大般若經第二會-超勝品第二十

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/

第二分超勝品第二十

1.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat: mahāyānaṃ mahāyānam itīdaṃ bhagavann ucyate, sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati tenocyate mahāyānam iti, ākāśasamaṃ tad yānaṃ, tadyathāpi nāma bhagavann ākāśe 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ, evam eva bhagavann asmin mahāyāne aprameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. evaṃ hi bhagavan bodhisattvasya mahāsattvasya mahāyānaṃ, tadyathāpi nāma bhagavan ākāśasya nāpy āgamo dṛśyate na nirgamo na sthānaṃ dṛśyate, evam evāsya bhagavan mahāyānasya naivāgama upalabhyate na nirgamo na sthānam upalabhyate, tadyathāpi nāma bhagavann ākāśasya nāpi pūrvānta upalabhyate nāparānta upalabhyate na madhya upalabhyate adhyavasamatām upādāya. evam eva bhagavann asya mahāyānasya na pūrvānto nāparānto na madhya upalabhyate, adhvasamatām upādāya, evam idaṃ bhagavan mahāyānaṃ mahāyānam ity ucyate. bhagavān āha: evam etat subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad imāḥ ṣaṭ pāramitā, dānapāramitā śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitā, idaṃ subhūte bodhisattvasya mahāsattvasya mahāyānam. punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ yad uta sarvadhāraṇīmukhāni sarvasamādhimukhāni śūraṅgamaḥ samādhir vistareṇa kāryaḥ, yāvad asaṅgākāśavimuktinirupalepaḥ samādhiḥ, idaṃ subhūte bodhisatvasya mahāsattvasya mahāyānam. punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ yad uta adhyātmaśūnyatā bahirdhāśūnyatā adhyātmabahirdhāśūnyatā, yāvad abhāvasvabhāvaśūnyatā, idaṃ subhūte bodhisatvasya mahāsattvasya (psp1-2: 115) mahāyānam. punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ yad uta catvāri smṛtyupasthānāni catvāri samyakprahāṇāni catvāra ṛddhipādāḥ pañcendriyāṇi pañca balāni sapta bodhyaṅgāny āryāṣṭaṅgo mārgaḥ catvāry apramāṇāni catvāri dhyānāni catasra ārūpyasamāpattayo daśa tathāgatabalāni catvāri vaiśāradyāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikā buddhadharmāḥ, idaṃ subhūte bodhisattvasya mahāsattvasya mahāyānam.
221：摩訶般若波羅蜜歎衍品第二十三 須菩提白佛言：唯，世尊！摩訶衍摩訶衍者，出諸天、世間人、阿須倫之上。衍與空等，如虛空，與無量無央數眾生而作救護，以此，世尊！為摩訶衍。菩薩摩訶薩亦不見來時、亦不見去時、亦不見住處；摩訶衍如是，亦不見前後、亦不見中央。世尊！是故摩訶衍名為無有與等者，而無有雙，是故名曰摩訶衍。佛告須菩提：如是，如是！須菩提！摩訶衍者，六波羅蜜是。復有摩訶衍，所謂諸陀羅尼門、諸三昧門，首楞嚴三昧乃至虛空際解脫無所著三昧，是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，內外空乃至無有空，是為摩訶衍復有摩訶衍。三十七品、佛十八法，是為菩薩摩訶薩摩訶衍。	222：摩訶般若波羅蜜無去來品第二十 爾時賢者須菩提白佛言：所言摩訶衍者，其摩訶衍義之所趣，唯，天中天！於天上人中世間而最為尊，莫不歸者。衍與空等，譬如虛空容覆無量阿僧祇人莫不戴仰，唯，天中天！摩訶衍者亦復如是，菩薩摩訶薩覆不可計阿僧祇人悉因得度。摩訶衍者，不見來時、不見去時、不見住處。如是，天中天！摩訶衍者，不得過去當來現在，亦無中間見、亦無所得，其名等於三世，故曰為衍，是故為摩訶衍。於是世尊告須菩提：如是，如是！所謂摩訶衍者，是為菩薩摩訶薩六波羅蜜：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。是為，須菩提！菩薩摩訶薩摩訶衍。復次，須菩提！菩薩摩訶薩摩訶衍者，謂一切諸陀羅尼門、諸三昧門、首楞嚴三昧。取要言之，空等三昧、解脫三昧、無著三昧、寂滅三昧，是謂菩薩摩訶薩摩訶衍。復次，須菩提！菩薩摩訶薩摩訶衍者，曉了七空、三十七品、十力、無畏、十八不共諸佛之法、四分別辯，是為菩薩摩訶薩摩訶衍也。	223：摩訶般若波羅蜜經勝出品第二十二 慧命須菩提白佛言：世尊！摩訶衍摩訶衍者，勝出一切世間及諸天、人、阿修羅。世尊！是摩訶衍與虛空等，如虛空受無量無邊阿僧祇眾生，摩訶衍亦如是，受無量無邊阿僧祇眾生。世尊！是摩訶衍不見來處、不見去處、不見住處，是摩訶衍前際不可得、後際不可得、中際不可得，三世等是摩訶衍。世尊！以是故是乘名摩訶衍。佛告須菩提：如是，如是！菩薩摩訶薩摩訶衍，所謂六波羅蜜，檀那波羅蜜、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，是名菩薩摩訶薩摩訶衍。復次，須菩提！菩薩摩訶薩摩訶衍，一切陀羅尼門、一切三昧門，所謂首楞嚴三昧乃至離著虛空不染三昧，是名菩薩摩訶薩摩訶衍。復次，須菩提！菩薩摩訶薩摩訶衍，所謂內空乃至無法有法空，是名菩薩摩訶薩摩訶衍。復次，須菩提！菩薩摩訶薩摩訶衍，所謂四念處乃至十八不共法，是名菩薩摩訶薩摩訶衍。
220：第二分超勝品第二十 I.爾時，具壽善現白佛言：1)世尊！言大乘，大乘者超勝一切世間天、人、阿素洛等，最尊最勝、最上最妙。2)世尊！如是大乘與虛空等，猶如虛空普能容受無量無數無邊有情，大乘亦爾，普能容受無量無數無邊有情。3)世尊！由此緣故，菩薩摩訶薩大乘即是一切智智乘。4)世尊！又如虛空無來無去無住可見，大乘亦爾，無來無去無住可見，無動無住故名大乘。5)世尊！又如虛空前、後、中際皆不可得，大乘亦爾，前、後、中際皆不可得，三世平等超出三世故名大乘。II.佛告善現：如是！如是！如汝所說。1)善現！諸菩薩摩訶薩大乘者，謂六波羅蜜多，即是布施、淨戒、安忍、精進、靜慮、般若波羅蜜多。2)復次，善現！諸菩薩摩訶薩大乘者，謂內空乃至無性自性空。3)復次，善現！諸菩薩摩訶薩大乘者，謂一切陀羅尼門、一切三摩地門及諸三摩地，即是健行三摩地乃至無染著如虛空三摩地。4)復次，善現！諸菩薩摩訶薩大乘者，謂四念住乃至十八佛不共法。5)善現！如是等無量無數無邊功德，當知皆是菩薩摩訶薩大乘。

