大般若經第二會-念住等品第十七

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/

念住等品第十七

1.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad uta catvāri smṛtyupasthānāni, katamāni catvāri? kāyasmṛtyupasthānaṃ vedanāsmṛtyupasthānaṃ cittasmṛtyupasthānaṃ dharmasmṛtyupasthānam. tatra katamat kāyasmṛtyupasthānam? evaṃ yāvat katamad dharmasmṛtyupasthānam? iha subhūte bodhisattvo mahāsattvo 'dhyātmakāye kāyānupaśyī viharati, na ca kāyasahagatān vitarkān vitarkayati tac cānupalambhayogena, bahirdhākāye kāyānupaśyī viharati, na ca kāyasahagatān vitarkān vitarkayati tac cānupalambhayogena, adhyātmabahirdhākāye kāyānupaśyī viharati, na ca kāyasahagatān vitarkān vitarkayati tac (psp1-2: 76) cānupalambhayogena, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye, evam adhyātmaṃ vedanāsu citte, adhyātmadharmeṣu dharmānupaśyī viharati, na ca dharmasahagatān vitarkān vitarkayati tac cānupalambhayogena, bahirdhādharmeṣu dharmānupaśyī viharati, na ca dharmasahagatān vitarkān vitarkayati tac cānupalambhayogena, adhyātmabahirdhādharmeṣu dharmānupaśyī viharati, na ca dharmasahagatān vitarkān vitarkayati tac cānupalambhayogena, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye.
221：摩訶般若波羅蜜陀隣尼品第二十 復次，須菩提！復有摩訶衍。何所為衍？所謂四意止是。何等四意止？菩薩自觀身、觀他人身，觀內外身已，亦無身想亦無所倚。若行若寂，常念世間從癡有惱。觀內痛意行法、觀外痛意行法，觀內外痛意行法，若行若寂，常念世間癡惱。	222：摩訶般若波羅蜜觀品第十七 佛告須菩提：菩薩摩訶薩摩訶衍者，謂四意止。何謂四意止？內自觀身，不與身俱，亦不想念、亦不得身。觀于外身，不與身俱，亦不想念、亦不得身，於是安詳調御其意。觀於世間無明愁慼，內觀痛痒彼心法者，於是安詳調御其意。覩於世間無明愁慼，觀外痛痒，不與痛痒俱，亦不想念，亦不得身。觀內思想，不與想俱，亦無想念，不得思想。觀外思想，不與想俱，亦無想念，不得思想。觀於內法，不與法俱，亦無法想，亦不得法。觀于外法，不與法俱，亦無法念，亦不得法。於是寂然調御其意於世無明愁慼之事。	223：摩訶般若波羅蜜經廣乘品第十九(丹本名為四念處品) 佛告須菩提：菩薩摩訶薩摩訶衍，所謂四念處。何等四？須菩提！菩薩摩訶薩內身中循身觀，亦無身覺，以不可得故；外身中、內外身中循身觀，亦無身覺，以不可得故。懃精進一心，除世間貪憂。內受內心內法，外受外心外法，內外受內外心內外法，循法觀，亦無法覺，以不可得故。懃精進一心，除世間貪憂。
220：第二分念住等品第十七之一 復次，善現！菩薩摩訶薩大乘相者，謂四念住。云何為四？一、身念住。二、受念住。三、心念住。四、法念住。1)身念住者，謂菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，雖於內身住循身觀，或於外身住循身觀，或於內外身住循身觀，而永不起身俱尋思，熾然精進，正知具念，調伏貪憂。2)受念住者，謂菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，雖於內受住循受觀，或於外受住循受觀，或於內外受住循受觀，而永不起受俱尋思，熾然精進，正知具念，調伏貪憂。3)心念住者，謂菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，雖於內心住循心觀，或於外心住循心觀，或於內外心住循心觀，而永不起心俱尋思，熾然精進，正知具念，調伏貪憂。4)法念住者，謂菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，雖於內法住循法觀，或於外法住循法觀，或於內外法住循法觀，而永不起法俱尋思，熾然精進，正知具念，調伏貪憂。

CHAPTER 16 ENTRANCE INTO THE DHARANI-DOORS

I 9,14. THE EQUIPMENT WITH THE PATH.

1 And further, Subhuti, the great vehicle of the Bodhisattva, the great being:

1. The Four Applications of Mindfulness. Which four? Mindfulness as to the body, as to the feelings, as to thought, as to dharmas. (P204) There the Bodhisattva dwells, with regard to the inward body, feelings, etc., in the contemplation of the body, etc. But he does not form any discursive thoughts associated with the body, etc. He is ardent, clearly conscious and mindful, after putting away all worldly covetousness and sadness. And that without taking anything as a basis. And so he dwells with regard to the outer body, to the inner and outer body, to feelings, thought, and dharmas.

2.

kathaṃ ca subhūte bodhisattvo mahāsattvo 'dhyātmakāye kāyānupaśyī viharati, iha subhūte bodhisattvo mahāsattvaś caraṃś carāmīti prajānāti, sthitaḥ sthito 'smīti prajānāti, niṣaṇṇo niṣaṇṇo 'smīti prajānāti, śayānaḥ śayito 'smīti prajānāti, yathā yathāsya kāyaḥ sthito bhavati praṇītam apraṇītaṃ vā tathā tathainaṃ prajānāti, evaṃ hi subhūte bodhisattvo mahāsattvo 'dhyātmakāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye.
221：須菩提！云何菩薩觀內身行？菩薩自知，可行知行、可住知住、可坐知坐、可臥知臥，隨身所行皆能自知。是為菩薩自觀身行，若行若寂，常念世間苦惱。	222：何謂，須菩提！菩薩摩訶薩內觀身？於此菩薩摩訶薩，知心所行若住已住，亦知已坐當坐，亦知行臥已當行臥，如身應住所志所趣，皆悉知之。是為菩薩摩訶薩觀內身也。於是安詳調御其意於世無明愁慼之事。	223：須菩提！菩薩摩訶薩云何內身中循身觀？須菩提！若菩薩摩訶薩行時知行、住時知住、坐時知坐、臥時知臥，知身所行如是知。須菩提！菩薩摩訶薩如是內身中循身觀，懃精進一心，除世間貪憂，以不可得故。
220：云何菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂？1)善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，行時知行，住時知住，坐時知坐，臥時知臥，如如自身威儀差別，如是如是熾然精進，正知具念，調伏貪憂。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。

(I.A) How does a Bodhisattva dwell with regard to the inward body in the contemplation of the body? (I.Aa) Here a Bodhisattva knows, when he walks, "I walk", when he stands, "I stand", when he sits, "I sit", when he lies down, "I lie down". In whichever position his body may be placed, whether in a good way or not, he knows that it is in that position. And that through nonappre- hension (of anything).

3.

punar aparaṃ subhūte bodhisattvo mahāsattvo 'dhyātmakāye kāyānupaśyī viharati, abhikrāman vā pratikrāman vā saṃprajānacārī bhavati, ālokite vilokite samiñjite prasārite saṃghāṭīpaṭapātracīvaradhāraṇe aśite pīte khādite śayite nidrāklamaprativinodane āgate gate sthite niṣaṇṇe supte jāgarite bhāṣite tuṣṇīmbhāve pratisaṃlayane evaṃ saṃprajānacārī bhavati. evaṃ hi subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann adhyātmakāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye tac cānupalambhayogena.
221：又，須菩提！菩薩出入進止安詳瞻不忘，坐臥左右亦常安詳，服三法衣不失威儀。行般若波羅蜜菩薩自觀內外身行如是而無所倚。	222：復次，須菩提！菩薩摩訶薩往反安詳觀察視瞻而不卒暴，進止屈伸、著衣持鉢、飲食臥寐，懈息所從律行去來，坐起臥覺，有所說者，常懷徐詳，憙在閑居心不馳騁。是為，須菩提！菩薩摩訶薩行般若波羅蜜自觀內身而不可得。	223：復次，須菩提！菩薩摩訶薩若來若去、視瞻一心、屈申俯仰、服僧伽梨、執持衣鉢、飲食臥息、坐立睡覺、語默、入出禪定，亦常一心。如是，須菩提！菩薩摩訶薩行般若波羅蜜，內身中循身觀，以不可得故。
220：2)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，正知往來，正知瞻顧，正知俯仰，正知屈伸，服僧伽胝，執持衣鉢，若食若飲，偃息經行，坐起承迎，寤寐語默，入出諸定，皆念正知。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。

(I.Ab) Further, a Bodhisattva is clearly conscious when going out and coming back, when looking towards and looking away, when bending and stretching (the arms), when carrying his waist-cloth, robe, and almsbowl; when eating, drinking, chewing, and dispelling exhaustion by sleep; when coming and going, standing and sitting, falling asleep and waking up, speaking and keeping silent, and when retiring for meditation. And that through nonapprehension.

4.

punar aparaṃ subhūte bodhisattvo mahāsattvaḥ smṛta āśvasan smṛta āśvasāmīti yathābhūtaṃ prajānāti, smṛtaḥ praśvasan smṛtaḥ praśvasāmīti yathābhūtaṃ prajānāti, dīrghaṃ vā āśvasan dīrghaṃ vā āśvasāmīti yathābhūtaṃ prajānāti, dīrghaṃ vā praśvasan dīrghaṃ vā praśvasāmīti yathābhūtaṃ prajānāti, hrasvaṃ vā āśvasan hrasvaṃ vā āśvasāmīti yathābhūtaṃ prajānāti, hrasvaṃ vā praśvasan hrasvaṃ vā praśvasāmīti yathābhūtaṃ prajānāti, tadyathāpi nāma subhūte cakraṃ bhrāmayan kumbhakāraḥ kumbhakārāntevāsī vā dīrgham āvidhyan dīrgham āvidhyāmīti yathābhūtaṃ prajānāti, hrasvam āvidhyaṃ hrasvam āvidhyāmīti (psp1-2: 77) yathābhūtaṃ prajānāti. evam eva subhūte bodhisattvo mahāsattvaḥ smṛta āśvasan smṛta āśvāsāmīti yathābhūtaṃ prajānāti, smṛtaḥ praśvasan smṛtaḥ praśvasāmīti yathābhūtaṃ prajānāti, dīrghaṃ vā āśvasan dīrghaṃ vā āśvasāmīti yathābhūtaṃ prajānāti, dīrghaṃ vā praśvasan dīrghaṃ vā praśvasāmīti yathābhūtaṃ prajānāti, hrasvaṃ vā āśvasan hrasvaṃ vā āśvasāmīti yathābhūtaṃ prajānāti, hrasvaṃ vā praśvasan hrasvaṃ vā praśvasāmīti yathābhūtaṃ prajānāti. evaṃ hi subhūte bodhisattvo mahāsattvaḥ kāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīyaloke 'bhidhyādaurmanasye.
221：菩薩常觀息出入，息長亦知、息短亦知。譬如陶輪調其緩急。菩薩息知，意與息俱，俱出俱入。是為菩薩觀內身行，若行若寂，常念世間癡苦受患。	222：復次，須菩提！菩薩摩訶薩其心專一覩出入息，息長、息短亦悉知之；意息若近、若遠亦悉知之；意息若遲、若疾亦悉知之；意息卒暴、柔和亦悉知之。譬如，轉輪聖王知土地長短廣狹！譬如，瓦師作器知大小深淺！如是，須菩提！菩薩摩訶薩知息出入、長短、遲疾、剛柔。菩薩如是觀其內身，知其安詳，調御其心令順法教。是為，須菩提！菩薩摩訶薩內自觀身調御其意於世無明愁慼之事。	223：復次，須菩提！菩薩摩訶薩內身中循身觀時，一心念，入息時知入息、出息時知出息，入息長時知入息長、出息長時知出息長、入息短時知入息短、出息短時知出息短。譬如鏇師、若鏇師弟子，繩長知長、繩短知短。菩薩摩訶薩亦如是，一心念，入息時知入息、出息時知出息，入息長時知入息長、出息長時知出息長、入息短時知入息短、出息短時知出息短。如是，須菩提！菩薩摩訶薩內身中循身觀，懃精進一心，除世間貪憂，以不可得故。
220：3)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，於息入時念知息入，於息出時念知息出，於息長時念知息長，於息短時念知息短。如轉輪師或彼弟子，輪勢長時知輪勢長，輪勢短時知輪勢短。是菩薩摩訶薩亦復如是，念知諸息若入若出長短差別。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。

(I.Ac) Further, a Bodhisattva who courses in perfect wisdom, and who, mindful, breathes in, knows as it truly is, "mindful I breathe in". And so when he breathes out, when he makes a long inhalation (P205) or a long exhalation, a short inhalation, or a short exhalation. Just as a potter, or potter's apprentice, would whirl round a wheel, and, when making a long whirl, he would know, as it really is "I make a long whirl"; and so also when he makes a short whirl. So also the Bodhisattva. And that through nonapprehension.

5.

punar aparaṃ subhūte bodhisattvo mahāsattva imam eva kāyaṃ dhātuśo yathābhūtaṃ pratyavekṣate, asty asmin kāye pṛthivīdhātur abdhātus tejodhātur vāyudhātuḥ, tadyathāpi nāma subhūte goghātako vā goghātakāntevāsī vā tīkṣṇena śastreṇa gāṃ hanyāt gāṃ hatvā catvāri phalakāni kuryāt, catvāri phalakāni kṛtvā pratyavekṣeta sthito vā atha vā niṣaṇṇaḥ, evam eva subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann imam eva kāyaṃ dhātuśo yathābhūtaṃ pratyavekṣate, asty asmin kāye pṛthivīdhātur abdhātus tejodhātur vāyudhātuḥ. evaṃ hi subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann adhyātmaṃ kāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye tac cānupalambhayogena.
221：復次，須菩提！用是行般若波羅蜜，常當觀身，分別四分：地、水、火、風。譬如屠牛分為四分。菩薩觀身分別四事，本末從來亦復如是。是為菩薩觀內外身亦無所倚。	222：復次，須菩提！菩薩摩訶薩自觀其身四分諸種，今身有是地種、水種、火種、風種。譬如，屠兒以持利刀，殺害牛、畜解為四段，為四段已，坐起省察則無牛，因緣合成。如是，須菩提！菩薩摩訶薩行般若波羅蜜自觀是身，而身有此地種、水種、火種、風種。菩薩摩訶薩行般若波羅蜜自觀內身，亦不見身，亦無所得。	223：復次，須菩提！菩薩摩訶薩觀身四大，作是念：身中有地大水大火大風大，譬如屠牛師、若屠牛弟子，以刀殺牛，分作四分。作四分已，若立若坐觀此四分。菩薩摩訶薩亦如是，行般若波羅蜜時，種種觀身四大——地大水大火大風大。如是，須菩提！菩薩摩訶薩內身中循身觀，以不可得故。
220：4)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身諸界差別，所謂地界、水、火、風界。如巧屠師或彼弟子斷牛命已，復用利刀分析其身割為四分，若坐若立如實觀知。是菩薩摩訶薩亦復如是，觀察自身地、水、火、風四界差別。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。

(I.Ad) Further, a Bodhisattva, who courses in perfect wisdom, contemplates this very body according to its elements as it really is: there is, in this body, the element of earth, water, fire, and air. Just as a skilful cows' butcher, or cows' butcher's apprentice, having killed a cow with a sharp knife, cuts it into four quarters, and then examines it, as he stands or sits. Just so the Bodhisattva with regard to the four elements. And that through nonapprehension.

