之所行而不捨此；悲、喜、護心，亦復如是。護心常俱，無怨無結亦無顛倒，廣大無邊遵善無量，普諸世間，心之所行而不捨此。	223：慧命舍利弗問富樓那彌多羅尼子：云何菩薩摩訶薩發趣大乘？富樓那語舍利弗：菩薩摩訶薩行六波羅蜜時，離諸欲、離諸惡不善法，有覺有觀離生喜樂入初禪，乃至入第四禪中，以慈廣大無二無量無怨恨、無惱心行，遍滿一方、二三四方四維上下，遍一切世間；悲、喜、捨心亦如是。
220：爾時，舍利子問滿慈子言：云何菩薩摩訶薩普為利樂諸有情故發趣大乘？滿慈子言：舍利子！諸菩薩摩訶薩普為利樂一切有情，被六波羅蜜多大功德鎧已，1)復為利樂諸有情故，離欲惡不善法，有尋有伺，離生喜樂，入初靜慮具足住，廣說乃至斷樂斷苦，先喜憂沒，不苦不樂，捨念清淨，入第四靜慮具足住。2)復依靜慮起慈俱心，行相廣大，無二無量，無怨、無害、無恨、無惱，遍滿善修，勝解周普，充溢十方，盡虛空窮法界，慈心勝解具足而住；起悲、喜、捨俱心行相勝解，亦復如是。3)依此加行，復超一切色想，滅有對想，不思惟種種想，入無邊空，空無邊處具足住；廣說乃至超一切無所有處，入非想非非想處具足住。舍利子！是菩薩摩訶薩持此靜慮、無量、無色，以無所得而為方便，與一切有情同共迴向一切智智。舍利子！是為菩薩摩訶薩普為利樂諸有情故發趣大乘。

I 8. The Progress in Setting Out. (5. Set out in the great vehicle.)

Śāriputra: Through how much does the Bodhisattva become one who has set out in the great vehicle, one who has mounted on the great vehicle?

I 8,1. THE ENTERING ON AND EMERGING FROM THE TRANCES AND FORMLESS ATTAINMENTS. 6

Purna: Here, coursing in the perfection of giving, a Bodhisattva dwells detached from sense desires, detached from evil and unwholesome dharmas, in the attainment of the first trance, which is with thoughts adjusted and discursive, born of detachment, full of rapture and ease. And so for all the four trances, and for the four formless attainments. These are a Bodhisattva's trances and formless attainments.

14.