CHAPTER 19 SURPASSING

110. The Progress which Consists in Going-forth.

(3. Why the "Great Vehicle" is so called.)

*Subhuti: The great vehicle is called a "great vehicle". Surpassing the world with its gods, men, and Asuras, that vehicle will go forth. That is why it is called a "great vehicle". It is like space. As in space, so in this vehicle there is room for countless beings. In this way is this the "great vehicle" of the Bodhisattvas, the great beings. Just as one can see no coming, going or abiding of space, so one cannot get at the coming, going or abiding of this great vehicle. Just as one cannot get at the beginning of space, or its end, or its middle, on account of the sameness of the three periods of time, so also with this great vehicle. That is why one speaks of a "great vehicle".*

The Lord: So it is, Subhuti. This great vehicle of the Bodhisattva, the great being, (P232) consists in the six perfections, in all Dharani-doors, all concentration-doors, the 20 kinds of emptiness, the applications of mindfulness, etc. to: the eighteen special Buddhadharmas.

2.

yat punaḥ subhūtir evam āha, sadevamānuṣāsuraṃ lokam abhibhūya tad yānaṃ niryāsyatīti, katamaś ca sadevamānuṣāsuro loko yad uta kāmadhātū rūpadhātur ārūpyadhātuḥ sacet subhūte kāmadhātus tathatā avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ yathāvan nityo dhruvaḥ śāśvato 'vipariṇāmadharmī bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte kāmadhātuḥ kalpito viṭhapitaḥ saṃdarśito 'yathāvat sarvam anityam adhruvam aśāśvataṃ vipariṇāmadharmi, abhāvas tasmād idaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati, sacet subhūte rūpadhātus tathatābhaviṣyad avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ yathāvan nityo dhruvaḥ śāśvato 'vipariṇāmadharmī bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte rūpadhātuḥ kalpito viṭhapitaḥ saṃdarśito 'yathāvat sarvam idam anityam adhruvam aśāśvataṃ vipariṇāmadharmi, abhāvas tasmān mahāyānaṃ, sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati, sacet subhūte ārūpyadhātus tathatābhaviṣyad avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ yathāvan nityo dhruvaḥ śāśvato 'vipariṇāmadharmī bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte ārūpyadhātuḥ kalpito viṭhapitaḥ saṃdarśito 'yathāvat sarvam idam anityam adhruvam aśāśvataṃ vipariṇāmadharmi, abhāvas tasmān mahāyānaṃ, sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte rūpaṃ tathatābhaviṣyad avitathatā ananyatathatā (psp1-2: 116) aviparītaṃ bhūtaṃ tattvaṃ yathāvan nityaṃ dhruvaṃ śāśvatam avipariṇāmadharmi bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte rūpaṃ kalpitaṃ viṭhapitaṃ saṃdarśitam anityam adhruvam aśāśvatam avipariṇāmadharmi, abhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati, evaṃ vedanā saṃjñā saṃskārāḥ, sacet subhūte vijñānaṃ tathatābhaviśyad avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ, yathāvan nityaṃ dhruvaṃ śāśvatam avipariṇāmadharmi bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte vijñānaṃ kalpitaṃ viṭhapitaṃ saṃdarśitam anityam adhruvam aśāśvatam avipariṇāmadharmi, abhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte cakṣus tathatābhaviśyat, avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ, yathāvan nityaṃ dhruvaṃ śāśvatam avipariṇāmadharmi bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuaraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte cakṣuḥ kalpitaṃ viṭhapitaṃ saṃdarśitam anityam adhruvam aśāśvatam avipariṇāmadharmi, abhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati, evaṃ śrotraṃ ghrāṇaṃ jihvā kāyaḥ, sacet subhūte manas tathatābhaviṣyat, avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ, yathāvan nityaṃ dhruvaṃ śāśvatam avipariṇāmadharmī bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte manaḥ kalpitaṃ viṭhapitaṃ saṃdarśitam anityam adhruvam aśāśvatam avipariṇāmadharmi, abhāvas tasmān mahāyānaṃ, sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte rūpaṃ tathatābhaviṣyat, avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ yathāvan nityaṃ dhruvaṃ śāśvatam avipariṇāmadharmi bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte rūpaṃ kalpitaṃ viṭhapitaṃ saṃdarśitam anityam adhruvam aśāśvatam avipariṇāmadharmi, abhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya (psp1-2: 117) niryāsyati, evaṃ śabdagandharasasparśāḥ, sacet subhūte dharmas tathatābhaviṣyat, avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ yathāvan nityo dhruvaḥ śāśvatam avipariṇāmadharmī bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte dharmaḥ kalpito viṭhapitaḥ saṃdarśito 'nityo 'dhruvo 'śāśvato 'vipariṇāmadharmī, abhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte cakṣurvijñānaṃ tathatā sadevamānuṣāsuraṃ bhaviṣyat, avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ yathāvan nityaṃ dhruvaṃ śāśvatam avipariṇāmadharmi bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte cakṣurvijñānaṃ kalpitaṃ viṭhapitaṃ saṃdarśitam anityam adhruvam aśāśvatam avipariṇāmadharmi, abhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati, evaṃ śrotravijñānaṃ ghrāṇavijñānaṃ jihvāvijñānaṃ kāyavijñānaṃ, sacet subhūte manovijñānaṃ tathatābhaviṣyad avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ yathāvan nityaṃ dhruvaṃ śāśvatam avipariṇāmadharmi bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte manovijñānaṃ kalpitaṃ viṭhapitaṃ saṃdarśitam anityam adhruvam aśāśvatam avipariṇāmadharmi, abhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte cakṣuḥsaṃsparśas