6.

punar aparaṃ subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann imam eva kāyam ūrdhvapādatalād adhaḥ keśamastakān nakharomatvakparyantaṃ pūrṇaṃ nānāprakārasyāśucer yathābhūtaṃ pratyavekṣate, santy asmin kāye keśā romāṇi nakhā dantās tvakcarmamāṃsasnāyavaḥ śoṇitam asthimajjāhṛdayaṃ vṛkkā yakṛtklomaplīhā āmamantrāṇi antraguṇā udaraṃ purīṣaṃ mūtram aśrusvedo medaḥ kheṭaḥ siṃhāṇakaṃ pūyaṃ lohitaṃ pittaṃ śleṣmā vasā malo mastakaluṅgam akṣigūthakaṃ karṇagūthakam ity asmin kāye yathābhūtaṃ pratyavekṣate, tadyathāpi nāma subhūte karmakārasya mūtoḍiḥ pūrṇo nānādhānyānāṃ śālīnāṃ brīhīnāṃ tilānāṃ taṇḍulānāṃ mudgānāṃ māṣāṇāṃ yavānāṃ godhūmānāṃ masūrāṇāṃ sarṣapāṇām apyi anyaś cakṣuṣmān puruṣo muktvā pratyavekṣamāṇaḥ, evaṃ jānīyād ayaṃ śāliḥ ayaṃ brihī (psp1-2: 78) amī tilāḥ amī taṇḍulāḥ amī mudgāḥ amī māṣāḥ amī yavāḥ ami godhūmāḥ amī masūrāḥ amī sarṣapā iti, evam eva subhūte bodhisattvo mahāsattva imam eva kāyam ūrdhvaṃ pādatalād adhaḥ keśamastakān nakharomatvakcarmāntaṃ pūrṇaṃ nānāprakārasyāśucer yathābhūtaṃ pratyavekṣate, santy asmin kāye keśā romāṇi nakhā dantās tvakcarmamāṃsasnāyavaḥ śoṇitam asthimajjāhṛdayaṃ vṛkkāyakṛtklomaplīhā āmam antrāṇi antraguṇā udaraṃ purīṣaṃ mūtram aśrusvedo medaḥ kheṭaḥ siṃhāṇakaṃ pūyaṃ lohitaṃ pittaṃ śleṣmā vasā malo mastakaluṅgam akṣigūthakaṃ karṇagūthakam. evaṃ hi subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann adhyātmaṃ kāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye.
221：復次，須菩提！菩薩觀身，從頭至足但有不淨，髮毛爪齒筋骨五藏三十六物有何可貪？譬如田家器盛五穀，有目之士若開發器，悉見種稷分別識知。菩薩觀身，身中所有亦復如是。是為菩薩自觀內身，若行若寂，常念世間癡愛痛苦亦無所倚。	222：復次，須菩提！菩薩摩訶薩自察其身從頭至足，有身、髮、髓、腦，惡穢不淨具足充滿。有此身者，有髮毛、爪齒、皮革、筋脈、骨節、腸胃、腹、肝、肺、心、腎、五臟、血肉、脂髓、涕唾、垢濁、不淨、大便、小便。譬如，佃家以囊器盛若干種穀、麻、米、粟、豆、大麥、小麥、稻穬。明目之人寫之置地分別知之，是為麻油、是為粳米、是為豆粟、是為稻穬。如是，須菩提！菩薩摩訶薩今此身者，從足至頭，髮毛、爪齒、皮革、筋脈、骨節、腸胃、腹、肝、肺、心、腎、五臟、血肉、脂髓、[口*弟]唾、垢濁、不淨、大便、小便。如是，須菩提！菩薩摩訶薩內自觀身調御其意於世無明愁慼之事，亦無所得。	223：復次，須菩提！菩薩摩訶薩觀內身，從足至頂周匝薄皮，種種不淨充滿身中，作是念：身中有髮毛爪齒、薄皮厚皮、筋肉骨髓、脾腎心膽、肝肺小腸大腸胃脬、屎尿垢汗淚涕涎唾膿血、黃白淡癊肪[月*冊]腦膜。譬如田夫倉中隔盛雜穀，種種充滿稻麻黍粟豆麥，明眼之人開倉即知是麻是黍、是稻是粟、是麥是豆，分別悉知。菩薩摩訶薩亦如是，觀是身從足至頂周匝薄皮，種種不淨充滿身中，髮毛爪齒乃至腦膜。如是，須菩提！菩薩摩訶薩觀內身，懃精進一心，除世間貪憂，以不可得故。
220：5)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，審觀自身，從足至頂種種不淨充滿其中，外為薄皮之所纏裹，所謂此身唯有種種髮毛爪齒、皮革血肉、筋脈骨髓、心肝肺腎、脾膽胞胃、大腸小腸、屎尿涕唾、涎淚垢汗、痰膿肪[月*冊]、腦膜、[月*(嵐-几)]聹，如是不淨充滿身中。如有農夫或諸長者，倉中盛滿種種雜穀，所謂稻、麻、粟、豆、麥等，有明目者開倉覩之，能如實知其中唯有稻、麻、粟等種種雜穀。是菩薩摩訶薩亦復如是，審觀自身，從足至頂不淨充滿不可貪樂。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。

(I.Ae) Further, a Bodhisattva, who courses in perfect wisdom, con- templates this very body as it really is, from the sole of the foot upwards, and from the top of the hair downwards, bounded by nails, down, and skin, and filled with manifold impurities. There are in this body: Hairs of the head, hairs of the body, nails, teeth, skin, hide, flesh, tendons, blood, bones, marrow, kidneys, heart, liver, serous membranes, spleen, lungs, intestines, mesentery, stomach, urine, excrement, tears, grease, sweat, spittle, snot, pus, bile, mucus, lymph, fluid of the joints, dirt, brain, oozings of the eye, oozings of the ear. Just as a husbandman has a sack full of all sorts of grain—sesamum, mustard seed, kidney beans, beans, lentils, barley, wheat, rice, husked rice—and a man with eyes (P206) examining them, would know, "This is rice of such a sort, this is sesamum, these are the mustard seeds, etc." Just so the Bodhisattva with regard to the parts of the body. And that through nonapprehension.

7.

punar aparaṃ subhūte bodhisattvo mahāsattvo yadā śmaśānagataḥ paśyati nānārūpāṇi śmaśāne 'paviddhāni śivapathikāyām ujjhitāni ekāhamṛtāni vā dvyahamṛtāni vā tryahamṛtāni vā caturahamṛtāni vā pañcāhamṛtāni vā ādhmātakāni vinīlakāni vā vipūyakāni vā vikhāditakāni vā vikṣiptakāni vā sa imam eva kāyaṃ tatropasaṃharati, ayam api kāya evaṃ dharmā evaṃ svabhāva etāṃ dharmatām avyativṛttaḥ. evaṃ hi subhūte bodhisattvo mahāsattvo bahirdhākāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye. punar aparaṃ subhūte bodhisattvo mahāsattvo yadā mṛtaśarīrāṇi paśyati śmaśāna utsṛṣṭāni ṣaḍrātramṛtāni vā saptarātramṛtāni vā tāni kākair vā khādyamānāni kurarair vā gṛdhrair vā sṛgālair vā vṛkair vā śvabhir vā tad anyair vā nānāvidhaiḥ prāṇakajātaiḥ khādyamānāni sa imam eva kāyaṃ tatropasaṃharati, ayam api kāya evaṃdharmā evaṃsvabhāva etāṃ dharmatām avyativṛttaḥ. evaṃ hi subhūte bodhisattvo mahāsattvo bahirdhākāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye. punar aparaṃ subhūte bodhisattvo mahāsattvo yāni tāni paśyati mṛtaśarīrāṇi śmaśāna ujjhitāni khāditakāni aśucīni vipūtīni durgandhīni, sa imam eva kāyaṃ tatropasaṃharati, ayam api kāya evaṃdharmā evaṃsvabhāva etāṃ dharmatām avyativṛttaḥ. evaṃ hi subhūte bodhisattvo mahāsattvo bahirdhākāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye. punar aparaṃ subhūte bodhisattvo mahāsattvo yadā paśyati śivapathikāyām asthisaṃkalāṃ māṃsaśoṇitamrakṣitāṃ snāyuvinibaddhāṃ tāṃ dṛṣṭvā sa imam eva kāyaṃ tatropasaṃharati, ayam api kāya evaṃdharmā evaṃsvabhāva etāṃ dharmatām avyativṛttaḥ. evaṃ hi subhūte bodhisattvo mahāsattvo bahirdhākāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye. punar aparaṃ subhūte bodhisattvo mahāsattvo yāni tāni paśyati mṛtaśarīrāṇi śivapathikāyām asthisaṃkalām apagatamāṃsaśoṇitasnāyubandhanāṃ tāṃ dṛṣṭvā sa imam eva kāyaṃ tatropasaṃharati, ayam api kāya evaṃdharmā evaṃsvabhāva etāṃ dharmatām avyativṛttaḥ. evaṃ hi subhūte bodhisattvo mahāsattvo bahirdhākāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye. punar aparaṃ subhūte bodhisattvo mahāsattvo yadā paśyati śivapathikāyām asthisaṃkalāṃ vigrahabandhanaviprayuktāṃ visaṃyuktāṃ yathāsaṃkhyāḥ pṛthivyāṃ vikṣiptāḥ sa imam eva kāyaṃ tatropasaṃharati, ayam api kāya evaṃdharmā evaṃsvabhāva etāṃ dharmatām avyativṛttaḥ. evaṃ hi subhūte bodhisattvo mahāsattvo bahirdhākāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye. punar aparaṃ subhūte bodhisattvo mahāsattvo yadā paśyati śivapathikāyām asthīni digvidiśo vikṣiptāni yad utānyena pādāsthīni anyena jaṃghāsthīni anyena urvasthīni anyena śroṇīkaṭāhāsthīni anyena pṛṣṭhavaṃśāsthīni anyena pārśvakāsthīni anyena grīvāsthīni anyena bāhvasthīni anyena śiraḥkapālāsthīni sa imam eva kāyaṃ tatropasaṃharati, ayam api kāya evaṃdharmā evaṃsvabhāva etāṃ dharmatām avyativṛttaḥ. evaṃ hi subhūte bodhisattvo mahāsattvo bahirdhākāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye. punar aparaṃ subhūte bodhisattvo mahāsattvo yadā paśyati śivapathikāyām asthīni anekavārṣikāṇi anekavarṣaśatāni vātātapaparītāni śvetāni śaṅkhasaṃnibhāni sa imam eva kāyaṃ tatropasaṃharati, ayam api kāya evaṃdharmā evaṃsvabhāva etāṃ dharmatām avyativṛttaḥ. evaṃ hi subhūte bodhisattvo mahāsattvo bahirdhākāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye. punar aparaṃ subhūte bodhisattvo mahāsattvo yadā paśyati śivapathikāyām asthīni tirovārṣikāṇi nīlāni kapotavarṇāni pūtīni cūrṇakajātāni pṛthivyāṃ pāṃśunā samasamībhūtāni sa imam eva kāyaṃ tatropasaṃharati, ayam api kāya evaṃdharmā evaṃsvabhāva etāṃ dharmatām avyativṛttaḥ. evaṃ hi subhūte bodhisattvo mahāsattvo bahirdhākāye kāyānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke 'bhidhyādaurmanasye. evaṃ vedanāyāṃ citte, dharme dharmānupaśyī viharati, ātāpī saṃprajānan smṛtimān vinīya loke abhidhyādaurmanasye tac cānupalambhayogena. idaṃ subhūte bodhisattvasya mahāsattvasya mahāyānam.
221：復次，須菩提！菩薩觀人，初死之日至于五日，膖脹爛臭體壞汁流互相澆灒無有淨處，或為飛鳥走獸所食，或噉其半惡露不淨，或有死人筋纏骸骨血澆，或有死人血肉已盡筋骨相縺，中有骸骨已解離者節節異處，或見久死骸骨青白色者，或腐壞者，或與地土共同色者。菩薩都作是觀，作是觀已，還自計校：我身分未脫未離此法，俱亦當爾。是為菩薩觀內身法、觀他人身無所貪猗，若行若寂，常念世間癡苦災患。自觀覺意法亦觀他人覺意法，分別思念斷癡惑意。須菩提！是為菩薩摩訶薩摩訶衍。	222：復次，須菩提！菩薩摩訶薩如今觀身遭諸寒熱，若其壽終一日、若三日四日五日，其身膖脹，其色變青，臭爛膿血流出，計如此身，則不能離無常之法。如是，須菩提！菩薩摩訶薩自觀內身！知其安詳，調御其意於世無明愁慼之事，亦無所得，亦無所見。復次，須菩提！菩薩摩訶薩觀人壽終遭是寒熱日炙風飄，死至一日、若至二日三日四日五日六日七日，為鳥烏所食，狐、狼、熊、羆、虎、豹、鵄、梟、狗犬所食，無央數蟲從其身出還食其體。其人自察身所遊處，法無有常，分散離別，無脫此者。內自觀身調御其意於世無明愁慼之事，亦無所見。復次，須菩提！菩薩摩訶薩假使見身非常之後，寒熱所遭、日炙風飄，膖腫青脹，鳥獸所噉，臭處不淨。還自觀身亦當如是，調御其意於世無明愁慼之事，亦無所得，亦無所見。復次，須菩提！菩薩摩訶薩假使觀身終亡之後，遭於寒熱、日炙風飄，骨節相連譬如交璅，肉塗血澆、筋纏革裹皮覆。自觀身調定其意於世無明愁慼之事，亦無所得，亦無所見。復次，須菩提！菩薩摩訶薩假使見人終亡之後，但白骨鉤璅相連，有血脈皮肉筋髓，則而察之：今此軀體其法如是，分散別離，此非常法，無有脫者。如是，須菩提！菩薩摩訶薩觀身，調定其意於世無明愁慼之事，亦無所得，亦無所見。復次，須菩提！菩薩摩訶薩假使見骨髓筋纏碎壞分散還與土合。觀察如是：今此軀體，其法如是。內自觀身，調御其意於世無明愁慼之事，亦無所得，亦無所見。復次，須菩提！假使覩見骨散在地，東西南北腳骨異處，膝臏、項頸、胸脇、頭髗各自異處，則而察之：今此軀體，其法如是，手足分散別離，此非常法，無脫此者。內觀其身，調定其意於世無明愁慼之事，亦無所得，亦無所見。復次，須菩提！菩薩摩訶薩便觀身，死來久遠骨散在地，積有年歲，不可稱數難量之載，青骨碎壞與灰土合：今此軀體其法如是，分散別離，此非常法，無有脫者。如是，須菩提！菩薩摩訶薩內自觀身，調定其意於世無明愁慼之事，亦無所得，亦無所見。痛痒思想觀法，亦復如是。以持誘進初發意者為無常觀，稍稍入空乃知無本；以為發意達者，觀內外身亦無有身，觀內外想亦無有想，觀內外法亦無有法，亦無所觀亦無所見，道不離俗、俗不離道，二者俱空，亦無所獲。	223：復次，須菩提！菩薩摩訶薩若見是棄死人身，一日二日至于五日，膖脹青瘀膿汁流出，自念：我身亦如是相、如是法，未脫此法。如是，須菩提！菩薩摩訶薩內身中循身觀，懃精進一心，除世間貪憂，以不可得故。復次，須菩提！菩薩摩訶薩若見是棄死人身，若六日若七日，烏鵄鵰鷲、犲狼狐狗，如是等種種禽獸攫裂食之，自念：我身如是相、如是法，未脫此法。如是，須菩提！菩薩摩訶薩內身中循身觀，懃精進一心，除世間貪憂，以不可得故。復次，須菩提！菩薩摩訶薩若見是棄死人身，種種禽獸食已不淨爛臭，自念：我身如是相、如是法，未脫此法。乃至除世間貪憂。復次，須菩提！菩薩摩訶薩若見是棄死人身，骨璅血肉塗染筋骨相連，自念：我身如是相、如是法，未脫此法。乃至除世間貪憂。復次，須菩提！菩薩摩訶薩若見是棄死人身，骨璅血肉已離筋骨相連，自念：我身如是相、如是法，未脫此法。乃至除世間貪憂。復次，須菩提！菩薩摩訶薩若見是棄死人身，骨璅已散在地，自念：我身如是相、如是法，未脫此法。如是，須菩提！菩薩摩訶薩觀內身，乃至除世間貪憂。復次，須菩提！菩薩摩訶薩若見是棄死人身，骨散在地腳骨異處，𨄔骨髀骨、腰骨脇骨、脊骨手骨、項骨髑髏各各異處，自念：我身如是相、如是法，未脫此法。如是，須菩提！菩薩摩訶薩觀內身，乃至除世間貪憂。復次，須菩提！菩薩摩訶薩見是棄死人骨在地歲久，風吹日曝色白如貝，自念：我身如是相、如是法，未脫此法。如是，須菩提！菩薩摩訶薩觀內身，乃至除世間貪憂，以不可得故。復次，須菩提！菩薩摩訶薩見是棄死人骨在地歲久，其色如鴿，腐朽爛壞與土共合，自念：我身如是相、如是法，未脫此法。如是，須菩提！菩薩摩訶薩內身中循身觀，懃精進一心，除世間貪憂，以不可得故。外身、內外身亦如是，受念處、心念處、法念處亦應如是廣說。須菩提！是名菩薩摩訶薩摩訶衍。
220：6)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往憺怕路觀所棄屍，死經一日或經二日乃至七日，其身膖脹，色變青瘀，臭爛皮穿，膿血流出。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。7)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，死經一日或經二日乃至七日，為諸鵰、鷲、烏、鵲、鵄、梟、虎、豹、狐、狼、野干、狗等種種禽獸或啄或攫，骨肉狼籍，[齒*查]掣食噉。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。8)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，禽獸食已，不淨潰爛，膿血流離，有無量種蟲蛆雜出，臭穢可污過於死狗。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。9)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，蟲蛆食已，肉離骨現，支節相連，筋纏血塗，尚餘腐肉。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。10)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，已成骨瑣，血肉都盡，餘筋相連。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。11)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，但餘眾骨，其骨皓白色如珂雪，諸筋糜爛支節分離。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。12)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，成白骨已，支節分散零落異方。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。13)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，諸骨分離各在異處，足骨異處，腨骨異處，膝骨異處，髀骨異處，髖骨異處，脊骨異處，脇骨異處，胸骨異處，膊骨異處，臂骨異處，手骨異處，項骨異處，頷骨異處，頰骨異處，其髑髏骨亦在異處。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。14)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往澹泊路觀所棄屍，骸骨狼籍，風吹日曝，雨灌霜封，積有歲年色如珂雪。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。15)復次，善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，往憺怕路觀所棄屍，餘骨散地經多百歲或多千年，其相變青，狀如鴿色，或有腐朽碎末如塵，與土相和難可分別。見是事已，自念我身有如是性，具如是法，未得解脫終歸如是。是為菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內身住循身觀，熾然精進，正知具念，調伏貪憂。善現！諸菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，如於內身如是差別住循身觀，熾然精進，正知具念，調伏貪憂；於外身住循身觀，於內外身住循身觀，熾然精進，正知具念，調伏貪憂，隨其所應亦復如是。16)善現！諸菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內外俱受、心、法住循受、心、法觀，熾然精進，正知具念，調伏貪憂，隨其所應皆應廣說。17)善現！如是菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於內外俱身、受、心、法住循身、受、心、法觀時，雖作是觀而無所得。善現當知！是為菩薩摩訶薩大乘相。