imāni bodhisattvasya mahāsattvasya dhyānārūpyāṇi yadā bodhisattvo mahāsattva etaiś ca dhyānair etaiś cārūpyair dānapāramitāyāṃ carann ākāśākāraliṅganimittaiḥ samāpadyamāno vyuttiṣṭhamānaś ca tāni ca kuśalamūlāni sarvasattvasādhāraṇāni kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, iyaṃ bodhisattvasya mahāsattvasya dānapāramitā, evaṃ śīlapāramitāyāṃ kṣāntipāramitāyāṃ vīryapāramitāyāṃ dhyānapāramitāyāṃ vācyam. punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caraṃś catvāri dhyānāni samāpadyate catasra ārūpyasamāpattīḥ samāpadyate, yadā bodhisattvo mahāsattva etaiś ca dhyānair etābhiś cārūpyasamāpattibhir viharati, sa etā dhyānārūpyasamāpattīḥ samāpadyamāno vyuttiṣṭhamānaś cākāśākāraliṅganimittāni manasikaroti, prajñāpāramitāyāṃ caraṃs tāni ca kuśalamūlāny anyāni ca sarvākārajñatāpratisaṃyuktair manasikāraiḥ sarvasattvasādhāraṇāni kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati, iyaṃ bodhisattvasya mahāsattvasya prajñāpāramitā. evaṃ hy āyuṣman śāriputra bodhisattvo mahāsattvaḥ ṣaṭ pāramitāsu caran mahāsannāhasannaddhaḥ sattvāṃś ca paripācayati buddhakṣetraṃ ca pariśodhayati. iti dhyānārūpyasamāpattivyutthānaprasthānam punar aparaṃ śāriputra bodhisattvo mahāsattvo yat sarvākārajñatāpratisaṃyuktaṃ manasikāram utpādya kleśānāṃ dhvaṃsanāya sarvasattvānāṃ dharmaṃ deśayiṣyāmīti cittam utpādayati, iyaṃ bodhisattvasya mahāsattvasya dānapāramitā, yad bodhisattvo mahāsattvas tair eva sarvākārajñatāpratisaṃyuktair manasikāraiḥ prathamaṃ dhyānam ākrāmati deśayati, tatra ca prathame dhyāne pratiṣṭhate na cānyeṣāṃ cittotpādānām avakāśaṃ dadāti śrāvakapratyekabuddhapratisaṃyuktānām iyaṃ bodhisattvasya mahāsattvasya aparāmṛṣṭā śīlapāramitā, yad bodhisattvasya mahāsattvasya sarvākārajñatāpratisaṃyuktair (psp1-2: 41) manasikārair dhyānārūpyair viharata evaṃ bhavati, sarvasattvānāṃ kleśakṣayāya dharmaṃ deśayiṣyāmīti, yāvat teṣāṃ manasikārāṇāṃ kṣamaṇā rocanā vyupaparīkṣaṇā avabodha upanidhyāpanam, iyaṃ bodhisattvasya mahāsattvasya kṣāntipāramitā. punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktair manasikāraiḥ sarvakuśalamūlāni sarvasattvasādhāraṇāni kṛtvā anuttarāyai samyaksaṃbodhaye pariṇāmayati vīryaṃ ca na sraṃsayati, iyaṃ bodhisattvasya mahāsattvasya vīryapāramitā, yad bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktair manasikārair dhyānārūpyasamāpattīś ca samāpadyate na copalabhate, iyaṃ bodhisattvasya mahāsattvasya dhyānapāramitā, yad bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktair manasikāraiḥ prathamadhyānāṅgāni dvitīyāni tṛtīyāni caturthāni dhyānāṅgāni anityākāreṇa duḥkhākāreṇa anātmākāreṇa śāntākāreṇa śūnyākāreṇa ānimittākāreṇa apraṇihitākāreṇa pratyavekṣate na copalabhate, iyaṃ bodhisattvasya mahāsattvasya prajñāpāramitā. idam āyuṣman śāriputra bodhisattvasya mahāsattvasya mahāyānam. iti ṣaṭpāramitāprasthānam
221：菩薩以薩云若意，於八禪觀其無常，觀其苦、空、非我、無願，是為菩薩行般若波羅蜜為摩訶衍。	222：是為菩薩摩訶薩禪思。菩薩摩訶薩以此禪思行四等心，以此瑞應行三昧定，行斯已後，皆以勸助薩芸若慧，是為菩薩摩訶薩六波羅蜜檀波羅蜜之本；尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，皆各各如是。是為菩薩摩訶薩僧那僧涅之謂也！復次，舍利弗！菩薩摩訶薩與慈心俱，廣遠弘普而無有二、無有邊崖、無有結，而無有斯在於一處。信第一、第二、第三、第四，亦復如是。至下無際，上去無限，八方上下無不周遍。具足四禪，是為菩薩摩訶薩三昧。假使菩薩摩訶薩遵崇其心在薩芸若，行第一禪而以救攝一切眾生，悉勸助之於諸通慧，其菩薩摩訶薩具足薩芸若而發慧心，然以方便暢發誼意為人說經，是為菩薩摩訶薩檀波羅蜜。又菩薩摩訶薩其心至于薩芸若慧，思惟遵修度第一禪。假使能住第一禪者，不復信樂發異心者，不隨聲聞、辟支佛心，是為菩薩摩訶薩不犯於他，為尸波羅蜜。假使菩薩摩訶薩其心志在薩芸若慧，遵修思惟即自發念：令一切人眾生之類勤苦滅盡，為說經法，隨其心念所憙樂者，觀其根原而開化之。是為菩薩摩訶薩行羼波羅蜜。假使菩薩摩訶薩其心遵修薩芸若慧，勸助一切功德之本，於諸通慧不見精進之所歸趣，是為菩薩摩訶薩行惟逮波羅蜜。假使菩薩摩訶薩其心遵修薩芸若慧，從第一禪至于四禪，而復觀察無常、苦、空、非身，空、無相、無願，是為菩薩摩訶薩行禪波羅蜜。假使菩薩摩訶薩其心遵崇薩芸若慧，觀一切法譬如幻化，無有三界，為人說經，是為菩薩摩訶薩行般若波羅蜜。賢者舍利弗！是為菩薩摩訶薩摩訶衍事。	223：是菩薩入禪時、起時，諸禪無量心及支共一切眾生迴向薩婆若，是名菩薩摩訶薩禪那波羅蜜發趣大乘。是菩薩摩訶薩住禪無量心，作是念：我當得一切種智，為斷一切眾生煩惱故當說法。是名菩薩摩訶薩行禪那波羅蜜時檀那波羅蜜。若菩薩摩訶薩應薩婆若心，修初禪住初禪，二三四禪亦如是，不受餘心，所謂聲聞、辟支佛心，是名菩薩摩訶薩行禪那波羅蜜時尸羅波羅蜜。若菩薩摩訶薩應薩婆若心入諸禪，作是念：我為斷一切眾生煩惱故當說法。是諸心欲樂忍，是名菩薩摩訶薩行禪那波羅蜜時羼提波羅蜜。若菩薩摩訶薩應薩婆若心入諸禪，諸善根皆迴向薩婆若，懃修不息，是名菩薩摩訶薩行禪那波羅蜜時毘梨耶波羅蜜。若菩薩摩訶薩應薩婆若心入四禪及支，觀無常相、苦相、無我相、空相、無相相、無作相，共一切眾生迴向薩婆若，是名菩薩摩訶薩行禪那波羅蜜時般若波羅蜜。舍利弗！是名菩薩摩訶薩發趣大乘。
220：1)復次，舍利子！諸菩薩摩訶薩普為利樂諸有情故，先自安住如是靜慮、無量、無色，於入、住、出諸行、相、狀善分別知。得自在已，復作是念：我今當以一切智智相應作意，大悲為首，為斷一切有情諸煩惱故，說諸靜慮、無量、無色，分別開示令善了知諸定愛味、過患、出離，及入、住、出諸行、相、狀。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行布施波羅蜜多，普為利樂諸有情故發趣大乘。2)若菩薩摩訶薩以一切智智相應作意，大悲為首，說諸靜慮、無量、無色時，不為聲聞、獨覺等心之所間雜。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行淨戒波羅蜜多，普為利樂諸有情故發趣大乘。3)若菩薩摩訶薩以一切智智相應作意，大悲為首，說諸靜慮、無量、無色時，於如是法信忍欲樂。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行安忍波羅蜜多，普為利樂諸有情故發趣大乘。4)若菩薩摩訶薩以一切智智相應作意，大悲為首，修諸靜慮、無量、無色時，以自善根為有情故，迴求無上正等菩提，於諸善根勤修不息。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行精進波羅蜜多，普為利樂諸有情故發趣大乘。5)若菩薩摩訶薩以一切智智相應作意，大悲為首，依諸靜慮、無量、無色，引發殊勝等至、等持、解脫、勝處、遍處等定，於入、住、出皆得自在，不墮聲聞、獨覺等地。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行靜慮波羅蜜多，普為利樂諸有情故發趣大乘。6)若菩薩摩訶薩以一切智智相應作意，大悲為首，修諸靜慮、無量、無色時，於諸靜慮、無量、無色及靜慮支，以無常、苦、無我行相及空、無相、無願行相，如實觀察不捨大悲，不墮聲聞及獨覺地。舍利子！是為菩薩摩訶薩依止靜慮波羅蜜多，修行般若波羅蜜多，普為利樂諸有情故發趣大乘。

