大般若經第二會-隨順品第二十二

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/

隨順品第二十二

1.

atha khalu pūrṇo maitrāyaṇīputro bhagavantam etad avocat: ayaṃ bhagavan subhūtiḥ sthaviras tathāgatena prajñāpāramitāyāḥ kṛtaśo 'dhīṣṭo mahāyānam upadeṣṭavyaṃ manyeta. atha khalv āyuṣmān subhūtir bhagavantam etad avocat: mā haivāhaṃ bhagavan prajñāpāramitāṃ vyatikramya mahāyānam upadiśāmi. bhagavan āha: na hi subhūte anulomatvaṃ prajñāpāramitāyāṃ mahāyānam upadiśasi. tat kasya hetoḥ? tathā hi subhūte ye kecit kuśalā bodhipakṣā dharmāḥ śrāvakadharmā vā pratyekabuddhadharmā vā bodhisattvadharmā vā buddhadharmā vā sarve te prajñāpāramitāyāṃ saṃgrahaṃ samavasaraṇaṃ gacchanti. subhūtir āha: katame bhagavan kuśalā bodhipakṣā dharmāḥ śrāvakadharmāḥ pratyekabuddhadharmā bodhisattvadharmā buddhadharmāś ca ye prajñāpāramitāyāṃ saṃgrahaṃ samavasaraṇaṃ gacchanti? bhagavān āha: tadyathā catvāri smṛtyupasthānāni catvāri samyakprahāṇāni catvāra ṛddhipādāḥ pañcendriyāṇi pañca balāni sapta bodhyaṅgāni āryāṣṭāṅgamārgaḥ, śūnyatānimittāpraṇihitavimokṣamukhaṃ catvāry apramāṇāni catvāri dhyānāni catasra ārūpyasamāpattayo dānapāramitā śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitā, daśa tathāgatabalāni catvāri vaiśāradyāni catasraḥ pratisaṃvido mahāmaitrī mahākaruṇā aṣṭādaśāveṇikā buddhadharmā asaṃpramuṣitadharmatā sadopekṣāvihāritā, ime subhūte kuśalā bodhipakṣā dharmāḥ śrāvakadharmāḥ pratyekabuddhadharmā bodhisattvadharmā buddhadharmāś ca ye prajñāpāramitāyāṃ saṃgrahaṃ samavasaraṇaṃ gacchanti. yac ca subhūte mahāyānaṃ yā ca dhyānapāramitā yā ca vīryapāramitāyā ca kṣāntipāramitā yā ca śīlapāramitā yā ca dānapāramitā, yac ca rūpaṃ yā ca vedanā yā ca saṃjñā ye ca saṃskārā yac ca vijñānaṃ, yac ca cakṣur yac ca śrotraṃ yac ca ghrāṇaṃ yā ca jihvā yaś ca kāyo yac ca mano yac ca rūpaṃ yaś ca śabdo yaś ca gandho yaś ca raso yaś ca sparśo ye ca dharmā yac ca cakṣurvijñānaṃ yac ca śrotravijñānaṃ yac ca ghrāṇavijñānaṃ yac ca jihvāvijñānaṃ yac ca kāyavijñānaṃ yac ca manovijñānaṃ yaś ca cakṣuḥsaṃsparśo yaś ca śrotrasaṃsparśo yaś ca ghrāṇasaṃsparśo yaś ca jihvāsaṃsparśo yaś ca kāyasaṃsparśo yaś ca manaḥsaṃsparśo yā ca cakṣuḥsaṃsparśajā vedanā yā ca śrotrasaṃsparśajāvedanā yā ca ghrāṇasaṃsparśajā vedanā yā ca jihvāsaṃsparśajā vedanāyā ca kāyasaṃsparśajā vedanā yā ca manaḥsaṃsparśajā vedanā, yāni ca catvāri smṛtyupasthānāni yāni ca samyakprahāṇāni ye ca ṛddhipādā yāni cendriyāni yāni ca balāni yāni ca bodhyaṅgāni yaś cāryāṣṭāṅgo mārgo yāni cāpramāṇāni yāni ca dhyānāni yāś cārūpyasamāpattayo yāni ca tathāgatabalāni yāni ca vaiśāradyāni yāś ca catasraḥ pratisaṃvido yāni ca śūnyatānimittāpraṇihitāni ye cāsaṃskṛtā dharmā yac ca duḥkhaṃ yaś ca samudayo yaś ca nirodho yaś ca mārgo yaś ca kāmadhātur yaś ca rūpadhātur yaś cārūpyadhātur yā cādhyātmaśūnyatāyā ca bahirdhāśūnyatā yā cādhyātmabahirdhāśūnyatā yā ca yāvad abhāvasvabhāvaśūnyatā ye ca samādhayo yāni ca dhāraṇīmukhāni ye ca yāvad aṣṭādaśāveṇikā buddhadharmāḥ, yaś ca tathāgatapravedito dharmavinayoyaś ca dharmadhātur yā ca tathatā yā ca bhūtakoṭir yaś cācintyadhātur yac ca nirvāṇaṃ, sarva ete dharmā na saṃyuktā na visaṃyuktā arūpiṇo 'nidarśanā apratighā ekalakṣaṇā yad utālakṣaṇāḥ. anena paryāyeṇa subhūte anulomatvaṃ prajñāpāramitāyāṃ mahāyānaṃ vyapadiśasi. tat kasya hetoḥ? na hi subhūte anyan mahāyānam anyā prajñāpāramitā anyā dhyānapāramitā anyā vīryapāramitā anyā kṣāntipāramitā anyā śīlapāramitā anyā dānapāramitā, iti hi mahāyānañ ca prajñāpāramitā dhyānavīryakṣāntiśīladānapāramitā cādvayam etad advaidhīkāraṃ, na subhūte anyan mahāyānam anyāni smṛtyupasthānāni iti hi mahāyānaṃ smṛtyupasthānāni cādvayam etad advaidhīkāraṃ, evaṃ nānyan mahāyānam anye samyakprahāṇarddhipādendriyabalabodhyaṅgamārgā iti hi mahāyānaṃ ca samyakprahāṇarddhipādendriyabalabodhyaṅgamārgāś cādvayam etad advaidhīkāraṃ, nānyan mahāyānaṃ anyā apramāṇadhyānārūpyasamāpattaya iti hi mahāyānaṃ cāpramāṇadhyānārūpyasamāpattayaś cādvayam etad advaidhīkāraṃ, nānyan mahāyānam anye daśabalavaiśāradyapratisaṃvidaṣṭādaśāveṇikā buddhadharmā iti hi mahāyānaṃ ca buddhadharmāś cādvayam etad advaidhīkāraṃ, anena kāraṇena subhūte anulomatvaṃ prajñāpāramitāyāṃ mahāyānaṃ vyapadiśasi. iti prāptiniryāṇam
221：摩訶般若波羅蜜合聚品第二十五 於是邠耨文陀尼子白佛言：唯，世尊！世尊使須菩提說般若波羅蜜，乃說摩訶衍教為？須菩提白佛言：唯，世尊！須菩提說摩訶衍教，將無離般若波羅蜜耶？佛言：不也。須菩提！汝所說摩訶衍教者，順從、無違、不失般若波羅蜜教也。何以故？須菩提！諸所可有一切善法，及諸聲聞、辟支佛法，上至佛法，皆共合集於般若波羅蜜中。 須菩提白佛言：世尊！云何善法及聲聞、辟支佛法、菩薩法、佛法，皆共合在般若波羅蜜中？佛告須菩提：所謂六波羅蜜、四意止、四意斷、四神足、五根、五力、七覺意、賢聖八品道、三脫門、四無礙慧、大慈大悲、十種力、四無所畏、十八不共，無所望法常等行，須菩提！是為善法。三十七品、聲聞法、辟支佛法、菩薩法、佛法，是為合聚般若波羅蜜中。須菩提！所謂摩訶衍六波羅蜜、五陰、十二衰、十八性、三十七品，乃至佛十八法、三脫門，善法漏法、有為法無為法、苦習盡道法，欲界、形界、無形界，內空、外空、所有空、無所有空，諸三昧門、陀隣尼門，佛十八法，如是如來所說法教律，法性及如、真際、不可思議性、泥洹，一切諸法亦不合亦不散，亦無有形亦不可見、亦無有對一相，一相者所謂無有相。以是故，須菩提！汝所說摩訶衍教與般若波羅蜜，其義順從、不相違錯。所以者何？摩訶衍與般若波羅蜜無別無異，摩訶衍與三十七品至十八法亦復不別。摩訶衍則佛法，佛法則摩訶衍，是事一、無有二，亦不相違背。須菩提！以是故說摩訶衍教者，則為說般若波羅蜜。	222：《摩訶般若波羅蜜》〈分曼陀尼弗品〉第二十二 爾時賢者分曼陀尼弗白佛言：尊者須菩提，佛使說般若波羅蜜，乃說摩訶衍事為？須菩提白佛言：唯，我說摩訶衍得無過，天中天！佛言：不過也。汝說摩訶衍，為隨般若波羅蜜教。所以者何？須菩提？諸所有善法——聲聞、辟支佛法、佛正覺法——皆從般若波羅蜜出生，本從其教。須菩提白佛言：云何，天中天！諸所善法——聲聞、辟支佛法、諸佛之法及菩薩法——皆從般若波羅蜜出生，皆從其教乎？佛告須菩提：檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，四意止、四意斷、四神足念、五根、五力、七覺意、八道行，空、無相、無願諸解脫門，如來十力、四無所畏、十八不共諸佛之法，四分別辯，大慈大哀無忘失法慈悲喜護，曉了道品所施行法，聲聞、辟支佛法、菩薩法，一切諸法皆從般若波羅蜜中出生，皆從其教。又，須菩提！其摩訶衍般若波羅蜜及五波羅蜜，色痛痒思想生死識，眼色識、耳聲識、鼻香識、舌味識、身更識、意法識，所更因緣所習因緣，諸可不可意所習種，意止、意斷、神足、根、力、七覺、八道，十力、無畏、十八不共諸佛之法，空、無想願諸解脫門，一切善法——有漏無漏、有所有無所有、有為無為——苦、習、盡道，欲界、色界、無色界，內空、外空、近空、遠空、真空、所有空、無所有空，一切平等，及諸三昧、陀羅尼門，怛薩阿竭所曉了法自到成就，諸佛法界、如來本際、不可思議界，若合若散、無合無散、有色無色、有見無見，有形無形、有相無相，是一切諸法皆從摩訶衍出生，為順般若波羅蜜教。所以者何？須菩提！摩訶衍般若波羅蜜等無異，六波羅蜜復無有異，十力、無畏諸佛之法亦無有異，是故摩訶衍、諸佛之法，則無有異、亦無有二、亦無若干。是故，須菩提！所說摩訶衍者，則說般若波羅蜜。	223：會宗品第二十四 爾時慧命富樓那彌多羅尼子白佛言：世尊！佛使須菩提為諸菩薩摩訶薩說般若波羅蜜，今乃說摩訶衍為？須菩提白佛言：世尊！我說摩訶衍，將無離般若波羅蜜耶？佛言：不也，須菩提！汝說摩訶衍，隨般若波羅蜜不離。何以故？一切所有善法、助道法，若聲聞法、若辟支佛法、若菩薩法、若佛法，是一切法皆攝入般若波羅蜜中。 須菩提白佛言：世尊！何等諸善法、助道法、聲聞法、辟支佛法、菩薩法、佛法，皆攝入般若波羅蜜中？佛告須菩提：所謂檀那波羅蜜、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，四念處、四正懃、四如意足、五根、五力、七覺分、八聖道分，空、無相、無作解脫門，佛十力、四無所畏、四無閡智、大慈大悲、十八不共法，無錯謬相常捨行。須菩提！是諸餘善法、助道法，若聲聞法、若辟支佛法、若菩薩法、若佛法，皆攝入般若波羅蜜中。須菩提！若菩薩摩訶薩摩訶衍，若般若波羅蜜、禪那波羅蜜、毘梨耶波羅蜜、羼提波羅蜜、尸羅波羅蜜、檀那波羅蜜，若色受想行識，眼色眼識、眼觸眼觸因緣生諸受，乃至意法意識、意觸意觸因緣生諸受，地種乃至識種，四念處乃至八聖道分，空、無相、無作解脫門，及諸善法，若有漏若無漏、若有為若無為，若苦諦、集諦、滅諦、道諦，若欲界、若色界、若無色界，若內空乃至無法有法空，諸三昧門、諸陀羅尼門，佛十力乃至十八不共法，若佛法、佛法性、如、實際、不可思議性、涅槃，是一切諸法皆不合不散、無色無形無對無閡無等，一相所謂無相。須菩提！以是因緣故，汝所說摩訶衍隨順般若波羅蜜。何以故？須菩提！摩訶衍不異般若波羅蜜，般若波羅蜜不異摩訶衍，般若波羅蜜、摩訶衍無二無別。檀那波羅蜜不異摩訶衍，摩訶衍不異檀那波羅蜜，檀那波羅蜜、摩訶衍無二無別。乃至禪那波羅蜜亦如是。須菩提！四念處不異摩訶衍，摩訶衍不異四念處，四念處、摩訶衍無二無別。乃至十八不共法不異摩訶衍，摩訶衍不異十八不共法，十八不共法、摩訶衍無二無別。以是因緣故，須菩提！汝說摩訶衍即是說般若波羅蜜。
220：第二分隨順品第二十二 爾時，具壽滿慈子白佛言：世尊！如來先令尊者善現為諸菩薩摩訶薩宣說般若波羅蜜多，而今何故乃說大乘？具壽善現即白佛言：世尊！我前所說諸大乘義，將無違越所說般若波羅蜜多。佛告善現：汝前所說諸大乘義，皆於般若波羅蜜多一切隨順無所違越。何以故？善現！一切善法、菩提分法，若聲聞法、若獨覺法、若菩薩法、若如來法，如是一切無不攝入甚深般若波羅蜜多。爾時，善現復白佛言：世尊！云何一切善法、菩提分法，若聲聞法、若獨覺法、若菩薩法、若如來法，皆悉攝入甚深般若波羅蜜多？佛告善現：1)若布施波羅蜜多，若淨戒、安忍、精進、靜慮、般若波羅蜜多；若四念住，若四正斷、四神足、五根、五力、七等覺支、八聖道支；若空解脫門，若無相、無願解脫門；若佛十力，若四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法；若一切智，若道相智、一切相智；若無忘失法，若恒住捨性，善現！諸如是等一切善法、菩提分法，若聲聞法、若獨覺法、若菩薩法、若如來法，如是一切皆悉攝入甚深般若波羅蜜多。2)復次，善現！若大乘，若般若波羅蜜多，若靜慮、精進、安忍、淨戒、布施波羅蜜多；若色，若受、想、行、識；若眼處，若耳、鼻、舌、身、意處；若色處，若聲、香、味、觸、法處；若眼界，若耳、鼻、舌、身、意界；若色界，若聲、香、味、觸、法界；若眼識界，若耳、鼻、舌、身、意識界；若眼觸，若耳、鼻、舌、身、意觸；若眼觸為緣所生諸受，若耳、鼻、舌、身、意觸為緣所生諸受；若四靜慮，若四無量、四無色定；若八解脫，若八勝處、九次第定、十遍處；若四念住，若四正斷、四神足、五根、五力、七等覺支、八聖道支；若空解脫門，若無相、無願解脫門；若善法，若非善法；若有記法，若無記法；若有漏法，若無漏法；若有為法，若無為法；若世間法，若出世間法；若苦聖諦，若集、滅、道聖諦；若欲界，若色、無色界；若內空，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；若法界，若真如、實際、不思議界、安隱界等；若陀羅尼，若三摩地；若佛十力，若四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法；若諸如來，若佛所覺所說法、律；若菩提，若涅槃。如是等一切法，皆非相應非不相應，無色、無見、無對、一相，所謂無相。善現！由此因緣，汝前所說諸大乘義，皆於般若波羅蜜多一切隨順無所違越。所以者何？3)善現！大乘不異般若波羅蜜多，般若波羅蜜多不異大乘；大乘不異靜慮、精進、安忍、淨戒、布施波羅蜜多，靜慮、精進、安忍、淨戒、布施波羅蜜多不異大乘。何以故？若大乘，若般若波羅蜜多，若靜慮、精進、安忍、淨戒、布施波羅蜜多，其性無二、無二分故。善現！大乘不異四念住，四念住不異大乘；大乘不異四正斷、四神足、五根、五力、七等覺支、八聖道支，四正斷乃至八聖道支不異大乘。何以故？若大乘，若四念住，若四正斷乃至八聖道支，其性無二、無二分故。善現！大乘乃至不異佛十力，佛十力不異大乘；大乘不異四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法，四無所畏乃至十八佛不共法不異大乘。何以故？若大乘，若佛十力，若四無所畏乃至十八佛不共法，其性無二、無二分故。善現！由此因緣，汝前所說諸大乘義，皆於般若波羅蜜多一切隨順無所違越，若說大乘則說般若波羅蜜多，若說般若波羅蜜多則說大乘，由此二名義無異故。

CHAPTER 20 NONDUALITY

*Purna: This (P243) Elder Subhuti, O Lord, when requested by the Tathagata to speak about perfect wisdom, fancied that the great vehicle was something that could be explained!