(I.B) And how does the Bodhisattva dwell with regard to the outer body?

(I) When he goes to the burial ground, a Bodhisattva sees all sorts of dead bodies thrown in the burial ground, flung in the charnel-field— one day dead, or two days dead, or three days dead, or four days dead, or five days dead—swollen, dark blue, festering, eaten by worms, or mangled. And thus he compares his own body: "This body also is of such a dharmic nature, of such an own-being, and it has not gone beyond this state of affairs".(II) And so he reflects when he sees dead bodies, cast into the burial ground, six nights dead and seven nights dead, being devoured by crows, eagles, and vultures, by jackals, wolves, dogs, or various other kinds of animals; or(III) when he sees those dead bodies flung in the burial ground, mauled, repulsive, foul, and stinking; or(IV) when he sees in the charnel field a chain of bones, smeared with flesh and blood, joined together by tendons;(V) or when he sees those dead bodies, a mere chain of bones, with flesh, blood and tendons all gone (P207); or(VI) when he sees in the charnel field a chain of bones, separated, nor joined together, disjoined, like shells scattered anyhow on the ground; or (VII) when he sees in the charnel field bones scattered in all directions, i.e. here foot bones, there shin bones, there thigh bones, there a hip and pelvis, there the bones of the spine, there the ribs, there the neck bones, there the arm bones, there the skull; or (VIII) when he sees in the charnel field bones, several years old, several hundred years old, dried up by the wind and sunshine, white like conch shells; or (IX) when he sees in the charnel field bones, dark-coloured, black-blue, grey like pigeons, rotten, powdered into the likeness of dust upon the ground, he compares his own body, and thinks that "this body also is of such a dharmic nature, of such an own-being, and it has not got beyond this state of affairs".

(II.) A Bodhisattva dwells with regard to feelings, inward, outward, and both inward and outward, in the contemplation of feelings, ardent, clearly conscious, and mindful, after putting away all worldly covetousness and sadness. And that through nonapprehension.

(III.) Likewise a Bodhisattva dwells in the contemplation of thought.

(IV.) Likewise a Bodhisattva dwells in the contemplation of dharmas. This also is the great vehicle of the Bodhisattva, the great being.

8.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad uta catvāri samyakprahāṇāni. katamāni catvāri? iha subhūte bodhisattvo mahāsattvo 'nutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām anutpādāya cchandaṃ janayati vyāyacchate vīryam ārabhate cittaṃ pratigṛhṇāti samyak praṇidadhāti, utpannānāṃ pāpakānām akuśalānāṃ dharmāṇāṃ prahāṇāṃ yac chandaṃ janayati vyāyacchate vīryam ārabhate cittaṃ pratigṛhṇāti samyak praṇidadhāti, anutpannānāṃ kuśalānāṃ dharmāṇāṃ utpādāya cchandaṃ janayati vyāyacchate vīryam ārabhate cittaṃ pratigṛhṇāti samyak praṇidadhāti, utpannānāṃ kuśalanāṃ dharmāṇāṃ sthitaye bhūyobhāvāya asaṃpramoṣāya aparihāṇāya cchandaṃ janayati vyāyacchate vīryam ārabhate cittaṃ pratigṛhṇāti samyak praṇidadhāti tac cānupalambhayogena. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam.
221：須菩提！復有摩訶衍，漸御四意斷是。何謂為四？惡意法未生，樂御習精進攝意使不生。已起惡意法，亦復樂御精進攝意習使斷。未生善事法，持樂意精進習使得生。已生善法念欲處，具足廣顯欲使不忘，亦復樂習精進攝意御使得成。是為菩薩摩訶薩摩訶衍。	222：復次，須菩提！菩薩摩訶薩行摩訶衍者，四意斷。何等為四意斷？於是菩薩摩訶薩，諸惡未起不善之法，設來興者，制令不生；慇懃精進攝其心本，令斷諸瑕，諸惡不善非法之事，適興尋斷，慇懃精進自攝其心，使平等斷；諸善德本設來興者，假欲斷者，慇懃精進救攝其心，平等解脫；懷善法生，堅住不失，思惟具足，廣普令備益加歡樂，慇懃精進救攝其心，平等解脫。有所得亦無所得、亦無所見。是為，須菩提！菩薩摩訶薩摩訶衍也！	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂四正懃。何等四？須菩提！菩薩摩訶薩未生諸惡不善法為不生故，欲生懃精進攝心行道；已生諸惡不善法為斷故，欲生懃精進攝心行道；未生諸善法為生故，欲生懃精進攝心行道；已生諸善法為住、不失、修滿、增廣故，欲生懃精進攝心行道。以不可得故。須菩提！是名菩薩摩訶薩摩訶衍。
220：復次，善現！菩薩摩訶薩大乘相者，謂四正斷。云何為四？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，1)於諸未生惡不善法為不生故，生欲、策勵、發起正勤、策心、持心，是為第一。2)若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，於諸已生惡不善法為永斷故，生欲、策勵、發起正勤、策心、持心，是為第二。3)若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，未生善法為令生故，生欲、策勵、發起正勤、策心、持心，是為第三。4)若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，已生善法為令安住、不忘、增廣、倍修滿故，生欲、策勵、發起正勤、策心、持心，是為第四。善現當知！是為菩薩摩訶薩大乘相。

2. And again, the great vehicle of the Bodhisattva, the great being, i.e. the four Right Efforts. They are: Here a Bodhisattva, who courses in perfect wisdom, rouses his will, makes an effort, puts forth vigour, makes his thoughts tense, correctly exerts himself, 1. So as to bring about the (future) nonproduction of evil and unwholesome dharmas, which have not yet been produced; 2. So as to bring about the forsaking of evil and unwholesome dharmas which have been produced; 3. So as to bring about the production of wholesome dharmas which have not yet been produced; 4. So as to bring about the stability, increase, non-disappearance and completion of the wholesome dharmas which have been produced. And that through nonapprehension. This also is the great vehicle.

9.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad uta catvāra ṛddhipādāḥ. katame catvāraḥ? iha subhūte bodhisattvo mahāsattvaś cchandasamādhiprahāṇasaṃskārasamanvāgatam ṛddhipādaṃ bhāvayati vivekaniśritaṃ virāganiśritaṃ nirodhaniśritaṃ vyavasargaparigatam, evaṃ vīryasamādhicittasamādhimīmāṃsāsamādhiprahāṇasaṃskārasamanvāgatam ṛddhipādaṃ bhāvayati vivekaniśritaṃ virāganiśritaṃ nirodhaniśritaṃ vyavasargaparigataṃ tac cānupalambhayogena. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam.
221：須菩提！復有摩訶衍，謂四神足是。何謂為四？已得樂定除諸所作行總攝神足，以精進定除諸所作行總攝神足，以持意定除諸所作行總攝神足，以智之定除諸所作行總攝神足。是為菩薩摩訶薩摩訶衍。	222：	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂四如意分。何等四？欲定斷行成就修如意分，心定斷行成就修如意分，精進定斷行成就修如意分，思惟定斷行成就修如意分，以不可得故。須菩提！是名菩薩摩訶薩摩訶衍。
220：復次，善現！菩薩摩訶薩大乘相者，謂四神足。云何為四？善現！1)若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，修欲三摩地斷行成就神足，依離、依無染、依滅、迴向捨，是為第一。2)若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，修勤三摩地斷行成就神足，依離、依無染、依滅、迴向捨，是為第二。3)若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，修心三摩地斷行成就神足，依離、依無染、依滅、迴向捨，是為第三。4)若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，修觀三摩地斷行成就神足，依離、依無染、依滅、迴向捨，是為第四。善現當知！是為菩薩摩訶薩大乘相。

3. And again, the great vehicle: The four Bases of Psychic Power. They are: 1. Here a Bodhisattva, who courses in perfect wisdom, develops the basis of psychic power which is endowed with concentration from desire-to-do, together with the formative forces of effort—based upon detachment, dispassion, and cessation, dedicated to self-surrender. And so with 2, 3, 4, where "desire-to-do" is replaced at 2 by "vigour", at 3 by "thought", at 4 by "exploration". And that through nonappre- hension. This also is the great vehicle.

