大般若經第二會-出住品第十九

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/

出住品第十九

1.

yat punaḥ subhūtir evam āha, kutas tad yānaṃ niryāsyatīti traidhātukān niryāsyati yena sarvākārajñatā tena sthāsyati tat punar advayayogena. tat kasya hetoḥ? tathā hi yac ca mahāyānaṃ yā ca sarvākārajñatā ubhāv etau dharmau na saṃyuktau na visaṃyuktau arūpiṇau anidarśanau apratighau ekalakṣaṇau yad utālakṣaṇau. tat kasya hetoḥ? na hi subhūte 'lakṣaṇau dharmau niryātau vā niryāto vā niryāsyato vā dharmadhātoḥ sa subhūte niryāṇam icchet, tathatāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icched, evaṃ bhūtakoṭer acintyadhātor ākāśadhātoḥ prahāṇadhātor virāgakoṭer anutpādasyānirodhasyābhāvasyasa niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet.
221：摩訶般若波羅蜜問出衍品第二十二 佛告須菩提：汝所問：菩薩摩訶薩從何所出衍中？當住何所？者，今當說之。佛言：當出三界，隨薩云若住，而無所倚。何以故？摩訶衍與薩云若是法共等，亦不別、亦不同，亦無形、亦非見，亦非礙一相，一相者謂無相。何以故？須菩提！無相之法，亦不出亦非不出。須菩提！若無相法出者，法性亦當復出生。假令無相法出生者，如亦當復出生。欲出生無相法者，為欲出生真際。若欲出生無相法者，為復欲出生不可思議性。欲出生無相法者，為復欲出生安隱之性。欲出生無相法者，為欲出生滅盡。欲出生無相法者，為欲出生滅盡之體。	222：摩訶般若波羅蜜所因出衍品第十九 佛告須菩提：如汝所問，何從出衍中？何從住衍中？誰為成衍者？從三界生，住薩芸若，有本無生無甫當生。所以者何？其摩訶衍薩芸若慧，於此二事，法無所合亦無所散，無色無見無所取捨，則為一相則無有相。所以者何？其無相法無所出生。法有生者，則為欲令法界出生，其無相法有所生者，則為欲令本無出生，其無相法則無所生。欲令生者，則為欲令真本際生。其有欲令無相生者，則為欲令不可思議法界出生。其有欲令無相法生，則為欲令專精修行而出生。其有欲令無相法生，則便欲令斷界出生。取要言之，須菩提！則為欲令離欲界生。其有欲令無相法生者，則為欲令滅度界生。須菩提！彼為欲令寂然空無而出生矣。	223：摩訶般若波羅蜜經出到品第二十一 佛告須菩提：汝所問：是乘何處出？至何處住？者。佛言：是乘從三界中出，至薩婆若中住，以不二法故。何以故？摩訶衍、薩婆若是二法，不合不散、無色無形無對，一相所謂無相。若人欲使實際出，是人為欲使無相法出。若人欲使如、法性、不可思議性出，是人為欲使無相法出。
220：第二分出住品第十九 復次，善現！汝問如是大乘從何處出至何處住？者，善現！如是大乘從三界中出，至一切智智中住，然以無二為方便故，無出、無住。所以者何？1)善現！若大乘、若一切智智，如是二法非相應非不相應，無色、無見、無對、一相，所謂無相。2)何以故？善現！無相之法，非已出住，非當出住，非今出住。3)所以者何？善現！諸有欲令無相之法有出住者，則為欲令法界空亦有出住，然法界空不能從三界中出，亦不能至一切智智中住。何以故？法界空法界空自性空故。4)善現！諸有欲令無相之法有出住者，則為欲令真如空、實際、不思議界、安隱界、寂靜界、斷界、離界、滅界空亦有出住，然真如空乃至滅界空，不能從三界中出，亦不能至一切智智中住。何以故？真如空真如空自性空，乃至滅界空滅界空自性空故。

CHAPTER 18 GOING FORTH ON THE STAGES OF THE GREAT VEHICLE

I 9,17. THE EQUIPMENT WITH THE ANTIDOTES.

I 9,17a. ANTIDOTE TO THE FIRST DISCRIMINATION OF THE OBJECT ON THE PATH OF VISION.

(2. Three questions concerning the "great vehicle".) As again, Subhuti, you say, "from where will that vehicle go forth?"* It will go forth from what belongs to the triple world. Where the know- ledge of all modes is, there it will come to a stand.* And that again in consequence of nonduality. And why? Because those two dharmas, i.e. the great vehicle and the knowledge of all modes, are neither conjoined nor disjoined, immaterial, undefinable, nonresisting, with one mark only, i.e. no mark. And why? Because unmarked dharmas do not go forth, (P226) will not go forth, have not gone forth. To wish for the going forth of unmarked dharmas is like wishing for the going forth of the Dharma-element, of Suchness, the Reality limit, the unthinkable element, the space-element, the forsaking-element, the dispassion-limit, of non-production, stopping, nonexistence, of the emptiness

2.

rūpaśūnyatāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet, evaṃ vedanāśūnyatāyāḥ saṃjñāśūnyatāyāḥ saṃskāraśūnyatāyāḥ vijñānaśūnyatāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? na hi subhūte rūpaśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, na vedanāśūnyatā na saṃjñāśūnyatā na saṃskāraśūnyatā na vijñānaśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte rūpaṃ rūpeṇa śūnyaṃ vedanā vedanayā śūnyā saṃjñā saṃjñayā śūnyā saṃskārāḥ saṃskāraiḥ śūnyā vijñānaṃ vijñānena śūnyaṃ, cakṣuḥśūnyatāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet, evaṃ śrotraśūnyatāyā ghrāṇaśūnyatāyā jihvāśūnyatāyāḥ kāyaśūnyatāyā manaḥśūnyatāyāḥ sa subhūte niryāṇam icchedyo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet, evaṃ rūpaśūnyatāyāḥ śabdaśūnyatāyā gandhaśūnyatāyā rasaśūnyatāyāḥ sparśaśūnyatāyā dharmaśūnyatāyāḥ, cakṣurvijñānaśūnyatāyāḥ śrotravijñānaśūnyatāyā ghrāṇavijñānaśūnyatāyā jihvāvijñānaśūnyatāyāḥ kāyavijñānaśūnyatāyā manovijñānaśūnyatāyāś cakṣuḥsaṃsparśaśūnyatāyā śrotrasaṃsparśaśūnyatāyā ghrāṇasaṃsparśaśūnyatāyā jihvāsaṃsparśaśūnyatāyāḥ kāyasaṃsparśaśūnyatāyā manaḥsaṃsparśaśūnyatāyāś cakṣuḥsaṃsparśajavedayitaśūnyatāyāḥ śrotrasaṃsparśajavedayitaśūnyatāyā ghrāṇasaṃsparśajavedayitaśūnyatāyā jihvāsaṃsparśajavedayitaśūnyatāyāḥ kāyasaṃsparśajavedayitaśūnyatāyā manaḥsaṃsparśajavedayitaśūnyatāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? na hi subhūte cakṣuḥśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, evaṃ na śrotraśūnyatā na ghrāṇaśūnyatā na jihvāśūnyatā na kāyaśūnyatā na manaḥśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, na hi subhūte rūpaśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, evaṃ na śabdaśūnyatā na gandhaśūnyatā na rasaśūnyatā na sparśaśūnyatā na dharmaśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. na hi subhūte cakṣurvijñānaśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati na śrotravijñānaśūnyatā na ghrāṇavijñānaśūnyatā na jihvāvijñānaśūnyatā na kāyavijñānaśūnyatā na manovijñānaśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. na hi subhūte cakṣuḥsaṃsparśaśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, evaṃ na śrotrasaṃsparśaśūnyatā na ghrāṇasaṃsparśaśūnyatā na jihvāsaṃsparśaśūnyatā na kāyasaṃsparśaśūnyatā na manaḥsaṃsparśaśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. na hi subhūte cakṣuḥsaṃsparśajavedayitaśūnyatā traidhātukān niryāsyati, na sarvākārajñatāyāṃ sthāsyati, evaṃ na śrotrasaṃsparśajavedayitaśūnyatā na ghrāṇasaṃsparśajavedayitaśūnyatā na jihvāsaṃsparśajavedayitaśūnyatā na kāyasaṃsparśajavedayitaśūnyatā na (psp1-2: 105) manaḥsaṃsparśajavedayitaśūnyatā traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte cakṣuś cakṣuṣā śūnyaṃ śrotraṃ śrotreṇa śūnyaṃ ghrāṇaṃ ghrāṇena śūnyaṃ jihvā jihvayā śūnyā kāyaḥ kāyena śūnyo mano manasā śūnyaṃ, evaṃ rūpaṃ rūpeṇa śūnyaṃ śabdaḥ śabdena śūnyo gandho gandhena śūnyo raso rasena śūnyaḥ sparśaḥ sparśena śūnyo dharmā dharmaiḥ śūnyāḥ, cakṣurvijñānaṃ cakṣurvijñānena śūnyaṃ śrotravijñānaṃ śrotravijñānena śūnyaṃ ghrāṇavijñānaṃ ghrāṇavijñānena śūnyaṃ jihvāvijñānaṃ jihvāvijñānena śūnyaṃ kāyavijñānaṃ kāyavijñānena śūnyaṃ manovijñānaṃ manovijñānena śūnyaṃ, cakṣuḥsaṃsparśaś cakṣuḥsaṃsparśena śūnyaḥ śrotrasaṃsparśaḥ śrotrasaṃsparśena śūnyo ghrāṇasaṃsparśo ghrāṇasaṃsparśena śūnyo jihvāsaṃsparśo jihvāsaṃsparśena śūnyaḥ kāyasaṃsparśaḥ kāyasaṃsparśena śūnyo manaḥsaṃsparśo manaḥsaṃsparśena śūnyaḥ, cakṣuḥsaṃsparśajā vedanā cakṣuḥsaṃsparśajayā vedanayā śūnyā, śrotrasaṃsparśajā vedanā śrotrasaṃsparśajayā vedanayā śūnyā, ghrāṇasaṃsparśajā vedanā ghrāṇasaṃsparśajayā vedanayā śūnyā, jihvāsaṃsparśajā vedanā jihvāsaṃsparśajayā vedanayā