Subhuti: I hope, O Lord, I have not transgressed against perfect wisdom when explaining the great vehicle!

The Lord: In agreement with perfect wisdom, you have Subhuti, explained the great vehicle.* And why? Because whatever wholesome dharmas there are that act as wings to enlightenment—be they Disciple-dharmas, Pratyekabuddha-dharmas, Bodhisattva-dharmas or Buddha-dharmas—they are comprehended in Perfect Wisdom and come together therein. Subhuti: Which are these wholesome dharmas? The Lord: They are the applications of mindfulness, etc. to: the eighteen special Buddha-dharmas, the state of being always mindful and even minded. They are all comprehended in the perfection of wisdom and come together therein. But what the great vehicle is, what the per- fections are, what the applications of mindfulness, etc. to : the Buddha- dharmas, what the Dharma-Vinaya made known by the Tathagata, what form, etc., is, (P244) what the Dharma-element, Suchness, the Reality limit, the unthinkable element, and Nirvana—all these dharmas are neither conjoined nor disjoined, they are immaterial, undefinable, nonresisting, with one mark only, i.e. no mark. In this way you describe, Subhuti, the great vehicle in agreement with the perfection of wisdom. And why? Because the great vehicle is not one thing, and the perfection of wisdom another, the perfection of concentration, etc., again another. For the great vehicle and the perfection of wisdom, and the other perfections, are not two nor divided. Nor is the great vehicle one thing, and the applications of mindfulness, etc. to : the Buddhadharmas another. In this way you describe, Subhuti, the great vehicle in agreement with the perfection of wisdom.

大般若經第二會-無所有品第二十一

1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

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

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

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

無所有品第二十一

1.

yat punaḥ subhūtir evam āha, ākāśasamaṃ tad yānam iti, evam etat subhūte evam etat, ākāśasamaṃ tad yānaṃ, yathākāśasya na pūrvā dik prajñāyate na dakṣiṇā na paścimā nottarā na vidiśo nādho nordhvā dik prajñāyate, evam eva subhūte tasya yānasya na pūrvā dik prajñāyate na dakṣiṇā na paścimā nottarā na vidiśo nādho nordhvā dik prajñāyate, tadyathāpi nāma subhūte ākāśaṃ na dīrghaṃ na hrasvaṃ na vṛttaṃ na caturasraṃ na samaṃ na viṣamaṃ na nīlaṃ na pītaṃ na lohitaṃ nāvadātaṃ na mañjiṣṭhaṃ na sphāṭikarajatavarṇam, evam eva subhūte tan mahāyānaṃ na dīrghaṃ na hrasvaṃ na vṛttaṃ na caturasraṃ na samaṃ na viṣamaṃ na nīlaṃ na pītaṃ na lohitaṃ nāvadātaṃ na māñjiṣṭhaṃ na sphāṭikarajatavarṇaṃ, tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ nātītaṃ nānāgataṃ na pratyutpannaṃ, evam eva subhūte tan mahāyānaṃ nātītaṃ nānāgataṃ na (psp1-2: 123) pratyutpannaṃ tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśasya na hānir na vṛddhiḥ, evam eva subhūte tasya mahāyānasya na hānir na vṛddhis tenocyate, ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśasya na saṃkleśo na vyavadānaṃ, evam eva subhūte tasya mahāyānasya na saṃkleśo na vyavadānaṃ tenocyate, ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśasya notpādo na nirodho na sthitir na viṣṭhitir na sthiter anyathātvaṃ, evam eva subhūte tasya mahāyānasyanotpādo na nirodho na sthitir na viṣṭhitir na sthiter anyathātvaṃ tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na kuśalaṃ nākuśalaṃ na vyākṛtaṃ nāvyākṛtaṃ, evam eva subhūte tan mahāyānaṃ na kuśalaṃ nākuśalaṃ na vyākṛtaṃ nāvyākṛtaṃ tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na dṛṣṭaṃ na śrutaṃ na mataṃ na vijñātaṃ, evam eva subhūte tan mahāyānaṃ na dṛṣṭaṃ na śrutaṃ na mataṃ na vijñātaṃ tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na jñeyaṃ nājñeyaṃ na parijñeyaṃ na parijñātavyaṃ na prahātavyaṃ na sākṣātkartavyaṃ na bhāvayitavyaṃ, evam eva subhūte tan mahāyānaṃ na jñeyaṃ nājñeyaṃ na parijñeyaṃ na parijñātavyaṃ na prahātavyaṃ na sākṣātkartavyaṃ na bhāvayitavyaṃ tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na vipāko na vipākadharmi, evam eva subhūte tan mahāyānaṃ na vipāko na vipākadharmi tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na kāmadhātuparyāpannaṃ na rūpadhātuparyāpannaṃ nārūpyadhātuparyāpannaṃ, evam eva subhūte tan mahāyānaṃ na kāmadhātuparyāpannaṃ na rūpadhātuparyāpannaṃ nārūpyadhātuparyāpannaṃ tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśe na prathamacittotpādo na dvitīyo na tṛtīyo na caturtho na pañcamo na ṣaṣṭho na saptamo nāṣṭamo na navamo na daśamaś cittotpādaḥ, evam eva subhūte tatra mahāyāne na prathamacittotpādo na dvitīyo na tṛtīyo na caturtho na pañcamo na ṣaṣṭho (psp1-2: 124) na saptamo nāṣṭamo na navamo na daśamaś cittotpādas tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśe na śuklavidarśanābhūmir na gotrabhūmir nāṣṭamakabhūmir na darśanabhūmir na tanūbhūmir na vītarāgabhūmir na kṛtāvibhūmiḥ, evam eva subhūte tatra mahāyāne na śuklavidarśanābhūmir na gotrabhūmir nāṣṭamakabhūmir na darśanabhūmir na tanūbhūmir na vītarāgabhūmir na kṛtāvibhūmis tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśe na srotaāpattiphalaṃ na sakṛdāgāmiphalaṃ nānāgāmiphalaṃ nārhattvaṃ na pratyekabuddhatvaṃ na buddhatvaṃ, evam eva subhūte tatra mahāyāne na srotaāpattiphalaṃ na sakṛdāgāmiphalaṃ nānāgāmiphalaṃ nārhattvaṃ na pratyekabuddhatvaṃ na buddhatvaṃ tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśe na śrāvakabhūmir na pratyekabuddhabhūmir na samyaksaṃbuddhabhūmiḥ, evam eva subhūte tatra mahāyānena śrāvakabhūmir na pratyekabuddhabhūmir na samyaksaṃbuddhabhūmis tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na rūpi nārūpi na sanidarśanaṃ nānidarśanaṃ na sapratighaṃ nāpratighaṃ na saṃyuktaṃ na visaṃyuktaṃ, evam eva subhūte tan mahāyānaṃ na rūpi nārūpi na sanidarśanaṃ nānidarśanaṃ na sapratighaṃ nāpratighaṃ na saṃyuktaṃna visaṃyuktaṃ tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na nityaṃ nānityaṃ na sukhaṃ na duḥkhaṃ nātmā nānātmā na śāntaṃ nāśāntaṃ, evam eva subhūte tan mahāyānaṃ na nityaṃ nānityaṃ na sukhaṃ na duḥkhaṃ nātmā nānātmā na śāntaṃ nāśāntaṃ tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na śūnyaṃ nāśūnyaṃ na nimittaṃ nānimittaṃ na praṇihitaṃ nāpraṇihitaṃ, evam eva subhūte tan mahāyānaṃ na śūnyaṃ nāśūnyaṃ na nimittaṃ nānimittaṃ na praṇihitaṃ nāpraṇihitaṃ tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na viviktaṃ nāviviktaṃ nāloko nāndhakāraḥ, evam eva subhūte tan mahāyānaṃ na viviktaṃ nāviviktaṃ nāloko nāndhakāras tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na labhyate nopalabhyate, evam eva subhūte tan mahāyānaṃ na labhyate nopalabhyate tenocyate ākāśasamaṃ tad yānam iti, tadyathāpi nāma subhūte ākāśaṃ na pravyāhāro nāpravyāhāraḥ, evam eva subhūte tan mahāyānaṃ na pravyāhāro nāpravyāhāras tenocyate ākāśasamaṃ tad yānam. iti samatāniryāṇam
221：摩訶般若波羅蜜衍與空等品第二十四 佛告須菩提：如汝所言，衍與空等。如是，如是！實與空等。譬如虛空，亦不可知東、亦不知西、亦不知南、亦不知北、亦不知四維上下。須菩提！如來衍者，亦無有東西南北，亦無四維上下。須菩提！譬如虛空，無長無短、無方無圓；如來衍者亦如是。譬如虛空，亦不青黃、亦不赤白、亦不紅縹；如來衍者亦如是。是故，須菩提！衍與空等，是故名為衍。譬如虛空，不過去不當來亦不現在；如來衍者亦如是，衍與空等。譬如虛空，不長亦不大、不增亦不減；如來衍者亦如是，是故衍與空等。須菩提！譬如虛空，亦不著亦不斷；如來衍者亦如是。譬如虛空，不生亦不滅、亦不住亦無異，是故名為衍與空等。譬如虛空，亦不善亦不不善、亦不言亦不語；衍亦如是，不語亦不善惡，是故衍與空等。須菩提！譬如虛空，亦不見亦不聞、亦不有亦不識；衍者亦不聞亦不見、亦不有亦不識，是故衍與空等。須菩提！譬如虛空，不思亦不覺、亦不作證、亦不棄亦不念；衍亦如是。譬如虛空，亦不婬法亦不無婬；摩訶衍亦如是。須菩提！譬如虛空，亦不屬欲界、亦不屬形界、亦不屬無形界；衍亦如是，亦不屬三界，是故衍與空等。譬如虛空，亦不初發意，亦不二三四五六七八九，亦不十住意；衍亦如是，亦無十住意，是故衍與空等。譬如虛空，亦無須陀洹道、斯陀含道、阿那含道、阿羅漢道；衍亦如是，是故衍與空等。須菩提！譬如虛空，亦非弟子地、亦非辟支佛地、亦非阿惟三佛地；衍亦如是，是故衍與空等。譬如虛空，亦非形色亦不非形色、亦非礙亦不非礙、亦非應亦不非應；衍亦如是，是故衍與空等。須菩提！譬如虛空，亦不有常亦不無常、亦非苦亦非樂、亦非我亦不非我；衍亦如是，是故衍與空等。譬如虛空，亦非空亦不非空、亦不相亦非不相、亦不願亦非不願；衍亦如是，是故衍與空等。須菩提！譬如虛空，亦不滅淨亦不不滅淨、亦非寂亦不非寂；衍亦如是，是故衍與空等。譬如虛空，亦不明亦不冥；衍亦如是。須菩提！譬如虛空，亦不可見亦非不見；衍亦如是，是故衍與空等。譬如虛空，亦無行亦無不行；衍亦如是，是故衍與空等。以是故，須菩提！摩訶衍與空等。	222：摩訶般若波羅蜜衍與空等品第二十一 佛告須菩提：如汝所言衍與空等者，所說至誠。如是，如是！衍與空等。譬如虛空，不可計知東方里數，南方西方北方四隅上下亦不可知，無遠無近、無有邊際；怛薩阿竭慧亦如是，不可盡極八方上下，無有邊際、無有遠近，慧不可盡。譬如虛空，無長無短、無有方面、無增無減；怛薩阿竭慧亦如是，無長無短、不圓不方、無增無減，又，須菩提！譬如虛空，無有五色青黃赤白；衍亦如是，又，須菩提！譬如虛空，無有過去當來現在；衍亦如是，無去來今。又，須菩提，譬如虛空，無能增者、無能減者；衍亦如是；不增不減。故言衍與空等。又，須菩提！譬如虛空！無有塵勞、無瞋恨、無有生者亦無所滅、亦無所住亦無不住、亦無所念；衍亦如是。是故言衍與空等。又，須菩提！譬如虛空，無有善惡、無有言辭、亦無不言，譬如虛空，無見無聞、無念無知；衍亦如是。是故言衍與空等。又，須菩提！譬如虛空，亦無有異、亦無不異，亦無所斷、亦無所造證、亦無所除；衍亦如是。又，須菩提！譬如虛空，無有欲法、不離欲法，無瞋恚法、不離瞋恚，無愚癡法、不離愚癡；衍亦如是。又，須菩提！譬如虛空，不與欲界合同，不與色界及無色界合同，亦不離三界；衍亦如是。又，須菩提！譬如虛空，無初發意、從第一住；衍亦如是，無有十住。又，須菩提！譬如虛空，無有清濁、無所觀見、無有處所，無種性地、八人等地、無示現地，無我所地、無所欲地，無所作不作地；衍亦如是。又，須菩提！譬如虛空，無須陀洹果、無斯陀含果、無阿那含果、無阿羅漢果。又，須菩提！譬如虛空，無聲聞地，無辟支佛地，無三耶三佛地；衍亦如是。又，須菩提！譬如虛空，無有形像、亦無不像，亦無有見、亦不無見、無受無捨，無合無散；衍亦如是。又，須菩提！譬如虛空，則無有常、亦無不常，無苦無樂、無我不我；衍亦如是。又，須菩提！譬如虛空，亦無有空、亦無不空、無有異空，無有異想，亦無無想，亦無有願、亦無不願；衍亦如是。故言衍與空等。又，須菩提！譬如虛空，無有寂然、無不寂然，無有惔怕、亦無不怕。又，須菩提！譬如虛空，無有光明、亦無闇冥；衍亦如是。又，須菩提！譬如虛空，無所逮得、亦無不得；衍亦如是。是故言衍與空等。又，須菩提！譬如虛空，無言無說、亦無不言；衍亦如是。是故言衍與空等。是故，須菩提！虛空平等，衍亦平等。	223：摩訶般若波羅蜜經等空品第二十三(丹本作含受品) 佛告須菩提：汝所言衍與空等。如是，如是！須菩提！摩訶衍與虛空等。須菩提！如虛空無東方，無南方西方北方四維上下。須菩提！摩訶衍亦如是，無東方，無南方西方北方四維上下。須菩提！如虛空非長非短、非方非圓。須菩提！摩訶衍亦如是，非長非短、非方非圓。須菩提！如虛空非青非黃非赤非白非黑。摩訶衍亦如是，非青非黃非赤非白非黑。以是故，說摩訶衍與空等。須菩提！如虛空非過去、非未來、非現在。摩訶衍亦如是，非過去、非未來、非現在。以是故，說摩訶衍與空等。須菩提！如虛空不增不減。摩訶衍亦如是，亦不增亦不減。須菩提！如虛空無垢無淨。摩訶衍亦如是，無垢無淨。須菩提！如虛空無生無滅、無住無異。摩訶衍亦如是，無生無滅、無住無異。須菩提！如虛空非善非不善、非記非無記。摩訶衍亦如是，非善非不善、非記非無記。以是故，說摩訶衍與空等。如虛空無見無聞、無覺無識。摩訶衍亦如是，無見無聞、無覺無識。如虛空不可知不可識不可見、不可斷不可證不可修。摩訶衍亦如是，不可知不可識不可見、不可斷不可證不可修。以是故，說摩訶衍與空等。如虛空非染相非離相。摩訶衍亦如是，非染相非離相。如虛空不繫欲界、不繫色界、不繫無色界。摩訶衍亦如是，不繫欲界、不繫色界、不繫無色界。如虛空無初發心亦無二三四五六七八九第十心。摩訶衍亦如是，無初發心乃至無第十心。如虛空無乾慧地、性人地、八人地、見地、薄地、離欲地、已作地。摩訶衍亦如是，無乾慧地乃至已辦地。如虛空無須陀洹果、無斯陀含果、無阿那含果、無阿羅漢果。摩訶衍亦如是，無須陀洹果乃至無阿羅漢果。如虛空無聲聞地、無辟支佛地、無佛地。摩訶衍亦如是，無聲聞地乃至佛地。以是故，說摩訶衍與虛空等。如虛空非色非無色、非可見非不可見、非有對非無對、非合非散。摩訶衍亦如是，非色非無色、非可見非不可見、非有對非無對、非合非散。以是故，說摩訶衍與空等。須菩提！如虛空非常非無常、非樂非苦、非我非無我。摩訶衍亦如是，非常非無常、非樂非苦、非我非無我。以是故，說摩訶衍與空等。須菩提！如虛空非空非不空、非相非無相、非作非無作。摩訶衍亦如是，非空非不空、非相非無相、非作非無作。以是故，說摩訶衍與空等。須菩提！如虛空非寂滅非不寂滅、非離非不離。摩訶衍亦如是，非寂滅非不寂滅、非離非不離。以是故，說摩訶衍與空等。須菩提！如虛空非闇非明。摩訶衍亦如是，非闇非明。以是故，說摩訶衍與空等。須菩提！如虛空非可得非不可得。摩訶衍亦如是，非可得非不可得。以是故，說摩訶衍與空等。須菩提！如虛空非可說非不可說。摩訶衍亦如是，非可說非不可說。以是故，說摩訶衍與空等。須菩提。以是諸因緣故。說摩訶衍與空等。
220：第二分無所有品第二十一 復次，善現！汝說大乘與虛空等者，如是！如是！如汝所說。所以者何？1)善現！譬如虛空東西南北四維上下一切方分皆不可得，大乘亦爾，東西南北四維上下一切方分皆不可得，故說大乘與虛空等。2)善現！又如虛空長短、高下、方圓、邪正一切形色皆不可得，大乘亦爾，長短、高下、方圓、邪正一切形色皆不可得，故說大乘與虛空等。3)善現！又如虛空青黃赤白紅紫碧綠縹等顯色皆不可得，大乘亦爾，青黃赤白紅紫碧綠縹等顯色皆不可得，故說大乘與虛空等。4)善現！又如虛空非過去非未來非現在，大乘亦爾，非過去非未來非現在，故說大乘與虛空等。5)善現！又如虛空非增非減、非進非退，大乘亦爾，非增非減、非進非退，故說大乘與虛空等。6)善現！又如虛空非染非淨，大乘亦爾，非染非淨，故說大乘與虛空等。7)善現！又如虛空無生、無滅、無住、無異，大乘亦爾，無生、無滅、無住、無異，故說大乘與虛空等。8)善現！又如虛空非善非非善、非有記非無記，大乘亦爾，非善非非善、非有記非無記，故說大乘與虛空等。9)善現！又如虛空無見、無聞、無覺、無知，大乘亦爾，無見、無聞、無覺、無知，故說大乘與虛空等。10)善現！又如虛空非所知、非所達、非遍知、非永斷、非作證、非修習，大乘亦爾，非所知、非所達、非遍知、非永斷、非作證、非修習，故說大乘與虛空等。11)善現！又如虛空非果非有果法、非異熟非有異熟法，大乘亦爾，非果非有果法、非異熟非有異熟法，故說大乘與虛空等。12)善現！又如虛空非有貪法非離貪法、非有瞋法非離瞋法、非有癡法非離癡法，大乘亦爾，非有貪法非離貪法、非有瞋法非離瞋法、非有癡法非離癡法，故說大乘與虛空等。13)善現！又如虛空非有初發心可得乃至非有第十發心可得，大乘亦爾，非有初發心可得乃至非有第十發心可得，故說大乘與虛空等。14)善現！又如虛空非有淨觀地、種姓地、第八地、具見地、薄地、離欲地、已辦地、獨覺地、菩薩地、如來地可得，大乘亦爾，非有淨觀地乃至如來地可得，故說大乘與虛空等。15)善現！又如虛空非墮欲界、非墮色界、非墮無色界，大乘亦爾，非墮欲界、非墮色界、非墮無色界，故說大乘與虛空等。16)善現！又如虛空非有預流向預流果、一來向一來果、不還向不還果、阿羅漢向阿羅漢果、獨覺向獨覺果、菩薩如來可得，大乘亦爾，非有預流向乃至如來可得，故說大乘與虛空等。17)善現！又如虛空非有聲聞地、獨覺地、菩薩地、如來地可得，大乘亦爾，非有聲聞地、獨覺地、菩薩地、如來地可得，故說大乘與虛空等。18)善現！又如虛空非有色非無色、非有見非無見、非有對非無對、非相應非不相應，大乘亦爾，非有色非無色、非有見非無見、非有對非無對、非相應非不相應，故說大乘與虛空等。19)善現！又如虛空非常非無常、非樂非苦、非我非無我、非淨非不淨，大乘亦爾，非常非無常、非樂非苦、非我非無我、非淨非不淨，故說大乘與虛空等。20)善現！又如虛空非空非不空、非有相非無相、非有願非無願，大乘亦爾，非空非不空、非有相非無相、非有願非無願，故說大乘與虛空等。21)善現！又如虛空非寂靜非不寂靜、非遠離非不遠離，大乘亦爾，非寂靜非不寂靜、非遠離非不遠離，故說大乘與虛空等。22)善現！又如虛空非闇非明，大乘亦爾，非闇非明，故說大乘與虛空等。23)善現！又如虛空非可得非不可得，大乘亦爾，非可得非不可得，故說大乘與虛空等。24)善現！又如虛空非蘊界處非離蘊界處，大乘亦爾，非蘊界處非離蘊界處，故說大乘與虛空等。25)善現！又如虛空非可說非不可說，大乘亦爾，非可說非不可說，故說大乘與虛空等。善現！由如是等種種因緣，故說大乘與虛空等。