10.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ yad uta pañcendriyāṇi. katamāni pañca? śraddhendriyaṃ vīryendriyaṃ (psp1-2: 81) smṛtīndriyaṃ samādhīndriyaṃ prajñendriyaṃ tac cānupalambhayogena. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam. punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ yad uta pañcabalāni. katamāni pañca? śraddhābalaṃ vīryabalaṃ smṛtibalaṃ samādhibalaṃ prajñābalaṃ tac cānupalambhayogena. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam.
221：須菩提！復有摩訶衍，謂五根是。何謂五根？信根、精進根、志根、定根、智慧根。是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，謂五力是。何謂為五？信力、精進力、志力、定力、智慧力。是為菩薩摩訶薩摩訶衍。	222：復次，須菩提！菩薩摩訶薩行摩訶衍，謂五根：信根、精進根、意根、定根、慧根。是為菩薩摩訶薩摩訶衍，有所得亦無所得、亦無所獲。復次，須菩提！菩薩摩訶薩摩訶衍者，謂五力也。何謂五力？信力、精進力、意力、定力、慧力。是為菩薩摩訶薩摩訶衍五力也。有所得亦無所得、亦無所獲也。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂五根。何等五？信根、精進根、念根、定根、慧根，是名菩薩摩訶薩摩訶衍，以不可得故。復次，須菩提！菩薩摩訶薩摩訶衍，所謂五力。何等五？信力、精進力、念力、定力、慧力，是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂五根。云何為五？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，所修信根、精進根、念根、定根、慧根。善現當知！是為菩薩摩訶薩大乘相。復次，善現！菩薩摩訶薩大乘相者，謂五力。云何為五？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，所修信力、精進力、念力、定力、慧力。善現當知！是為菩薩摩訶薩大乘相。

4. And again the great vehicle: (P208) The five Dominants, i.e. Faith, Vigour, Mindfulness, Concentration, and Wisdom.

5. And again, the great vehicle: The five Powers, i.e. Faith, Vigour, Mindfulness, Concentration, and Wisdom.

11.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ yad uta saptabodhyaṅgāni. katamāni sapta? smṛtisaṃbodhyaṅgaṃ dharmapravicayasaṃbodhyaṅgaṃ vīryasaṃbodhyaṅgaṃ prītisaṃbodhyaṅgaṃ praśrabdhisaṃbodhyaṅgaṃ samādhisaṃbodhyaṅgam upekṣāsaṃbodhyaṅgam. tatra katamat smṛtisaṃbodhyaṅgaṃ yāvad upekṣāsaṃbodhyaṅgam? iha subhūte bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran smṛtisaṃbodhyaṅgaṃ yāvad upekṣāsaṃbodhyaṅgaṃ bhāvayati vivekaniśritaṃ virāganiśritaṃ nirodhaniśritaṃ vyavasargaparigataṃ tac cānupalambhayogena. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam.
221：須菩提！復有摩訶衍，謂七覺意是。何謂為七？以志覺意、以法覺意、以精進覺意、以悅喜覺意、以信覺意、以定覺意、以適無以著覺意。是為菩薩摩訶薩摩訶衍。	222：復次，須菩提！菩薩摩訶薩摩訶衍，謂七覺意。何謂七覺意？於是，須菩提！菩薩摩訶薩專修思覺意，依於寂然，無有貪欲，亦無所依，除於諍訟、捨諸法，是謂思覺意。有行精進覺意，依於寂然，無有貪欲，亦無所依，除諍訟、捨諸法，是謂精進覺意。又行悅豫覺意、行信覺意、行安覺意、定覺意、行觀覺意，依於寂然，無有貪欲，亦無所依，除諍訟、捨諸法，是謂菩薩摩訶薩摩訶衍行七覺也。有所得亦無所得、亦無所獲。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂七覺分。何等七？菩薩摩訶薩修念覺分，依離、依無染、向涅槃，擇法覺分、精進覺分、喜覺分、除覺分、定覺分、捨覺分，依離、依無染、向涅槃，以不可得故，是名菩薩摩訶薩摩訶衍。
220：復次，善現！菩薩摩訶薩大乘相者，謂七等覺支。云何為七？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，所修念等覺支、擇法等覺支、精進等覺支、喜等覺支、輕安等覺支、定等覺支、捨等覺支，依離、依無染、依滅、迴向捨。善現當知！是為菩薩摩訶薩大乘相。

6. And again the great vehicle: The seven Limbs of Enlightenment, i.e. Mindfulness, Investigation into Dharma, Vigour, Joyous Zest, Tranquillity, Concentration, and Evenmindedness. What is mindfulness as a limb of enlightenment? Here a Bodhisattva, who courses in perfect wisdom, develops the limb of enlightenment that is mindfulness, based upon detachment, dispassion, and cessation, dedicated to self-surrender. And so for the other six. And that through nonapprehension.

12.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ yad uta āryāṣṭāṅgamārgaḥ. katama āryāṣṭāṅgo mārgaḥ? yad uta samyagdṛṣṭiḥ samyaksaṃkalpaḥ samyagvāk samyakkarmāntaḥ samyagājīvaḥ samyagvyāyāmaḥ samyaksmṛtiḥ samyaksamādhiḥ tac cānupalambhayogena. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam.
221：須菩提！復有摩訶衍，謂賢聖八品道是。何謂為八？正見、正念、正言、正行、正業、正習、正志、正定。是為菩薩摩訶薩摩訶衍，亦復無所倚。	222：復次，須菩提！菩薩摩訶薩摩訶衍，謂八由行賢聖之路。何謂八？正見、正念、正語、正治、正業、正方便、正意、正定，是為八由行賢聖之法。有所得亦無所得、亦無所獲，是為菩薩摩訶薩摩訶衍也。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂八聖道分。何等八？正見、正思惟、正語、正業、正命、正精進、正念、正定，是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂八聖道支。云何為八？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，所修正見、正思惟、正語、正業、正命、正精進、正念、正定，依離、依無染、依滅、迴向捨。善現當知！是為菩薩摩訶薩大乘相。

7. And again the great vehicle, i.e. The Eightfold Path. It consists of: Right View, right Intention, right Speech, right Conduct, right Liveli-hood, right Effort, right Mindfulness, right Concentration. What is right View? Here a Bodhisattva, who courses in perfect wisdom, develops Right View as a limb of the Path, based upon detachment, dispassion, and cessation, dedicated to self-surrender. And so for the other seven. And that through nonapprehension.

13.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ yad uta trayaḥ samādhayaḥ. katame trayaḥ samādhayaḥ? śūnyatānimittāpraṇihitaṃ, tatra katamaḥ śūnyatāsamādhiḥ? svalakṣaṇena śūnyān sarvadharmān pratyavekṣamāṇasya yā cittasya sthitiḥ śūnyatāvimokṣamukhamayam ucyate śūnyatāsamādhiḥ, ānimittān sarvadharmān pratyavekṣamāṇasya yā cittasya sthitir ānimittaṃ vimokṣamukham ayam ucyate ānimittaḥ samādhiḥ, apraṇihitān sarvadharmān pratyavekṣamāṇasya yā cittasya sthitir apraṇihitaṃ vimokṣamukham ayam ucyate apraṇihitaḥ samādhiḥ, imāni trīṇi vimokṣamukhāni trayaḥ samādhayaḥ. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam. eteṣu triṣu vimokṣamukheṣu śikṣitavyam.
221：須菩提！復有摩訶衍，謂三三昧是。何謂為三？空三昧、無相三昧、無願三昧。是為菩薩摩訶薩摩訶衍。	222：復次，須菩提！菩薩摩訶薩摩訶衍者，謂三品三昧。何謂為三？空三昧，無相、無願三昧。彼何謂空三昧？已相法空，空者脫門，則為無相，其無相者便為脫門，其所行者無所行也，是為無願脫門也。是為，須菩提！菩薩摩訶薩摩訶衍也。逮得此已，亦無所得、亦無所獲。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂三三昧。何等三？空、無相、無作三昧。空三昧名諸法自相空，是名空解脫門。無相名壞諸法相不憶不念，是名無相解脫門。無作名諸法中不願作，是名無作解脫門。是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂三三摩地。云何為三？1)善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，觀一切法自相皆空，其心安住，名空解脫門，亦名空三摩地，是為第一。2)若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，觀一切法自相空故皆無有相，其心安住，名無相解脫門，亦名無相三摩地，是為第二。3)若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，觀一切法自相空故皆無所願，其心安住，名無願解脫門，亦名無願三摩地，是為第三。善現當知！是為菩薩摩訶薩大乘相。

8. And again the great vehicle: i.e. The Three Concentrations, i.e. the emptiness concentration, the signless concentration, the wishless concentration. What is the emptiness concentration? The stability of thought which contemplates all dharmas as empty of own-marks; empti- ness as a door to deliverance. And so with the signless and wishless concentration. These three doors to deliverance are the three concen- trations. In them one should train. And that through nonapprehension.

14.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ (psp1-2: 82) yad uta duḥkhajñānaṃ samudayajñānaṃ nirodhajñānaṃ mārgajñānaṃ kṣayajñānam anutpādajñānaṃ dharmajñānam anvayajñānaṃ saṃvṛtijñānaṃ parijayajñānaṃ yathārutajñānam. tatra katamad duḥkhajñānam? yad duḥkhasyānutpādajñānam idaṃ duḥkhajñānam. tatra katamat samudayajñānam? yat samudayasya prahāṇajñānam. tatra kataman nirodhajñānam? yad duḥkhanirodhajñānam. tatra kataman mārgajñānam? yan nirodhasākṣātkaraṇajñānam. tatra katamat kṣayajñānam? yad rāgadoṣamohakṣayajñānam. tatra katamad anutpādajñānam? yad anutpāde anutpādajñānam. tatra katamad dharmajñānam? yat pañcānāṃ skandhānāṃ dharmopacchedajñānam. tatra katamad anvayajñānam? cakṣur anityaṃ śrotraṃ ghrāṇaṃ jihvā kāyo mano 'nityaṃ, evaṃ yāvad vyastasamasteṣu skandhadhātvāyatanapratītyasamutpādeṣu ca jñānam. tatra katamat saṃvṛtijñānam? yat parasattvānāṃ parapudgalānāṃ cetasaiva cetaso jñānam. tatra katamat parijayajñānam? yat pratipat parijayajñānam. tatra katamad yathārutajñānam? yat tat tathāgatasya sarvākārajñatājñānaṃ tac cānupalambhayogena. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam.
221：復有摩訶衍，謂諸慧事是。苦慧、習慧、盡慧、道慧、消慧、無所起慧、法慧、明慧、各各知他人所念慧、真慧。何等為苦慧？不生苦是為苦慧。何等為習慧？習滅已斷是為習慧。何等為盡慧？滅諸苦事是為盡慧。何等為道慧？賢聖八品道是為道慧。何等為消慧？貪婬瞋恚愚癡盡是為消慧。何等為不起慧？不受生死處是為不起慧。何等為法慧？曉斷五陰是為法慧。何等為明慧？眼耳鼻舌身意無常，色聲香味細滑法亦復無常，是為明慧。何等為各各知他人所念慧？一切眾生心中所念、所起，種種悉知，是為各各知他人所念慧。何等為真慧？所謂如來薩云若智是為真慧，亦無所倚。須菩提！是為菩薩摩訶薩摩訶衍。	222：復次，須菩提！菩薩摩訶薩摩訶衍，當分別若曉了所習、決斷滅盡、覺知由路、知所盡者、知無所起。曉了諸法，分別無我。曉了柔和終沒之事，自知其心、了他人心，是謂為慧。彼何謂分別？於苦知苦、無所從生、亦無所起，是謂分別苦。何謂為曉了所習？謂蠲除所習令不復生。何等為決斷滅盡？謂苦已盡，令無根本。何等覺知由路？謂賢聖之法八由路也。何謂知所盡者？謂婬、怒、癡滅。何謂知無所起？謂無所從生不起之慧。何謂曉了法慧？謂於五陰所造罪福，斷絕為慧。何謂分別無我？謂色非常，痛痒思想生死識非常。眼耳鼻舌身心，非我所有；色聲香味細滑法，非我所有；眼色識、耳聲識、鼻香識、舌味識、身細滑識、意法識，亦非我所有；何謂曉了柔和終沒之事？有所咨嗟多所發起。何謂自知其心？自知古來根原。何謂知人心？能別他人眾生心之所念。彼何謂如所慧心？謂怛薩阿竭薩芸若慧，是謂如所慧心。已得，是以亦無所得，亦無所獲。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂苦智、集智、滅智、道智、盡智、無生智、法智、比智、世智、他心智、如實智。云何名苦智？知苦不生，是名苦智。云何名集智？知集應斷，是名集智。云何名滅智？知苦滅，是名滅智。云何名道智？知八聖道分，是名道智。云何名盡智？知諸婬恚癡盡，是名盡智。云何名無生智？知諸有中無生，是名無生智。云何名法智？知五蔭本事，是名法智。云何名比智？知眼無常乃至意觸因緣生受無常，是名比智。云何名世智？知因緣名字，是名世智。云何名他心智？知他眾生心，是名他心智。云何名如實智？諸佛一切種智，是名如實智。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂十一智。云何十一？謂法智、類智、他心智、世俗智、苦智、集智、滅智、道智、盡智、無生智、如說智。1)云何法智？善現！若智以無所得而為方便，知五蘊差別相，是為法智。2)云何類智？善現！若智以無所得而為方便，知眼乃至意、色乃至法皆是無常，是為類智。3)云何他心智？善現！若智以無所得而為方便，知他有情心、心所法無所疑滯，是為他心智。4)云何世俗智？善現！若智以無所得而為方便，知諸有情修行差別，是為世俗智。5)云何苦智？善現！若智以無所得而為方便，知苦應不生，是為苦智。6)云何集智？善現！若智以無所得而為方便，知集應永斷，是為集智。7)云何滅智？善現！若智以無所得而為方便，知滅應作證，是為滅智。8)云何道智？善現！若智以無所得而為方便，知道應修習，是為道智。9)云何盡智？善現！若智以無所得而為方便，知貪、瞋、癡盡，是為盡智。 10)云何無生智？善現！若智以無所得而為方便，知諸有趣永不復生，是為無生智。11)云何如說智？善現！如來所有一切相智，是為如說智。善現當知！是為菩薩摩訶薩大乘相。

9. And again, the great vehicle, i.e. The Eleven Cognitions. They are : The cognitions of suffering, origination, stopping, path, of extinction, of nonproduction, of dharma, the subsequent cognition, the cognition conforming to worldly convention, the cognition of mastery, the cognition according to fact. 2 (P209) 1. The cognition of suffering is the cognition of the nonproduction of suffering. 2. The cognition of origination is the cognition of the forsaking of origination. 3. The cognition of stopping is the cognition that ill has been stopped. 4. The cognition of the Path is the cognition of the Holy Eightfold Path. 5. The cognition of extinction is the cognition of the extinction of greed, hate, and delusion. 6. The cognition of nonproduction is the cognition of the nonproduction of the places of rebirth, and of becoming. 7. The cognition of dharma is the cognition which determines the five skandhas as mere artificial constructs. 3 8. The subsequent cognition is the cognition that the eye, and the other sense fields, as well as the physical elements and links are impermanent, etc. 9. The cognition conforming to worldly convention is the cognition by the heart of the hearts of other beings and persons. 10. The cognition of mastery is the cognition of the mastery of the path. 11. The cognition according to fact is the Tathagata's cognition of the knowledge of all modes. And that through nonapprehension.