When a Bodhisattva courses in the perfection of giving through these trances and formless attainments, enters into and emerges from them, through the modes, characteristics and signs of space makes these wholesome roots common to all beings, and dedicates them to full enlightenment— then this is a Bodhisattva's perfection of giving. Similarly he acts with regard to the perfections of morality, patience, vigour, and concentration. Moreover, a Bodhisattva, coursing in the perfection of wisdom, enters into the four trances and the four formless attainments. When a Bodhisattva dwells through these trances and attainments in the perfection of wisdom, and, while entering into and emerging from them attends to the modes, characteristics and signs of space, and, coursing in the perfection of wisdom, makes these, and other, wholesome roots common to all beings, through attentions connected with the knowledge of all modes, and dedicates them to full enlightenment—then this is a Bodhisattva's perfection of wisdom. It is thus that a Bodhisattva, who courses in the six perfections, is called "one who has set out in the great vehicle".

18,2. THE SIX PERFECTIONS.

Furthermore, it is the perfection of giving of the Bodhisattva if, with his attention centred on the knowledge of all modes, he produces a thought controlled by the great compassion, and thinks, "for the sake of the demolition of the defilements will I demonstrate the trances, Unlimited and formless attainments to all beings". 7 It is his untarnished perfection of morality if, with his attention centred on the knowledge of all modes, he enters into the trances, and, firmly grounded in them, does not give an opportunity (PI81) to other productions of thought associated with the Disciples and Pratyekabuddhas. When it occurs to a Bodhisattva who, with his attention centred on the knowledge of all modes, dwells in the trances and formless attainments, that "for the purpose of the extinction of the defilements of all beings will I demonstrate Dharma", then the enduring of those attentions, the willingness to find pleasure in them, to test and understand them, and to meditate on them, that is a Bodhisattva's perfection of patience. It is a Bodhisattva's perfection of vigour that, through his attentions connected with the knowledge of all modes, he dedicates all wholesome roots to full enlightenment, and never relaxes his vigour. It is his perfection of concentration that, through his attentions connected with the knowledge of all modes, he enters into the trances and formless attainments, and yet does not apprehend them. It is his perfection of wisdom that he contemplates the limbs of the trances under the aspects of impermanent, ill, not-self, etc., to: wishless, and yet does not apprehend them. This is the great vehicle of the Bodhisattva, the great being.