I 10,2. SAMENESS.

Śāriputra: As, Subhuti, you have said, "the same as space is this vehicle", so it is : the same as space is the great vehicle. For these are the features which they have in common : The ten directions are inconceivable of them. (P235) They are not long or short, round or square, even or uneven; not blue, yellow, red, white, crimson, or crystalline; not past, future, or present. No decrease, increase, or loss can be conceived of them, no defilement or purification, no production, stopping, stability, instability or alteration of stability. They are not wholesome, unwholesome, or indeterminate. They are not seen, heard, known, or discerned. They are not cognizable or uncognizable, not discernable or comprehensible, not to be realised, forsaken or developed, not karma results or or liable to lead to karma results. They are not included in the world of sense desire, the world of form, or the formless world. They are not with or without greed, with or without hate, with or without delusion. In them there is no first thought of enlightenment, no second, etc. to: no tenth; none of the stages and none of the fruits. They are not material or immaterial, (P236) definable or undefinable, resisting or nonresisting, conjoined or disjoined; not permanent or impermanent, at ease or ill, self or not-self, lovely or repulsive, empty or not empty, with sign or signless, with wish or wishless, calm or uncalm, isolated or unisolated. And in both of them there is no light or darkness, both cannot be seized or apprehended, and in both of them there is no utterance or nonutterance. In these ways is the great vehicle the same as space.

2.