15.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad idaṃ trīṇīndriyāni. katamāni trīṇi? anājñātamājñāsyāmīndriyam ājñendriyam ājñātāvīndriyam. tat katamad anājñātamājñāsyāmīndriyam? yac chaikṣāṇāṃ pudgalānām anabhisamitānām anavabhāsaṃ yad avinayaṃ śraddhendriyaṃ vīryendriyaṃ smṛtīndriyaṃ samādhīndriyaṃ prajñendriyam idam ucyate anājñātamājñāsyāmīndriyam. tatra katamad ājñendriyam? yac chaikṣāṇāṃ pudgalānām ājñātavatāṃ śraddhendriyaṃ vīryendriyaṃ smṛtīndriyaṃ samādhīndriyaṃ prajñendriyamidam ucyate ājñendriyam. tatra katamad ājñātāvīndriyam? yad utāśaikṣāṇāṃ pudgalānām arhatāṃ pratyekabuddhānāṃ bodhisattvānāṃ tathāgatānām arhatāṃ samyaksaṃbuddhānāṃ śraddhendriyaṃ vīryendriyaṃ smṛtīndriyaṃ samādhīndriyaṃprajñendriyam, idam ucyate ājñātāvīndriyam. idam api subhūte bodhisattvasya (psp1-2: 83) mahāsattvasya mahāyānam anupalambhayogena.
221：復有摩訶衍，所謂三根是。何等為三根？謂學士從白衣至須陀洹五根，是未曾知當知。從斯陀含至阿那含亦有五根，應知當知。從阿羅漢辟支佛菩薩至佛亦有五根，謂已知無所復學。當知是為菩薩摩訶薩摩訶衍。	222：復次，須菩提！菩薩摩訶薩摩訶衍謂有三根！異人根、異根、別根。彼何謂異人根？謂有諸學士未得平等信根、精進根、意根、定根、慧根。何謂異根？其學士者無有異信、信根、精進根、意根、定根、慧根，是謂異根。彼何謂別根？謂未學士而發大意，辟支佛、菩薩、怛薩阿竭、阿羅訶、三耶三佛，信根、精進根、意根、定根、慧根！是謂菩薩摩訶薩別根摩訶衍也。有所得者亦無所得、亦無所獲也。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂三根：未知欲知根、知根、智者根。云何名未知欲知根？諸學人未得果信根、精進根、念根、定根、慧根，是名未知欲知根。云何名知根？諸學人得果信根乃至慧根，是名知根。云何名智者根？諸無學人——若阿羅漢、若辟支佛、諸佛——信根乃至慧根，是名智者根。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂三根：一、未知當知根，二、已知根，三、具知根。1)云何未知當知根？善現！若諸有學補特伽羅，於諸聖諦未已現觀，所有信根、精進根、念根、定根、慧根，是為未知當知根。2)云何已知根？善現！若諸有學補特伽羅，於諸聖諦已得現觀，所有信根、精進根、念根、定根、慧根，是為已知根。3)云何具知根？善現！謂諸無學補特伽羅，若阿羅漢、若獨覺、若已住十地菩薩摩訶薩、若諸如來應正等覺，所有信根、精進根、念根、定根、慧根，是為具知根。善現！若此三根，以無所得為方便者，當知是為菩薩摩訶薩大乘相。

10. And again, the great vehicle, i.e. Three Dominants. They are: 1. The faculty "I shall come to understand the not yet understood", 2. The faculty of "understanding", 3. The faculty of "one who has fully understood". 1. The faculty "I shall come to understand the not yet understood" is the virtue of faith, vigour, mindfulness, concentration, and wisdom of those persons who are learners and who have not yet completely mastered these virtues, do not entirely manifest them, and need further disciplining. 2. The faculty of "understanding" is the virtue of faith, vigour, mindfulness, concentration, and wisdom of the persons who are learners and who have mastered them. 3. The faculty of "one who has fully understood" is the virtue of faith, vigour, mindfulness, concentration, and wisdom of the persons who are adepts—of Arhats. Pratyekabuddhas, Bodhisattvas and Tathagatas.—And that through nonapprehension.

16.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad uta savitarkaḥ savicāraḥ samādhir avitarko 'vicāramātraḥ samādhir avitarko 'vicāraḥ samādhiḥ. tatra katamaḥ savitarkaḥ savicāraḥ samādhiḥ? iha subhūte bodhisattvo mahāsattvo viviktaṃ kāmair viviktaṃ pāpakair akuśalair dharmaiḥ savitarkaṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati, ayam ucyate savitarkaḥ savicāraḥ samādhiḥ. tatra katamo 'vitarko 'vicāramātraḥ samādhiḥ? yaḥ prathamasya dhyānasya dvitīyasya dhyānasyāntariko yam ucyate 'vitarko 'vicāramātraḥ samādhiḥ. tatra katamo 'vitarko 'vicāraḥ samādhiḥ? yad dvitīyaṃ dhyānaṃ vistareṇa kartavyaṃ yāvan naivasaṃjñānāsaṃjñāyatanasamāpattir ayam ucyate 'vitarko 'vicāraḥ samādhiḥ. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam anupalambhayogena.
221：須菩提！復有摩訶衍，謂三三昧也。何等為三？第一有覺有觀，第二無覺有觀，第三無覺無觀。何等為有覺有觀？謂第一禪是為有覺有觀。何等為無覺有觀？謂第一禪未至二禪在其中間，是為無覺有觀。何等為無覺無觀？從第二禪至無思想無思想慧禪，是為無覺無觀。是為菩薩摩訶薩摩訶衍。	222：復次，須菩提！菩薩摩訶薩摩訶衍者，謂平等定也。有三事：有想有行三昧、無想有行三昧、無想無行三昧。彼何謂有想有行三昧？脫諸欲，寂除諸惡不善之法，有想有行，行第一寂，是謂有想有行三昧。彼何謂無想有行三昧？謂其心之內無想有行，亦無所著至第二寂，亦無內外，是謂無想有行三昧。彼何謂無想無行三昧？過第二、第三寂，度於無量有慧之定，越於無量識慧之宜，過於無量不用慧定，越於無量有想無想之定，是謂無想無行。是謂須菩提菩薩摩訶薩摩訶衍也。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂三三昧。何等三？有覺有觀三昧、無覺有觀三昧、無覺無觀三昧。云何名有覺有觀三昧？離諸欲、離惡不善法，有覺有觀，離生喜樂入初禪，是名有覺有觀三昧。云何名無覺有觀三昧？初禪二禪中間，是名無覺有觀三昧。云何名無覺無觀三昧？從二禪乃至非有想非無想定，是名無覺無觀三昧。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂三三摩地。云何為三？一、有尋有伺三摩地。二、無尋唯伺三摩地。三、無尋無伺三摩地。1)云何有尋有伺三摩地？善現！若離欲惡不善法，有尋有伺離生喜樂，入初靜慮具足住，是為有尋有伺三摩地。2)云何無尋唯伺三摩地？善現！若初靜慮、第二靜慮中間定，是為無尋唯伺三摩地。3)云何無尋無伺三摩地？善現！若第二靜慮乃至非想非非想處定，是為無尋無伺三摩地。善現！若此三種，以無所得為方便者，當知是為菩薩摩訶薩大乘相。

11. And again, the great vehicle, i.e. Three Concentrations. They are : 1. The concentration with thought applied and discursive; 2. The con- centration without thought applied, and with only thought discursive; 3. The concentration without either thought applied or thought dis- cursive: 1. Is identical with the first trance (see no. 13,1). (P210) 2. Is the interval between the first and the second trance. 3. Covers the trances from the second trance to the attainment of the trance of the cessation of perception and feeling. And that through nonapprehension.

17.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad uta daśānusmṛtayaḥ. katamā daśa? yad uta buddhānusmṛtir dharmānusmṛtiḥ saṃghānusmṛtiḥ śīlānusmṛtis tyāgānusmṛtir devatānusmṛtir, udvegānusmṛtir maraṇānusmṛtiḥ kāyānusmṛtir ānāpānānusmṛtiḥ. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam anupalambhayogena.
221：須菩提！復有摩訶衍，謂十念是。佛念、法念、僧念、戒念、施念、天念、滅念、安般念、身苦念、死亡念，是亦無所倚，是為摩訶衍。	222：復次，須菩提！菩薩摩訶薩摩訶衍者，當行十念。何謂十念？念佛、念法、念聖眾、念戒、念布施、念天、念恬怕、念無所起、念觀身、念當終亡，是為十念。是為菩薩摩訶薩摩訶衍。有所得亦無所得、亦無所獲。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂十念。何等十？念佛、念法、念僧、念戒、念捨、念天、念善、念出入息、念身、念死。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂十隨念。云何為十？謂佛隨念、法隨念、僧隨念、戒隨念、捨隨念、天隨念、寂靜隨念、入出息隨念、身隨念、死隨念。善現！若此十種，以無所得為方便者，當知是為菩薩摩訶薩大乘相。

12. And again, the great vehicle, i.e. the Ten Recollections. They are: The recollection of the Buddha, the Dharma, the Community, of morality, renunciation, the gods, of agitation, of death, of that which concerns the body, of breathing. And that through nonapprehension. And again, the great vehicle, i.e. 13. the Four Trances, 14. the four Unlimited, 15. the four formless attainments, 16. the eight deliverances, and 17. the nine attainments of successive stations.

18.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad uta catvāri dhyānāni, catvāry apramāṇāni, catasra ārūpyasamāpattayo 'ṣṭau vimokṣā, navānupūrvavihārasmāpattayaḥ. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam.
221：須菩提！復有摩訶衍，謂四禪、四等、四無形禪、八惟無禪、九次第禪、佛十種力、四無所畏。	222：復次，須菩提！菩薩摩訶薩摩訶衍，謂四禪、四無色定、四等心、八脫門、未曾所獲味之定，是謂須菩提菩薩摩訶薩摩訶衍也。有所得者亦無所得、亦無所獲。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂四禪、四無量心、四無色定、八背捨、九次第定。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂四靜慮、四無量、四無色定、八解脫、九次第定等所有善法，以無所得為方便者，當知是為菩薩摩訶薩大乘相。

13. 4 The Four Trances. 1. Here a Bodhisattva, who courses in perfect wisdom, dwells, detached from sense desires, detached from evil and unwholesome dharmas, in the attainment of the first Trance, which is with thoughts applied, and discursive, born of detachment, full of rapture and ease. 2. Through the appeasement of thoughts applied and dis- cursive, through inward serenity, through the unification of his heart, he dwells in the attainment of the second Trance, which is without thoughts applied and discursive, born of concentration, full of rapture and ease. 3. Through distaste for rapture he dwells evenmindedly, mindful, and clearly conscious, and he experiences with the body that ease of which the Holy Ones declare: "He that is evenminded and mindful dwells at ease"; and thus he dwells in the attainment of the third Trance. 4. From the forsaking of ease, from the forsaking of ill, and from the pre- vious going to rest of gladness and sadness, he dwells in the attainment of the fourth Trance, which is neither painful nor pleasurable, (but) is utter purity of evenmindedness and mindfulness. And that through nonapprehension.

14. The Four Unlimited: 1. Here a Bodhisattva, who courses in perfect wisdom, dwells with a thought connected with Friendliness, a thought which is vast, extensive, nondual, unlimited, free from hostility, rivalry, hindrance or injury to anyone. He radiates friendliness in the ten directions of the world, which has as its highest development the Dharma-element, and the space element as its terminus. 2. 3. 4. And similarly with Compassion, Sympathetic Joy, and Impartiality,—and that through nonapprehension.

15. The four Formless Attainments: 1. By completely overcoming all perceptions of form, by the going to rest of the perceptions of impact, by not attending to the perceptions of manifoldness, on thinking "Endless Space", he dwells in the attainment of the station of endless space. 2. By completely overcoming the station of endless space, on thinking "Infinite Consciousness", he dwells in the attainment of the station of infinite consciousness. 3. By completely overcoming the station of infinite consciousness, on thinking that "there is not anything", he dwells in the attainment of the station of nothing whatever. 4. By completely overcoming the station of Nothing Whatever, he dwells in the attainment of the station of neither perception nor nonperception. And that through nonapprehension.

16. The Eight Deliverances: 1. Having form, he sees forms. 2. Not perceiving inward form he sees outward forms. 3. He becomes resolved on emptiness. 4-7. are identical with the four formless attainments. 8. Through having in every way overcome the station of neither perception nor nonperception, he dwells in the attainment of the trance of the cessation of perception and feeling. And that through nonapprehension.

17. The Nine Attainments of Successive Stations: They are: 1-4, the four trances; 5-8, the four formless attainments; 9, the trance of the cessation of perception and feeling.

19.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, daśa tathāgatabalāni. katamāni daśa? yad uta iha bodhisattvo mahāsattvaḥ sthānañ ca sthānato 'sthānañ cāsthānato yathābhūtaṃ prajānāti, atītānāgatapratyutpannānāṃ ca karmaṇāṃ karmasamādānānāṃ ca sthānato hetuto vipākañ ca yathābhūtaṃ prajānāti, nānādhātukaṃ lokam anekadhātukaṃ yathābhūtaṃ prajānāti, parasattvānāṃ parapudgalānāṃ nānādhimuktikatāṃ yathābhūtaṃ prajānāti, parasattvānāṃ parapudgalānām indriyaparāparajnānatāṃ yathābhūtaṃ prajānāti, sarvatragāminīṃ (psp1-2: 84) pratipadaṃ yathābhūtaṃ prajānāti, parasattvānāṃ parapudgalānāṃ dhyānavimokṣasamādhisamāpattisaṃkleśavyavadānavyutthānaṃ yathābhūtaṃ prajānāti, so 'nekavidhaṃ pūrvanivāsam anusmarati, sa ca divyena cakṣuṣā sattvānāṃ cyutopapādaṃ yathābhūtaṃ prajānāti, sa āsravāṇāṃ kṣayād anāsravāṃ cetovimuktiṃ prajñāvimuktiṃ dṛṣṭa eva dharme svayam abhijñāya sākṣātkṛtvā upasaṃpadya viharati, kṣīṇā me jātir uṣitaṃ brahmacaryaṃ kṛtaṃ karaṇīyaṃ nāparamithyātvam iti yathābhūtaṃ prajānāti. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam anupalambhayogena.
221：十種力者，謂佛現身相好神足變化，感動眾邪迴使入正；一力也。口之所說在眾智上，能變疑結開令解脫；二力也。意入空定清明六達，邪神嬈亂道志不搖；三力也。默然斷想神足無為，感動三千大千日月人無驚悚；四力也。道意聰叡演法布化，流盈十方各得其所；五力也。逆知眾意曉人行趣，若縛若脫悉能解散；六力也。三世所作殃福本際報受之未，大慧悉知無有罣礙；七力也。一切人民眾行根源，種種各異受身不同，悉覺本際因緣起處；八力也。慧眼以淨所察無限，見諸生死往來所墮；九力也。大慧已足方便已備，生死已斷著行已盡，所作已訖不復還受，自然無師稱一切智；是謂十力也。	222：復次，須菩提！菩薩摩訶薩摩訶衍，謂怛薩阿竭十種力也。何謂十種力？謂知他人、眾生之類處處非處，處有限無限。如審悉知過去、當來、今現在因緣罪福所行之處有所報應。如審悉知，世間之人有若干種，其體不同。如審悉知，他人眾生若干種心，所憙各異。如審悉知，他人眾生根原所趣，本末各異。如審悉知，一切五道終始所歸。如審悉知，知於眾人行者之心，根、力、覺意、一心、脫門、三昧正受，結縛、瞋恨、鬪訟之事，能慧分別。如審悉知，無數寂然。悉識過去無數億劫之事。識過去無數億劫之所。遊居眾生察其終沒之所歸趣。道眼徹視於十方一切佛界。五道生死、善惡、禍福、起滅終始。如審悉知，諸漏已盡，無有塵垢，度於想念，以知慧脫現在造行，自以神通證知諸行，生死已斷，稱舉梵行，所作已辦知未度者。是為，須菩提！菩薩摩訶薩摩訶衍。有所得亦無所得、亦無所獲。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂佛十力。何等十？佛如實知一切法是處不是處相，一力也。如實知他眾生過去未來現在諸業、諸受法，知造業處、知因緣、知報，二力也。如實知諸禪解脫三昧定垢淨分別相，三力也。如實知他眾生諸根上下相，四力也。如實知他眾生種種欲解，五力也。如實知世間種種無數性，六力也。如實知一切至處道，七力也。知種種宿命有相有因緣——一世二世乃至百千世劫，初劫盡我在彼眾生中生，如是姓、如是名，如是飲食苦樂、壽命長短。彼中死，是間生。是間死，還生是間。此間生，名姓、飲食苦樂、壽命長短亦如是——八力也。佛天眼淨過諸天眼，見眾生死時生時，端正醜陋、若大若小、若墮惡道若墮善道，如是業因緣受報，是諸眾生惡身業成就、惡口業成就、惡意業成就，謗毀聖人，受邪見業因緣故，身壞死時入惡道生地獄中。是諸眾生身善業成就、口善業成就、意善業成就，不謗毀聖人，受正見因緣故，身壞死時入善道生天上。九力也。佛如實知諸漏盡故，無漏心解脫、無漏慧解脫，現在法中自證知入是法，所謂我生已盡、梵行已作，從今世不復見後世。十力也。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂如來十力。云何為十？1)善現！若無所得而為方便，如實了知因果等法處非處相，是為第一。2)善現！若無所得而為方便，如實了知諸有情類過去、未來、現在種種諸業法受因果別相，是為第二。3)若無所得而為方便，如實了知世間非一種種界相，是為第三。4)若無所得而為方便，如實了知諸有情類非一勝解種種勝解，是為第四。5)若無所得而為方便，如實了知諸有情類諸根勝劣，是為第五。6)若無所得而為方便，如實了知遍行行相，是為第六。7)若無所得而為方便，如實了知諸有情類根、力、覺支、解脫、靜慮、等持、等至、染淨差別，是為第七。8)若無所得而為方便，如實了知諸有情類有無量種宿住差別，是為第八。9)若無所得而為方便，如實了知諸有情類有無量種死生差別，是為第九。10)若無所得而為方便，如實了知諸漏永盡，得無漏心解脫，得無漏慧解脫，於現法中自作證具足住，能正了知我生已盡、梵行已立、所作已辦、不受後有，是為第十。善現當知！是為菩薩摩訶薩大乘相。