tathatābhaviśyat, avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ yathāvan nityaṃ dhruvaṃ śāśvatam avipariṇāmadharmī bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte cakṣuḥsaṃsparśaḥ kalpito viṭhapitaḥ saṃdarśito anityo 'dhruvo 'śāśvato 'vipariṇāmadharmī, abhāvas tasmān mahāyānaṃ, sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati, evaṃ śrotrasaṃsparśo ghrāṇasaṃsparśo jihvāsaṃsparśaḥ kāyasaṃsparśaḥ, sacet subhūte manaḥsaṃsparśas tathatā abhaviśyat, avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ, yathāvan nityo dhruvaḥ śāśvato (psp1-2: 118) 'vipariṇāmadharmī bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte manaḥsaṃsparśaḥ kalpito viṭhapitaḥ saṃdarśito 'nityo 'dhruvo 'śāśvato 'vipariṇāmadharmī, abhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte cakṣuḥsaṃsparśajā vedanā tathatābhaviśyat, avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ yathāvan nityo dhruvaḥ śāśvato 'vipariṇāmadharmī bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte cakṣuḥsaṃsparśajā vedanā kalpitā viṭhapitā saṃdarśitā anityā adhruvā aśāśvatā avipariṇāmadharmiṇī, abhāvas tasmān mahāyānaṃ, sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati, evaṃ śrotrasaṃsparśajā vedanā ghrāṇasaṃsparśajā vedanā jihvāsaṃsparśajā vedanā kāyasaṃsparśajā vedanā, sacet subhūte manaḥsaṃsparśajā vedanā tathatābhaviśyat, avitathatā ananyatathatā aviparītaṃ bhūtaṃ tattvaṃ, yathāvan nityo dhruvaḥ śāśvato 'vipariṇāmadharmiṇī bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte manaḥsaṃsparśajā vedanā kalpitā viṭhapitā saṃdarśitā anityā adhruvā aśāśvatā avipariṇāmadharmiṇī, abhāvas tasmān mahāyānaṃ, sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte dharmadhātur bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte dharmadhātur abhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati, evaṃ tathatā bhūtakoṭiḥ. sacet subhūte acintyadhātur bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte acintyadhātur abhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirnāsyati. sacet subhūte dānapāramitā bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte dānapāramitābhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati, evaṃ śīlapāramitā kṣāntipāramitā (psp1-2: 119) vīryapāramitā dhyānapāramitā, sacet subhūte prajñāpāramitā bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte prajñāpāramitābhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte adhyātmaśūnyatābhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte adhyātmaśūnyatābhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte bahirdhāśūnyatā bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte bahirdhāśūnyatābhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte adhyātmabahirdhāśūnyatā bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte adhyātmabahirdhāśūnyatābhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. evaṃ yāvat sacet subhūte abhāvasvabhāvaśūnyatā bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte abhāvasvabhāvaśūnyatābhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte catvāri smṛtyupasthānāni bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte catvāri smṛtyupasthānāny abhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. evaṃ catvāri samyakprahāṇāni catvāra ṛddhipādāḥ pañcendriyāṇi pañca balāni sapta bodhyaṅgāni. sacet subhūte āryāṣṭāṅgamārgo bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte āryāṣṭāṅgo mārgo 'bhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte apramāṇadhyānārūpyasamāpattayo bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya (psp1-2: 120) nirayāsyat, yasmāt tarhi subhūte apramāṇadhyānārūpyasamāpattayo 'bhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. evaṃ daśa balāni catvāri vaiśāradyāni catasraḥ pratisaṃvidaḥ. sacet subhūte aṣṭādaśāveṇikā buddhadharmā bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte aṣṭādaśāveṇikā buddhadharmā abhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. ity agratāniryāṇam
221：如須菩提所言，摩訶衍者，出諸天、阿須倫、世間人民之上。須菩提！假令欲界其中所有，實有、不異諦、不顛倒、有常、堅強，亦不變易，非為空法。若當爾者，摩訶衍亦不能出過諸天、龍、阿須倫、世間人民上。須菩提！當知欲界，劫盡燒時所有皆盡，無常無強、亦無堅固用。是故摩訶衍出過世間人民、諸天、阿須倫之上。若使色界亦當有常、常堅固者，摩訶衍亦不能出其上。用色界空無常，堅固亦當壞盡亦不久住，是故摩訶衍出過其上。至于無色界皆當滅盡，亦如是。須菩提！若色湛然堅固、有常、諦、不顛倒，為是堅固法者，摩訶衍亦復不能過諸天、阿須倫、世間人民上；用色無常、無強堅固、不諦、顛倒故，摩訶衍出過其上。痛想行識皆悉無常，亦如是。若眼耳鼻舌身意，色聲香味細滑法及十二因緣，湛然有常、堅強、牢固、諦、不顛倒、常久安者，摩訶衍亦復不能出過其上；用諸法及十二因緣，無常、無堅、無強、無牢、無固、不諦、顛倒，皆如劫燒非安法故，摩訶衍德出過諸天、龍、鬼神、世間人民上。須菩提！若法性中有所有者，不為摩訶衍；以法性無所有故，為摩訶衍。假令如、真際、不可思議，體有所有者，亦不為摩訶衍；以如、真際、不可思議、體無所有故，為摩訶衍。須菩提！若六波羅蜜有所有者，不為摩訶衍；以六波羅蜜無所有故，為摩訶衍，出過諸天、龍、阿須倫、世間人民上。若內外空及有無空有所有者，不為摩訶衍；以內外空及有無空無所有故，為摩訶衍，出過諸天、阿須倫、世間人民上。若三十七品及十八法有所有者，不為摩訶衍；用三十七品及佛十八法無所有故，為摩訶衍，出過諸天、阿須倫、世間人民上。	222：又，須菩提！所言摩訶衍者，天上天下世間最上，莫不歸仰者。譬如，須菩提，欲界本無而無本無，等無有異不可分別，無有顛倒誠諦自然，久長堅固，無有別離法，無合無散未曾所有，是為摩訶衍天上天下人中最尊，莫不歸仰者。假使，須菩提！劫盡燒時悉為現之，教化一切令知無常，無有長久、無堅固者，悉無所有，是故摩訶衍天上天下世間最尊，莫不歸仰者。又，須菩提！欲界如是等無有異，無有顛倒誠諦自然，無本堅固無別離法，無有因緣，其無所有終不所有，是為摩訶衍天上天下最尊。設使，須菩提！欲界有想無常顛倒而現破壞，一切無常無有長久不可堅固，別離之法悉無所有。是故，須菩提！摩訶衍天上天下，於無色界亦復如是。設使，須菩提！諸色本無悉無所有，亦復如是，等亦無差別，無有若干誠諦自然，本無堅固無別離法，其無有者不可令有，是為摩訶衍天上天下最尊。假使，須菩提！色有所念而應清淨，而為顛倒悉令飽滿，皆當無常，無有久存、不得堅固，別離之法悉無所有，是故摩訶衍。色痛痒思想生死識，亦復如是；眼耳鼻舌身心，等無有異；眼色識、耳聲識、鼻香識、舌味識、身更識、意欲識，等無有異，悉無所有所可分別。至誠真諦，計有常者，久長堅固，是非摩訶衍。用習六事心有想念，因緣所習迷惑多求以自飽滿，是一切法，皆悉無常，無有長存、不可久固。是故摩訶衍，天上天下最尊。設使，須菩提！法界所有悉無所有，是為摩訶衍天上天下最尊。堅固，無所有生。如，須菩提！法界所有，悉無所有，行無所有，是故摩訶衍天上天下最尊。設使，須菩提！怛薩阿竭現有所有，悉無所有，其真本際不可思議。其界所有，悉無所有，是為摩訶衍天上天下最尊。正使，須菩提！諸界者不可思議，其所有者悉無所有，是故摩訶衍天上天下最尊。設使，須菩提！六波羅蜜所有，悉無所有、亦復不無，是為摩訶衍。正使，須菩提！其內空者，不有不無，自然為空，不有不無，是為摩訶衍。所以，須菩提！其內空者自然無有，有了空者不有不無，故曰摩訶衍。設使，須菩提！三十七品，十力、無畏、十八不共諸佛之法、四分別辯，不有不無、亦不不無，是為摩訶衍。正使，須菩提！其種性法，不有不無、亦不不無，用種性法不有不無、亦不不無，是故摩訶衍。	