śūnyā, kāyasaṃsparśajā vedanā kāyasaṃsparśajayā vedanayā śūnyā, manaḥsaṃsparśajā vedanā manaḥsaṃsparśajayā vedanayā śūnyā. svapnasya sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet, vistareṇa kartavyam, evaṃ marīcyā māyāyāḥ pratiśrutkāyāḥ pratibhāsasya pratibimbasya gandharvanagarasya tathāgatanirmitasya sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? na hi subhūte svapnasya svabhavas traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, evaṃ na marīcyāḥ svabhāvo na māyāyāḥ svabhāvo na pratiśrutkāyāḥ svabhāvo na pratibhāsasya svabhāvo na pratibimbasya svabhāvo na gandharvanagarasya svabhāvo na tathāgatanirmitasya svabhāvas traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte svapnasvabhāvaḥ svapnasvabhāvena śūnyo, marīcisvabhāvo marīcisvabhāvena śūnyaḥ, māyāsvabhāvo māyāsvabhāvena śūnyaḥ, pratiśrutkāsvabhāvaḥ pratiśrutkāsvabhāvena śūnyaḥ, pratibhāsasvabhāvaḥ pratibhāsasvabhāvena śūnyaḥ, (psp1-2: 106) pratibimbasvabhāvaḥ pratibimbasvabhāvena śūnyaḥ, gandharvanagarasvabhāvaḥ gandharvanagarasvabhāvena śūnyaḥ, tathāgatanirmitasvabhāvas tathāgatanirmitasvabhāvena śūnyaḥ. iti darśanamārge prathamagrāhyavikalpapratipakṣaḥ
221：欲出生無相法者，為欲出生色空、痛想行識空。何以故？色空者，亦不出三界亦不住薩云若；痛想行識空亦爾。何以故？須菩提！色色自空，痛想行識識自空。欲出生無相法者，為欲出眼空、為欲出意空。欲出生無相法者，為欲出六衰及十二因緣空。何以故？六衰空者，亦不出三界亦不住薩云若。欲出生無相法者，為欲出生夢、幻、炎、響、光、影。欲出生無相法者，為欲出生如來之所作化。何以故？夢、幻、炎、響、光、影及如來所化，亦不出三界亦不住薩云若。何以故？夢以夢事空，炎事、幻事、響光事、影事，乃至如來所化，事皆自空。	222：其有欲令色痛痒思想生死識無相法生者，則為欲令有相法生。所以者何？色則為空，從三界生，住薩芸若；痛痒思想生死識亦無有空，從三界生，薩芸若者則無所住。所以者何？若解色者色則為空，解痛痒思想生死識者識則為空，眼耳鼻舌身心亦空。欲令生者，則為欲令虛空出生。眼色識、耳聲識、鼻香識、舌味識、身更識、意欲識，此十八種因緣所見則為空無，欲令生者，則為欲令無相法生。所以者何？須菩提！眼之所視悉皆為空，耳鼻舌身意亦如是，習皆空。須菩提！三界為空，眼所視空，從三界生，薩芸若者則無所住。六情亦空，因三界生，薩芸若者則無所住。六情所受所習皆空，無有相，欲令生者則為欲令生者，則為欲令夢幻出生。所以者何？夢、幻、水月、芭蕉、野馬、深山之響，皆悉自然，自然之事如來之化。三界自然則無所生，薩芸若者則無所住。所以者何？須菩提！如夢自然，夢自然者悉無所有，幻化之事亦復如是。	223：若人欲使色空出，是人為欲使無相法出。若人欲使受想行識空出，是人為欲使無相法出。何以故？須菩提！色空相不出三界亦不住薩婆若。受想行識空相不出三界亦不住薩婆若。所以者何？色色相空，受想行識識相空故。若人欲使眼空出，是人為欲使無相法出。若人欲使耳鼻舌身意空出，是人為欲使無相法出。若人欲使乃至意觸因緣生受空出，是人為欲使無相法出。何以故？須菩提！眼空不出三界亦不住薩婆若，乃至意觸因緣生受空不出三界亦不住薩婆若。所以者何？眼眼相空，乃至意觸因緣生受意觸因緣生受相空故。若人欲使夢出，是人為欲使無相法出。若人欲使幻、焰、響、影、化出，是人為欲使無相法出。何以故？須菩提！夢相不出三界亦不住薩婆若，幻、焰、響、影、化相亦不出三界亦不住薩婆若。
220：5)善現！諸有欲令無相之法有出住者，則為欲令色空亦有出住，然色空不能從三界中出，亦不能至一切智智中住。何以故？色空色空自性空故。善現！諸有欲令無相之法有出住者，則為欲令受、想、行、識空亦有出住，然受、想、行、識空不能從三界中出，亦不能至一切智智中住。何以故？受、想、行、識空受、想、行、識空自性空故。6)善現！諸有欲令無相之法有出住者，則為欲令眼處空亦有出住，然眼處空不能從三界中出，亦不能至一切智智中住。何以故？眼處空眼處空自性空故。善現！諸有欲令無相之法有出住者，則為欲令耳、鼻、舌、身、意處空亦有出住，然耳、鼻、舌、身、意處空不能從三界中出，亦不能至一切智智中住。何以故？耳、鼻、舌、身、意處空耳、鼻、舌、身、意處空自性空故。7)善現！諸有欲令無相之法有出住者，則為欲令色處空亦有出住，然色處空不能從三界中出，亦不能至一切智智中住。何以故？色處空色處空自性空故。善現！諸有欲令無相之法有出住者，則為欲令聲、香、味、觸、法處空亦有出住，然聲、香、味、觸、法處空不能從三界中出，亦不能至一切智智中住。何以故？聲、香、味、觸、法處空聲、香、味、觸、法處空自性空故。8)善現！諸有欲令無相之法有出住者，則為欲令眼界空亦有出住，然眼界空不能從三界中出，亦不能至一切智智中住。何以故？眼界空眼界空自性空故。善現！諸有欲令無相之法有出住者，則為欲令耳、鼻、舌、身、意界空亦有出住，然耳、鼻、舌、身、意界空不能從三界中出，亦不能至一切智智中住。何以故？耳、鼻、舌、身、意界空耳、鼻、舌、身、意界空自性空故。9)善現！諸有欲令無相之法有出住者，則為欲令色界空亦有出住，然色界空不能從三界中出，亦不能至一切智智中住。何以故？色界空色界空自性空故。善現！諸有欲令無相之法有出住者，則為欲令聲、香、味、觸、法界空亦有出住，然聲、香、味、觸、法界空不能從三界中出，亦不能至一切智智中住。何以故？聲、香、味、觸、法界空聲、香、味、觸、法界空自性空故。10)善現！諸有欲令無相之法有出住者，則為欲令眼識界空亦有出住，然眼識界空不能從三界中出，亦不能至一切智智中住。何以故？眼識界空眼識界空自性空故。善現！諸有欲令無相之法有出住者，則為欲令耳、鼻、舌、身、意識界空亦有出住，然耳、鼻、舌、身、意識界空不能從三界中出，亦不能至一切智智中住。何以故？耳、鼻、舌、身、意識界空耳、鼻、舌、身、意識界空自性空故。11)善現！諸有欲令無相之法有出住者，則為欲令眼觸空亦有出住，然眼觸空不能從三界中出，亦不能至一切智智中住。何以故？眼觸空眼觸空自性空故。善現！諸有欲令無相之法有出住者，則為欲令耳、鼻、舌、身、意觸空亦有出住，然耳、鼻、舌、身、意觸空不能從三界中出，亦不能至一切智智中住。何以故？耳、鼻、舌、身、意觸空耳、鼻、舌、身、意觸空自性空故。12)善現！諸有欲令無相之法有出住者，則為欲令眼觸為緣所生諸受空亦有出住，然眼觸為緣所生諸受空不能從三界中出，亦不能至一切智智中住。何以故？眼觸為緣所生諸受空眼觸為緣所生諸受空自性空故。善現！諸有欲令無相之法有出住者，則為欲令耳、鼻、舌、身、意觸為緣所生諸受空亦有出住，然耳、鼻、舌、身、意觸為緣所生諸受空不能從三界中出，亦不能至一切智智中住。何以故？耳、鼻、舌、身、意觸為緣所生諸受空耳、鼻、舌、身、意觸為緣所生諸受空自性空故。13)善現！諸有欲令無相之法有出住者，則為欲令夢境空亦有出住，然夢境空不能從三界中出，亦不能至一切智智中住。何以故？夢境空夢境空自性空故。善現！諸有欲令無相之法有出住者，則為欲令幻事、陽焰、響、像、光影、空花、變化空亦有出住，然幻事空乃至變化空不能從三界中出，亦不能至一切智智中住。何以故？幻事空幻事空自性空，乃至變化空變化空自性空故。