18. And again, the great vehicle, i.e. the Ten Powers of a Tathagata. They are: Here, Subhuti, a Bodhisattva who courses in perfect wisdom, 1. wisely knows, as it really is, what can be as what can be, and what cannot be as what cannot be. 2. He wisely knows, as they really are, the karmic results of past, future, and present actions and undertakings of actions, as to place and cause. 3. He wisely knows, as they really are, the various elements in the world. 4. He wisely knows, as they really are, the various dispositions of other beings and persons. 5. He wisely knows, as they really are, the higher and lower faculties of other beings and persons. 6. He wisely knows, as it really is, the Way that leads every- where. 7. He wisely knows, as they really are, the defilement and puri- fication of all trances, deliverances, concentrations, and meditational attainments, as well as the emergence from them. 8. He recollects his various previous lives. 9. With his heavenly eye he knows the decease and rebirth of beings as it really is. 10. Through the extinction of the outflows, he dwells in the attainment of that emancipation of his heart and wisdom, which is without outflows, and which he has, in this very life, well known and realized by himself. He wisely knows that "Birth is exhausted for me; the higher spiritual life has been lived. I have done what had to be done. After this becoming there will be none further". And all that without any apprehension whatever. (P211)

20.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad uta catvāri vaiśāradyāni. katamāni catvāri? yad uta samyaksaṃbuddhasya bata me pratijānataḥ, ime dharmā abhisaṃbuddhā iti, atra ca me kaścic chramaṇo vā devo vā māro vā brahmā vā kaścid vā punar loke saha dharmeṇa codayed iti nimittam etan na samanupaśyāmi, idam atra nimittam asamanupaśyan kṣemaprāpto 'bhayaprāpto viharāmi ārṣabhaṃ sthānaṃ pratijānāmi parṣadi samyak siṃhanādaṃ nadāmi brāhmaṃ cakraṃ pravartayāmy apravartitaṃ śramaṇena vā brāhmaṇena vā devena vā māreṇa vā brāhmaṇā vā kenacid vā punar loke saha dharmeṇeti, kṣīṇāsravasya bata me pratijānataḥ, ime āsravā aparikṣīṇā iti naitat sthānaṃ vidyate, atra ca me kaścic chramaṇo vā brāhmaṇo vā peyālaṃ yāvad brāhmaṃ cakraṃ pravartayāmy apravartitaṃ śramaṇena vā brāhmaṇena vā devena vā māreṇa vā brahmaṇā vā kenacid vā punar loke saha dharmeṇeti, ye khalu punar ime mayā āntarāyikā dharmā ākhyātās tān pratiṣedhamāṇasya nālam antarāyāyeti naitat sthānaṃ vidyate, atra me kaścic chramaṇo vā peyālaṃ yāvat kenacid vā punar loke saha dharmeṇeti, yā mayā pratipad āhyātā āryā nairyāṇikī niryāti tat katarasya samyag duḥkhakṣayāya tāṃ pratipadyamāno na niryāyāt samyag duḥkhakṣayāyeti naitat sthānaṃ vidyate, atra ca me kaścic chramaṇo vā peyālaṃ, yāvat kenacid vā punar loke saha dharmeṇeti. imāni catvāri vaiśāradyāni. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam anupalambhayogena.
221：四無所畏者，佛為正覺，或有沙門、婆羅門，或魔或天或梵，若復有餘眾，無有能來難詰我者，佛亦不見有起是意者，以是證故，佛行安隱逮無所畏；一無畏也。逮精進行得知最處，在眾人中得師子吼能轉梵輪，諸沙門、婆羅門，諸天梵魔，一切餘法所不能轉，獨佛能轉；二無畏也。佛漏已盡，若有沙門、婆羅門，或天魔梵，無有敢言佛漏未盡者；三無畏也。如佛所說言真，無諱善惡之報，不失所行，一切餘眾諸天魔梵，不見能敢違佛言者。如佛所說賢聖八道，行是得道，得度眾苦。一切餘眾諸天魔梵，亦無有能戾此教者，佛亦不見有此處者；四無所畏也。	222：復次，須菩提！菩薩摩訶薩摩訶衍，謂四無所畏。何謂四無所畏？今吾已逮成平等覺，若有沙門、梵志、諸天、人民，若復異天、異覺之人，來欲訟理求佛之短，謂為不成平等之覺，不見瑞應，敢有發意當如來者！無敢發念，故佛安隱所行，無難亦無畏。勇猛行達無所著，而為他人師子之吼，講說分別清淨法輪，沙門、梵志、諸天宮魔及諸梵天，天上、世間無有能及道法之誼，諸漏已盡，無有終始。沙門、梵志、諸天魔梵、天上、世間，欲求佛短，謂不然者，諸漏未盡。都了不見發心求短者，故佛安隱無有恐懼，則為眾人而師子吼。悉知內法，無有內外，不見吾我。沙門、梵志、諸天魔梵、天上、世間，欲求佛短，謂不然者，不知內法計有吾我。都了不見發心求短者，故佛安隱無有恐懼，則為眾人而師子吼。講說賢聖，不解者解、不達者達、無乘者乘，而以平等普除苦惱，終不能求得佛短也。以奉法故，不違道誼，勇猛、無恐、無懼，而為他人講說清淨法輪，為師子吼。是為，須菩提！菩薩摩訶薩摩訶衍也。有所得亦無所得、亦無所獲。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂四無所畏。何等四？佛作誠言：我是一切正智人。若有沙門、婆羅門，若天、若魔、若梵，若復餘眾，如實難言：是法不知。乃至不見是微畏相。以是故，我得安隱、得無所畏，安住聖主處，在大眾中師子吼能轉梵輪。諸沙門、婆羅門，若天、若魔、若梵，若復餘眾，實不能轉。一無畏也。佛作誠言：我一切漏盡。若有沙門、婆羅門，若天、若魔、若梵，若復餘眾，如實難言：是漏不盡。乃至不見是微畏相。以是故，我得安隱、得無所畏，安住聖主處，在大眾中師子吼能轉梵輪。諸沙門、婆羅門，若天、若魔、若梵，若復餘眾，實不能轉。二無畏也。佛作誠言：我說障法。若有沙門、婆羅門，若天、若魔、若梵，若復餘眾，如實難言：受是法不障道。乃至不見是微畏相。以是故，我得安隱、得無所畏，安住聖主處，在大眾中師子吼能轉梵輪。諸沙門、婆羅門，若天、若魔、若梵，若復餘眾，實不能轉。三無畏也。佛作誠言：我所說聖道能出世間，隨是行能盡苦。若有沙門、婆羅門，若天、若魔、若梵，若復餘眾，如實難言：行是道不能出世間、不能盡苦。乃至不見是微畏相。以是故，我得安隱、得無所畏，安住聖主處，在大眾中師子吼能轉梵輪。諸沙門、婆羅門，若天、若魔、若梵，若復餘眾，實不能轉。四無畏也。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂四無所畏。云何為四？1)善現！若無所得而為方便，自稱我是正等覺者，設有沙門、若婆羅門、若天魔梵、或餘世間，依法立難及令憶念，言於是法非正等覺，我於彼難正見無因。以於彼難見無因故，得安隱住無怖無畏，自稱我處大仙尊位，於大眾中正師子吼轉妙梵輪。其輪清淨正真無上，一切沙門、若婆羅門、若天魔梵、或餘世間，皆無有能如法轉者。是為第一2)。善現！若無所得而為方便，自稱我已永盡諸漏，設有沙門、若婆羅門、若天魔梵、或餘世間，依法立難及令憶念，言如是漏未得永盡，我於彼難正見無因。以於彼難見無因故，得安隱住無怖無畏，自稱我處大仙尊位，於大眾中正師子吼轉妙梵輪。其輪清淨正真無上，一切沙門、若婆羅門、若天魔梵、或餘世間，皆無有能如法轉者。是為第二。3)善現！若無所得而為方便，為諸弟子說障道法，設有沙門、若婆羅門、若天魔梵、或餘世間，依法立難及令憶念，言習此法不能障道，我於彼難正見無因。以於彼難見無因故，得安隱住無怖無畏，自稱我處大仙尊位，於大眾中正師子吼轉妙梵輪。其輪清淨正真無上，一切沙門、若婆羅門、若天魔梵、或餘世間，皆無有能如法轉者。是為第三。4)善現！若無所得而為方便，為諸弟子說盡苦道，設有沙門、若婆羅門、若天魔梵、或餘世間，依法立難及令憶念，言修此道不能盡苦，我於彼難正見無因。以於彼難見無因故，得安隱住無怖無畏，自稱我處大仙尊位，於大眾中正師子吼轉妙梵輪。其輪清淨正真無上，一切沙門、若婆羅門、若天魔梵、或餘世間，皆無有能如法轉者。是為第四。善現當知！是為菩薩摩訶薩大乘相。

19. And again the great vehicle, i.e. The Four Çrounds of Self confidence. They are:1. That I who claim to be fully enlightened am not fully enlightened in those dharmas—I see nothing to indicate that anyone, be he recluse, brahmin, god, Mara, or Brahma, or anyone else in the whole world, can with justice make this charge. And, as I see nothing to indicate this, I dwell in the attainment of security, of fearlessness, of self-confidence. I claim my exalted place as leader of the herd, rightly roar the lion's roar in the assembly, and set rolling the sacred wheel which cannot with justice be set rolling by any recluse, brahmin, god, Mara, or Brahma, or anyone else in the world. 2. That I, who claim to have dried up the out- flows, have not completely dried them up, that charge is impossible. I see nothing to indicate, etc. as at. 1. 3. That those dharmas which I have described as impediments should have no power to impede him who pursues them, that charge is impossible. I see nothing to indicate, etc. as at 1. 4. That he who progresses on what I have described as the Path, holy and leading to going forth, to the right extinction of ill for him who does so, should not go forth to the right extinction of ill, that charge is impossible. I see nothing to indicate, etc. as at 1. And all that without any apprehension whatever.

21.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad uta catasraḥ pratisaṃvidaḥ. katamāś catasraḥ? dharmapratisaṃvid arthapratisaṃvid niruktipratisaṃvit pratibhānapratisaṃvit. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam anupalambhayogena.
221：是為菩薩摩訶薩摩訶衍，亦無所倚。須菩提！復有摩訶衍，謂四無礙慧是。何等為四？知諸法事其慧無礙；解諸句義其慧無礙；分別辯才其慧無礙；所說了了其慧無礙。是為菩薩摩訶薩摩訶衍。	222：復次，須菩提！菩薩摩訶薩摩訶衍，謂四分別辯。何謂為四？一曰分別誼、二曰分別法、三曰所歸順分別、四曰分別辯。是謂，須菩提！菩薩摩訶薩摩訶衍。有所得亦無所得、亦無所獲。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂四無閡智。何等四？義無閡、法無閡、辭無閡、樂說無閡。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂四無礙解。云何為四？一、義無礙解。二、法無礙解。三、詞無礙解。四辯無礙解。善現！如是四無礙解，若無所得而為方便，當知是為菩薩摩訶薩大乘相。

20. And again, the great vehicle, i.e. the Four Analytical Knowledges. They are the analytical knowledge of the Meaning, of the Dharma, of Languages, of Inspired Speech. Also they should be practised without taking anything as a basis.