223：如須菩提所言，是摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若欲界當有實、不虛妄、不異諦、不顛倒、有常、不壞相、非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以欲界虛妄憶想分別和合名字等，有一切無常想無法。以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！色界、無色界若當實有不虛妄、不異諦、不顛倒、有常、不壞相、非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以色界、無色界虛妄憶想分別和合名字等，有一切無常破壞相無法。以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若色當實有、不虛妄、不異諦、不顛倒、有常、不壞相、非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以色虛妄憶想分別和合名字等，有一切無常破壞相無法。以是故，是摩訶衍勝出一切世間及諸天、人、阿修羅。受想行識亦如是。須菩提！若眼乃至意，色乃至法，眼識乃至意識，眼觸乃至意觸，眼觸因緣生受乃至意觸因緣生受，若當實有、不虛妄、不異諦、不顛倒、有常、不壞相、非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以眼乃至意觸因緣生受虛妄憶想分別和合名字等，有一切無常破壞相無法。以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若法性是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以法性無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若如、實際、不可思議性是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。須菩提！以如、實際、不可思議性無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若檀那波羅蜜是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以檀那波羅蜜無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。若尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以尸羅波羅蜜乃至般若波羅蜜無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若內空乃至無法有法空是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以內空乃至無法有法空無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若四念處乃至十八不共法是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以四念處乃至十八不共法無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若性人法是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以性人法無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。
220：復次，1)善現！汝說大乘超勝一切世間天、人、阿素洛等，最尊最勝、最上最妙者，如是！如是！如汝所說。善現！此中何等說名一切世間天、人、阿素洛等？所謂欲界、色、無色界。善現！若欲界是真如，非虛妄、無變異、不顛倒、是實、是諦，如所有性一切常恒、無變、無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以欲界是所計、是假合、有遷動，乃至一切無常、無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若色、無色界是真如，非虛妄、無變異、不顛倒、是實、是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以色、無色界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。2)復次，善現！若色是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常、恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以色是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若受、想、行、識是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以受、想、行、識是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。3)復次，善現！若眼處是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以眼處是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若耳、鼻、舌、身、意處是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以耳、鼻、舌、身、意處是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。4)復次，善現！若色處是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以色處是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若聲、香、味、觸、法處是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以聲、香、味、觸、法處是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。5)復次，善現！若眼界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以眼界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若耳、鼻、舌、身、意界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以耳、鼻、舌、身、意界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。6)復次，善現！若色界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以色界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若聲、香、味、觸、法界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以聲、香、味、觸、法界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。7)復次，善現！若眼識界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以眼識界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若耳、鼻、舌、身、意識界是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以耳、鼻、舌、身、意識界是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。8)復次，善現！若眼觸是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以眼觸是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若耳、鼻、舌、身、意觸是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以耳、鼻、舌、身、意觸是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。9)復次，善現！若眼觸為緣所生諸受是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒無變、無易有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以眼觸為緣所生諸受是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若耳、鼻、舌、身、意觸為緣所生諸受是真如，非虛妄、無變異、不顛倒、是實是諦，如所有性一切常恒、無變無易、有實性者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以耳、鼻、舌、身、意觸為緣所生諸受是所計是假合有遷動，乃至一切無常無恒、有變有易、都無實性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。10)復次，善現！若法界是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以法界非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若真如、實際、不思議界、安隱界等是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以真如、實際、不思議界、安隱界等非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。11)復次，善現！若布施波羅蜜多是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以布施波羅蜜多非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若淨戒、安忍、精進、靜慮、般若波羅蜜多是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以淨戒、安忍、精進、靜慮、般若波羅蜜多非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。17)復次，善現！若內空是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以內空非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若外空、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、無性自性空是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以外空乃至無性自性空非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。18)復次，善現！若四念住是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以四念住非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若四正斷、四神足、五根、五力、七等覺支、八聖道支是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以四正斷乃至八聖道支非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。19)復次，善現！乃至若佛十力是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以佛十力非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以四無所畏乃至十八佛不共法非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