yat punaḥ subhūtir evam āha, yathā ākāśe 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ, evam eva tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśa iti, evam etat subhūte evam etat, yathā ākāśe 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ, evam eva tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? sattvāsattayā hi subhūte ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, anenāpi subhūte paryāyeṇa tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte ye ca sattvā yac cākāśaṃ yac ca mahāyānaṃ sarvam etan nopalabhyate. punar aparaṃ subhūte sattvāsattayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā aprameyāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte ye ca sattvā yac cākāśaṃ yac ca mahāyānaṃ yac cāprameyaṃ sarvam etan nopalabhyate. punar aparaṃ subhūte sattvāsattayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā asaṃkhyeyāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte ye ca sattvā yac cākāśaṃ yac ca mahāyānaṃ yac cāsaṃkhyeyaṃ sarvam etan nopalabhyate. punar aparaṃ subhūte sattvāsattayā tathāgatāsattā veditavyā, tathāgatāsattayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā aparimāṇāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām (psp1-2: 126) avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte ye ca sattvā yac cākāśaṃ yac ca mahāyānaṃ yac cāparimāṇaṃ sarvam etan nopalabhyate. punar aparaṃ subhūte sattvāsattayā tathāgatāsattā veditavyā, tathāgatāsattayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā asaṃskṛtāsattā veditavyā, saṃskṛtāsattayāprameyāsattā veditavyā, aprameyāsattayā asaṃkhyeyāsattā veditavyā, asaṃkhyeyāsattayā aparimāṇāsattā veditavyā, aparimāṇāsattayā sarvadharmāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte ye ca sattvā yaś ca tathāgato yac cākāśaṃ yac ca mahāyānaṃ yac cāsaṃskṛtaṃ yac cāprameyaṃ yac cāsaṃkhyeyaṃ yac cāparimāṇaṃ ye ca sarvadharmāḥ sarva ete nopalabhyante. punar aparaṃ subhūte ātmasattvāsattayā sattvajīvapoṣapuruṣapudgalamanujamānavakārakavedakajānakapaśyakāsattā veditavyā, jānakapaśyakāsattayā bhūtakoṭyasattā veditavyā, bhūtakoṭyasattayā aprameyāsaṃkhyeyāparimāṇāsattā veditavyā, aprameyāsaṃkhyeyāparimāṇāsattayā sarvadharmāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte yaś cātmā yaś ca yāvaj jānakapaśyako yā ca bhūtakoṭir yac cāprameyam asaṃkhyeyam aparimāṇaṃ ye ca sarvadharmāḥ sarva ete nopalabhyante. punar aparaṃ subhūte ātmasattvāsattayā yāvaj jānakapaśyakāsattā veditavyā, yāvaj jānakapaśyakāsattayā acintyadhātvasattā veditavyā, acintyadhātvasattayā rūpaskandhāsattā veditavyā, rūpaskandhāsattayā vedanāsaṃjñāsaṃskāravijñānaskandhāsattā veditavyā, vijñānaskandhāsattayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā aprameyāsaṃkhyeyāparimāṇāsattā veditavyā, aprameyāsaṃkhyeyāparimāṇāsattayā sarvadharmāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte yaś cātmā yāvad ye ca sarvadharmāḥ sarva ete nopalabhyante. punar aparaṃ subhūte ātmasattvāsattayā yāvaj jānakapaśyakāsattā (psp1-2: 127) veditavyā, jānakapaśyakāsattayā cakṣurasattā veditavyā, cakṣurasattayā śrotraghrāṇajihvākāyamano 'sattā veditavyā, mano 'sattayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā aprameyāsaṃkhyeyāparimāṇāsattā veditavyā, aprameyāsaṃkhyeyāparimāṇāsattayā sarvadharmāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte yaś cātmā yāvad ye ca sarvadharmāḥ sarva ete nopalabhyante. punar aparaṃ subhūte ātmasattvāsattayā yāvaj jānakapaśyakāsattā veditavyā, jānakapaśyakāsattayā dānapāramitāsattā veditavyā, dānapāramitayāsattayā śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitāsattā veditavyā, prajñāpāramitāsattayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā aprameyāsaṃkhyeyāparimāṇāsattā veditavyā, aprameyāsaṃkhyeyāparimāṇāsattayā sarvadharmāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte yaś cātmā yāvad ye ca sarvadharmāḥ sarva ete nopalabhyante. punar aparaṃ subhūte ātmasattvāsattayā yāvaj jānakapaśyakāsattā veditavyā, jānakapaśyakāsattayā adhyātmaśūnyatā bahirdhāśūnyatā adhyātmabahirdhāśūnyatā yāvad abhāvasvabhāvaśūnyatāsattā veditavyā, abhāvasvabhāvaśūnyatāsattayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā aprameyāsaṃkhyeyāparimāṇāsattā veditavyā, aprameyāsaṃkhyeyāparimāṇāsattayā sarvadharmāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyāṇām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte yaś cātmā yāvad ye ca sarvadharmāḥ sarva ete nopalabhyante. punar aparaṃ subhūte ātmasattvāsattayā yāvaj jānakapaśyakāsattā veditavyā, jānakapaśyakāsattayā smṛtyupasthānāsattā veditavyā, smṛtyupasthānāsattayā samyakprahāṇāsattā veditayā, samyakprahāṇāsattayā ṛddhipādāsattā veditavyā, ṛddhipādāsattayā indriyāsattā veditavyā, indriyāsattayā balāsattā veditavyā, balāsattayā bodhyaṅgāsattā veditavyā, bodhyaṅgāsattayā mārgāsattā veditavyā, mārgāsattayā apramāṇāsattā veditayā, (psp1-2: 128) apramāṇāsattayā dhyānāsattā veditavyā, dhyānāsattayā ārūpyasamāpattyasattā veditavyā, ārūpyasamāpattyasattayā pratisaṃvidasattā veditavyā, pratisaṃvidasattayā daśabalāsattā veditavyā, daśabalāsattayā vaiśāradyāsattā veditavyā, vaiśāradyāsattayā āveṇikabuddhadharmāsattā veditavyā, āveṇikabuddhadharmāsattayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā aprameyāsaṃkhyeyāparimāṇāsattā veditavyā, aprameyāsaṃkhyeyāparimāṇāsattayā sarvadharmāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte yaś cātmā yāvad ye ca sarvadharmāḥ sarva ete nopalabhyante. punar aparaṃ subhūte ātmasattvāsattayā yāvaj jānakapaśyakāsattā veditavyā, jānakapaśyakāsattayā gotrabhūmyasattā veditavyā, gotrabhūmyasattayā aṣṭamakabhūmyasattā veditavyā, aṣṭamakabhūmyasattayā darśanabhūmyasattā veditavyā, darśanabhūmyasattayā tanūbhūmyasattā veditavyā, tanūbhūmyasattayā vītarāgabhūmyasattā veditavyā, vītarāgabhūmyasattayā kṛtāvibhūmyasattā veditavyā, kṛtāvibhūmyasttayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā aprameyāsaṃkhyeyāparimāṇāsattā veditavyā, aprameyāsaṃkhyeyāparimāṇāsattayā sarvadharmāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte yaś cātmā yāvadye ca sarvadharmāḥ sarva ete nopalabhyante. punar aparaṃ subhūte ātmasattvāsattayā yāvaj jānakapaśyakāsattā veditavyā, jānakapaśyakāsattayā srotaāpannāsattā veditavyā, srotaāpannāsattayā sakṛdāgāmyasattā veditavyā, sakṛdāgāmyasattayā anāgāmyasattā veditavyā, anāgāmyasattayā arhadasattā veditavyā, arhadasattayā pratyekabuddhāsattā veditavyā, pratyekabuddhāsattayā yāvad ākāśamahāyānāprameyāsaṃkhyeyāparimāṇasarvadharmāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte yaś cātmā yāvad ye ca sarvadharmāḥ sarva ete nopalabhyante. punar aparaṃ subhūte ātmasattvāsattayā yāvaj jānakapaśyakāsattā veditavyā, jānakapaśyakāsattayā śrāvakayānāsattā veditavyā, śrāvakayānāsattayā (psp1-2: 129) pratyekabuddhayānāsattā veditavyā, pratyekabuddhayānāsattayā tathāgatāsattā veditavyā, tathāgatāsattayā sarvākārajñatāsattā veditavyā, sarvākārajñatāsattayā ākāśāsattā veditavyā, ākāśāsattayā mahāyānāsattā veditavyā, mahāyānāsattayā yāvat sarvadharmāsattā veditavyā, evaṃ hi subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tat kasya hetoḥ? tathā hi subhūte yaś cātmā yāvad ye ca sarvadharmāḥ sarva ete nopalabhyante. tadyathāpi nāma subhūte nirvāṇadhātāv aprameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ, evam eva subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. tadyathāpi nāma subhūte ākāśe 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ, evam eva subhūte tasmin mahāyāne 'prameyāṇām asaṃkhyeyānām aparimāṇānāṃ sattvānām avakāśaḥ. iti sattvārthaniryāṇam
221：如須菩提言，虛空覆護不可計阿僧祇人；摩訶衍亦如是。須菩提！眾生無有緒，虛空亦無有緒；虛空無有緒，摩訶衍亦無有緒。當作是念，當作是知。須菩提！是故不可計阿僧祇人仰摩訶衍。何以故？須菩提！眾、生摩訶衍、虛空，俱無所有故。眾生無有限量，虛空亦無有限量，摩訶衍亦不可限量。是故，須菩提！無量阿僧祇眾生望摩訶衍。須菩提！虛空、摩訶衍、眾生，俱不可得見。須菩提！如眾生無有限，虛空無有限。當作是知，摩訶衍亦無有限。眾生無有緒，法性亦無有緒；如法性無有緒，虛空亦無有緒。如虛空無有緒，摩訶衍亦無有緒；如摩訶衍無有緒，無量無限亦無有緒。如無限無有緒，不可計亦無有緒。以是，須菩提！不可計眾生望摩訶衍。何以故？眾生及法性、虛空、摩訶衍、阿僧祇、無有量、不可計，皆不可得見。須菩提！如眾生無緒，當知如來亦無緒；如佛無有緒，虛空亦無有緒。如虛空無有緒，當知摩訶衍亦無緒；如衍無緒，阿僧祇無有緒；如阿僧祇無緒，當知無量無限亦無緒；如無限無有緒，當知一切眾生亦無有緒。如是，須菩提！不可計阿僧祇人皆仰摩訶衍。何以故？眾生及佛、虛空、摩訶衍、阿僧祇、無量無限，一切諸法皆不可見。復次，須菩提！吾我緒乃至知見緒、真際緒，如真際緒，當如是知諸法緒。是故，須菩提！無央數阿僧祇人皆仰摩訶衍。何以故？眾生及諸法皆不可見。須菩提！吾我、眾生緒及知見、不可思議體，如不可思議，當知五陰緒、諸法緒。須菩提！不可計阿僧祇人望摩訶衍。何以故？所謂吾我及諸法，皆不可見故。須菩提！如吾我緒、知見緒，眼耳鼻舌身意亦無有緒。如六情無有緒，當知諸法亦無有緒。如是，須菩提！不可計阿僧祇人皆仰摩訶衍。何以故？所謂吾我及諸法，皆不可見故。須菩提！如吾我無緒及知見亦無有緒，當作是知，六波羅蜜亦無有緒。如般若波羅蜜無緒，當知諸法亦無有緒。須菩提！是故無央數阿僧祇人皆仰摩訶衍。何以故？吾我及諸法皆不可見。須菩提！以吾我無緒，內外空無緒及有無空亦復無緒。如有無空無端緒，諸法亦無端緒。以是故，不可計阿僧祇眾生皆望摩訶衍。何以故？吾我及諸法皆不可見故。須菩提！吾我、眾生及知見無端緒，及三十七品、十八法亦無端緒。如十八法無端緒，須菩提！是故不可計阿僧祇人望摩訶衍。何以故？吾我諸法皆不可見故。須菩提！吾我無端緒，種性已辨及諸法無有緒，是故不可計眾生望摩訶衍。何以故？吾我及諸法皆不可見。須菩提！須陀洹無有緒，斯陀含、阿那含、阿羅漢、辟支佛上至佛薩云若及諸法無有緒。以是故，一切眾生望摩訶衍。何以故？吾我及諸法皆不可見。譬如泥洹性為一切眾生而作覆護，是故摩訶衍為一切眾生而作覆護。	222：如須菩提所言，譬如虛空無有邊際，覆不可計阿僧祇人；衍亦如是，安不可計阿僧祇人。如是，須菩提！譬如虛空覆不可計阿僧祇人；衍亦如是，護不可計阿僧祇人計人無人。譬如虛空，不可得有，空以無有；摩訶衍者亦復如是。是故，須菩提！摩訶衍者，安護無數阿僧祇人。所以者何？人與虛空及摩訶衍，此一切法都不可得故。復次，須菩提！人不可計，空亦不可計，虛空亦不可計，摩訶衍亦不可計，是故摩訶衍覆不可計阿僧祇人。所以者何？須菩提！人與虛空及摩訶衍，悉不可計、悉不可得。復次，須菩提！不可計，是故摩訶衍覆護不可計阿僧祇人。復次，須菩提！人無所有，法界亦無所有，一切諸法亦無所有，故曰虛空亦無所有。人與虛空及摩訶衍悉無所有，阿僧祇無所有，無有量無所有，無有底無所有，是故摩訶衍覆護不可計阿僧祇人。所以者何？眾生法界及摩訶衍，又阿僧祇不可限量、無有崖底，悉不可得故。復次，須菩提！人無所有，怛薩阿竭亦無所有，虛空亦無所有，摩訶衍亦無所有，阿僧祇亦無所有，不可計亦無所有，無底亦無所有，一切諸法亦無所有。是故，須菩提！摩訶衍者，為不可計阿僧祇崖底人而設擁護。所以者何？怛薩阿竭、虛空、眾生及摩訶衍，其阿僧祇不可計議、無有崖底，悉不可得故。復次，須菩提！吾我無所有，所知所見亦無所有，本際無所有，當作是了本際以無，至不可計，及阿僧祇無央數者亦無所有。以無所有，一切諸法亦無所有，是故摩訶衍名曰不可計阿僧祇覆護無央數人。所以者何？須菩提！一切眾生所知所見及與本際，至阿僧祇無央數不可計，皆不可得。 復次，須菩提！吾我及人悉無所有，所知所見亦無所有，不可思議境界亦無所有，色痛痒思想生死識亦無所有，虛空亦無所有，摩訶衍亦無所有，阿僧祇亦無所有，不可計亦無所有，無央數亦無所有，一切諸法亦無所有，是故摩訶衍為不可計阿僧祇人之覆護。所以者何？如，須菩提！吾我諸法悉不可逮！復次，須菩提！吾我及人悉為虛空，所知所見亦復虛無，眼亦虛無，耳鼻舌身意亦復虛無，以虛無虛空亦虛無，空以虛無，摩訶衍者亦復虛無，以無二虛，阿僧祇無央數不可計亦復虛無，不可計以虛無，一切諸法亦復虛無，是故摩訶衍覆無央數不可計阿僧祇人。所以者何？須菩提！吾我及人、一切諸法，悉不可得。復次，須菩提！吾我無所有，所知所見亦無所有；所知所見以無所有，檀波羅蜜亦無所有，尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜亦無所有；般若波羅蜜以無所有，虛空亦無所有，摩訶衍亦無所有；是故摩訶衍覆護無央數不可計阿僧祇人。所以者何？須菩提！吾我及壽、一切諸法，悉不可得故。復次，須菩提！吾我及人則無所有，世間所知內空、外空、近空、遠空、真空、所有空、無所有空亦無所有；七空以無有，虛空亦無所有，摩訶衍亦無所有，無央數不可計阿僧祇亦無所有，一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何？須菩提！我、人及壽、一切諸法，悉不可得故。復次，須菩提！我、人知見悉無所有，意止、意斷、神足、根、力、七覺、八道三十七品亦無所有，十力、無畏、十八不共諸佛之法亦無所有，虛空、摩訶衍亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何？吾我及人、一切諸法，悉不可得故。復次，須菩提！我、人知見悉無所有，種性諸法亦無所有，所作之地以無所有，虛空亦無所有，摩訶衍亦無所有，不可計阿僧祇人一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。復次，須菩提！我、人知見亦無所有，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛亦無所有，一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何。吾我及人、一切諸法，悉不可得。復次，須菩提！聲聞、辟支佛上至怛薩阿竭亦無所有，薩芸若亦無所有，一切諸法亦無所有，是故摩訶衍覆護不可計無央數阿僧祇人。所以者何？須菩提！我、人諸法悉不可得故。又，須菩提！泥洹之界覆護不可計阿僧祇人，衍亦如是，是故衍與空等，覆護不可計阿僧祇人。	223：須菩提！如汝所言：如虛空受無量無邊阿僧祇眾生，摩訶衍亦受無量無邊阿僧祇眾生。如是，如是！須菩提！眾生無有故，當知虛空無有。虛空無有故，當知摩訶衍亦無有。以是因緣故，摩訶衍受無量無邊阿僧祇眾生。何以故？是眾生、虛空、摩訶衍，是法皆不可得故。復次，須菩提！摩訶衍無所有故，當知阿僧祇無所有。阿僧祇無所有故，當知無量無所有。無量無所有故，當知無邊無所有。無邊無所有故，當知一切諸法無所有。以是因緣故，須菩提！是摩訶衍受無量無邊阿僧祇眾生。何以故？是眾生、虛空、摩訶衍、阿僧祇、無量、無邊，是一切法不可得故。復次，須菩提！我無所有乃至知者、見者無所有故，當知如、法、性實際無所有。如、法性、實際無所有故，當知乃至無量，無邊，阿僧祇無所有。無量，無邊，阿僧祇無所有故，當知一切法無所有。以是因緣故，須菩提！是摩訶衍受無量無邊阿僧祇眾生。何以故？是眾生乃至知者、見者、實際，乃至無量、無邊、阿僧祇，是一切法不可得故。復次，須菩提！我無所有乃至知者、見者無所有故，當知不可思議性無所有。不可思議性無所有故，當知色受想行識無所有。色受想行識無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知阿僧祇無所有。阿僧祇無所有故，當知無量無所有。無量無所有故，當知無邊無所有。無邊無所有故，當知一切諸法無所有。以是因緣故，須菩提！當知摩訶衍受無量無邊阿僧祇眾生。何以故？須菩提！我乃至知者、見者等一切法皆不可得故。復次，須菩提！我無所有乃至知者、見者無所有故，當知眼無所有，耳鼻舌身意無所有。眼乃至意無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知阿僧祇無所有。阿僧祇無所有故，當知無量無所有。無量無所有故，當知無邊無所有。無邊無所有故，當知一切諸法無所有。以是因緣故，須菩提！摩訶衍受無量無邊阿僧祇眾生。何以故？須菩提！我乃至一切諸法皆不可得故。復次，須菩提！我無所有乃至知者、見者無所有故，當知檀那波羅蜜無所有，尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜無所有。般若波羅蜜無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知無量無邊阿僧祇無所有。無量無邊阿僧祇無所有故，當知一切諸法無所有。以是因緣故，須菩提！是摩訶衍受無量無邊阿僧祇眾生。何以故？我、眾生乃至一切諸法皆不可得故。復次，須菩提！我無所有乃至知者、見者無所有故，當知內空無所有，乃至無法有法空無所有。無法有法空無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知阿僧祇無量無邊無所有。阿僧祇無量無邊無所有故，當知一切諸法無所有。以是因緣故，須菩提！是摩訶衍受無量無邊阿僧祇眾生。何以故？我、眾生乃至一切諸法皆不可得故。復次，須菩提。我、眾生乃至知者、見者無所有故，當知四念處無所有。四念處無所有故，乃至十八不共法無所有。十八不共法無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知阿僧祇無量無邊無所有。阿僧祇無量無邊無所有故，當知一切諸法無所有。以是因緣故，須菩提！是摩訶衍受無量無邊阿僧祇眾生。何以故？我、眾生乃至一切諸法皆不可得故。復次，須菩提！我、眾生無所有乃至知者、見者無所有故，當知性地無所有，乃至已作地無所有。已作地無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知阿僧祇無量無邊無所有。阿僧祇無量無邊無所有故，當知一切諸法無所有。以是因緣故，是摩訶衍受無量無邊阿僧祇眾生。何以故？我、眾生乃至一切諸法皆不可得故。復次，須菩提！我、眾生乃至知者、見者無所有故，當知須陀洹無所有。須陀洹無所有故，當知斯陀含無所有。斯陀含無所有故，當知阿那含無所有。阿那含無所有故，當知阿羅漢無所有。阿羅漢無所有故，當知乃至一切諸法無所有。以是因緣故，須菩提！摩訶衍受無量無邊阿僧祇眾生。何以故？須菩提！我乃至一切諸法皆不可得故。復次，須菩提！我乃至知者、見者無所有故，當知聲聞乘無所有。聲聞乘無所有故，當知辟支佛乘無所有。辟支佛乘無所有故，當知佛乘無所有。佛乘無所有故，當知聲聞人無所有。聲聞人無所有故，當知須陀洹無所有。須陀洹無所有故，乃至佛無所有。佛無所有故，當知一切種智無所有。一切種智無所有故，當知虛空無所有。虛空無所有故，當知摩訶衍無所有。摩訶衍無所有故，當知乃至一切諸法無所有。以是因緣故，是摩訶衍受無量無邊阿僧祇眾生。何以故？我乃至一切諸法皆不可得故。須菩提！譬如涅槃性中受無量無邊阿僧祇眾生，是摩訶衍亦受無量無邊阿僧祇眾生。以是因緣故，須菩提！如虛空受無量無邊阿僧祇眾生，是摩訶衍亦如是受無量無邊阿僧祇眾生。
220：復次，善現！汝說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者，如是！如是！如汝所說。所以者何？1)善現！有情無所有故，當知虛空亦無所有；虛空無所有故，當知大乘亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若有情、若虛空、若大乘，如是一切皆無所有不可得故。2)復次，善現！有情無量無數無邊故，當知虛空亦無量無數無邊；虛空無量無數無邊故，當知大乘亦無量無數無邊。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若有情無量無數無邊，若虛空無量無數無邊，若大乘無量無數無邊，如是一切皆無所有不可得故。3)復次，善現！有情無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若有情、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。4)復次，善現！我無所有故，當知有情亦無所有。有情無所有故，當知命者亦無所有。命者無所有故，當知生者亦無所有。生者無所有故，當知養者亦無所有。養者無所有故，當知士夫亦無所有。士夫無所有故，當知補特伽羅亦無所有。補特伽羅無所有故，當知意生亦無所有。意生無所有故，當知儒童亦無所有。儒童無所有故，當知作者亦無所有。作者無所有故，當知受者亦無所有。受者無所有故，當知知者亦無所有。知者無所有故，當知見者亦無所有。見者無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有，不可得故。5)復次，善現！我乃至見者無所有故，當知法界亦無所有。法界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若法界、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。6)復次，善現！我乃至見者無所有故，當知真如、實際、不思議界、安隱界等展轉亦無所有。真如、實際、不思議界、安隱界等無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若真如、實際、不思議界、安隱界等，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。7)復次，善現！我乃至見者無所有故，當知色亦無所有。色無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若色、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知受、想、行、識展轉亦無所有。受、想、行、識無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若受、想、行、識，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。8)復次，善現！我乃至見者無所有故，當知眼處亦無所有。眼處無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若眼處、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知耳、鼻、舌、身、意處展轉亦無所有。耳、鼻、舌、身、意處無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若耳、鼻、舌、身、意處，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。9)復次，善現！我乃至見者無所有故，當知色處亦無所有。色處無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若色處、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知聲、香、味、觸、法處展轉亦無所有。聲、香、味、觸、法處無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若聲、香、味、觸、法處，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。10)復次，善現！我乃至見者無所有故，當知眼界亦無所有。眼界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有；無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若眼界、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知耳、鼻、舌、身、意界展轉亦無所有。耳、鼻、舌、身、意界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若耳、鼻、舌、身、意界，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。11)復次，善現！我乃至見者無所有故，當知色界亦無所有。色界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若色界、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知聲、香、味、觸、法界展轉亦無所有。聲、香、味、觸、法界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若聲、香、味、觸、法界，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。12)復次，善現！我乃至見者無所有故，當知眼識界亦無所有。眼識界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若眼識界、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知耳、鼻、舌、身、意識界展轉亦無所有。耳、鼻、舌、身、意識界無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若耳、鼻、舌、身、意識界，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。13)復次，善現！我乃至見者無所有故，當知眼觸亦無所有。眼觸無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若眼觸、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知耳、鼻、舌、身、意觸展轉亦無所有。耳、鼻、舌、身、意觸無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若耳、鼻、舌、身、意觸，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。14)復次，善現！我乃至見者無所有故，當知眼觸為緣所生諸受亦無所有。眼觸為緣所生諸受無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若眼觸為緣所生諸受、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知耳、鼻、舌、身、意觸為緣所生諸受展轉亦無所有。耳、鼻、舌、身、意觸為緣所生諸受無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若耳、鼻、舌、身、意觸為緣所生諸受，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。15)復次，善現！我乃至見者無所有故，當知布施波羅蜜多亦無所有。布施波羅蜜多無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若布施波羅蜜多、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知淨戒、安忍、精進、靜慮、般若波羅蜜多展轉亦無所有。淨戒、安忍、精進、靜慮、般若波羅蜜多無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若淨戒、安忍、精進、靜慮、般若波羅蜜多，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。16)復次，善現！我乃至見者無所有故，當知內空亦無所有。內空無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若內空、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知外空、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、無性自性空展轉亦無所有。外空乃至無性自性空無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若外空乃至無性自性空，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。17)復次，善現！我乃至見者無所有故，當知四念住亦無所有。四念住無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若四念住、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知四正斷、四神足、五根、五力、七等覺支、八聖道支展轉亦無所有。四正斷乃至八聖道支無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若四正斷乃至八聖道支，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。18)復次，善現！我乃至見者無所有故，當知乃至佛十力亦無所有。佛十力無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若佛十力、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法展轉亦無所有。四無所畏乃至十八佛不共法無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若四無所畏乃至十八佛不共法，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。19)復次，善現！我乃至見者無所有故，當知種性法亦無所有。種性法無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若種性法、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。20)復次，善現！我乃至見者無所有故，當知第八法、預流法、一來法、不還法、阿羅漢法、獨覺法、菩薩法、如來法展轉亦無所有。第八法乃至如來法無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若第八法乃至如來法，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。21)復次，善現！我乃至見者無所有故，當知預流亦無所有。預流無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若預流、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！我乃至見者無所有故，當知一來、不還、阿羅漢、獨覺、菩薩、如來亦無所有。一來乃至如來無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有。無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若一來乃至如來，若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。22)復次，善現！我乃至見者無所有故，當知聲聞亦無所有。聲聞無所有故，當知獨覺亦無所有。獨覺無所有故，當知正等覺亦無所有。正等覺無所有故，當知大乘亦無所有。大乘無所有故，當知獨覺乘亦無所有。獨覺乘無所有故，當知聲聞乘亦無所有。聲聞乘無所有故，當知如來亦無所有。如來無所有故，當知一切相智亦無所有。一切相智無所有故，當知虛空亦無所有。虛空無所有故，當知大乘亦無所有。大乘無所有故，當知無量亦無所有。無量無所有故，當知無數亦無所有。無數無所有故，當知無邊亦無所有；無邊無所有故，當知一切法亦無所有。由此因緣，故說大乘普能容受無量無數無邊有情。何以故？善現！若我乃至見者，若聲聞、若獨覺、若正等覺、若大乘、若獨覺乘、若聲聞乘、若如來、若一切相智、若虛空、若大乘、若無量、若無數、若無邊、若一切法，如是一切皆無所有不可得故。復次，善現！如涅槃界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。由此因緣故作是說：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。

I 10,3. (THE ACTIVITY FOR) THE WEAL OF BEINGS.