of form, feeling, etc. And why? Because the form-emptiness, etc. will not go forth from what belongs to the triple world, nor will it come to a stand in the know-ledge of all modes. And why? Because form is empty of form, etc. To wish for the going forth of unmarked dharmas is like wishing for the going forth of a dream, a mirage, an illusion, an echo, an image, a reflection, a village of the Gandharvas, a magical creation of the Tathagata. And why? Because the own-being of a dream will not go forth from what belongs to the triple world, nor will it come to a stand in the knowledge of all modes. Even so with the own-being of a mirage, etc. (P227) And why? Because the own-being of a dream, etc., is empty of the own-being of a dream, etc.

3.

dānapāramitāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet, evaṃ śīlapāramitāyāḥ kṣāntipāramitāyā vīryapāramitāyā dhyānapāramitāyāḥ prajñāpāramitāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo dānapāramitāyāḥ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, evaṃ śīlapāramitāyāḥ kṣāntipāramitāyā vīryapāramitāyā dhyānapāramitāyāḥ tathā hi yaḥ prajñāpāramitāyāḥ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte dānapāramitāsvabhāvo dānapāramitāsvabhāvena śūnyaḥ, śīlapāramitāsvabhāvaḥ śīlapāramitāsvabhāvena śūnyaḥ, kṣāntipāramitāsvabhāvaḥ kṣāntipāramitāsvabhāvena śūnyaḥ, vīryapāramitāsvabhāvo vīryapāramitāsvabhāvena śūnyaḥ, dhyānapāramitāsvabhāvo dhyānapāramitāsvabhāvena śūnyaḥ, prajñāpāramitāsvabhāvaḥ prajñāpāramitāsvabhāvena śūnyaḥ. adhyātmaśūnyatāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet, bahirdhāśūnyatāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet, adhyātmabahirdhāśūnyatāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet, evaṃ yāvad abhāvasvabhāvaśūnyatāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi yo 'dhyātmaśūnyatāyāḥ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tathā hi yo bahirdhāśūnyatāyāḥ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, tathā hi yo 'dhyātmabahirdhāśūnyatāyāḥ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, evaṃ yāvad yo 'bhāvasvabhāvaśūnyatāyāḥ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte adhyātmaśūnyatā adhyātmaśūnyatayāśūnyā, bahirdhāśūnyatā bahirdhāśūnyatayā śūnyā, adhyātmabahirdhāśūnyatā adhyātmabahirdhāśūnyatayā śūnyā, evaṃ yāvad abhāvasvabhāvaśūnyatā (psp1-2: 107) yāvad abhāvasvabhāvaśūnyatayā śūnyā. smṛtyupasthānānāṃ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yaḥ smṛtyupasthānānāṃ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte smṛtyupasthānāni smṛtyupasthānaiḥ śūnyāni. samyakprahāṇānāṃ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yaḥ samyakprahāṇānāṃ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte samyakprahāṇāni samyakprahāṇaiḥ śūnyāni. ṛddhipādānāṃ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte ya ṛddhipādānāṃ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte ṛddhipādā ṛddhipādaiḥ śūnyāḥ. indriyāṇāṃ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte ya indriyāṇāṃ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte indriyāṇi indriyaiḥ śūnyāni, balānāṃ sa suabhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo balānāṃ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte balāni balaiḥ śūnyāni. bodhyaṅgānāṃ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo bodhyaṅgānāṃ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, tat kasya hetoḥ? tathā hi subhūte bodhyaṅgāni bodhyaṅgaiḥ śūnyāni. mārgasya sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo mārgasya svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte mārgo mārgeṇa śūnyaḥ. evam apramāṇadhyānārūpyasamāpattīnāṃ sa subhūte niryāṇam icched (psp1-2: 108) yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo 'pramāṇadhyānārūpyasamāpattīnāṃ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte apramāṇadhyānārūpyasamāpattayo 'pramāṇadhyānārūpyasamāpattisvabhāvena śūnyaḥ. daśānāṃ tathāgatabalānāṃ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yas tathāgatabalānāṃ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte daśatathāgatabalāni daśatathāgatabalaiḥ śūnyāni. caturṇāṃ vaiśāradyānāṃ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yaś caturṇāṃ vaiśāradyānāṃ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte catvāri vaiśāradyāni caturbhir vaiśāradyaiḥ śūnyāni. catasṛṇāṃ pratisaṃvidāṃ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yaś catasṛṇāṃ pratisaṃvidāṃ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte catasraḥ pratisaṃvidaś catasṛbhiḥ pratisaṃvidbhiḥ śūnyāḥ. aṣṭādaśānām āveṇikānāṃ buddhadharmāṇāṃ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo 'ṣṭādaśāveṇikabuddhadharmasvabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte buddhadharmā buddhadharmaiḥ śūnyāḥ. iti darśanamārge dvitīyagrāhyavikalpapratipakṣaḥ
221：欲出生無相法者，為欲出生檀波羅蜜。欲出生無相法者，為欲出生尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜。欲出生無相法者，為欲出生般若波羅蜜。何以故？須菩提！六波羅蜜事，亦不出三界亦不住薩云若。何以故？六波羅蜜六波羅蜜空故。欲出生無相法者，為欲出生內外空。欲出生無相法者，為欲出有空、無空。何以故？須菩提！內外空事至有無空事自空，亦不出三界亦不住薩云若。何以故？內外空空乃至有無空空。欲出生無相法者，為欲出生四意止、四意斷、四神足、五根、五力、七覺意、八正行。欲出生無相法者，為欲出生十八法。	222：須菩提！其欲令檀波羅蜜有，尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜生者，則為欲令無相法生。所以者何？須菩提！六波羅蜜者悉皆自然，從三界生，薩芸若者亦無所住。所以者何？須菩提！六波羅蜜者則為自然，其自然者故曰為空。其有欲令無相法生者，則為欲令內空、外空、有空、無空、近空、遠空、真空出生。所以者何？須菩提！其七空者則為自然，以自然故，因三界生，薩芸若者則無所住。所以者何？須菩提！用七空自然故名曰為空，故空為空。須菩提！其有欲令無相法生者，則為欲令四意止、四意斷、四神足念、五根、五力、七覺、八道行生。所以者何？皆自然空，因三界生，薩芸若者則無所住。須菩提！其有欲令三十七品出生者，則為欲令無相法生。所以者何？須菩提！三十七品則為自然，不生三界，薩芸若者則無所住。所以者何？三十七品自然空，空故曰空。須菩提！其有欲令十力、無畏、十八不共諸佛之法、四分別辯，悉自然空，空故曰空。	223：須菩提！若人欲使檀那波羅蜜出，是人為欲使無相法出。若人欲使尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜出，是人為欲使無相法出。何以故？檀那波羅蜜相不出三界亦不住薩婆若，尸羅波羅蜜乃至般若波羅蜜不出三界亦不住薩婆若。所以者何？檀那波羅蜜檀那波羅蜜相空，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相空故。若人欲使內空出乃至無法有法空出，是人為欲使無相法出。何以故？須菩提！內空相乃至無法有法空相不出三界亦不住薩婆若。所以者何？內空內空性空乃至無法有法空無法有法空性空故。若人欲使四念處出，是人為欲使無相法出。何以故？四念處性不出三界亦不住薩婆若。所以者何？四念處性四念處性空故。若人欲使四正懃、四如意足、五根、五力、七覺分、八聖道分出，是人為欲使無相法出。何以故？八聖道分性不出三界不住薩婆若。所以者何？八聖道分性八聖道分性空故。乃至十八不共法亦如是。
220：1)善現！諸有欲令無相之法有出住者，則為欲令布施波羅蜜多空亦有出住，然布施波羅蜜多空不能從三界中出，亦不能至一切智智中住。何以故？布施波羅蜜多空布施波羅蜜多空自性空故。善現！諸有欲令無相之法有出住者，則為欲令淨戒、安忍、精進、靜慮、般若波羅蜜多空亦有出住，然淨戒、安忍、精進、靜慮、般若波羅蜜多空不能從三界中出，亦不能至一切智智中住。何以故？淨戒、安忍、精進、靜慮、般若波羅蜜多空淨戒、安忍、精進、靜慮、般若波羅蜜多空自性空故。2)善現！諸有欲令無相之法有出住者，則為欲令內空空亦有出住，然內空空不能從三界中出，亦不能至一切智智中住。何以故？內空空內空空自性空故。善現！諸有欲令無相之法有出住者，則為欲令外空、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、無性自性空空亦有出住，然外空空乃至無性自性空空不能從三界中出，亦不能至一切智智中住。何以故？外空空外空空自性空，乃至無性自性空空無性自性空空自性空故。3)善現！諸有欲令無相之法有出住者，則為欲令四念住空亦有出住，然四念住空不能從三界中出，亦不能至一切智智中住。何以故？四念住空四念住空自性空故。善現！諸有欲令無相之法有出住者，則為欲令四正斷、四神足、五根、五力、七等覺支、八聖道支空亦有出住，然四正斷空乃至八聖道支空不能從三界中出，亦不能至一切智智中住。何以故？四正斷空四正斷空自性空，乃至八聖道支空八聖道支空自性空故。4)善現！諸有欲令無相之法有出住者，則為欲令乃至佛十力空亦有出住，然佛十力空不能從三界中出，亦不能至一切智智中住。何以故？佛十力空佛十力空自性空故。5)善現！諸有欲令無相之法有出住者，則為欲令四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法空亦有出住，然四無所畏乃至十八佛不共法空不能從三界中出，亦不能至一切智智中住。何以故？四無所畏空，四無所畏空自性空，乃至十八佛不共法空，十八佛不共法空自性空故。

I 9,17b. ANTIDOTES TO THE SECOND DISCRIMINATION OF THE OBJECT ON THE PATH OF VISION.