I 10,1. THE PROGRAM OF GOING FORTH.

110,1a. GOING FORTH TO THE HIGHEST POSSIBLE STATE.

Śāriputra: When again Subhuti has said, "surpassing the world with its gods, men, and Asuras, that vehicle will go forth", what then is "the world with its gods, men and Asuras"? The world of sense desire, the world of form, the formless world. If the world of sense desire, the world of form, or the formless world were Suchness, Not-falseness, unaltered Suchness, if they were the Unperverted, Truly Real, True Reality, That which is as it really is, the Permanent, Stable, Eternal, Not liable to reversal, existence, and not nonexistence, then that great vehicle would not go forth, after having surpassed the world with its gods, men, and Asuras. But because the world of sense desire, the world of form and the formless world have been constructed by thought, fabricated from fictions and feigned, because they are not as reality really is, but entirely impermanent, unstable, not eternal, liable to reversal, and non-existence, therefore this great vehicle will go forth, after having surpassed the world with its gods, men, and Asuras. And this holds good not only of the triple world, but the same formula should be applied to the skandhas, the 20 kinds of emptiness, the Dharma-element, Suchness, the Reality limit, the unthinkable element, etc. to: (P233) the applications of mindfulness, etc. to: the Buddhadharmas,

3.

sacet subhūte gotrabhūdharmā bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte gotrabhūdharmā abhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte aṣṭamakadharmā bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte aṣṭamakadharmā abhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. evaṃ srotaāpannnadharmāḥ sakṛdāgāmidharmā anāgāmidharmā arhaddharmāḥ pratyekabuddhadharmā bodhisattvadharmāḥ. sacet subhūte buddhadharmā bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte buddhadharmā abhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte gotrabhūmir bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte gotrabhūmir abhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. evam aṣṭamakaḥ srotaāpannaḥ sakṛdāgāmy anāgāmy arhan pratyekabuddho bodhisattvaḥ. sacet subhūte buddho bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte buddho 'bhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte sadevamānuṣāsuro loko bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte sadevamānuṣāsuro loko 'bhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. iti prahāṇaniryāṇam
221：須菩提！若八輩地法須陀洹法、斯陀含法、阿那含法、阿羅漢法、辟支佛法、阿惟三佛法、佛法有所有者，不為摩訶衍；用八輩法從須陀洹至佛法無所有故，為摩訶衍，出過諸天、阿須倫、世間人民上。須菩提！若八輩從須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、阿惟三佛、佛有所有者，不為摩訶衍；用種性從須陀洹上至佛無所有故，為摩訶衍，出過諸天、阿須倫、世間人民上。須菩提！若諸天、阿須倫、世間人民有所有者，不為摩訶衍；用諸天、阿須倫、世間人民無所有故，為摩訶衍，出過其上。	222：正使，須菩提！其八等法不有不無，須陀洹法、斯陀含法、阿那含法、阿羅漢法、辟支佛法、諸佛之法，不有不無，用不有不無、亦不無無，是故摩訶衍。正使，須菩提！其八等法及與佛法，不有不無、亦不無無，是故摩訶衍。用，須菩提！其諸種性，不有不無、亦不無無；用諸八等，不有不無、亦不無無，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，上至怛薩阿竭、阿羅訶、三耶三佛，不有不無、亦不無無，是故摩訶衍。須菩提！欲知以諸八等、怛薩阿竭、阿羅訶、三耶三佛，不有不無、亦不無無，是故摩訶衍。設使，須菩提！諸天、人民、阿須倫及與世間，不有不無、亦不無無，以諸天、人民及阿須倫世間所有，不有不無、亦不無無，是故摩訶衍。	223：須菩提！若八人法、須陀洹法、斯陀含法、阿那含法、阿羅漢法、辟支佛法、佛法是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以八人法乃至佛法無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若性地人是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以性地人無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若八人法、須陀洹乃至佛是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以八人乃至佛無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若一切世間及諸天、人、阿修羅是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以一切世間及諸天人阿修羅無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。
220：復次，1)善現！若種姓法是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以種姓法非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若第八法、預流法、一來法、不還法、阿羅漢法、獨覺法、菩薩法、如來法是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以第八法乃至如來法非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。2)復次，善現！若種姓補特伽羅是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以種姓補特伽羅非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。善現！若第八、預流、一來、不還、阿羅漢、獨覺、菩薩、如來補特伽羅是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以第八乃至如來補特伽羅非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。3)復次，善現！若一切世間天、人、阿素洛等是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以一切世間天、人、阿素洛等非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