22.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad utāṣṭādaśāveṇikā buddhadharmāḥ. katame aṣṭādaśa? yad uta yāñ ca rātriṃ subhūte tathāgato 'rhan samyaksaṃbodhim abhisaṃbuddhaḥ, yāñ ca rātrim upādāya parinirvāsyati, etasminn antare subhūte nāsti tathāgatasya skhalitaṃ, nāsti ravitaṃ, nāsti muṣitasmṛtitā, nāsti nānātvasaṃjñā, nāsty asamāhitaṃ cittaṃ, nāsty apratisaṃkhyāyopekṣā, nāsti cchandaparihāṇir, nāsti vīryaparihāṇir, nāsti smṛtiparihāṇir, nāsti samādhiparihāṇir, nāsti prajñāparihāṇir, nāsti vimuktiparihāṇiḥ, sarvakāyakarma jñānapūrvaṅgamajñānānuparivarti, sarvavākkarma jñānapūrvaṅgamajñānānuparivarti, sarvamanaskarma jñānapūrvaṅgamajñānānuparivarti, atīte 'dhvany apratihatam asaṅgajñānaṃ darśanaṃ ca, anāgate 'dhvanyapratihatam asaṅgajñānaṃ darśanaṃ ca, pratyutpanne 'dhvany apratihatam asaṅgajñānaṃ darśanaṃ ca pravartate, ime aṣṭādaśāveṇikā buddhadharmāḥ. idam api subhūte bodhisattvasya mahāsattvasya mahāyānam anupalambhayogena. iti mārgasaṃbhāraḥ
221：須菩提！復有摩訶衍，謂佛十八法。何等為十八法？一者謂佛從得佛以來，初無誤時；二者從得佛以來，言無麤無漏失；三者無忘志；四者無有種種想；五者意無有不定時；六者初無他觀；七者自在無有減；八者精進無有減；九者志念無減；十者智慧無減；十一者解脫無減；十二者見解脫慧無減；十三者一切身所行智慧最在前；十四者口所言事智慧最在前；十五者意所行事智慧最在前；十六者見過去事其慧無礙；十七者見當來事其慧無礙；十八者見現在事其慧無礙。是為摩訶衍亦無所倚。	222：復次，須菩提！菩薩摩訶薩摩訶衍者，謂十八不共諸佛之法。何謂十八？一者如來無有瑕短。所說應時，無有短乏心、無忘失、無有若干想、無有不定心、無有不辯。分別所觀無有所樂。斷精進無失，終無失意。智慧無損解脫不闕。度知見不減。一切諸身之事無所不達。一切口所言說無所不通，各令得所。一切心所念，以智慧心悉知其原。又知過去不可計會無央數劫事，智慧悉見。又知當來不可計會無央數劫事，智慧悉見。又知現在不可計會無央數劫事，智慧悉見。是為，須菩提！菩薩摩訶薩摩訶衍。有所得亦無所得、亦無所獲。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂十八不共法。何等十八？一、諸佛身無失，二、口無失，三、念無失，四、無異相，五、無不定心，六、無不知己捨心，七、欲無減，八、精進無減，九、念無減，十、慧無減，十一、解脫無減，十二、解脫知見無減，十三、一切身業隨智慧行，十四、一切口業隨智慧行，十五、一切意業隨智慧行，十六、智慧知見過去世無閡無障，十七、智慧知見未來世無閡無障，十八、智慧知見現在世無閡無障。須菩提！是名菩薩摩訶薩摩訶衍，以不可得故。
220：復次，善現！菩薩摩訶薩大乘相者，謂十八佛不共法。云何十八？善現！謂諸如來、應、正等覺，常無誤失，無卒暴音，無忘失念，無種種想，無不定心，無不擇捨，志欲無退，精進無退，念無退，慧無退，解脫無退，解脫智見無退，一切身業智為前導隨智而轉，一切語業智為前導隨智而轉，一切意業智為前導隨智而轉，於過去世所起智見無著無礙，於未來世所起智見無著無礙，於現在世所起智見無著無礙。善現！如是十八佛不共法，無不皆以無所得為方便，當知是為菩薩摩訶薩大乘相。

21. And again the great vehicle, i.e. the eighteen special dharmas of a Buddha. From the night when the Tathagata knows full enlightenment, to the day when he becomes extinct in Nirvana, during all this time the Tathagata 1. does not trip up, 5 2. is not rash or noisy in his speech, 3. is never robbed of his mindfulness. 4. He has no perception of difference. 5. His thought is never unconcentrated. (P212) 6. His evenmindedness is not due to lack of consideration. 7. His zeal, 8. vigour. 9. mindfulness, 10. concentration, 11. wisdom and 12. deliverance never fail. 13. All the deeds of his body, 14. voice and 15. mind are preceded by cognition, and continue to conform to cognition. 16. His cognition and vision regarding the past, 17. future and 18. present period of time proceeds unobstructed and freely. And all that without taking anything as a basis.

23.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya mahāyānaṃ, yad uta dhāraṇīmukhāni, yad utākṣaranayasamatākṣaramukham akṣarapraveśaḥ, katamo 'kṣaranayasamatā akṣaramukham akṣarapraveśaḥ? akāro mukhaḥ sarvadharmāṇām ādyanutpannatvāt, repho mukhaḥ sarvadharmāṇāṃ rajo 'pagatatvāt, pakāro mukhaḥ sarvadharmāṇāṃ paramārthanirdeśāt, cakāro mukhaḥ sarvadharmāṇāṃ cyavanopapattyanupalabdhitvāt, nakāro mukhaḥ sarvadharmāṇāṃ nāmāpagatatvāt, lakāro mukhaḥ sarvadharmāṇāṃ lokottīrṇatvāt, tṛṣṇālatāhetupratyayasamudghātitvāt, dakāro mukhaḥ sarvadharmāṇāṃ dāntadamathaparicchinnatvāt, bakāro mukhaḥ sarvadharmāṇāṃ bandhanavimuktatvāt, ḍakāro mukhaḥ sarvadharmāṇāṃ ḍamarāpagatvāt, sakāro mukhaḥ sarvadharmāṇāṃ saṃgānupalabdhitvāt, vakāro mukhaḥ sarvadharmāṇāṃ vākpathaghoṣasamucchinnatvāt, takāro mukhaḥ sarvadharmāṇāṃ tathatācalitatvāt, yakāro mukhaḥ sarvadharmāṇāṃ yathāvadanutpādatvāt, stakāro mukhaḥ sarvadharmāṇāṃ stambhānupalabdhitvāt, kakāro mukhaḥ sarvadharmāṇāṃ kārakānupalabdhitvāt, sakāro mukhaḥ sarvadharmāṇāṃ samatānupalabdhitvāt, makāro mukhaḥ sarvadharmāṇāṃ mamakārānupalabdhitvāt, gakāro mukhaḥ sarvadharmāṇāṃ gaganānupalabdhitaḥ, sthakāro mukhaḥ sarvadharmāṇāṃ sthānānupalabdhitaḥ, jakāro mukhaḥ sarvadharmāṇāṃ jātyanupalabdhitaḥ, śvakāro mukhaḥ sarvadharmāṇāṃ śvāsānupalabdhitaḥ, dhakāro mukhaḥ sarvadharmāṇāṃ dharmadhātvanupalabdhitaḥ, śakāro mukhaḥ sarvadharmāṇāṃ śamathānupalabdhitaḥ, khakāro mukhaḥ sarvadharmāṇāṃ khasamatānupalabdhitaḥ, kṣakāro mukhaḥ sarvadharmāṇāṃ kṣayānupalabdhitaḥ, stakāramukhāḥ sarvadharmās tac cānupalabdhitaḥ, jñakāramukhāḥ sarvadharmāḥ sarvajñānānupalabdhitaḥ, hakāramukhāḥ sarvadharmāḥ hetor anupalabdhitaḥ, cchakāramukhāḥ sarvadharmāś cchaver apy anupalabdhitaḥ, smakāramukhāḥ sarvadharmāḥ smaraṇānupalabdhitaḥ, hvakāramukhāḥ sarvadharmā āhvānāpagatatvāt, sakāramukhāḥ sarvadharmā utsāhānupalabdhitaḥ, ghakāramukhāḥ sarvadharmā ghanānupalabdhitaḥ, ṭhakāramukhāḥ sarvadharmā viṭhapanānupalabdhitaḥ, ṇakāramukhāḥ sarvadharmā raṇavigatatvāt, phakāramukhāḥ sarvadharmāḥ phalānupalabhitaḥ, skakāramukhāḥ sarvadharmāḥ skandhānupalabdhitaḥ, jakāramukhāḥ sarvadharmā jarānupalabdhitaḥ, cakāramukhāḥ sarvadharmāś caraṇānupalabdhitaḥ, ṭakāramukhāḥ sarvadharmāḥ ṣṭaṃkārānupalabdhitaḥ, ḍhakāramukhāḥ sarvadharmā ḍhaṃkārānupalabdhitaḥ. nāsti ata uttari akṣaravyavahāraḥ. tat kasya hetoḥ? tathā hi na kasyacin nāmāsti yena saṃvyavahriyeta yena vābhilapyeta yena nirdiśyeta yena lujyeta yena paśyeta, tadyathāpi nāma subhūte ākāśam, evam eva sarvadharmā anugantavyāḥ, ayaṃ subhūte dhāraṇīpraveśo 'kārādyakṣaranirdeśapraveśaḥ, yaḥ kaścit subhūte bodhisattvo mahāsattva idam akārādyakṣarakauśalyapraveśaṃ jñāsyati, na sa kvacid rute pratihanyate, sarvaṃ taṃ dharmatayā samādhayiṣyati, rutajñānakauśalyañ ca pratilapsyate, yo hi kaścit subhūte bodhisattvo mahāsattva imām akārādyakṣaramudrāṃ śroṣyati śrutvā codgrahīṣyati dhārayiṣyati vācayiṣyati pareṣāṃ deśayiṣyati ramayati tayā santatyā tasya viṃśatir anuśaṃsāḥ pratikāṅkṣitavyāḥ.
221：須菩提！復有摩訶衍，所謂陀隣尼目佉是。何等為陀隣尼目佉？與字等、與言等，字所入門。何等為字門？一者阿，阿者謂諸法來入不見有起者。二者羅，羅者垢貌於諸法無有塵。三者波，波者於諸法泥洹最第一教度。四者遮，遮者於諸法不見有生死。五者那，那者於諸法字已訖字本性亦不得亦不失。六者羅，羅者得度世愛枝各因緣已滅。七者陀，陀者諸法如無斷絕時。八者波，波者諸法已離獄。九者茶，茶者諸法垢已盡。十者沙，沙者諸法無有罣礙。十一者和，和者諸法言行已斷。十二者多，多者諸法如不。動十三者夜，夜者諸法諦無所生。十四者吒，吒者諸法強垢不可見。十五者加，加者諸法造作者亦不可得見。十六者娑，娑者諸法不可得時不可轉。十七者摩，摩者諸法吾我不可得見。十八者伽，伽者受持諸法者不可得見。十九者他，他者諸法處不可得。二十者闍，闍者諸法生者亦不可得。二十一者濕波，濕波者諸法善不可得。二十二者大，大者諸法性不可得。二十三者赦，赦者諸法寂不可得。二十四者佉，佉者諸法虛空不可得。二十五者叉，叉者諸法消滅不可得。二十六者侈，侈者諸法各在其所處不可動搖。二十七者若，若者諸法慧不可得。二十八者伊陀，伊陀者諸法義不可得。二十九者繁，繁者諸法無有閑時。三十者車，車者諸法無可棄者。三十一者魔，魔者諸法無有丘墓。三十二者叵，叵者諸法不可分別。三十三者蹉，蹉者諸法死亡不可得。三十四者峨，峨者諸法無有朋黨。三十五者咃，咃者諸法各有異無不有處。三十六者那，那者諸法無來無去，亦不住亦不坐亦不臥亦不別。三十七者破，破者諸法皆於三界不安。三十八者歌，歌者諸法性不可得。三十九者嵯，嵯者諸法不可得常。四十者嗟，嗟者諸法分捨不可得。四十一者吒，吒者諸法無有度者。四十二者嗏，嗏者諸法邊際盡竟處亦不生亦不死。諸字數無有過嗏上者。何以故？是字無有數，亦不念言：是字有失。亦不可見亦無所說，亦無所書亦不現。須菩提！當知一切法譬如虛空，是字教所入皆是陀隣尼所入門。若有菩薩摩訶薩曉了是字事者，不住於言數便曉知言數之慧。	222：復次，須菩提！菩薩摩訶薩摩訶衍者，謂總持門。彼何謂總持門？諸文字等，所說平等，文字之門、文字所入。何謂文字門、文字所入因緣之門？一切諸法，以過去者亦無所起。其門所作是羅之門，法離諸垢是波之門，分別諸誼是遮之門。逮得一切諸法之行，亦無所得，亦無所沒者、亦無所生者，是那之門。一切法離諸號字，計其本淨而不可得，是羅之門。皆悉超度一切世法——恩愛、報應、因緣——是陀之門。一切諸法悉為本無，有、無斷絕，是為波之門。皆悉解結諸法所縛，是咤之門。燒盡諸法逮至清淨，是沙之門。一切諸法，無有罣礙不得諸事，是惒之門。斷除一切諸法音聲句跡所趣，是多之門。一切諸法而無有本不可動搖，是計之門。一切諸法而無所起，是吒之門。一切諸法得至究竟，是阿之門。一切諸法所當作為皆悉逮得，是娑之門。一切諸法皆已時得，通不悉節，是摩之門。解知諸法從吾我起，是迦之門。一切諸法逮得擁護，是癉之門。一切諸法逮得諸法之處，是闍之門。一切諸法而無所起，是波之門。一切諸法而無所起，是陀呵之門。一切諸法諸種無所起會，是奢之門。一切諸法寂然不起，是呿之門。一切諸法猶如虛空而無所生，是叉之門。一切諸法皆悉滅盡而不可得，是尸癉之門。一切諸法堅住於處而不可動，亦不可得，是[怡-台+若]之門。一切諸法慧不可得，是咤呵之門。一切諸法逮得所持，是披何之門。一切諸法已得閑靜，是車之門。一切諸法皆已焚燒，是那之門。一切諸法而無所作，是沙波之門。一切諸法而得至信，是嗟之門。一切諸法皆得盡滅，是迦何之門。一切諸法得輪數所在，是咤徐之門。一切諸法有所住處得無所住，是那之門。一切諸法，不來不去不立不坐不臥不寐，無應不應、無想不想，是頗之門。一切諸法不可所奏，是尸迦之門。一切諸法不得五陰，是磋之門。一切諸法不得他念，是伊陀之門。捨一切法而無所得，伊陀之門。一切諸法不得所在，是吒之門。一切諸法，究竟邊際盡其處所，無生無死、無有無作，拔去文字音聲之說。所以者何？厭諸罣礙，無彼無名、無處所言，亦不可得、亦不可說、亦不可盡、亦不可見。譬如，須菩提！虛空虛無，一切諸法亦悉如是。	223：復次，須菩提！菩薩摩訶薩摩訶衍，所謂字等語等諸字入門。何等為字等語等諸字入門？阿字門，一切法初不生故。羅字門，一切法離垢故。波字門，一切法第一義故。遮字門，一切法終不可得故，諸法不終不生故。那字門，諸法離名，性相不得不失故。邏字門，諸法度世間故，亦愛支因緣滅故。陀字門，諸法善心生故，亦施相故。婆字門，諸法婆字離故。荼字門，諸法荼字淨故。沙字門，諸法六自在王性清淨故。和字門，入諸法語言道斷故。多字門，入諸法如相不動故。夜字門，入諸法如實不生故。咤字門，入諸法折伏不可得故。迦字門，入諸法作者不可得故。娑字門，入諸法時不可得故，諸法時來轉故。磨字門，入諸法我所不可得故。伽字門，入諸法去者不可得故。他字門，入諸法處不可得故。闍字門，入諸法生不可得故。[其*皮]字門，入諸法[其*皮]字不可得故。駄字門，入諸法性不可得故。賒字門，入諸法定不可得故。呿字門，入諸法虛空不可得故。叉字門，入諸法盡不可得故。哆字門，入諸法有不可得故。若字門，入諸法智不可得故。拕字門，入諸法拕字不可得故。婆字門，入諸法破壞不可得故。車字門，入諸法欲不可得故，如影五陰亦不可得故。摩字門，入諸法摩字不可得故。火字門，入諸法喚不可得故。嗟字門，入諸法嗟字不可得故。伽字門，入諸法厚不可得故。他字門，入諸法處不可得故。拏字門，入諸法不來不去不立不坐不臥故。頗字門，入諸法遍不可得故。歌字門，入諸法聚不可得故。醝字門，入諸法醝字不可得故。遮字門，入諸法行不可得故。咤字門，入諸法傴不可得故。荼字門，入諸法邊竟處故不終不生，過荼無字可說。何以故？更無字故。諸字無礙，無名亦滅，不可說不可示、不可見不可書。須菩提！當知一切諸法如虛空。
220：復次，善現！菩薩摩訶薩大乘相者，謂陀羅尼門。何等陀羅尼門？謂字平等性、語平等性入諸字門。云何字平等性、語平等性入諸字門？善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，入[褒-保+可]字門，悟一切法本不生故；入洛字門，悟一切法離塵垢故；入跛字門，悟一切法勝義教故；入者字門，悟一切法無死生故；入娜字門，悟一切法遠離名相無得失故；入砢字門，悟一切法出世間故愛支條緣永被害故；入柁字門，悟一切法調伏寂靜真如平等無分別故；入婆字門，悟一切法離縛解故；入茶字門，悟一切法離熱矯穢得清淨故；入沙字門，悟一切法無罣礙故；入縛字門，悟一切法語音道斷故；入[多*頁]字門，悟一切法真如不動故；入也字門，悟一切法如實不生故；入瑟吒字門，悟一切法制伏任持相不可得故；入迦字門，悟一切法作者不可得故；入娑字門，悟一切法時平等性不可得故；入磨字門，悟一切法我所執性不可得故；入伽字門，悟一切法行動取性不可得故；入他字門，悟一切法所依處性不可得故；入闍字門，悟一切法能所生起不可得故；入濕縛字門，悟一切法安隱之性不可得故；入達字門，悟一切法能持界性不可得故；入捨字門，悟一切法寂靜性不可得故；入佉字門，悟一切法如虛空性不可得故；入羼字門，悟一切法窮盡性不可得故；入薩[多*頁]字門，悟一切法任持處非處令不動轉性不可得故；入若字門，悟一切法所了知性不可得故；入剌他字門，悟一切法執著義性不可得故；入呵字門，悟一切法能為因性不可得故；入薄字門，悟一切法可破壞性不可得故；入縛字門，悟一切法欲樂覆性不可得故；入颯磨字門，悟一切法可憶念性不可得故；入嗑縛字門，悟一切法可呼召性不可得故；入蹉字門，悟一切法勇健性不可得故；入鍵字門，悟一切法厚平等性不可得故；入搋字門，悟一切法積集性不可得故；入拏字門，悟一切法離諸諠諍無往無來行住坐臥不可得故；入頗字門，悟一切法遍滿果報不可得故；入塞迦字門，悟一切法聚積蘊性不可得故；入逸娑字門，悟一切法衰老性相不可得故；入酌字門，悟一切法聚集足迹不可得故；入吒字門，悟一切法相驅迫性不可得故；入擇字門，悟一切法究竟處所不可得故。善現！此擇字門是能悟入法空邊際，除此諸字表諸法空更不可得。何以故？此諸字義，不可宣說，不可顯示，不可書持，不可執取，不可觀察，離諸相故。善現！譬如虛空是一切物所歸趣處，此諸字門亦復如是，諸法空義皆入此門方得顯了。