The own-being of the perfections, emptiness, applications of mind-fulness, etc. to: Buddhadharmas,

4.

arhataḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo 'rhataḥ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte arhatsvabhāvo 'rhataḥ svabhāvena śūnyaḥ. pratyekabuddhasya sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yaḥ pratyekabuddhasvabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ (psp1-2: 109) sthāsyati. tat kasya hetoḥ? tathā hi subhūte pratyekabuddhasvabhāvaḥ pratyekabuddhasvabhāvena śūnyaḥ. bodhisattvasya sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo bodhisattvasya mahāsattvasya svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte bodhisattvasvabhāvo bodhisattvasvabhāvena śūnyaḥ. tathāgatasyārhataḥ samyaksaṃbuddhasya sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yas tathāgatasya svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte tathāgatasvabhāvas tathāgatasvabhāvena śūnyaḥ. srotaāpattiphalasya sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet, evaṃ sakṛdāgāmiphalasya anāgāmiphalasya arhattvasya pratyekabodher mārgajñatāyāḥ sarvākārajñatāyāḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yaḥ srotaāpattiphalasya svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi srotaāpattiphalasvabhāvaḥ srotaāpattiphalasvabhāvena śūnyaḥ. evaṃ sakṛdāgāmiphalasya yaḥ svabhāvo 'nāgāmiphalasya yaḥ svabhāvo 'rhattvasya yaḥ svabhāvaḥ pratyekabuddhatvasya yaḥ svabhāvo mārgajñatāyāyaḥ svabhāvaḥ sarvākārajñatāyā yaḥ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi sarvākārajñatāyāḥ svabhāvaḥ sarvākārajñatāsvabhāvena śūnyaḥ. iti darśanamārge prathamagrāhakavikalpapratipakṣaḥ
221：欲出生無相法者，為欲出生羅漢、辟支佛，上至如來等正覺也。何以故？羅漢、辟支佛事上至佛，亦不出三界亦不住薩云若。何以故？羅漢羅漢事空，辟支佛辟支佛事空，佛佛事空。欲出生無相法者，為欲出生須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果、佛果。欲出生無相法者，為欲出生薩云若。	222：須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，上至怛薩阿竭、阿羅訶、三耶三佛生者，則為欲令無相法生。所以者何？須菩提！其三乘者亦復自然，不出三界，薩芸若者則無所住。所以者何？須菩提！阿羅漢者則為自然，自然故空，故曰為空。辟支佛者則為自然，自然故空，故曰為空。怛薩阿竭則為自然，自然故空，故曰為空。	223：須菩提！若人欲使阿羅漢出生處，是人為欲使無相法出。若人欲使辟支佛出生處，是人為欲使無相法出。若人欲使多陀阿伽度、阿羅訶、三藐三佛陀出生處，是人為欲使無相法出。何以故？阿羅漢性、辟支佛性佛性不出三界亦不住薩婆若。所以者何？阿羅漢性阿羅漢性空、辟支佛性辟支佛性空、佛性佛性空故。若人欲使須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、佛道、一切種智出，是人為欲使無相法出。如上說。
220：1)善現！諸有欲令無相之法有出住者，則為欲令諸預流者有惡趣生，諸一來者有頻來生，諸不還者有欲界生，諸大菩薩有自利生，諸阿羅漢、獨覺、如來有後有生，然無是事。何以故？諸預流等惡趣生等不可得故。2)善現！諸有欲令無相之法有出住者，則為欲令預流空亦有出住，然預流空不能從三界中出，亦不能至一切智智中住。何以故？預流空預流空自性空故。善現！諸有欲令無相之法有出住者，則為欲令一來、不還、阿羅漢、獨覺、菩薩、如來空亦有出住，然一來空乃至如來空不能從三界中出，亦不能至一切智智中住。何以故？一來空一來空自性空，乃至如來空如來空自性空故。

I 9,17c. ANTIDOTE TO THE FIRST DISCRIMINATION OF THE SUBJECT ON THE PATH OF VISION.

of the fruit of a Stream winner, etc. to : (P228) the knowledge of all modes, is empty of the own-being of the perfections, etc. to : the knowledge of all modes.

5.

nāmnaḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet, evaṃ nimittasya saṃketasya vyavahārasya prajñapteḥ sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo nāmnaḥ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi subhūte nāmasvabhāvo nāmasvabhāvena śūnyaḥ. evaṃ saṃketasyayaḥ svabhāvo vyavahārasya yaḥ svabhāvaḥ prajñapter yaḥ svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? (psp1-2: 110) tathā hi prajñaptisvabhāvaḥ prajñaptisvabhāvena śūnyaḥ. anutpādasya sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo 'nutpādasya svabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi anutpādasvabhāvo 'nutpādasvabhāvena śūnyaḥ. evam anirodhasyāsaṃkleśasyāvyavadānasyānabhisaṃskārasya sa subhūte niryāṇam icched yo 'lakṣaṇānāṃ dharmāṇāṃ niryāṇam icchet. tat kasya hetoḥ? tathā hi subhūte yo 'nabhisaṃskārasvabhāvo na sa traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati. tat kasya hetoḥ? tathā hi anabhisaṃskārasvabhāvo 'nabhisaṃskārasvabhāvena śūnyaḥ. evaṃ hi subhūte na mahāyānaṃ traidhātukān niryāsyati na sarvākārajñatāyāṃ sthāsyati, acalitaṃ tad yānam. iti darśanamārge dvitīyagrāhakavikalpapratipakṣaḥ
221：欲出生無相法者，為欲出生名相。欲出生行者，為欲出生設法教數。何以故？須菩提！名空及設教法行空空。何以故？名空空故。欲出生無相法者，為欲出生無所生、無所滅、無所著、無所斷、無所有。以是故，須菩提！摩訶衍從三界出，住薩云若不動處。	222：須菩提！其有欲令名號生者，則為欲令無相法生。空、無相、無願亦復如是。其欲令因緣言辭生者，則為欲令無相法生。所以者何？須菩提！其名號空，不生三界，薩芸若者則無所住。所以者何？名號則空，用名號空，故曰為空。因緣言辭諸可處所悉皆為空，諸法處空，故曰為空，其有欲令無所生生，則為欲令無相法生。所以者何？無相法空悉無處所，處所空故，故曰為空。其有欲令無滅、無想、無塵、無瞋、無所有生者，則為欲令無相法生。所以者何？此諸事空，空故曰空。名號因緣言辭所處，三十七品、十種力、四無畏、十八不共諸佛之法、四分別辯，亦復如是。是故，須菩提！摩訶衍者從三界生，為無所生生，薩芸若生亦無所生，無有動處。	223：若人欲使名字、假名施設相、但有語言出，是人為欲使無相法出。何以故？名字空不出三界亦不住薩婆若。所以者何？名字相名字相空故。乃至施設亦如是。是人欲使不生不滅法、不垢不淨無作法出，是人為欲使無相法出。何以故？不生乃至無作法性不出三界亦不住薩婆若。所以者何？不生性乃至無作性性空故。須菩提！以是因緣故，摩訶衍從三界中出，至薩婆若中，住不動故。
220：1)善現！諸有欲令無相之法有出住者，則為欲令名字、假想、施設、言說空亦有出住，然名字、假想、施設、言說空不能從三界中出，亦不能至一切智智中住。何以故？名字、假想、施設、言說空名字、假想、施設、言說空自性空故。2)善現！諸有欲令無相之法有出住者，則為欲令無生無滅、無染無淨、無相無為空亦有出住，然無生無滅、無染無淨、無相無為空不能從三界中出，亦不能至一切智智中住。何以故？無生無滅、無染無淨、無相無為空無生無滅、無染無淨、無相無為空自性空故。3)善現！由此因緣，如是大乘從三界中出，至一切智智中住，然以無二為方便故無出無住。所以者何？無相之法無動轉故。

I 9,17d. ANTIDOTE TO THE SECOND DISCRIMINATION OF THE SUBJECT ON THE PATH OF VISION.

He would wish for the going forth of a word, a sign, an agreed symbol, a conventional expression, a (mere) concept, who would wish for the going forth of unmarked dharmas. And why? Because that which is the own-being of a word, sign, agreed symbol, conventional expression or concept, that will not go forth from what belongs to the triple world, nor will it come to a stand in the knowledge of all modes. And why? Because the own-being of a word, sign, agreed symbol, conventional expression or concept is empty of the own-being of a word, sign, agreed symbol, conventional expression or concept. And the same holds good of Nonproduction, Nonstopping and the Ineffective. It is thus that the great vehicle will not go forth from what belongs to the triple world, and will not come to a stand in the knowledge of all modes. That vehicle has not started off 1 (even).

6.

yat punaḥ subhūtir evam āha, kva tad yānaṃ sthāsyatīti, na tad yānaṃ kvacit sthāsyati. tat kasya hetoḥ? tathā hi subhūte asthitāḥ sarvadharmāḥ, api tu subhūte asthānaṃ na sthānayogena tad yānaṃ sthāsyati, tadyathāpi nāma subhūte dharmadhātur na sthito nāsthitaḥ, evam eva subhūte tan mahāyānaṃ na sthitaṃ nāsthitaṃ, tadyathāpi nāma subhūte 'nutpādo 'nirodho 'saṃkleśo 'vyavadānam anabhisaṃskāro na sthito nāsthitaḥ, evam eva subhūte tan mahāyanaṃ na sthitaṃ nāsthitaṃ, tathā hi subhūte dharmadhātur dharmadhātunā śūnyaḥ. tat kasya hetoḥ? na hi subhūte dharmadhātusvabhāvaḥ sthito vā asthito va. tat kasya hetoḥ? tathā hi subhūte dharmadhātusvabhāvo dharmadhātusvabhāvena śūnyaḥ, evam anutpādo 'nirodho 'saṃkleśo 'vyavadānam abhisaṃskāro 'nabhisaṃskāreṇa śūnyaḥ. tat kasya hetoḥ? na hi subhūte 'nabhisaṃskārasvabhāvaḥ sthito vā asthito vā. tat kasya hetoḥ? tathā hi subhūte anabhisaṃskārasvabhāvo 'nabhisaṃskārasvabhāvena śūnyaḥ, evaṃ hi subhūte tad yānaṃ na kvacit sthāsyati, asthitam asthānayogena acālyayogena. iti bhāvanāmārge prathamagrāhyavikalpapratipakṣaḥ
221：須菩提！汝所問：衍住何所？佛言衍無所住。何以故？如諸法亦無所住，衍所住如無所住。譬如法性亦不住亦不不住，衍者、不住亦不不住，無所生、亦不住亦不不住。不生不滅、不著不斷，無所有，亦不住亦不不住。衍亦如是。何以故？法性事亦不住亦不不住，法性事自空故。乃至無所有，無所有亦自空。須菩提！衍無所住。何以故？諸法無所住而住而不動。	222：又須菩提所問在何所住者，心無所住，衍無有處。所以者何？無所住故，一切諸法亦無所住。又，須菩提！衍所住者，住無所住。其法界者，亦無所住，住無所住；衍亦如是，住無所住。如上虛空無所由轉；衍亦如是，住無所住。又譬如無生，住無所住；衍亦如是，住無所住。譬如無滅、無塵、無瞋及無所有，住無所住；衍亦如是，住無所住。所以者何？法界自然，住無所住。所以者何？法界自然，用自然故，自然為空，及與七空悉無所有，自然為空，空無所有，故曰為空。是故，須菩提！衍無所住，住無所住，故無動轉。	223：須菩提！汝所問：是乘至何處住？者，須菩提！是大乘無住處。何以故？一切法無住相故，是乘若住不住法住。須菩提！譬如法性不生不滅、不垢不淨無、相無作，非住非不住。須菩提！是乘亦如是，非住非不住。何以故？法性相非住非不住。所以者何？法性相空故，乃至無作性無作性空故。諸餘法亦如是。須菩提！以是因緣故，是乘無所住。以不住法、不動法故。
220：復次，1)善現！汝問如是大乘為何所住者？善現！如是大乘都無所住。所以者何？以一切法皆無所住。何以故？諸法住處不可得故。善現！如是大乘以無所得而為方便住無所住。2)善現！如法界非住非不住。所以者何？以法界自性無住無不住。何以故？法界自性法界自性空故，大乘亦爾，非住非不住。