Again, as Subhuti, you have said, "as in space, so in this vehicle there is room for immeasurable, incalculable, and innumerable beings", so it is. And why? Because from the nonbeingness of beings should the non-beingness of space be knows, and from the nonbeingness of space should the nonbeingness of the great vehicle be known. In this way there is in this great vehicle room for immeasurable, incalculable, and innumerable beings. And why? Because what the beings are, and what space is, and what the great vehicle is—all that is not got at. Moreover, from the non- beingness of beings should the nonbeingness of space be known; from the nonbeingness of space should the nonbeingness of the great vehicle be known; from the nonbeingness of the great vehicle should the non-beingness of the immeasurable, the incalculable, the innumerable be known. And why? Because, what the beings are, and what space is, and what the great vehicle is, and what is the immeasurable, the incalculable (P237), the innumerable—all that is not got at. Moreover, from the non-beingness of beings should the nonbeingness of space be known; from the nonbeingness of space should the nonbeingness of the great vehicle be known; from the nonbeingness of the great vehicle should the non-beingness of the Unconditioned be known; from the nonbeingness of the Unconditioned should the nonbeingness of the immeasurable, the incalculable, the innumerable be known; from the nonbeingness of the immeasurable, the incalculable, the innumerable should the nonbeingness of all dharmas be known. And why? Because what the beings are, and what the Tathagata is, and what space is, what the great vehicle is, and what the Unconditioned is, and what is the immeasurable, the incalculable, the innumerable, and what all tiharmas are—all these are not got at. Moreover, from the nonbeingness of self and beings should be known the nonbeingness of being, soul, person, personality, individual, man, youth, doer, feeler, begetter, and of one who sees; from their non-beingness should be known the nonbeingness of the Reality limit and of the unthinkable element; from their nonbeingness should the non- beingness of the immeasurable, the incalculable, the innumerable be known; from their nonbeingness should the nonbeingness of all dharmas be known. And why? Because none of these is got at. (P238) And the same should be done with the skandhas, etc., the six perfections, the 20 kinds of emptiness, the applications of mindfulness, etc. to : the Buddha-dharmas, the stages, (P239) fruits, etc. to: the knowledge of all modes. Just as in the Nirvana-element there is room for countless beings, so also in this great vehicle. It is in this sense that in this great vehicle, as in space, there is room for immeasurable, incalculable, and innumerable beings.

3.

yad api subhūtir evam āha, nāpi tasya mahāyānasya āgatir dṛśyate nāpi gatir na sthānaṃ dṛśyata iti. evam etat subhūte tasya mahāyānasyāgatir na dṛśyate nāpi gatir na sthānaṃ dṛśyate. tat kasya hetoḥ? acalā hi subhūte sarvadharmās te na kvacid gacchanti na kutaścid āgacchanti na kvacit tiṣṭhanti. tat kasya hetoḥ? na hi subhūte rūpasya prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ, na hi subhūte vijñānasya prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte rūpatathatā kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, vedanāyāḥ saṃjñāyāḥ saṃskārāṇāṃ, na subhūte vijñānasya tathatā kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte rūpasvabhāvaḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na vedanāyāḥ svabhāvaḥ na saṃjñāyāḥ svabhāvo na saṃskārāṇāṃ svabhāvo na subhūte vijñānasya svabhāvaḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte rūpasya lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na vedanāyā lakṣaṇaṃ na saṃjñāyā lakṣaṇaṃ na saṃskārāṇāṃ lakṣaṇaṃ na subhūte vijñānasya lakṣaṇaṃ kutaścid āgacchati (psp1-2: 130) na kvacid gacchati na kvacit tiṣṭhati, na subhūte cakṣuṣaḥ prakṛtir na tathatā na svabhāvo na lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, evaṃ na śrotrasya na ghrāṇasya na jihvāyā na kāyasya na subhūte manasaḥ prakṛtir na tathatā na svabhāvo na lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte pṛthivīdhātoḥ prakṛtir na tathatā na svabhāvo na lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, evaṃ nābdhātor na tejodhātor na vāyudhātor nākāśadhātor na subhūte vijñānadhātoḥ prakṛtir na tathatā na svabhāvo na lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte dharmadhātoḥ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na dharmadhātos tathatā na svabhāvo na lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte tathatāyāḥ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na tathatāyās tathatā na svabhāvo na lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte bhūtakoṭeḥ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na bhūtakoṭes tathatā na bhūtakoṭeḥ svabhāvo na bhūtakoṭer lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte acintyadhātoḥ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte acintyadhātos tathatā nācintyadhātoḥ svabhāvo nācintyadhātor lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte dānapāramitāyāḥ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na dānapāramitāyās tathatā na dānapāramitāyāḥ svabhāvo na dānapāramitāyā lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, evaṃ na śīlapāramitāyā na kṣāntipāramitāyā na vīryapāramitāyā na dhyānapāramitāyā na prajñāpāramitāyāḥ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na prajñāpāramitāyas tathatā na prajñāpāramitāyāḥ svabhāvo na prajñāpāramitāyā lakṣaṇaṃ kutaścid (psp1-2: 131) āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte smṛtyupasthānānāṃ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na smṛtyupasthānānāṃ tathatā na smṛtyupasthānānāṃ svabhāvo na smṛtyupasthānānāṃ lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, evaṃ na samyakprahāṇānāṃ na ṛddhipādānāṃ nendriyāṇāṃ na balānāṃ na bodhyaṅgānāṃ nāryāṣṭāṅgasya mārgasya prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, nāryāṣṭāṅgasya mārgasya tathatā nāryāṣṭāṅgasya mārgasya svabhāvo nāryāṣṭāṅgasya mārgasya lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte apramāṇadhyānārūpyasamāpattīṇāṃ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, nāpramāṇadhyānārūpyasamāpattīṇāṃ tathatā nāpramāṇadhyānārūpyasamāpattīnāṃ svabhāvo nāpramāṇadhyānārūpyasamāpattīṇāṃ lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte daśānāṃ tathāgatabalānāṃ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na daśānāṃ tathāgatabalānāṃ tathatā na daśānāṃ tathāgatabalānāṃ svabhāvo na daśānāṃ tathāgatabalānāṃ lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, evaṃ na caturṇāṃ vaiśāradyānāṃ na catasṛṇāṃ pratisaṃvidāṃ na ṣaṇṇām abhijñānāṃ na subhūte aṣṭādaśānām āveṇikānāṃ buddhadharmāṇāṃ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, nāṣṭādaśānām āveṇikānāṃ buddhadharmāṇāṃ tathatā nāṣṭādaśānām āveṇikānāṃ buddhadharmāṇāṃ svabhāvo nāṣṭādaśānām āveṇikānāṃ buddhadharmāṇāṃ lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte bodheḥ prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na bodhes tathatā na bodheḥ svabhāvo na bodher lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, na subhūte asaṃskṛtasya prakṛtiḥ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati, nāsaṃskṛtasya tathatā nāsaṃskṛtasya svabhāvo nāsaṃskṛtasya lakṣaṇaṃ kutaścid āgacchati na kvacid gacchati na kvacit tiṣṭhati. ity anābhoganiryāṇam
221：須菩提！所言摩訶衍，亦不見來時、亦不見去時、亦不見住處。何以故？諸法不動搖故。諸法亦不去、亦不來、亦無有住處。何以故？五陰性、五陰相、五陰事、五陰如，亦不來、亦不去、亦無住處。眼耳鼻舌身意，色聲香味細滑識法、性、如、事、相，亦不來、亦不去、亦無住處。四大，性、如、事、相，識性空，如、事、相，亦不來、亦不去、亦無住處。如、真際、不可思議性，亦不來、亦不去、亦無住處。六波羅蜜，性、如、事、相，亦不來、亦不去、亦無住處。三十七品、十八法，性、如、事、相，亦不來、亦不去、亦無住處。道及佛，性、如、事、相，亦不來、亦不去、亦無住處。有為、無為，性、如、事、相，亦不來、亦不去、亦無住處。	222：如須菩提所問，摩訶衍者，亦不見來時、亦不見去時、亦不見住處；衍亦如是。所以者何？一切諸法不可轉動，是故無有住者、無有來者、亦無所住。所以者何。須菩提！色痛痒思想生死識，亦無所從來、亦無所從去、亦無所住。須菩提！色痛痒思想生死識亦清淨，無所從來、無所從去、亦無所住。色痛痒思想生死識者無本，無所從來、無所從去、亦無所住。色痛痒思想生死識自然，無所從來、無所從去、亦無所住、色痛痒思想生死識自然相，無所從來、無所從去、亦無所住。眼耳鼻舌身意自然相者，無所從來、無所從去、亦無所住。其地水火風空是諸種者，無有清淨、亦無無本，其自然者亦無地種自然相者，無所從來、無所從去、亦無所住，水、火、風種，虛空、識種，亦復如是。怛薩阿竭本無自然及自然相，無所從來、無所從去、亦無所住。須菩提！本際清淨、本際無本，本原自然、本自然相，不可計議。及清淨界者，無所從來、無所從去、亦無所住。不可思議及與無本，無所念界及與自然，無思議界自然之相，無所從來、無所從去、亦無所住。須菩提！六波羅蜜亦清淨，般若波羅蜜亦無無本亦無自然，自然之相，無所從來、無所從去、亦無所住。三十七品，十力、無畏、十八不共諸佛之法，道德清淨，佛與正覺，無所從來、無所從去、亦無所住。其無所有及與無本，其無為者不為自然，其無為者無自然相，無所從來、無所從去、亦無所住。	223：須菩提！汝所言：是摩訶衍不見來處、不見去處、不見住處。如是，如是！須菩提！是摩訶衍不見來處、不見去處、不見住處。何以故？須菩提！一切諸法不動相故。是法無來處、無去處、無住處。何以故？須菩提！色無所從來亦無所去亦無所住，受想行識無所從來亦無所去亦無所住。須菩提！色法無所從來亦無所去亦無所住，受想行識法無所從來亦無所去亦無所住。須菩提！色如無所從來亦無所去亦無所住，受想行識如無所從來亦無所去亦無所住。須菩提！色性無所從來亦無所去亦無所住，受想行識性無所從來亦無所去亦無所住。須菩提！色相無所從來亦無所去亦無所住，受想行識相無所從來亦無所去亦無所住。須菩提！眼、眼法、眼如、眼性、眼相無所從來亦無所去亦無所住，耳鼻舌身意、意法、意如、意性、意相無所從來亦無所去亦無所住。色聲香味觸法亦如是。須菩提！地種、地種法、地種如、地種性、地種相無所從來亦無所去亦無所住，水火風空識種、識種法、識種如、識種性、識種相亦如是。須菩提！如、如法、如如、如性、如相無所從來亦無所去亦無所住。須菩提！實際、實際法、實際如、實際性、實際相無所從來亦無所去亦無所住。須菩提！不可思議、不可思議法、不可思議如、不可思議性、不可思議相無所從來亦無所去亦無所住。須菩提！檀那波羅蜜、檀那波羅蜜法、檀那波羅蜜如、檀那波羅蜜性、檀那波羅蜜相無所從來亦無所去亦無所住，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、般若波羅蜜法、般若波羅蜜如、般若波羅蜜性、般若波羅蜜相無所從來亦無所去亦無所住。須菩提！四念處、四念處法、四念處如、四念處性、四念處相無所從來亦無所去亦無所住。乃至十八不共法亦如是。須菩提！菩薩、菩薩法、菩薩如、菩薩性、菩薩相無所從來亦無所去亦無所住。佛、佛法、佛如、佛性、佛相無所從來亦無所去亦無所住。阿耨多羅三藐三菩提，阿耨多羅三藐三菩提法、如、性、相無所從來亦無所去亦無所住。須菩提！有為法、有為法法、有為法如、有為法性、有為法相無所從來亦無所去亦無所住。須菩提！無為法、無為法法、無為法如、無為法性、無為法相無所從來亦無所去亦無所住。以是因緣故，須菩提！是摩訶衍不見來處、不見去處、不見住處。
220：復次，善現！汝說又如虛空無來無去無住可見，大乘亦爾，無來無去無住可見者，如是！如是！如汝所說。所以者何？善現！以一切法無來無去亦復不住。何以故？善現！以一切法若動若住不可得故，由此因緣，大乘亦無來處、去處、住處可得。所以者何？1)善現！色無所從來，亦無所去，亦無所住；受、想、行、識無所從來，亦無所去，亦無所住。善現！色本性無所從來，亦無所去，亦無所住；受、想、行、識本性無所從來，亦無所去，亦無所住。善現！色真如無所從來，亦無所去，亦無所住；受、想、行、識真如無所從來，亦無所去，亦無所住。善現！色自性無所從來，亦無所去，亦無所住；受、想、行、識、自性無所從來，亦無所去，亦無所住。善現！色自相無所從來，亦無所去，亦無所住；受、想、行、識自相無所從來，亦無所去，亦無所住。何以故？善現！色乃至識本性、真如、自性、自相若動若住不可得故。2)復次，善現！眼處無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意處無所從來，亦無所去，亦無所住。善現！眼處本性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意處本性無所從來，亦無所去，亦無所住。善現！眼處真如無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意處真如無所從來，亦無所去，亦無所住。善現！眼處自性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意處自性無所從來，亦無所去，亦無所住。善現！眼處自相無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意處自相無所從來，亦無所去，亦無所住。何以故？善現！眼處乃至意處本性、真如、自性、自相若動若住不可得故。3)復次，善現！色處無所從來，亦無所去，亦無所住；聲、香、味、觸、法處無所從來，亦無所去，亦無所住。善現！色處本性無所從來，亦無所去，亦無所住；聲、香、味、觸、法處本性無所從來，亦無所去，亦無所住。善現！色處真如無所從來，亦無所去，亦無所住；聲、香、味、觸、法處真如無所從來，亦無所去，亦無所住。善現！色處自性無所從來，亦無所去，亦無所住；聲、香、味、觸、法處自性無所從來，亦無所去，亦無所住。善現！色處自相無所從來，亦無所去，亦無所住；聲、香、味、觸、法處自相無所從來，亦無所去，亦無所住。何以故？善現！色處乃至法處本性、真如、自性、自相若動若住不可得故。4)復次，善現！眼界無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意界無所從來，亦無所去，亦無所住。善現！眼界本性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意界本性無所從來，亦無所去，亦無所住。善現！眼界真如無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意界真如無所從來，亦無所去，亦無所住。善現！眼界自性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意界自性無所從來，亦無所去，亦無所住。善現！眼界自相無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意界自相無所從來，亦無所去，亦無所住。何以故？善現！眼界乃至意界本性、真如、自性、自相若動若住不可得故。5)復次，善現！色界無所從來，亦無所去，亦無所住；聲、香、味、觸、法界無所從來，亦無所去，亦無所住。善現！色界本性無所從來，亦無所去，亦無所住；聲、香、味、觸、法界本性無所從來，亦無所去，亦無所住。善現！色界真如無所從來，亦無所去，亦無所住；聲、香、味、觸、法界真如無所從來，亦無所去，亦無所住。善現！色界自性無所從來，亦無所去，亦無所住；聲、香、味、觸、法界自性無所從來，亦無所去，亦無所住。善現！色界自相無所從來，亦無所去，亦無所住；聲、香、味、觸、法界自相無所從來，亦無所去，亦無所住。何以故？善現！色界乃至法界本性、真如、自性、自相若動若住不可得故。6)復次，善現！眼識界無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意識界無所從來，亦無所去，亦無所住。善現！眼識界本性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意識界本性無所從來，亦無所去，亦無所住。善現！眼識界真如無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意識界真如無所從來，亦無所去，亦無所住。善現！眼識界自性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意識界自性無所從來，亦無所去，亦無所住。善現！眼識界自相無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意識界自相無所從來，亦無所去，亦無所住。何以故？善現！眼識界乃至意識界本性、真如、自性、自相若動若住不可得故。7)復次，善現！眼觸無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸無所從來，亦無所去，亦無所住。善現！眼觸本性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸本性無所從來，亦無所去，亦無所住。善現！眼觸真如無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸真如無所從來，亦無所去，亦無所住。善現！眼觸自性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸自性無所從來，亦無所去，亦無所住。善現！眼觸自相無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸自相無所從來，亦無所去，亦無所住。何以故？善現！眼觸乃至意觸本性、真如、自性、自相若動若住不可得故。8)復次，善現！眼觸為緣所生諸受無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸為緣所生諸受無所從來，亦無所去，亦無所住。善現！眼觸為緣所生諸受本性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸為緣所生諸受本性無所從來，亦無所去，亦無所住。善現！眼觸為緣所生諸受真如無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸為緣所生諸受真如無所從來，亦無所去，亦無所住。善現！眼觸為緣所生諸受自性無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸為緣所生諸受自性無所從來，亦無所去，亦無所住。善現！眼觸為緣所生諸受自相無所從來，亦無所去，亦無所住；耳、鼻、舌、身、意觸為緣所生諸受自相無所從來，亦無所去，亦無所住。何以故？善現！眼觸為緣所生諸受乃至意觸為緣所生諸受本性、真如、自性、自相若動若住不可得故。9)復次，善現！地界無所從來，亦無所去，亦無所住；水、火、風、空、識界無所從來，亦無所去，亦無所住。善現！地界本性無所從來，亦無所去，亦無所住；水、火、風、空、識界本性無所從來，亦無所去，亦無所住。善現！地界真如無所從來，亦無所去，亦無所住；水、火、風、空、識界真如無所從來，亦無所去，亦無所住。善現！地界自性無所從來，亦無所去，亦無所住；水、火、風、空、識界自性無所從來，亦無所去，亦無所住。善現！地界自相無所從來，亦無所去，亦無所住；水、火、風、空、識界自相無所從來，亦無所去，亦無所住。何以故？善現！地界乃至識界本性、真如、自性、自相若動若住不可得故。10)復次，善現！法界無所從來，亦無所去，亦無所住；真如、實際、不思議界、安隱界等無所從來，亦無所去，亦無所住。善現！法界本性無所從來，亦無所去，亦無所住；真如、實際、不思議界、安隱界等本性無所從來，亦無所去，亦無所住。善現！法界真如無所從來，亦無所去，亦無所住；真如、實際、不思議界、安隱界等真如無所從來，亦無所去，亦無所住。善現！法界自性無所從來，亦無所去，亦無所住；真如、實際、不思議界、安隱界等自性無所從來，亦無所去，亦無所住。善現！法界自相無所從來，亦無所去，亦無所住；真如、實際、不思議界、安隱界等自相無所從來，亦無所去，亦無所住。何以故？善現！法界乃至安隱界等本性、真如、自性、自相若動若住不可得故。11)復次，善現！布施波羅蜜多無所從來，亦無所去，亦無所住；淨戒、安忍、精進、靜慮、般若波羅蜜多無所從來，亦無所去，亦無所住。善現！布施波羅蜜多本性無所從來，亦無所去，亦無所住；淨戒、安忍、精進、靜慮、般若波羅蜜多本性無所從來，亦無所去，亦無所住。善現！布施波羅蜜多真如無所從來，亦無所去，亦無所住；淨戒、安忍、精進、靜慮、般若波羅蜜多真如無所從來，亦無所去，亦無所住。善現！布施波羅蜜多自性無所從來，亦無所去，亦無所住；淨戒、安忍、精進、靜慮、般若波羅蜜多自性無所從來，亦無所去，亦無所住。善現！布施波羅蜜多自相無所從來，亦無所去，亦無所住；淨戒、安忍、精進、靜慮、般若波羅蜜多自相無所從來，亦無所去，亦無所住。何以故？善現！布施波羅蜜多乃至般若波羅蜜多本性、真如、自性、自相若動若住不可得故。12)復次，善現！四念住無所從來，亦無所去，亦無所住；四正斷、四神足、五根、五力、七等覺支、八聖道支無所從來，亦無所去，亦無所住。善現！四念住本性無所從來，亦無所去，亦無所住；四正斷乃至八聖道支本性無所從來，亦無所去，亦無所住。善現！四念住真如無所從來，亦無所去，亦無所住；四正斷乃至八聖道支真如無所從來，亦無所去，亦無所住。善現！四念住自性無所從來，亦無所去，亦無所住；四正斷乃至八聖道支自性無所從來，亦無所去，亦無所住。善現！四念住自相無所從來，亦無所去，亦無所住；四正斷乃至八聖道支自相無所從來，亦無所去，亦無所住。何以故？善現！四念住乃至八聖道支本性、真如、自性、自相若動若住不可得故。13)復次，善現！如是乃至佛十力無所從來，亦無所去，亦無所住；四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法無所從來，亦無所去，亦無所住。善現！佛十力本性無所從來，亦無所去，亦無所住；四無所畏乃至十八佛不共法本性無所從來，亦無所去，亦無所住。善現！佛十力真如無所從來，亦無所去，亦無所住；四無所畏乃至十八佛不共法真如無所從來，亦無所去，亦無所住。善現！佛十力自性無所從來，亦無所去，亦無所住；四無所畏乃至十八佛不共法自性無所從來，亦無所去，亦無所住。善現！佛十力自相無所從來，亦無所去，亦無所住；四無所畏乃至十八佛不共法自相無所從來，亦無所去，亦無所住。何以故？善現！佛十力乃至十八佛不共法本性、真如、自性、自相若動若住不可得故。14)復次，善現！菩提無所從來，亦無所去，亦無所住；佛陀無所從來，亦無所去，亦無所住。善現！菩提本性無所從來，亦無所去，亦無所住；佛陀本性無所從來，亦無所去，亦無所住。善現！菩提真如無所從來，亦無所去，亦無所住；佛陀真如無所從來，亦無所去，亦無所住。善現！菩提自性無所從來，亦無所去，亦無所住；佛陀自性無所從來，亦無所去，亦無所住。善現！菩提自相無所從來，亦無所去，亦無所住；佛陀自相無所從來，亦無所去，亦無所住。何以故？善現！菩提佛陀本性、真如、自性、自相若動若住不可得故。15)復次，善現！有為界無所從來，亦無所去，亦無所住；無為界無所從來，亦無所去，亦無所住。善現！有為界本性無所從來，亦無所去，亦無所住；無為界本性無所從來，亦無所去，亦無所住。善現！有為界真如無所從來，亦無所去，亦無所住；無為界真如無所從來，亦無所去，亦無所住。善現！有為界自性無所從來，亦無所去，亦無所住；無為界自性無所從來，亦無所去，亦無所住。善現！有為界自相無所從來，亦無所去，亦無所住；無為界自相無所從來，亦無所去，亦無所住。何以故？善現！有為界、無為界本性、真如、自性、自相若動若住不可得故。善現！由此因緣，故說大乘無來無去無住可見，猶如虛空。