15.

punar aparam āyuṣman śāriputra bodhisattvasya mahāsattvasya mahāyānaṃ, yat sarvākāraṃ saptatriṃśad bodhipakṣān dharmān bhāvayati, sarvākāraṃ śūnyatānimittāpraṇihitavimokṣamukhasamādhiṃ bhāvayati, sarvākāraṃ balāni vaiśāradyāni aṣṭādaśāveṇikān buddhadharmān bhāvayati. idam āyuṣman śāriputra bodhisattvasya mahāsattvasya mahāyānam. ity āryamārgaprasthānam
221：菩薩念三十七品、佛十八法，是為菩薩摩訶衍。	222：復次，舍利弗！菩薩摩訶薩摩訶衍者，建立一切四意止、四意斷、四神足、五根、五力、七覺意、八由行、又復建立一切，具足於空三昧，無相、無願三昧，十種力、四無所畏、四分別辯、十八不共諸佛之法，是為菩薩摩訶薩摩訶衍。	223：(此段在16之後)復次，舍利弗！菩薩摩訶薩發趣大乘，一切種修四念處乃至一切種修八聖道分，一切種修三解脫門乃至十八不共法，是名菩薩摩訶薩發趣大乘。
220：(此段在16之後)復次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，修一切種四念住乃至八聖道支，修一切種三解脫門，乃至修一切種如來十力乃至十八佛不共法，以無所得而為方便，與一切有情同共迴向一切智智。舍利子！是為菩薩摩訶薩普為利樂諸有情故發趣大乘。

18,3. THE PATH.

Furthermore, this is the great vehicle of a Bodhisattva that, in all their modes, he develops the dharmas which are the 37 wings of enlighten- ment, the concentrations which are the doors to freedom—Emptiness, the Signless, the Wishless—the (ten) powers, the grounds of self-con- fidence, and the 18 special dharmas of a Buddha.

16.

punar aparaṃ śāriputra bodhisattvo mahāsattvo maitrīsahagatena cittena vipulena mahadgatenādvayenāpramāṇenāvaireṇāsapatnenānāvaraṇenāvyāvadhena sarvatrānugatena subhāṣitena dharmadhātuparame loke ākāśadhātuparyavasāne sarvāvantaṃ lokam ekāṃ diśaṃ sphuritvopasaṃpadya viharati, yāvad daśa diśaḥ sphuritvopasaṃpadya viharati, evaṃ karuṇāsahagatena muditāsahagatena upekṣāsagatena cittenavipulena mahadgatenādvayenāpramāṇenāvaireṇāsapatnenānāvaraṇenāvyāvādhena sarvatrānugatena subhāṣitena dharmadhātuparame loke ākāśadhātuparyavasāne sarvāvantaṃ lokaṃ, ekāṃ diśaṃ sphuritvopasaṃpadya (psp1-2: 42) viharati, yāvad daśa diśaḥ sphāritvopasaṃpadya viharati. imāny ucyante bodhisattvasya mahāsattvasyāpramāṇāni. punar aparaṃ śāriputra bodhisattvo mahasattvo maitrīsamādhiṃ samāpadyate mayā sarvasattvās trātavyā iti nirṇāmayati, karuṇāṃ ca samādhiṃ samāpadyate klībakāruṇyatāṃ ca sattveṣu nirṇāmayati, muditāṃ ca samādhiṃ samāpadyate aham eva modayiṣyāmīti sattveṣu nirṇāmayati, upekṣāṃ ca samādhiṃ samāpadyate āsravakṣayaṃ ca sattveṣu nirṇāmayati, iyaṃ bodhisattvasya mahāsattvasyāpramāṇeṣu carato dānapāramitā, yadā bodhisattvo mahāsattvo dhyānāpramāṇākāraliṅganimittāni samāpadyate vyuttiṣṭhate ca na ca śrāvakapratyekabuddhabhūmau pariṇāmayaty anyatra sarvākārajñatāyāḥ, iyaṃ bodhisattvasya mahāsattvasyāpramāṇeṣu carato 'parāmṛṣṭā śīlapāramitā, yadā bodhisattvo mahāsattvas tābhir dhyānāpramāṇārūpyasamāpattibhir avyavakīrṇo viharati, ābhyāṃ dvābhyāṃ śrāvakabhūmaye vā pratyekabuddhabhūmaye vā na spṛhayate sarvākārajñataivāsya kṣamate rocate ceyaṃ bodhisattvasya mahāsattvasyāpramāṇeṣu carataḥ kṣāntipāramitā, yadā bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktaiś cittotpādair anikṣiptadhuro viharati akuśaladharmaprahāṇāya kuśaladharmopasaṃpade, iyaṃ bodhisattvasya mahāsattvasyāpramāṇeṣu carato vīryapāramitā, yadā bodhisattvo mahāsattva etāni ca dhyānāny etāś cāpramāṇārūpyasamāpattīś ca samāpadyate, na ca dhyānāpramāṇārūpyasamāpattivaśenopapadyate, na ca tā āsvādayati na ca tābhiḥ saṃhriyate, iyaṃ bodhisattvasya mahāsattvasyāpramāṇeṣu carato dhyānapāramitā, yadā bodhisattvo mahāsattvaḥ sarvākārajñatāpratisaṃyuktair manasikārais tā dhyānāpramāṇārūpyasamāpattīḥ samāpadyate ca vyuttiṣṭhate ca tāś cānityākāreṇa duḥkhākāreṇa anātmākāreṇa śāntākāreṇa śūnyākāreṇa animittākāreṇa apraṇihitākāreṇa pratyavekṣate, na ca śrāvakanyāmaṃ vā pratyekabuddhanyāmaṃ vābhikrāmati, iyaṃ bodhisattvasya mahāsattvasyāpramāṇeṣu carataḥ prajñāpāramitā. idam āyuṣman śāriputra bodhisattvasya mahāsattvsya māhāyānam. ity apramāṇaprasthānam
221：菩薩意不近羅漢、辟支佛地，志但崇薩云若，是為菩薩行四等而為羼波羅蜜。菩薩行薩云若意無懈時，是為菩薩惟逮波羅蜜。菩薩雖行四禪、慈悲喜護、八禪，亦不能動搖菩薩。所以者何？以漚惒拘舍羅故。菩薩行四等，為眾生消諸漏，是為菩薩行四等而為檀波羅蜜。諸法所作禪，不持求羅漢、辟支佛。何以故？常求薩云若故。是為菩薩行四等而不[打-丁+此]尸波羅蜜。	222：復次，舍利弗！菩薩摩訶薩不告無求此二地——聲聞地、辟支佛地——其心唯樂薩婆若慧，是菩薩摩訶薩行無放逸為四等心，成羼波羅蜜。假使菩薩摩訶薩其心遵修，而自興發一切哀慧，所行無限無所破壞，是為菩薩摩訶薩行惟逮波羅蜜。假使菩薩摩訶薩於四等心而行禪定，不從禪定及四等心有所忘失，是為菩薩行無放逸四等之心漚惒拘舍羅。復次，舍利弗！菩薩摩訶薩慈心三昧：我當救護一切眾生。則以遵崇行哀三昧，愍傷行悲而順趣此；行憙三昧：我當度脫眾生之類。轉漸進前至護三昧，加於眾生至諸漏盡，是為菩薩摩訶薩無有放逸行四等心檀波羅蜜。假使禪思無有放逸行四等心，因緣瑞應，不以勸助聲聞、辟支佛地，則順專於一切哀慧，是為菩薩摩訶薩四等心行無所犯負尸波羅蜜。	223：復次，菩薩摩訶薩發趣大乘行慈心，作是念：我當安樂一切眾生入悲心，我當救濟一切眾生入喜心，我當度一切眾生入捨心，我當令一切眾生得諸漏盡。是名菩薩摩訶薩行無量心時檀那波羅蜜。復次，菩薩摩訶薩是諸禪無量心，不向聲聞、辟支佛地，但迴向薩婆若，是名菩薩摩訶薩行無量心時尸羅波羅蜜。復次，舍利弗！菩薩摩訶薩行四無量心，不貪聲聞、辟支佛地，但忍樂欲薩婆若，是名菩薩摩訶薩行無量心時羼提波羅蜜。若菩薩摩訶薩應薩婆若心，行四無量心，但行清淨行，是名菩薩摩訶薩行無量心時毘梨耶波羅蜜。復次，菩薩摩訶薩入禪入無量心時，亦不隨禪無量心生，是名菩薩摩訶薩行無量心時方便般若波羅蜜。舍利弗！是名菩薩摩訶薩發趣大乘。
220：1)復次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，修慈定時作如是念：我當賑濟一切有情皆令得樂。修悲定時作如是念：我當救拔一切有情皆令離苦。修喜定時作如是念：我當讚勵一切有情皆令解脫。修捨定時作如是念：我當等益一切有情皆令盡漏。舍利子！是為菩薩摩訶薩依止無量，修行布施波羅蜜多，普為利樂諸有情故發趣大乘。2)若菩薩摩訶薩以一切智智相應作意，大悲為首，於四無量入、住、出時，終不趣求聲聞、獨覺，唯求無上正等菩提。舍利子！是為菩薩摩訶薩依止無量，修行淨戒波羅蜜多，普為利樂諸有情故發趣大乘。3)若菩薩摩訶薩以一切智智相應作意，大悲為首，於四無量入、住、出時，不雜聲聞、獨覺作意，唯於無上正等菩提信忍欲樂。舍利子！是為菩薩摩訶薩依止無量，修行安忍波羅蜜多，普為利樂諸有情故發趣大乘。4)若菩薩摩訶薩以一切智智相應作意，大悲為首，於四無量入、住、出時，勤斷諸惡勤修諸善，求趣菩提曾無暫捨。舍利子！是為菩薩摩訶薩依止無量，修行精進波羅蜜多，普為利樂諸有情故發趣大乘。5)若菩薩摩訶薩以一切智智相應作意，大悲為首，於四無量入、住、出時，引發種種等持、等至，能於其中得大自在，不為彼定之所引奪，亦不隨彼勢力受生。舍利子！是為菩薩摩訶薩依止無量，修行靜慮波羅蜜多，普為利樂諸有情故發趣大乘。6)若菩薩摩訶薩以一切智智相應作意，大悲為首，於四無量入、住、出時，以無常、苦、無我行相及空、無相、無願行相，如實觀察不捨大悲，不墮聲聞及獨覺地。舍利子！是為菩薩摩訶薩依止無量，修行般若波羅蜜多，普為利樂諸有情故發趣大乘。舍利子！諸菩薩摩訶薩依如是等方便善巧，修習六種波羅蜜多，普為利樂諸有情故發趣大乘。