I 10,1b. THE GOING FORTH WHICH CONSISTS IN FORSAKING.

the stages, the fruits of a holy life, from Streamwinner to Buddha, the world with its gods, men, and Asuras.

4.

sacet subhūte prathamacittotpādam upādāya bodhisattvasya mahāsattvasya yāvad ā bodhimaṇḍād etasminn antare ye cittotpādās te bhāvo 'bhaviṣyan nābhāvo naivedaṃ mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya nirayāsyat, yasmāt tarhi subhūte bodhisattvasya mahāsattvasya prathamacittotpādam upādāya yāvad ā bodhimaṇḍād etasminn antare ye cittotpādās te abhāvo na bhāvas tasmān mahāyānaṃ sadevamānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte bodhisattvasya mahāsattvasya vajropamaṃ jñānaṃ bhāvo 'bhaviṣyan nābhāvo naiva bodhisattvo mahāsattvaḥ sarvavāsanānusaṃdhikleśān abhāvān viditvā sarvākāravaropetaṃ sarvajñajñānam anuprāpnuyāt, yasmāt subhūte bodhisattvasya mahāsattvasya vajropamaṃ jñānam abhāvo na bhāvas tasmād bodhisattvo mahāsattvaḥ sarvavāsanānusaṃdhikleśān abhāvān iti viditvā sarvākāravaropetaṃ sarvajñajñānam anuprāpnoti, evaṃ mahāyānaṃ sadevanānuṣāsuraṃ lokam abhibhūya niryāsyati. sacet subhūte tathāgatasyārhataḥ samyaksaṃbuddhasya dvātriṃśan mahāpuruṣalakṣaṇāni bhāvo 'bhaviṣyan nābhāvo naiva tathāgatā arhantaḥ samyaksaṃbuddhāḥ sadevamānuṣāsuraṃ lokaṃ tejasā ca śriyā cābhyabhaviṣyat, yasmāt subhūte dvātriṃśan mahāpuruṣalakṣaṇāny abhāvo nabhāvas tasmāt tathāgatā arhantaḥ samyaksaṃbuddhāḥ sadevamānuṣāsuraṃ lokaṃ tejasā ca śriyā cābhibhavanti. sacet subhūte tathāgato 'rhan samyaksaṃbuddho bhāvo 'bhaviṣyan nābhāvo naiva tathagato 'rhan samyaksaṃbuddho gaṅgānadīvālukopamān lokadhātūn avabhāsenāsphāriṣyat, yasmāt tarhi subhūte tathāgato 'rhan samyaksaṃbuddho 'bhāvo na bhāvas tasmāt tathāgato 'rhan samyaksaṃbuddho gaṅgānadīvālukopamān lokadhātūn avabhāsena sphārati. sacet subhūte tathāgatasya ṣaṣṭyaṅgopetaḥ svaro bhāvo 'bhaviṣyan nābhāvo naiva tathāgato 'rhan samyaksaṃbuddho daśasu dikṣu aprameyāsaṃkhyeyān (psp1-2: 122) lokadhātūn svareṇābhivyajñāpayiṣyat, yasmāt tarhi subhūte tathāgatasya ṣaṣṭyaṅgopetaḥ svaro 'bhāvo na bhāvas tasmāt tathāgato 'rhan samyaksaṃbuddho daśasu dikṣv aprameyasaṃkhyeyān lokadhātūn svareṇābhivijñapayati. sacet subhūte tathāgatasya triparivartaṃ dvādaśākāraṃ dharmacakraṃ bhāvo 'bhaviṣyan nābhāvo naiva tathāgatas triparivartaṃ dvādaśākāraṃ dharmacakraṃ prāvartayiṣyat, apravartanīyaṃ śramaṇena vā brāhmaṇena vā devena vā māreṇa vā brahmaṇā vā kenacid vā punar loke sahadharmeṇa, yasmāt tarhi subhūte tathāgatasya triparivartaṃ dvādaśākāraṃ dharmacakram abhāvo na bhāvas tasmāt tathagatena triparivartaṃ dvādaśākāraṃ dharmacakraṃ pravartitam apravartanīyaṃ śramaṇena vā brāhmaṇena vā devena vā māreṇa vā brahmaṇā vā kenacid vā punar loke saha dharmeṇa. sacet subhūte sattvā bhāvo 'bhaviṣyan nābhāvo yeṣāṃ kṛtaśas tathāgatena dharmacakraṃ pravartitaṃ naiva te sattvā anupadhiśeṣe nirvāṇadhātau parinirvāsyan yasmāt tarhi subhūte sattvā abhāvo na bhāvo yeṣāṃ kṛtaśas tathāgatena dharmacakraṃ pravartitaṃ tasmāt te sattvā nirupadhiśeṣe nirvāṇadhātau parinirvāsyanti. ity adhigamaniryāṇam iti trividham uddeśaniryāṇam