I 10,4. THE ABSENCE OF EXERTION.

Again, as Subhuti has said, "of this great vehicle no arrival, departure, or abiding can be seen", so it is. And why? Because dharmas do not move about. They do not go anywhere, do not come from anywhere, do not abide anywhere. Because the essential original nature of form, etc., does not come from anywhere, nor go to anywhere, nor abide any-where. And that is true of all dharmas. (P240)

4.

yad api tat subhūtir evam āha, nāsya yānasya pūrvānta upalabhyate nāparānta upalabhyate na madhya upalabhyate tryadhvasamaṃ tad yānaṃ tasmān mahāyānaṃ mahāyānam ity ucyate, evam etat subhūte evam etat, nāsya yānasya pūrvānta upalabhyate nāparānta upalabhyate na madhya upalabhyate tryadhvasamaṃ tad yānaṃ tasmān mahāyānaṃ mahāyānam ity ucyate. tat kasya hetoḥ? tathā hi subhūte atīto 'dhvā atītenādhvanā śūnyaḥ, anāgato 'dhvā anāgatenādhvanā śūnyaḥ, pratyutpanno 'dhvāpratyutpannenādhvanā śūnyaḥ, tryadhvasamatā tryadhvasamatayā śūnyā, mahāyānaṃ mahāyānena śūnyaṃ bodhisattvo bodhisattvena śūnyaḥ. na subhūte śūnyatā ekā vā dve vā tisro vā catasro vā pañca vā ṣaḍ vā sapta vā aṣṭa vā nava vā daśa vā tasmāt tryadhvasamatayā samam idaṃ yānaṃ bodhisattvasya mahāsattvasya, nāpi tatra samam upalabhyate na viṣamaṃ, nāpi tatra rāga upalabhyate na virāgaḥ, na doṣa upalabhyate nādoṣaḥ, na moha upalabhyate nāmohaḥ, na nāma upalabhyate nānāma, yāvan na kuśalam upalabhyate nākuśalaṃ, na sāsravam upalabhyate nānāsravaṃ, na sāvadyam upalabhyate nānavadyaṃ, na kleśa upalabhyate nākleśaḥ, na kleśakṣaya upalabhyate nākleśakṣayaḥ, na laukikam upalabhyate na lokottaraṃ, na saṃkleśa upalabhyate na vyavadānaṃ, na saṃsāra upalabhyate na nirvāṇaṃ, nāpy atra nityam upalabhyate nānityaṃ, na sukham upalabhyate na duḥkhaṃ, nātmā upalabhyate nānātmā, na śāntam upalabhyate nāśāntaṃ, na kāmadhātur upalabhyate na kāmadhātusamatikramaḥ, na rūpadhātur upalabhyate na rūpadhātusamatikramaḥ, nārūpyadhātur upalabhyate nārūpyadhātusamatikramaḥ. tat kasya hetoḥ? tathā hi tasya svabhāvo nopalabhyate, atītaṃ subhūte rūpam atītena rūpeṇa śūnyam, anāgataṃ rūpam anāgatena rūpeṇa śūnyaṃ, pratyutpannaṃ rūpaṃ pratyutpannena rūpeṇa śūnyam. evam atītā vedanā saṃjñā saṃskārāḥ, atītaṃ vijñānam atītena vijñanena śūnyam, anāgataṃ vijñānam anāgatena vijñānena śūnyaṃ, pratyutpannaṃ vijñānaṃ pratyutpannena vijñānena śūnyam. tat kasya hetoḥ? na śūnyatāyām atītaṃ rūpam upalabhyate śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyām atītaṃ rūpam upalapsyate, na śūnyatāyām atītā vedanā upalabhyate śūnyataiva tāvac chūnyā (psp1-2: 133) śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyām atītā vedanā upalapsyate, na śūnyatāyām atītā saṃjñā upalabhyate, śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyām atītā saṃjñā upalapsyate, na śūnyatāyām atītāḥ saṃskārā upalabhyante śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyām atītāḥ saṃskārā upalapsyante, na śūnyatāyām atītaṃ vijñānam upalabhyate śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyām atītaṃ vijñānam upalapsyate, evaṃ na śūnyatāyām anāgataṃ rūpaṃ vedanā saṃjñā saṃskārāvijñānam upalabhyate. na śūnyatāyāṃ pratyutpannaṃ rūpam upalabhyate śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyāṃ pratyutpannaṃ rūpam upalapsyate, na śūnyatāyāṃ pratyutpannā vedanā upalabhyate śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyāṃ pratyutpannā vedanā upalapsyate, na śūnyatāyāṃ pratyutpannā saṃjñā upalabhyate śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyāṃ pratyutpannā saṃjñā upalapsyate, na śūnyatāyāṃ pratyutpannāḥ saṃskārā upalabhyante śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyāṃ pratyutpannā saṃskārā upalapsyante, na śūnyatāyāṃ pratyutpannaṃ vijñānam upalabhyate śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyāṃ pratyutpannaṃ vijñānam upalapsyate. na śūnyatāyām atītānāgatapratyutpannaṃ rūpam upalabhyate śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyām atītānāgatapratyutpannaṃ rūpam upalapsyate, na śūnyatāyām atītānāgatapratyutpannā vedanā saṃjñā saṃskārā vijñānam upalabhyate śūnyataiva tāvac chūnyā śūnyatāyāṃ nopalabhyate, kutaḥ punaḥ śūnyatāyām atītānāgatapratyutpannā vedanā saṃjñā saṃskārā vijñānam upalapsyate. pūrvāntataḥ subhūte dānapāramitā nopalabhyate, aparāntato 'pi subhūte dānapāramitā nopalabhyate, pratyutpannato 'pi subhūte dānapāramitā nopalabhyate, tryadhvasamatayā dānapāramitā nopalabhyate, na subhūte tryadhvasamatāyām atīto 'dhvā upalabhyate samataiva tāvat samatāyāṃ nopalabhyate, kutaḥ punaḥ samatāyām atītānāgatapratyutpannā dānapāramitopalapsyate, evaṃ pūrvāntāparāntapratyutpanneṣv adhvasu śīlapāramitā nopalabhyate, pūrvāntāparāntapratyutpanneṣv adhvasu kṣāntipāramitā nopalabhyate, pūrvāntāparāntapratyutpanneṣv adhvasu vīryapāramitā nopalabhyate, pūrvāntāparāntapratyutpanneṣv adhvasu dhyānapāramitā nopalabhyate, pūrvāntataḥ subhūte prajñāpāramitā nopalabhyate, aparāntato 'pi subhūte prajñāpāramitā nopalabhyate pratyutpannato 'pi subhūte prajñāpāramitā nopalabhyate, tryadhvasamatayā prajñāpāramitā nopalabhyate, na subhūte samatāyām atīto 'dhvā upalabhyate nānāgato na pratyutpanno 'dhvā upalabhyate samataiva tāvat samatāyāṃ nopalabhyate, kutaḥ punaḥ samatāyām atītānāgatapratyutpannā prajñāpāramitopalapsyate. punar aparaṃ subhūte pūrvāntāparāntamadhyeṣu smṛtyupasthānāni nopalabhyante tryadhvasamatāyāṃ smṛtyupasthānāni nopalabhyante, na subhūte samatāyām atītānāgatapratyutpanno 'dhvā nopalabhyante, samataiva tāvat samatāyāṃ nopalabhyate, kutaḥ punaḥ samatāyām atītānāgatapratyutpannāni smṛtyupasthānāni upalapsyante, evaṃ samyakprahāṇābni pūrvāntāparāntamadhyeṣu nopalabhyante, ṛddhipādāḥ pūrvāntāparāntamadhyeṣu nopalabhyante, indriyāṇi pūrvāntāparāntamadhyeṣu nopalabhyante, balāni pūrvāntāparāntamadhyeṣu nopalabhyante, bodhyaṅgāni pūrvāntāparāntamadhyeṣu nopalabhyante, āryāṣṭāṅgamārgaḥ pūrvāntāparāntamadhyeṣu nopalabhyante, apramāṇadhyānārūpyasamāpattayaḥ pūrvāntāparāntamadhyeṣu nopalabhyante, daśa tathāgatabalāni pūrvāntāparāntamadhyeṣu nopalabhyante, catvāri vaiśāradyāni pūrvāntāparāntamadhyeṣu nopalabhyante, catasraḥ pratisaṃvidaḥ pūrvāntāparāntamadhyeṣu nopalabhyante, aṣṭādaśāveṇikā buddhadharmāḥ pūrvāntāparāntamadhyeṣu nopalabhyante, tryadhvasamatayā āveṇikabuddhadharmā nopalabhyante, na subhūte samatāyāṃ (psp1-2: 135) atītānāgatapratyutpannādhvā upalabhyante samataiva tāvat samatāyāṃ nopalabhyate, kutaḥ punaḥ samatāyām atītānāgatapratyutpannā aṣṭādaśāveṇikā buddhadharmā upalapsyante. punar aparaṃ subhūte pūrvāntataḥ pṛthagjano nopalabhyate, aparāntataḥ pṛthagjano nopalabhyate, pratyutpannataḥ pṛthagjano nopalabhyate, tryadhvasamatayā pṛthagjano nopalabhyate. tat kasya hetoḥ? sattvānupalabdhitām upādāya. evaṃ śrāvakapratyekabuddhabodhisattvāḥ pūrvāntatas tathāgato nopalabhyate, aparāntatas tathāgato nopalabhyate, madhyatas tathāgato nopalabhyate, tryadhvasamatayā tathāgato nopalabhyate. tat kasya hetoḥ? sattvānupalabdhitām upādāya. evaṃ hi subhūte bodhisattvena mahāsattvena prajñāpāramitāyāṃ sthitvā triṣv adhvasu śikṣitvā sarvākārajñatā paripūrayitavyā. idaṃ subhūte bodhisattvasya mahāsattvasya tryadhvasamatayā mahāyānaṃ, atra sthito bodhisattvo mahāsattvaḥ sadevamānuṣāsuraṃ lokam abhibhavan sarvākārajñatāyāṃ niryāsyati. ity antaniryāṇam
221：須菩提！如汝所言，摩訶衍亦不見東西南北四維上下者，名與三世等，是故為摩訶衍。須菩提！如汝所言，審諦無異。何以故？過去世非世空，當來世非世空，現在世非世空，三世等等者空，摩訶衍衍自空，菩薩菩薩自空。須菩提！空者亦非數，亦非多亦非少。是故菩薩摩訶薩、摩訶衍與三世等，無偶無隻，無婬怒癡亦不離婬怒癡，亦不恚亦不可見，善惡亦不可見，有常無常及與吾我亦不可見，苦樂我非我亦不可見，三界亦不可見，度三界亦不可見。何以故？其形事不可見故。過去色以過去色自空，當來色以當來色自空，今現在色以現在色自空，痛想行識亦爾。過去色空不可見，過去空空不可見，現在五陰色空尚不可見，何況當來過去五陰空而可見者？空亦不見五陰，五陰亦不見空。假令空能見五陰者，五陰亦當見空。須菩提！過去六波羅蜜亦不見，當來六波羅蜜亦不見，現在六波羅蜜亦不見。三世等，六波羅蜜亦不見，等亦不見，三世等亦復不見等。等不見等，故三世不見，過去當來今現在三十七品、十八法亦不見，三世等亦不見。須菩提！等亦不見，三十七品及十八法過去當來今現在等亦不於三世不可見，於三世中亦不見三十七品及十八法，何況於三世等而可見者？復次，須菩提！過去凡人、當來凡人、現在凡人亦不可見，三世等凡人亦不可見。何以故？眾生本不可見故。過去當來今現在弟子、緣覺、菩薩、如來亦不可見，三世等弟子、緣覺、菩薩、如來、眾生本不可見故。須菩提！菩薩摩訶薩住般若波羅蜜中，當了三世事，當具足薩云若；是為菩薩摩訶薩三世等學摩訶衍。菩薩摩訶薩已住其中者，便過諸天、阿須倫、世間人民上，出薩云若。	222：如須菩提所言：摩訶衍者，不得過去、不得當來、不得中間，三世平等，摩訶衍者但有字耳。如是，須菩提！所言摩訶衍者，無去來今，三世平等；摩訶衍者但有字耳。所以者何？須菩提！過去亦空、當來亦空、現在亦空，三世平等三世空等，摩訶衍者亦復空等；菩薩亦空，其以空者，無一無二無三無四，不多不少，是故名曰三世平等，為摩訶衍。菩薩功德巍巍，無有等侶、無正無邪，亦不於欲、亦不離欲，亦不瞋恚、不離瞋恚，亦不愚癡、不離愚癡，不得憍慢、不離憍慢，不得貪慳妬嫉、亦無所離，不得善法惡法，不得有常無常，不得苦樂，不得我不我，欲界、色界、無色界亦不可得，不度欲界、不度色界、不度無色界。所以者何？不得自然，過去色空、當來色空、現在色空；痛痒思想生死識，亦復如是。色不可得，用過去當來現在色空，故不可得，空故曰空。空不可得，何況念空有去來今？痛痒思想生死識，亦復如是。又，須菩提！六波羅蜜，不得過去、不得當來、不得現在。須菩提！六波羅蜜亦不可得，三世平等故。六波羅蜜為不可得，其平等者無去來今，用平等故。復次，須菩提！其三十七品，十力、無畏、十八不共諸佛之法亦不可得，過去當來現在三世平等故。三十七品，十力、無畏、諸佛之法亦不可得，其平等者無去來今。十力、無畏、十八不共諸佛之法無去來今，以平等故，故曰平等。何況平等去來今三十七品、十力、無畏、十八不共諸佛之法，而可得乎？復次須菩提！過去當來現在凡夫亦不可得，三世平等故，故凡夫等。所以者何？推求人，永不可得；須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、菩薩、怛薩阿竭亦不可得，當來現在亦復如是，三世平等故。諸聲聞、辟支佛、菩薩、怛薩阿竭亦不可得，推極人本不可得故。如是，須菩提，故菩薩摩訶薩作是住般若波羅蜜，覺了三世，為以具足薩芸若慧，是為菩薩摩訶薩，為摩訶衍三世平等。菩薩摩訶薩以住是者，天上天下世間最尊，因得出生薩芸若慧。	223：須菩提！汝所言：是摩訶衍前際不可得、後際不可得、中際不可得，是衍名三世等。以是故，說名摩訶衍。如是，如是！須菩提！是摩訶衍前際不可得、後際不可得、中際不可得，是衍名三世等。以是故，說名摩訶衍。何以故？須菩提！過去世過去世空，未來世未來世空，現在世現在世空，三世等三世等空，摩訶衍摩訶衍空，菩薩菩薩空。何以故？須菩提！是空非一非二非三非四非五非異。以是故，說名三世等是菩薩摩訶薩摩訶衍。是衍中等不等相不可得故，染不染不可得、瞋不瞋不可得、癡不癡不可得、慢不慢不可得，乃至一切善法不善法不可得。是衍中常不可得、無常不可得，樂不可得、苦不可得，實不可得、空不可得，我不可得、無我不可得，欲界不可得、色界不可得、無色界不可得，度欲界不可得、度色界不可得、度無色界不可得。何以故？是摩訶衍自法不可得故。須菩提！過去色過去色空，未來現在色未來現在色空，過去受想行識過去受想行識空，未來現在受想行識未來現在受想行識空，空中過去色不可得。何以故？空中空亦不可得，何況空中過去色可得。空中未來現在色不可得。何以故？空中空亦不可得，何況空中未來現在色可得。空中過去受想行識不可得。何以故？空中空亦不可得，何況空中過去受想行識可得。空中未來現在受想行識不可得。何以故？空中空亦不可得，何況空中未來現在受想行識可得。須菩提！過去檀那波羅蜜不可得，未來檀那波羅蜜不可得，現在檀那波羅蜜不可得。三世等中檀那波羅蜜亦不可得。何以故？等中過去世不可得，未來世不可得，現在世不可得。等中等亦不可得，何況等中過去世未來世現在世可得。尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜亦如是。復次，須菩提！過去世中四念處不可得，乃至過去世中十八不共法不可得。未來世現在世亦如是。復次，須菩提！三世等中四念處不可得，三世等中乃至十八不共法亦不可得。何以故？等中過去世四念處不可得，等中未來世四念處不可得，等中現在世四念處不可得。乃至十八不共法亦如是。等中等亦不可得，何況等中過去世四念處，未來現在世四念處可得。等中等亦不可得，何況等中過去世乃至十八不共法可得。未來現在世乃至十八不共法亦如是。復次，須菩提！過去世凡夫人不可得，未來世現在世中凡夫人不可得。三世等中凡夫人亦不可得。何以故？眾生不可得，乃至知者、見者不可得故。過去世中聲聞、辟支佛、菩薩、佛不可得，未來現在世聲聞、辟支佛、菩薩、佛不可得。三世等中聲聞、辟支佛、菩薩、佛不可得。何以故？眾生不可得乃至知者、見者不可得故。如是，須菩提！菩薩摩訶薩住般若波羅蜜中學三世等相，當具足一切種智，是名菩薩摩訶薩摩訶衍。所謂三世等相，菩薩摩訶薩住是衍中，勝一切世間及諸天、人、阿脩羅，成就薩婆若。