I 9,15. THE EQUIPMENT WITH THE DHARANIS 6

And again, Subhuti, the Dharani-doors are the great vehicle of the Bodhisattva, the great being. Which are they? The sameness of all letters and syllables, the sameness of all spoken words, the syllable-doors, the syllable-entrances. What then are the syllable-doors, the syllable-entrances? I. The syllable A is a door to the insight that all dharmas are unpro- duced from the very beginning (ādy-anutpannatvād); 2. RA is a door to the insight that all dharmas are without dirt (rajas)', 3. PA is a door to the insight that all dharmas have been expounded in the ultimate sense (paramārtha); 4. CA is a door to the insight that the decease (cyavana) or rebirth of any dharma cannot be apprehended, because all dharmas do not decease, nor are they reborn; 5. NA is a door to the insight that the Names of all dharmas have vanished; the essential nature behind names cannot be gained or lost.

6. The syllable LA indicates that all dharmas have transcended the world (loka); because the causes and conditions of the creeping plant (latā) of craving have been utterly destroyed; 7. DA is a door to all dharmas because "tamed" and "taming" (dāntadamatha) have been circumscribed; 8. BA indicates that the Bonds have departed from all dharmas; 9. ḍA that the tumult (ḍamara) of all dharmas has vanished; 10. SHA that no attachment (shaṅga) in any dharma is apprehended; they are neither attached nor bound.

11. The syllable VA is a door to all dharmas because the sound of the paths of speech (vākpathaghosha) has been quite cut off; 12. TA because all dharmas do not depart from Suchness (tathatā); 13. YA because of the nonapprehension of any fact (yathāvad); 14. SHṭA because of the nonapprehension of a support (shṭambha); 15. KA because of the nonapprehension of an agent.

16. The syllable SA is a door to all dharmas because of the nonapprehension of sameness (samatā); they never stray away from sameness; 17. MA because of the nonapprehension of Mine-making (mamakāra): 18. GA because of that of motion (gamma) 1 ; 19. STHA because of that of subsistence (sthāna); 20. JA because of that of birth (jāti).

21. The syllable ŚVA is a doorway to all dharmas because of the nonapprehension of a principle of life (śvāsa8; 22. DHA because of that of the Realm of Dharma (dharmadhātu); 23. ŚA because of that of calming-down (śamatha); 24. KHA because of that of the sameness of 9 space (kha); 25. KSHA because of that of extinction (kshaya).

26. The syllable STA is a door to all dharmas because each dharma is fixed (stabdhaī) in its place, and never leaves it 1 0 ; 27. JNA because cognition (jñāna) cannot be apprehended (P213) 28. RTA because mortality (mārtya) n cannot be apprehended; 29. HA because a root-cause (hetu), and 30. BHA because breaking-up (bhañga) cannot be apprehended.

31. The syllable CHA is a door to all dharmas because glamour (chaver apy); 32. SMA because remembrance (smarana); 33. HVA because true appellations (āhvāna); 34. TSA because will-power (utsāha) cannot be apprehended; 35. BHA because things and persons are not apprehended each as one solid mass (ghana).

36. The syllable ṭHA is a door to all dharmas because of the non- apprehension of fabricated appearances (viṭhapana); 37. NA because strife (raṇa) has departed, no one goes or comes, stands, sits or lies down, or makes any discriminations of this kind; 38. PHA because no fruit (phala) is apprehended; 39. SKA because no Skandhas are apprehended; 40. YSA because no decay (ysara =jarā) is apprehended. 12

41. The syllable ŚCA is a door to all dharmas, because of the non- apprehension of good conduct (ścarana) 13; 42. TA because of the non- apprehension of the other shore 14 ; 43. DHA because of the nonappre-hension of unsteadiness. In their ultimate and final station dharmas neither decrease nor are they reborn. 15 No letters or syllables are in conventional use except the foregoing. And why? For no word that is not composed of them is used when anything is conventionally expressed, talked about, pointed out, written about, made manifest or recited. Simply like space should one pursue all dharmas. This, Subhuti, is called the entrance into the door of the Dharanis, the entrance into the exposition of the letters A, etc. Any Bodhisattva who cognizes this skill in the letters A, etc. will not be tied down by any sounds, he will accomplish everything through the sameness of all dharmas, and he will acquire the skill in the cognition of sounds.

24.

katamā viṃśatiḥ? smṛtimāṃś ca bhaviṣyati, matimāṃś ca bhaviṣyati, gatimāṃś ca bhaviṣyati, dhṛtimāṃś ca bhaviṣyati, hrīmāṃś ca prajñāvāṃś ca pratibhānavāṃś ca, idaṃ dhāraṇīmukham alpakṛcchreṇa pratilapsyatena ca kathaṃkathī bhaviṣyati, vimatiś cāsya na bhaviṣyati, na ca ślakṣṇāṃ vācaṃ śrutvā pareṣv anunīto bhaviṣyati, na ca paruṣayā vācā pratihanyate, na connato bhaviṣyati, nāvanataḥ yathāsthita eva bhaviṣyati, rutakuśalaś ca bhaviṣyati, skandhakuśalaś ca bhaviṣyati, dhātukuśalaś ca bhaviṣyati, āyatanakuśalaś ca bhaviṣyati, satyakuśalaś ca bhaviṣyati, pratītyasamutpādakuśalaś ca bhaviṣyati, hetukuśalaś ca bhaviṣyati, pratyayakuśalaś ca bhaviṣyati, dharmakuśalaś ca bhaviṣyati, indriyaparipūrṇajñānakuśalaś ca bhaviṣyati, paracittajñānakuśalaś ca bhaviṣyati, ṛddhividhijñānakuśalaś ca bhaviṣyati, divyaśrotrajñānakuśalaś ca bhaviṣyati, pūrvanivāsānusmṛtijñānakuśalaś ca bhaviṣyati, cyutopapattijñānakuśalaś ca bhaviṣyati, āsravakṣayajñānakuśalaś ca bhaviṣyati, sthānāsthananirdeśakuśalaś ca bhaviṣyati, atikramaṇakuśalaś ca bhaviṣyati, īryāpathakuśalaś ca bhaviṣyati, imān anuśaṃsān pratilapsyata iti. idam api subhūte dhāraṇīmukham akṣaramukham akāramukhaṃ bodhisattvasya mahāsattvasya mahāyānam. iti dhāraṇīsaṃbhāraḥ
221：若有菩薩摩訶薩聞是四十二字所入句印者，持諷誦者，若復為他人解說其義，不以望見持諷誦者，當得二十功德。何等為二十？一者得強識念力。二者得慚愧羞恥力。三者得堅固行力。四者得覺知力。五者得辯才工談語力。六者得陀隣尼不難力。七者所語不說不急之事。八者終不狐疑於經。九者聞善不喜聞惡不憂。十者亦不自貢高亦不自卑。十一者進止安詳不失威儀。十二者曉了五陰、六衰。十三者善於四諦、十二緣起事。十四者善知識因緣事。十五者善於法慧能滿具諸根。十六者知他人所念吉凶報應。十七者善於天耳徹聽、自識宿命。十八者善知眾生所生。十九者能消諸漏。二十者善於往來處處教授。須菩提！是為陀隣尼門。是為字門，是為來入門，是為菩薩摩訶薩，是為摩訶衍。	222：是為，須菩提！總持所入因緣，文字分別所入。其有菩薩摩訶薩知是一切因緣，文字方便分別，則不復著音聲言說，則能次第曉了諸法之所歸趣也。	223：須菩提！是名陀羅尼門。所謂阿字義，若菩薩摩訶薩，是諸字門印阿字印，若聞若受若誦若讀、若持若為他說，如是知當得二十功德。何等二十？得強識念，得慚愧，得堅固心，得經旨趣，得智慧，得樂說無礙，易得諸餘陀羅尼門，得無疑悔心，得聞善不喜聞惡不怒，得不高不下住心無增無減，得善巧知眾生語，得巧分別五陰、十二入、十八界、十二因緣、四緣、四諦，得巧分別眾生諸根利鈍，得巧知他心，得巧分別日月歲節，得巧分別天耳通，得巧分別宿命通，得巧分別生死通，得能巧說是處非處，得巧知往來坐起等身威儀。須菩提！是陀羅尼門字門、阿字門等，是名菩薩摩訶薩摩訶衍。
220：善現！入此[褒-保+可]字等，名入諸字門。善現！諸菩薩摩訶薩若於如是入諸字門得善巧智，於諸言音所詮、所表皆無罣礙，於一切法平等空性盡能證持，於眾言音咸得善巧。善現！若菩薩摩訶薩能聽如是入諸字門印相、印句，聞已受持、讀誦、通利、為他解說，不徇名譽利養恭敬，由此因緣得二十種功德勝利。云何二十？謂得強憶念，得勝慚愧，得堅固力，得法旨趣，得增上覺，得殊勝慧，得無礙辯，得總持門，得無疑惑，得違順語不生恚愛，得無高下平等而住，得於有情言音善巧，得蘊善巧、界善巧、處善巧、諦善巧，得緣起善巧、因善巧、緣善巧、法善巧，得根勝劣智善巧、他心智善巧，得觀星曆善巧，得天耳智善巧、宿住隨念智善巧、神境智善巧、死生智善巧，得漏盡智善巧，得說處非處智善巧，得往來智善巧、威儀路善巧。善現！是為得二十種功德勝利。善現！若菩薩摩訶薩修行般若波羅蜜多時，以無所得而為方便，所得如是陀羅尼門，當知是為菩薩摩訶薩大乘相。

Twenty advantages should be expected for a Bodhisattva who, after having heard this Seal of the entrances into the letters A, etc., will learn it, bear it in mind, recite it, study it and methodically demonstrate it to others. Which are the twenty? 1. He will be mindful, clever, intelligent, steadfast, modest, wise, and inspired. 2. He will acquire the Dharani-doors with little trouble. 3. He will not be assailed by doubts. 4. He will have no uncertainties. 5. Soft words do not win him over, harsh words do not upset him, and he will be neither haughty nor dejected. 6. He will act properly in accordance with circumstances. 7. He will be skilled in sounds; 8. in the skandhas, elements, sense fields, Truths, and conditioned coproduction; 9. in the root-cause, in conditions, in the true nature of dharmas; (P214) 10. in the cognition of the higher and lower faculties of others; 11. in the cognition of the thoughts of others; 12. in the cognition of the various kinds of wonderworking powers; 13. in the cognition of the heavenly ear; 14. in the cognition of the recollection of former births; 15. in the cognition of decease and rebirth; 16. in the cognition of the extinction of the outflows; 17. in the exposition of what can be and what cannot be; 18. in going out and coming back; 19. in the postures; and 20. he will also become skilled in sense of shame 16 and dread of blame. These twenty advantages he will acquire. Also this entrance into the Dharani-door of the letters A, etc. is the great vehicle of the Bodhisattva, the great being, and that also in con-sequence of taking nothing at all as a basis.