18,5. THE FOUR UNLIMITED.

Furthermore, a Bodhisattva dwells with a thought connected with friendliness—a thought that is vast, extensive, nondual, unlimited, free from hostility, rivalry, hindrance, or injury to anyone, extends every- where and is well cultivated; he radiates friendliness in the ten directions of the world which has as its highest (development) the Dharma-element, and the space-element as its terminus. And so with compassion, sympathetic joy, and impartiality. These are called the four Unlimited of the Bodhisattva, the great being. (PI82) A Bodhisattva enters the concentration on friendliness, and strives to save all beings. He enters the concentration on compassion, and directs pity and compassion towards beings. He enters the concentration on sympathetic joy, and resolves to make beings rejoice. 8 He enters the concentration on impartiality, and "extends" 9 to beings the extinction of the outflows. This is the perfection of giving of the Bodhisattva who courses in the Unlimited. When a Bodhisattva enters into the modes, characteristics and signs of the trances and Unlimited, and emerges from them, and yet does not dedicate (the resulting merit) to the level of a Disciple or Pratyekabuddha, but to nothing else than the knowledge of all modes—then this is the untarnished perfection of morality of the Bodhisattva who courses in the Unlimited. When he dwells in those trances, Unlimited, and formless attainments free from contamination, and does not long for the two levels of a Disciple or a Pratyekabuddha, but just the knowledge of all modes seems good to him and pleases him—then this is the perfection of patience of the Bodhisattva who courses in the Unlimited. If, through the production of thoughts associated with the knowledge of all modes, he dwells as one who perseveres in forsaking unwholesome and in accomplishing wholesome dharmas—then this is the perfection of vigour of the Bodhisattva who courses in the Unlimited. If, although he enters into those trances, Unlimited, and formless attainments, he does not gain his rebirths through them, does not relish them, is not captivated by them— then this is the perfection of concentration of a Bodhisattva who courses in the Unlimited. If, with his attentions centred on the knowledge of all modes, he enters into the trances, Unlimited and formless attainments and emerges from them, and contemplates them under the aspects of impermanence, ill, not-self, of quietude, emptiness, signlessness and wishlessness, but does not go forward to the way of salvation of the Disciples and Pratyekabuddhas—then this is the perfection of wisdom of a Bodhisattva who courses in the Unlimited. This is the great vehicle of the Bodhisattva, the great being. (PI83)

17.