221：須菩提！若有菩薩摩訶薩從初發意乃至佛坐，中間諸可所作，發意以來有所有者，不為摩訶衍；用菩薩摩訶薩初發意以來乃至佛坐，無所有故，為摩訶衍，出過諸天、阿須倫、世間人民上。須菩提！若菩薩摩訶薩金剛慧有所有者，菩薩不覺諸習緒不成薩云若；用金剛慧無所有故，菩薩覺諸習緒者成薩云若，以是故出過諸天、阿須倫、世間人民上。須菩提！若如來、無所著、等正覺三十二大士之相有所有者，如來、無所著、等正覺不能出諸天、阿須倫、世間人民上，無此威德神耀光明巍巍之事；用三十二相無所有故，如來、無所著、等正覺威德神耀光明巍巍，出過諸天，阿須倫，世間人民上。須菩提！若如來、無所著、等正覺光明有所有者，如來光明不能遍至十方恒邊沙國土。須菩提！用光明無所有故，能遍照恒沙國土。須菩提！若八種聲有所有者，如來音聲不能周遍十方恒邊沙無量國土。若佛法輪有所有者，如來不能轉法輪——諸沙門、婆羅門、世間人民，諸天、鬼神、龍，諸魔諸梵所不能轉者。須菩提！若眾生有所有者，如來所能為眾生轉法輪，令諸眾生於無餘泥洹界而般泥洹；以眾生非物，無所有故，是以如來為轉法輪令得泥洹，當來者亦當復般泥洹。	222：假使，須菩提！菩薩從初發意，乃至道場坐於佛樹，於中發心，不有不無、亦不無無。如，須菩提！菩薩摩訶薩從初發意乃至道場，於中發心，一切不有不無，亦不無無，是故摩訶衍。假使，須菩提！菩薩摩訶薩，其智慧尊猶如金剛，不有不無、亦不無無，是為菩薩摩訶薩曉了達見一切諸礙及眾塵勞，得薩芸若。以，須菩提！菩薩摩訶薩了諸罣礙一切塵勞悉無所有，逮薩芸若，是故摩訶衍。正使，須菩提！怛薩阿竭、阿羅訶、三耶三佛，其三十二大人之相，不有不無、亦不無無，是故怛薩阿竭、阿羅訶、三耶三佛，天上天下最尊，威神聖德光明微妙，靡所不照無有疇匹。是故怛薩阿竭、阿羅訶、三耶三佛，威神巍巍聖德光明，照於十方恒沙諸佛世界，及諸天上天下諸天、人民、諸阿須倫，光明普遍，用不有不無、亦不無無，是故怛薩阿竭、阿羅訶、三耶三佛光明，照於十方恒沙世界。又，須菩提！怛薩阿竭有八部之音，不有不無、亦不無無，是故怛薩阿竭、阿羅訶、三耶三佛，聲告十方於阿僧祇無量世界，用怛薩阿竭其八部聲，不有不無、亦不無無，是故有八種音聲，告於十方不可思議無量世界。又，須菩提！怛薩阿竭所轉法輪，不有不無、亦不無無，是為怛薩阿竭轉於法輪。沙門、婆羅門、諸梵天眾，天上天下莫能當者，皆令如法各得其所。是故怛薩阿竭為轉法輪，沙門、婆羅門、天上天下及諸人民，莫能當者。又，須菩提！一切眾生，不有不無、亦不無無，是故怛薩阿竭數轉法輪，令諸眾生不至無餘於泥洹界。又，須菩提！此諸眾生，不有不無、亦不無無，悉了是已故，怛薩阿竭轉於法輪，是故眾生至無餘界，於泥洹界而般泥洹。	223：須菩提！若菩薩摩訶薩從初發心乃至道場，於其中間諸心若是有法非無法者，是摩訶衍不能勝出一切世間及諸天、人、阿修羅。以菩薩從初發心乃至道場，於其中間諸心無法非法，以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若菩薩摩訶薩如金剛慧是有法非無法者，是菩薩摩訶薩不能知一切結使及習，無法非法得一切種智。須菩提！以菩薩摩訶薩如金剛慧無法非法，是故菩薩知一切結使及習無法非法，得一切種智。以是故，摩訶衍勝出一切世間及諸天、人、阿修羅。須菩提！若諸佛三十二相是有法非無法者，諸佛威德不能照然勝出一切世間及諸天、人、阿修羅。須菩提！以諸佛三十二相無法非法，以是故，諸佛威德照然勝出一切世間及諸天、人、阿修羅。須菩提！若諸佛光明是有法非無法者，諸佛光明不能普照如恒河沙等國土。須菩提！以諸佛光明無法非法，以是故，諸佛能以光明普照如恒河沙等國土。須菩提！若諸佛六十種莊嚴音聲是有法非無法者，諸佛不能以六十種莊嚴音聲遍至十方無量阿僧祇國土。須菩提！以諸佛六十種莊嚴音聲無法非法，以是故，諸佛能以六十種莊嚴音聲遍至十方無量阿僧祇國土。須菩提！諸佛法輪若當是有法非無法者，諸佛不能轉法輪，諸沙門、婆羅門，若天、若魔、若梵及世間餘眾所不能如法轉者。須菩提！以諸佛法輪無法非法，以是故，諸佛轉法輪，諸沙門、婆羅門，若天、若魔、若梵及世間餘眾不能如法轉者。須菩提！諸佛為眾生轉法輪，是眾生若實有法非無法者，不能令是眾生於無餘涅槃而般涅槃。須菩提！以諸佛為眾生轉法輪，是眾生無法非法，以是故，能令眾生於無餘涅槃中，已滅今滅當滅。
220：復次，1)善現！若菩薩摩訶薩從初發心，乃至安坐妙菩提座，其中所起無量種心是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以菩薩摩訶薩從初發心，乃至安坐妙菩提座，其中所起無量種心非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。2)復次，善現！若菩薩摩訶薩金剛喻智是實有，非非有者，則此大乘非尊非勝、非上非妙，不能超勝一切世間天、人、阿素洛等。善現！以菩薩摩訶薩金剛喻智非實有，是非有性故，此大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。3)復次，善現！若菩薩摩訶薩金剛喻智是實有，非非有者，則菩薩摩訶薩不應用此金剛喻智達一切法自性皆空，永斷一切煩惱習氣相續，證得一切智智，亦不能超勝一切世間天、人、阿素洛等。善現！以菩薩摩訶薩金剛喻智非實有，是非有性故，諸菩薩摩訶薩用此金剛喻智達一切法自性皆空，永斷一切煩惱習氣相續，證得一切智智，亦能超勝一切世間天、人、阿素洛等。4)復次，善現！若諸如來、應、正等覺三十二大士相、八十隨好所莊嚴身是實有，非非有者，則諸如來、應、正等覺威光妙德，不能超勝一切世間天、人、阿素洛等。善現！以諸如來、應、正等覺三十二大士相、八十隨好所莊嚴身非實有，是非有性故，諸如來、應、正等覺威光妙德超勝一切世間天、人、阿素洛等。5)復次，善現！若諸如來、應、正等覺所放光明是實有，非非有者，則諸如來、應、正等覺所放光明，不能普照十方各如殑伽沙界，亦不能超勝一切世間天、人、阿素洛等。善現！以諸如來、應、正等覺所放光明非實有，是非有性故，諸如來、應、正等覺所放光明皆能普照十方各如殑伽沙界，亦能超勝一切世間天、人、阿素洛等。6)復次，善現！若諸如來、應、正等覺所具六十美妙支音是實有，非非有者，則諸如來、應、正等覺所具六十美妙支音，不能遍告十方無量無數世界所化有情，亦不能超勝一切世間天、人、阿素洛等。善現！以諸如來、應、正等覺所具六十美妙支音非實有，是非有性故，諸如來、應、正等覺所具六十美妙支音皆能遍告十方無量無數世界所化有情，亦能超勝一切世間天、人、阿素洛等。7)復次，善現！若諸如來、應、正等覺所轉法輪是實有，非非有者，則諸如來、應、正等覺所轉法輪非極清淨，亦非一切世間沙門、婆羅門等所不能轉，亦不能超勝一切世間天、人、阿素洛等。善現！以諸如來、應、正等覺所轉法輪非實有，是非有性故，諸如來、應、正等覺所轉法輪最極清淨，一切世間沙門、婆羅門等皆無有能如法轉者，亦能超勝一切世間天、人、阿素洛等。8)復次，善現！若諸如來、應、正等覺所化有情是實有，非非有者，則諸如來、應、正等覺所轉法輪，不能令彼諸有情類於無餘依妙涅槃界而般涅槃，亦不能超勝一切世間天、人、阿素洛等。善現！以諸如來、應、正等覺所化有情非實有，是非有性故，諸如來、應、正等覺所轉法輪，皆能令彼諸有情類於無餘依妙涅槃界而般涅槃，亦能超勝一切世間天、人、阿素洛等。善現！由如是等種種因緣故，說大乘是尊是勝、是上是妙，超勝一切世間天、人、阿素洛等。