220：復次，善現！汝說又如虛空前、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，故名大乘者，如是！如是！如汝所說。所以者何？1)善現！過去世過去世空，未來世未來世空，現在世現在世空，三世平等三世平等空，超出三世超出三世空，大乘大乘空，菩薩菩薩空。何以故？善現！空無一、二、三、四、五等差別之相，是故大乘三世平等超出三世。2)善現！此大乘中，等不等相俱不可得，貪離貪相俱不可得，瞋離瞋相俱不可得，癡離癡相俱不可得，慢離慢相俱不可得，如是乃至善非善相俱不可得，有記無記相俱不可得，常無常相俱不可得，樂及苦相俱不可得，我無我相俱不可得，淨不淨相俱不可得，欲界出欲界相俱不可得，色界出色界相俱不可得，無色界出無色界相俱不可得。何以故？善現！此大乘中諸法自性不可得故。3)復次，善現！過去色過去色空，未來現在色未來現在色空；過去受、想、行、識過去受、想、行、識空，未來現在受、想、行、識未來現在受、想、行、識空。善現！空中過去色不可得。何以故？過去色即是空，空性亦空，空中空尚不可得，何況空中有過去色可得！善現！空中未來現在色不可得。何以故？未來現在色即是空，空性亦空，空中空尚不可得，何況空中有未來現在色可得！善現！空中過去受、想、行、識不可得。何以故？過去受、想、行、識即是空，空性亦空，空中空尚不可得，何況空中有過去受、想、行、識可得！善現！空中未來現在受、想、行、識不可得。何以故？未來現在受、想、行、識即是空，空性亦空，空中空尚不可得，何況空中有未來現在受、想、行、識可得！4)復次，善現！過去眼處過去眼處空，未來現在眼處未來現在眼處空；過去耳、鼻、舌、身、意處過去耳、鼻、舌、身、意處空，未來現在耳、鼻、舌、身、意處未來現在耳、鼻、舌、身、意處空。善現！空中過去眼處不可得。何以故？過去眼處即是空，空性亦空，空中空尚不可得，何況空中有過去眼處可得！善現！空中未來現在眼處不可得。何以故？未來現在眼處即是空，空性亦空，空中空尚不可得，何況空中有未來現在眼處可得！善現！空中過去耳、鼻、舌、身、意處不可得。何以故？過去耳、鼻、舌、身、意處即是空，空性亦空，空中空尚不可得，何況空中有過去耳、鼻、舌、身、意處可得！善現！空中未來現在耳、鼻、舌、身、意處不可得。何以故？未來現在耳、鼻、舌、身、意處即是空，空性亦空，空中空尚不可得，何況空中有未來現在耳、鼻、舌、身、意處可得！5)復次，善現！過去色處過去色處空，未來現在色處未來現在色處空；過去聲、香、味、觸、法處過去聲、香、味、觸、法處空，未來現在聲、香、味、觸、法處未來現在聲、香、味、觸、法處空。善現！空中過去色處不可得。何以故？過去色處即是空，空性亦空，空中空尚不可得，何況空中有過去色處可得！善現！空中未來現在色處不可得。何以故？未來現在色處即是空，空性亦空，空中空尚不可得，何況空中有未來現在色處可得！善現！空中過去聲、香、味、觸、法處不可得。何以故？過去聲、香、味、觸、法處即是空，空性亦空，空中空尚不可得，何況空中有過去聲、香、味、觸、法處可得！善現！空中未來現在聲、香、味、觸、法處不可得。何以故？未來現在聲、香、味、觸、法處即是空，空性亦空，空中空尚不可得，何況空中有未來現在聲、香、味、觸、法處可得！6)復次，善現！過去眼界過去眼界空，未來現在眼界未來現在眼界空；過去耳、鼻、舌、身、意界過去耳、鼻、舌、身、意界空，未來現在耳、鼻、舌、身、意界未來現在耳、鼻、舌、身、意界空。善現！空中過去眼界不可得。何以故？過去眼界即是空，空性亦空，空中空尚不可得，何況空中有過去眼界可得！善現！空中未來現在眼界不可得。何以故？未來現在眼界即是空，空性亦空，空中空尚不可得，何況空中有未來現在眼界可得！善現！空中過去耳、鼻、舌、身、意界不可得。何以故？過去耳、鼻、舌、身、意界即是空，空性亦空，空中空尚不可得，何況空中有過去耳、鼻、舌、身、意界可得！善現！空中未來現在耳、鼻、舌、身、意界不可得。何以故？未來現在耳、鼻、舌、身、意界即是空，空性亦空，空中空尚不可得，何況空中有未來現在耳、鼻、舌、身、意界可得！7)復次，善現！過去色界過去色界空，未來現在色界未來現在色界空；過去聲、香、味、觸、法界過去聲、香、味、觸、法界空，未來現在聲、香、味、觸、法界未來現在聲、香、味、觸、法界空。善現！空中過去色界不可得。何以故？過去色界即是空，空性亦空，空中空尚不可得，何況空中有過去色界可得！善現！空中未來現在色界不可得。何以故？未來現在色界即是空，空性亦空，空中空尚不可得，何況空中有未來現在色界可得！善現！空中過去聲、香、味、觸、法界不可得。何以故？過去聲、香、味、觸、法界即是空，空性亦空，空中空尚不可得，何況空中有過去聲、香、味、觸、法界可得！善現！空中未來現在聲、香、味、觸、法界不可得。何以故？未來現在聲、香、味、觸、法界即是空，空性亦空，空中空尚不可得，何況空中有未來現在聲、香、味、觸、法界可得！8)復次，善現！過去眼識界過去眼識界空，未來現在眼識界未來現在眼識界空；過去耳、鼻、舌、身、意識界過去耳、鼻、舌、身、意識界空，未來現在耳、鼻、舌、身、意識界未來現在耳、鼻、舌、身、意識界空。善現！空中過去眼識界不可得。何以故？過去眼識界即是空，空性亦空，空中空尚不可得，何況空中有過去眼識界可得！善現！空中未來現在眼識界不可得。何以故？未來現在眼識界即是空，空性亦空，空中空尚不可得，何況空中有未來現在眼識界可得！善現！空中過去耳、鼻、舌、身、意識界不可得。何以故？過去耳、鼻、舌、身、意識界即是空，空性亦空，空中空尚不可得，何況空中有過去耳、鼻、舌、身、意識界可得！善現！空中未來現在耳、鼻、舌、身、意識界不可得。何以故？未來現在耳、鼻、舌、身、意識界即是空，空性亦空，空中空尚不可得，何況空中有未來現在耳、鼻、舌、身、意識界可得！9)復次，善現！過去眼觸過去眼觸空，未來現在眼觸未來現在眼觸空；過去耳、鼻、舌、身、意觸過去耳、鼻、舌、身、意觸空，未來現在耳、鼻、舌、身、意觸未來現在耳、鼻、舌、身、意觸空。善現！空中過去眼觸不可得。何以故？過去眼觸即是空，空性亦空，空中空尚不可得，何況空中有過去眼觸可得！善現！空中未來現在眼觸不可得。何以故？未來現在眼觸即是空，空性亦空，空中空尚不可得，何況空中有未來現在眼觸可得！善現！空中過去耳、鼻、舌、身、意觸不可得。何以故？過去耳、鼻、舌、身、意觸即是空，空性亦空，空中空尚不可得，何況空中有過去耳、鼻、舌、身、意觸可得！善現！空中未來現在耳、鼻、舌、身、意觸不可得。何以故？未來現在耳、鼻、舌、身、意觸即是空，空性亦空，空中空尚不可得，何況空中有未來現在耳、鼻、舌、身、意觸可得。10)復次，善現！過去眼觸為緣所生諸受過去眼觸為緣所生諸受空，未來現在眼觸為緣所生諸受未來現在眼觸為緣所生諸受空；過去耳、鼻、舌、身、意觸為緣所生諸受過去耳、鼻、舌、身、意觸為緣所生諸受空，未來現在耳、鼻、舌、身、意觸為緣所生諸受未來現在耳、鼻、舌、身、意觸為緣所生諸受空。善現！空中過去眼觸為緣所生諸受不可得。何以故？過去眼觸為緣所生諸受即是空，空性亦空，空中空尚不可得，何況空中有過去眼觸為緣所生諸受可得！善現！空中未來現在眼觸為緣所生諸受不可得。何以故？未來現在眼觸為緣所生諸受即是空，空性亦空，空中空尚不可得，何況空中有未來現在眼觸為緣所生諸受可得！善現！空中過去耳、鼻、舌、身、意觸為緣所生諸受不可得。何以故？過去耳、鼻、舌、身、意觸為緣所生諸受即是空，空性亦空，空中空尚不可得，何況空中有過去耳、鼻、舌、身、意觸為緣所生諸受可得！善現！空中未來現在耳、鼻、舌、身、意觸為緣所生諸受不可得。何以故？未來現在耳、鼻、舌、身、意觸為緣所生諸受即是空，空性亦空，空中空尚不可得，何況空中有未來現在耳、鼻、舌、身、意觸為緣所生諸受可得！11)復次，善現！過去布施波羅蜜多過去布施波羅蜜多空，未來現在布施波羅蜜多未來現在布施波羅蜜多空；過去淨戒、安忍、精進、靜慮、般若波羅蜜多過去淨戒、安忍、精進、靜慮、般若波羅蜜多空，未來現在淨戒、安忍、精進、靜慮、般若波羅蜜多未來現在淨戒、安忍、精進、靜慮、般若波羅蜜多空。善現！空中過去布施波羅蜜多不可得。何以故？過去布施波羅蜜多即是空，空性亦空，空中空尚不可得，何況空中有過去布施波羅蜜多可得！善現！空中未來現在布施波羅蜜多不可得。何以故？未來現在布施波羅蜜多即是空，空性亦空，空中空尚不可得，何況空中有未來現在布施波羅蜜多可得！善現！空中過去淨戒、安忍、精進、靜慮、般若波羅蜜多不可得。何以故？過去淨戒、安忍、精進、靜慮、般若波羅蜜多即是空，空性亦空，空中空尚不可得，何況空中有過去淨戒、安忍、精進、靜慮、般若波羅蜜多可得！善現！空中未來現在淨戒、安忍、精進、靜慮、般若波羅蜜多不可得。何以故？未來現在淨戒、安忍、精進、靜慮、般若波羅蜜多即是空，空性亦空，空中空尚不可得，何況空中有未來現在淨戒、安忍、精進、靜慮、般若波羅蜜多可得！12)復次，善現！過去四念住過去四念住空，未來現在四念住未來現在四念住空；過去四正斷、四神足、五根、五力、七等覺支、八聖道支過去四正斷乃至八聖道支空，未來現在四正斷乃至八聖道支未來現在四正斷乃至八聖道支空。善現！空中過去四念住不可得。何以故？過去四念住即是空，空性亦空，空中空尚不可得，何況空中有過去四念住可得！善現！空中未來現在四念住不可得。何以故？未來現在四念住即是空，空性亦空，空中空尚不可得，何況空中有未來現在四念住可得！善現！空中過去四正斷乃至八聖道支不可得。何以故？過去四正斷乃至八聖道支即是空，空性亦空，空中空尚不可得，何況空中有過去四正斷乃至八聖道支可得！善現！空中未來現在四正斷乃至八聖道支不可得。何以故？未來現在四正斷乃至八聖道支即是空，空性亦空，空中空尚不可得，何況空中有未來現在四正斷乃至八聖道支可得。13)復次，善現！如是乃至過去佛十力過去佛十力空，未來現在佛十力未來、現在佛十力空；過去四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法過去四無所畏乃至十八佛不共法空，未來現在四無所畏乃至十八佛不共法未來現在四無所畏乃至十八佛不共法空。 善現！空中過去佛十力不可得。何以故？過去佛十力即是空，空性亦空，空中空尚不可得，何況空中有過去佛十力可得！善現！空中未來現在佛十力不可得。何以故？未來現在佛十力即是空，空性亦空，空中空尚不可得，何況空中有未來現在佛十力可得！善現！空中過去四無所畏乃至十八佛不共法不可得。何以故？過去四無所畏乃至十八佛不共法即是空，空性亦空，空中空尚不可得，何況空中有過去四無所畏乃至十八佛不共法可得！善現！空中未來現在四無所畏乃至十八佛不共法不可得。何以故？未來現在四無所畏乃至十八佛不共法即是空，空性亦空，空中空尚不可得，何況空中有未來現在四無所畏乃至十八佛不共法可得。 復次，善現！過去異生過去異生空，未來現在異生未來現在異生空；過去聲聞、獨覺、菩薩、如來過去聲聞、獨覺、菩薩、如來空，未來現在聲聞、獨覺、菩薩、如來未來現在聲聞、獨覺、菩薩、如來空。14)善現！空中過去異生不可得。何以故？過去異生即是空，空性亦空，空中空尚不可得，何況空中有過去異生可得！善現！空中未來現在異生不可得。何以故？未來現在異生即是空，空性亦空，空中空尚不可得，何況空中有未來現在異生可得！以我、有情乃至知者、見者皆無所有不可得故。善現！空中過去聲聞、獨覺、菩薩、如來不可得。何以故？過去聲聞、獨覺、菩薩、如來即是空，空性亦空，空中空尚不可得，何況空中有過去聲聞、獨覺、菩薩、如來可得！善現！空中未來現在聲聞、獨覺、菩薩、如來不可得。何以故？未來現在聲聞、獨覺、菩薩、如來即是空，空性亦空，空中空尚不可得，何況空中有未來現在聲聞、獨覺、菩薩、如來可得！以我、有情乃至知者、見者皆無所有不可得故。15)復次，善現！前際色不可得，後際中際色不可得，三際平等中色亦不可得。所以者何？善現！平等中前後中際色皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際色可得！善現！前際受、想、行、識不可得，後際中際受、想、行、識不可得，三際平等中受、想、行、識亦不可得。所以者何？善現！平等中前後中際受、想、行、識皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際受、想、行、識可得！16)復次，善現！前際眼處不可得，後際中際眼處不可得，三際平等中眼處亦不可得。所以者何？善現！平等中前後中際眼處皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際眼處可得！善現！前際耳、鼻、舌、身、意處不可得，後際中際耳、鼻、舌、身、意處不可得，三際平等中耳、鼻、舌、身、意處亦不可得。所以者何？善現！平等中前後中際耳、鼻、舌、身、意處皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際耳、鼻、舌、身、意處可得！17)復次，善現！前際色處不可得，後際中際色處不可得，三際平等中色處亦不可得。所以者何？善現！平等中前後中際色處皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際色處可得！善現！前際聲、香、味、觸、法處不可得，後際中際聲、香、味、觸、法處不可得，三際平等中聲、香、味、觸、法處亦不可得。所以者何？善現！平等中前後中際聲、香、味、觸、法處皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際聲、香、味、觸、法處可得！18)復次，善現！前際眼界不可得，後際中際眼界不可得，三際平等中眼界亦不可得。所以者何？善現！平等中前後中際眼界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際眼界可得！善現！前際耳、鼻、舌、身、意界不可得，後際中際耳、鼻、舌、身、意界不可得，三際平等中耳、鼻、舌、身、意界亦不可得。所以者何？善現！平等中前後中際耳、鼻、舌、身、意界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際耳、鼻、舌、身、意界可得！19)復次，善現！前際色界不可得，後際中際色界不可得，三際平等中色界亦不可得。所以者何？善現！平等中前後中際色界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際色界可得！善現！前際聲、香、味、觸、法界不可得，後際中際聲、香、味、觸、法界不可得，三際平等中聲、香、味、觸、法界亦不可得。所以者何？善現！平等中前後中際聲、香、味、觸、法界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際聲、香、味、觸、法界可得！20)復次，善現！前際眼識界不可得，後際中際眼識界不可得，三際平等中眼識界亦不可得。所以者何？善現！平等中前後中際眼識界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際眼識界可得！善現！前際耳、鼻、舌、身、意識界不可得，後際中際耳、鼻、舌、身、意識界不可得，三際平等中耳、鼻、舌、身、意識界亦不可得。所以者何？善現！平等中前後中際耳、鼻、舌、身、意識界皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際耳、鼻、舌、身、意識界可得！21)復次，善現！前際眼觸不可得，後際中際眼觸不可得，三際平等中眼觸亦不可得。所以者何？善現！平等中前後中際眼觸皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際眼觸可得！善現！前際耳、鼻、舌、身、意觸不可得，後際中際耳、鼻、舌、身、意觸不可得，三際平等中耳、鼻、舌、身、意觸亦不可得。所以者何？善現！平等中前後中際耳、鼻、舌、身、意觸皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際耳、鼻、舌、身、意觸可得！22)復次，善現！前際眼觸為緣所生諸受不可得，後際中際眼觸為緣所生諸受不可得，三際平等中眼觸為緣所生諸受亦不可得。所以者何？善現！平等中前後中際眼觸為緣所生諸受皆不可得。何以故？平等中平等性尚不可得，何況平等中有眼觸為緣所生諸受可得！善現！前際耳、鼻、舌、身、意觸為緣所生諸受不可得，後際中際耳、鼻、舌、身、意觸為緣所生諸受不可得，三際平等中耳、鼻、舌、身、意觸為緣所生諸受亦不可得。所以者何？善現！平等中前後中際耳、鼻、舌、身、意觸為緣所生諸受皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際耳、鼻、舌、身、意觸為緣所生諸受可得！23)復次，善現！前際布施波羅蜜多不可得，後際中際布施波羅蜜多不可得，三際平等中布施波羅蜜多亦不可得。所以者何？善現！平等中前後中際布施波羅蜜多皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際布施波羅蜜多可得！善現！前際淨戒、安忍、精進、靜慮、般若波羅蜜多不可得，後際中際淨戒、安忍、精進、靜慮、般若波羅蜜多不可得，三際平等中淨戒、安忍、精進、靜慮、般若波羅蜜多亦不可得。所以者何？善現！平等中前後中際淨戒、安忍、精進、靜慮、般若波羅蜜多皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際淨戒、安忍、精進、靜慮、般若波羅蜜多可得！24)復次，善現！前際四念住不可得，後際中際四念住不可得，三際平等中四念住亦不可得。所以者何？善現！平等中前後中際四念住皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際四念住可得！善現！前際四正斷、四神足、五根、五力、七等覺支、八聖道支不可得，後際中際四正斷乃至八聖道支不可得，三際平等中四正斷乃至八聖道支亦不可得。所以者何？善現！平等中前後中際四正斷乃至八聖道支皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際四正斷乃至八聖道支可得！25)復次，善現！如是乃至前際佛十力不可得，後際中際佛十力不可得，三際平等中佛十力亦不可得。所以者何？善現！平等中前後中際佛十力皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際佛十力可得！善現！前際四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法不可得，後際中際四無所畏乃至十八佛不共法不可得，三際平等中四無所畏乃至十八佛不共法亦不可得。所以者何？善現！平等中前後中際四無所畏乃至十八佛不共法皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際四無所畏乃至十八佛不共法可得！26)復次，善現！前際異生不可得，後際中際異生不可得，三際平等中異生亦不可得。所以者何？善現！平等中前後中際異生皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際異生可得！以我、有情乃至知者、見者皆無所有不可得故。善現！前際聲聞、獨覺、菩薩、如來不可得，後際中際聲聞、獨覺、菩薩、如來不可得，三際平等中聲聞、獨覺、菩薩、如來亦不可得。所以者何？善現！平等中前後中際聲聞、獨覺、菩薩、如來皆不可得。何以故？平等中平等性尚不可得，何況平等中有前後中際聲聞、獨覺、菩薩、如來可得！以我、有情乃至知者、見者皆無所有不可得故。27)如是，善現！諸菩薩摩訶薩修行般若波羅蜜多時，住此三際平等性中，精勤修學一切相智，無取著故速得圓滿。善現！是名菩薩摩訶薩三際平等大乘。若菩薩摩訶薩住如是大乘中，超勝一切世間天、人、阿素洛等，疾能證得一切相智，利益安樂一切有情。