punar aparam āyuṣman śāriputra bodhisattvasya mahāsattvasya mahāyānam, yad adhyātmaśūnyatāyāṃ jñānaṃ na copalambhayogena, yad bahirdhāśūnyatāyāṃ jñānaṃ na copalambhayogena, yad adhyātmabahirdhāśūnyatāyāṃ jñānaṃ na copalambhayogena, yāvad abhāvasvabhāvaśūnyatāyāṃ jñānaṃ na copalambhayogena. idaṃ bodhisattvasya mahāsattvasya mahāyānam. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya mahāyānaṃ, yat sarvadharmeṣu na śikṣiṣyate cittaṃ samāhitaṃ taj jñānam. idam api bodhisattvasya mahāsattvasya mahāyanam. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya mahāyānaṃ, yad asya na nityam iti jñānaṃ pravartate nānityam iti, na duḥkham iti nāduḥkham iti, na sukham iti nāsukham iti, nātmeti nānātmeti, na śāntam iti nāśāntam iti, na śūnyam iti nāśūnyam iti, na nimittam iti nānimittam iti, na praṇihitam iti nāpraṇihitam iti jñānaṃ pravartate. idam api subhūte bodhisattvasya mahāsattvasya mahāyanam.
221：菩薩復有摩訶衍，於內外空其慧不轉，無所倚、無所得、無所見，是為菩薩摩訶衍。復有摩訶衍，不於諸法，慧不在亂亦不在定，慧亦不在有常亦不在無常，慧亦不在苦樂亦不在有我無我，是為菩薩摩訶衍而應無所倚。	222：復次，舍利弗！菩薩摩訶薩摩訶衍者，曉了內空不墮顛倒，亦無所求、不有所得，苦樂、善惡有所有所自然空，於諸通慧亦無所得，無有內外，不得中間，是為菩薩摩訶薩摩訶衍。復次，舍利弗！菩薩摩訶薩摩訶衍者，於一切法亦無有亂、無三昧慧，是為菩薩摩訶薩摩訶衍。復次，舍利弗！菩薩摩訶薩摩訶衍者，常志大乘，其慧自由，其慧不在有常、不在無常，不計苦不苦、樂不樂，其不由慧在於我所及非我所，是為菩薩摩訶薩摩訶衍，為無所得，不墮顛倒。	223：復次，舍利弗！菩薩摩訶薩內空中智慧用無所得故，乃至無法有法空中智慧用無所得故，是名菩薩摩訶薩發趣大乘。復次，舍利弗！菩薩摩訶薩一切法中不亂不定智慧，是名菩薩摩訶薩發趣大乘。復次，舍利弗！菩薩摩訶薩發趣大乘，非常非無常智慧，非樂非苦、非實非空、非我非無我智慧，是名菩薩摩訶薩發趣大乘，用無所得故。
220：1)復次，舍利子！若菩薩摩訶薩以一切智智相應作意，大悲為首，無所得為方便，起內空智，乃至起無性自性空智，以無所得而為方便，與一切有情同共迴向一切智智。2)舍利子！是為菩薩摩訶薩普為利樂諸有情故發趣大乘。若菩薩摩訶薩以一切智智相應作意，大悲為首，無所得為方便，於一切法發起非亂非定妙智、非常非無常妙智、非樂非苦妙智、非我非無我妙智、非淨非不淨妙智、非空非不空妙智、非有相非無相妙智、非有願非無願妙智、非寂靜非不寂靜妙智、非遠離非不遠離妙智，以無所得而為方便，與一切有情同共迴向一切智智。舍利子！是為菩薩摩訶薩普為利樂諸有情故發趣大乘。

I 8,5. ABSENCE OF DEVOTION TO A BASIS. 10

Furthermore, also this is the great vehicle of the Bodhisattva, the great being: The cognition of the 18 kinds of emptiness, without taking them as basic facts. That, since his thought is undisturbed in all dharmas, his cognition is concentrated. 11 That his cognition does not proceed through "this is permanent", "this is impermanent", "this is ill", etc. to: "this is wishless".