I 10,1c. THE GOING FORTH WHICH LEADS TO ACHIEVEMENT.

and the thoughts which a Bodhisattva produces from the first thought of enlightenment up to his arrival at the terrace of enlightenment. If the adamantine cognition were an existent and not nonexistent, then the Bodhisattva would not, having known all defilements and their residues as nonexistent, reach the cognition of the all-knowing which is furnished with the best of all modes; but he reaches it because the adamantine (P234) cognition is nonexistent and not an existent. If the thirty-two marks of a superman which the Tathagata possesses were existents and not nonexistent, then the Tathagata would not outshine the world with its gods, men, and Asuras with his splendour and majesty; but he outshines it because the thirty-two marks are nonexistent and not existents. And the same applies to the light with which he irradiates countless world systems. If the Tathagata's voice, which has sixty special qualities, were an existent and not nonexistent, then the Tathagata would not make his voice resound through countless world systems in the ten directions; but he makes it resound because it is nonexistent and not an existent. If the Tathagata's wheel of Dharma, with its three revolutions and its twelve spokes, were an existent and not nonexistent, then the Tathagata would not have turned this wheel of Dharma which cannot, with justice, be turned by any recluse, brahmin, god, Mara, Brahma, or anyone else in the world; but he has turned it because it is nonexistent and not an existent. If the beings for whose sake the Tathagata has turned the wheel of Dharma were existents and not nonexistent, then surely he would not have led those beings to Nirvana in the realm of Nirvana which leaves nothing behind. But because the beings for whose sake the Tathagata has turned the wheel of Dharma are nonexistent and not existents, there- fore beings have been led to Nirvana, are being led to Nirvana, and will be led to Nirvana.