I 10,5. BEYOND THE EXTREMES.

Again, as Subhuti has said, "of this great vehicle no initial limit is got at, no final limit, no middle, Self-identical in the three periods of time is that great vehicle. That is why it is called the 'great vehicle'," so it is. And why? Because the past period of time is empty of the past period of time, the future empty of the future, the present of the present. The sameness of the three periods of time is empty of the sameness of the three periods of time. The great vehicle is empty of the great vehicle, the Bodhisattva empty of the Bodhisattva. But emptiness is not one, not two, not three, etc. to: not ten. That is why owing to the sameness of the three periods of time this vehicle of the Bodhisattva, the great being, is self-identical. But therein one cannot apprehend "the same" or "not the same", greed or dispassion, hate or its absence, delusion or its absence, conceit or its absence, the wholesome or unwholesome, what has outflows or what has none, what has blemishes or what has none, defilement or nondefilement, extinction or nonextinction of defilement, the worldly or the supramundane, defiling or purification, Samsara or Nirvana, permanence or impermanence, ease or ill, self or not self, calm or uncalm, the world of sense desire or the transcending of the world of sense desire, the world of form or its transcending, the formless world or its transcending. And why? Because the own-being of all that cannot be apprehended. Past form, etc., is empty of past form, etc. And so is future, and present form, etc. And why? In emptiness (P241) one cannot get at past, future or present form, etc. The very emptiness, how ever empty, cannot be got at in emptiness, how much less past, future, and present form, etc.! One cannot get at the initial limit of the perfection of giving, etc., nor at its final limit, nor can one get at it in the present, owing to the sameness of the periods of time. Nor can one get at the past, future, or present period of time in the sameness of the periods of time; the very sameness even cannot be got at in the sameness; how again could one, in sameness, get at the past, future, present perfection of giving, etc. ? And what is true of the perfections, that holds good also of the applications of mindfulness, (P242) etc. to: the Buddhadharmas. More-over, the common people cannot be got at, in their initial limit, their final limit, or in the present, owing to the sameness of the periods of time. And why? On account of the fact that no beings can be got at. And that is equally true of Disciples, Pratyekabuddhas, Bodhisattvas, and Tathagatas. It is thus that a Bodhisattva, who has stood firm in perfect wisdom and has trained himself in the three periods of time, should fulfil the knowledge of all modes. This is of a Bodhisattva the great vehicle, on account of the sameness of the three periods of time. Having stood firmly therein the Bodhisattva, surpassing the world with its gods, men, and Asuras, will go forth to the knowledge of all modes.

5.

atha khalv āyuṣmān subhūtir bhagavantam etad avocat: sādhu sādhu bhagavan subhāṣitam idaṃ bhagavato bodhisattvānāṃ mahāsattvānāṃ mahāyānam, atra bhagavan mahāyāne śikṣamāṇair atīte 'dhvani bodhisattvair mahāsattvaiḥ sarvākārajñatā anuprāptā, anāgatā api bodhisattvā mahāsattvā atra mahāyāne śikṣamāṇāḥ sarvākārajñatām anuprāpsyanti, ye 'pi bhagavan daśadiśi loke 'saṃkhyeyeṣu lokadhātuṣu bodhisattvā mahāsattvāḥ pratyutpannās te 'py atra mahāyāne śikṣitvā sarvākārajñatām anuprāpnuvanti, tasmāt tarhi bhagavan mahāyānam idaṃ bodhisattvānāṃ mahāsattvānāṃ yad uta tryadhvasamatānām, atha khalu bhagavān āyuṣmantaṃ subhūtim etad avocat: evam etat subhūte evam etat, atra mahāyāne śikṣitvā atītānāgatapratyutpannā bodhisattvā mahāsattvāḥ sarvākārajñatām anuprāptā anuprāpsyanti anuprāpnuvanti ca.
221：須菩提白佛言：善哉，善哉！世尊！菩薩摩訶薩從摩訶衍中學，自致具足薩云若慧。過去十方諸菩薩皆從是摩訶衍得成逮薩云若慧，當來十方諸菩薩亦當從是摩訶衍中學得成逮薩云若，今現在十方無央數不可計諸菩薩摩訶薩亦皆從是摩訶衍得成具足薩云若；是故菩薩摩訶薩摩訶衍。佛告須菩提：如是，如是！須菩提！過去當來今現在諸佛，皆當從是衍中學成薩云若。已逮者未逮者甫當逮者，皆當從是摩訶衍中學具足薩云若慧。	222：須菩提白佛言：善哉，善哉！唯！天中天！摩訶衍者，是菩薩摩訶薩學此衍者，過去菩薩摩訶薩亦因學是得薩芸若慧，當來菩薩摩訶薩亦因是學得薩芸若慧，今現在十方不可計無央數阿僧祇世界，諸菩薩摩訶薩亦復學是摩訶衍得薩芸若慧。是故，天中天！菩薩摩訶薩，摩訶衍也。佛告須菩提：如是，如是！過去未來當今現在，怛薩阿竭、阿羅訶、三耶三佛，悉學是法得薩芸若慧。	223：爾時須菩提白佛言：世尊！善哉，善哉！是菩薩摩訶薩摩訶衍。何以故？過去諸菩薩摩訶薩是衍中學得一切種智，未來世諸菩薩摩訶薩亦是衍中學當得一切種智。世尊！今十方無量阿僧祇國土中諸菩薩摩訶薩亦是衍中學得一切種智。以是故，世尊！是衍實是菩薩摩訶薩摩訶衍。佛告須菩提：如是，如是！過去未來現在諸佛是摩訶衍中學，已得一切種智，當得、今得。
220：爾時，具壽善現白佛言：世尊！善哉！善哉！如來、應、正等覺善能正說菩薩摩訶薩大乘。世尊！如是大乘最尊最勝、最上最妙，過去諸菩薩摩訶薩於此中學，已能證得一切相智，利益安樂一切有情；未來諸菩薩摩訶薩於此中學，當能證得一切相智，利益安樂一切有情；現在十方無量、無數、無邊世界諸菩薩摩訶薩於此中學，今能證得一切相智，利益安樂一切有情。是故大乘最尊最勝、最上最妙，能為一切菩薩摩訶薩真勝所依，能令菩薩摩訶薩速能證得一切相智，利益安樂一切有情。佛告善現：如是！如是！如汝所說。善現！過去未來現在諸菩薩摩訶薩，皆依大乘精勤修學，速證無上正等菩提，利益安樂諸有情類。是故大乘最尊最勝、最上最妙，超勝一切世間天、人、阿素洛等。

I 10,6. ATTAINMENT. 110,6a. GOING FORTH TO ATTAINMENT.

D. ATTAINMENT. (1. The Bodhisattva goes forth to attainment.)

Subhuti: Well said, O Lord. Well has the Lord taught this great vehicle of the Bodhisattvas, the great beings. In the past period, the Bodhisattvas, who have trained in this great vehicle, have reached the knowledge of all modes. Future Bodhisattvas also, by training in this great vehicle, will reach the knowledge of all modes. And those Bodhi-sattvas also who, in this world in all the ten directions, are present in innumerable world systems, they, having trained in this great vehicle, do reach the knowledge of all modes. This therefore is the great vehicle of the Bodhisattvas, the great beings, owing to the fact that they are the same in the three periods of time. *The Lord: So it is, Subhuti. Having trained in this great vehicle, past, future, and present Bodhisattvas have reached the knowledge of all modes, will reach it, do reach it.*