18.

punar aparaṃ śāriputra bodhisattvasya mahāsattvasya mahāyānaṃ, yad atīte 'dhvani jñānaṃ na pravartate, anāgate 'dhvani jñānaṃ na pravartate, pratyutpanne 'dhvani jñānaṃ na pravartate, na cāsya triṣv adhvasv ajñānaṃ pravartate, tac cānupalambhayogena. idam api śāriputra bodhisattvasya mahāsattvasya mahāyānam. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya mahāyānaṃ, yan na kāmadhātau jñānaṃ pravartate na rūpadhātau jñānaṃ pravartatenārūpyadhātau jñānaṃ pravartate, na cāsya kāmarūpārūpyadhātāv ajñānaṃ pravartate, tac cānupalambhayogena. idam api śāriputra bodhisattvasya mahāsattvasya mahāyānam. punar aparaṃ śāriputra bodhisattvasya mahāsattvasya mahāyānaṃ, yan na laukikeṣu lokottareṣu dharmeṣu jñānaṃ pravartate, na sāsraveṣu dharmeṣu nānāsraveṣu dharmeṣu na saṃskṛteṣu nāsaṃskṛteṣu na cāsyalaukikalokottarasāsravānāsravasaṃskṛtāsaṃskṛteṣu dharmeṣv ajñānaṃ pravartate, tac cānupalambhayogena. idam āyuṣman śāriputra bodhisattvasya (psp1-2: 44) mahāsattvasya mahāyānam. ity anupalambhayogena prasthānam
221：復有摩訶衍，慧不在當來過去今現在，慧亦不離三世，是為摩訶衍應無所倚。摩訶衍者，慧不在三界亦不離三界。復有摩訶衍，慧不在俗法亦不在道法，亦不在有為亦不在無為，亦不在有漏亦不在無漏，是為無所倚。舍利弗！是為菩薩摩訶薩摩訶衍。	222：復次，舍利弗！菩薩摩訶薩摩訶衍者，其慧自由，不在於過去、不在於當來、不在於現在，不在三世無慧之處，是為菩薩摩訶薩摩訶衍，常無所得，不墮顛倒。復次，舍利弗！菩薩摩訶薩摩訶衍者，其慧不由著於欲界、不在色界、不在無色界，而慧自在。悉知欲界、色界、無色界，而得自在，亦無所得，不墮顛倒，是為菩薩摩訶薩大乘。復次，舍利弗！菩薩摩訶薩摩訶衍者，而慧自在，不與世慧同、亦不在沒世慧，不在有為、不在無為，不在有漏、不在無漏，於此法慧而得自由。悉知世俗慧、度世慧，不為不及。悉知有為、無為法，不為不及，亦無所得，不墮顛倒，是為菩薩摩訶薩大乘。	223：復次，舍利弗！菩薩摩訶薩智不行過去世、不行未來世、不行現在世，亦非不知三世，是名菩薩摩訶薩發趣大乘，用無所得故。復次，菩薩摩訶薩發趣大乘，智不行欲界、不行色界、不行無色界，亦非不知欲界、色界、無色界，用無所得故，是名菩薩摩訶薩發趣大乘。復次，菩薩摩訶薩發趣大乘，智不行世間法、不行出世間法，不行有為法、不行無為法，不行有漏法、不行無漏法，亦非不知世間法、出世間法，有為無為法、有漏無漏法，用無所得故。舍利弗！是名菩薩摩訶薩發趣大乘。
220：若菩薩摩訶薩以一切智智相應作意，大悲為首，無所得為方便，1)智不行過去、未來、現在，非不知三世法；2)智不行欲、色、無色界，非不知三界法；3)智不行善、不善、無記，非不知三性法；4))智不行世間、出世間，非不知世間、出世間法；5)智不行有為、無為，非不知有為、無為法；6)智不行有漏、無漏，非不知有漏、無漏法，智以無所得而為方便，與一切有情同共迴向一切智智。舍利子！是為菩薩摩訶薩普為利樂諸有情故發趣大乘。舍利子！以諸菩薩由如是等方便善巧，普為利樂諸有情故發趣大乘，故復名摩訶薩。舍利子！如是普為利樂有情發趣大乘菩薩摩訶薩，普為十方殑伽沙等諸佛世界一切如來、應、正等覺處大眾中歡喜讚嘆，作如是言：某方某世界中有某名菩薩摩訶薩，普為利樂一切有情發趣大乘，嚴淨佛土、成熟有情，遊戲神通作所應作。如是展轉聲遍十方，人、天等聞皆大歡喜，咸作是言：是菩薩摩訶薩不久當證所求無上正等菩提，令諸有情皆獲利樂。

That his cognition does not proceed in the past, future, or present period; in fact his cognition does not proceed in the three periods, and takes nothing as a basic fact. That his cognition does not proceed in the world of sense desire, in the world of form, in the formless world; in fact he has no cognition of the triple world, and that because nothing can be apprehended in it. That his cognition does not proceed in worldly or supramundane dharmas, in dharmas with or without outflows, in conditioned or unconditioned dharmas; in fact he has no cognition of any of these kinds of dharmas, and that because there is nothing to apprehend. This is the great vehicle of the Bodhisattva, the great being.