I 9,17e. ANTIDOTE TO THE FIRST DISCRIMINATION OF THE OBJECT ON THE PATH OF DEVELOPMENT.

As again Subhuti has said, "where will that vehicle stand?" This vehicle will not stand anywhere. (P229) And why? Because all dharmas have no stand. But that vehicle will stand by way of not taking its stand anywhere. Just as the Dharma-element neither stands nor does not stand, just so the great vehicle. Just as nonproduction, nonstopping, nondefilement, nonpurification, and the Uneffected do neither stand nor not stand, just so the great vehicle. For the Dharma-element is empty of the Dharma-element. And why? Because the own-being of the Dharma-element neither stands nor does not stand. And why? Because the own-being of the Dharma-element is empty of the own-being of the Dharma-element. And so likewise with nonproduction, etc. It is thus that this vehicle does not stand anywhere, but it will stand by way of not taking a stand, and in consequence of the fact that it cannot be moved about. 2

7.

221：	222：	223：
220：1)善現！如真如、實際、不思議界、安隱界、寂靜界、斷界、離界、滅界非住非不住。所以者何？以真如自性乃至滅界自性無住無不住。何以故？真如自性真如自性空，乃至滅界自性滅界自性空故，大乘亦爾，非住非不住。2)善現！如色非住非不住。所以者何？以色自性無住無不住。何以故？色自性色自性空故，大乘亦爾，非住非不住。善現！如受、想、行、識非住非不住。所以者何？受、想、行、識自性無住無不住。何以故？受、想、行、識自性受、想、行、識自性空故，大乘亦爾，非住非不住。3)善現！如眼處非住非不住。所以者何？以眼處自性無住無不住。何以故？眼處自性眼處自性空故，大乘亦爾，非住非不住。善現！如耳、鼻、舌、身、意處非住非不住。所以者何？以耳、鼻、舌、身、意處自性無住無不住。何以故？耳、鼻、舌、身、意處自性耳、鼻、舌、身、意處自性空故，大乘亦爾，非住非不住。4)善現！如色處非住非不住。所以者何？以色處自性無住無不住。何以故？色處自性色處自性空故，大乘亦爾，非住非不住。善現！如聲、香、味、觸、法處非住非不住。所以者何？以聲、香、味、觸、法處自性無住無不住。何以故？聲、香、味、觸、法處自性聲、香、味、觸、法處自性空故，大乘亦爾，非住非不住。5)善現！如眼界非住非不住。所以者何？以眼界自性無住無不住。何以故？眼界自性眼界自性空故，大乘亦爾，非住非不住。善現！如耳、鼻、舌、身、意界非住非不住。所以者何？以耳、鼻、舌、身、意界自性無住無不住。何以故？耳、鼻、舌、身、意界自性耳、鼻、舌、身、意界自性空故，大乘亦爾，非住非不住。6)善現！如色界非住非不住。所以者何？以色界自性無住無不住。何以故？色界自性色界自性空故，大乘亦爾，非住非不住。善現！如聲、香、味、觸、法界非住非不住。所以者何？以聲、香、味、觸、法界自性無住無不住。何以故？聲、香、味、觸、法界自性聲、香、味、觸、法界自性空故，大乘亦爾，非住非不住。7)善現！如眼識界非住非不住。所以者何？以眼識界自性無住無不住。何以故？眼識界自性眼識界自性空故，大乘亦爾，非住非不住。善現！如耳、鼻、舌、身、意識界非住非不住。所以者何？以耳、鼻、舌、身、意識界無住無不住。何以故？耳、鼻、舌、身、意識界自性耳、鼻、舌、身、意識界自性空故，大乘亦爾，非住非不住。8)善現！如眼觸非住非不住。所以者何？以眼觸自性無住無不住。何以故？眼觸自性眼觸自性空故，大乘亦爾，非住非不住。善現！如耳、鼻、舌、身、意觸非住非不住。所以者何？以耳、鼻、舌、身、意觸自性無住無不住。何以故？耳、鼻、舌、身、意觸自性耳、鼻、舌、身、意觸自性空故，大乘亦爾，非住非不住。9)善現！如眼觸為緣所生諸受非住非不住。所以者何？以眼觸為緣所生諸受自性無住無不住。何以故？眼觸為緣所生諸受自性眼觸為緣所生諸受自性空故，大乘亦爾，非住非不住。善現！如耳、鼻、舌、身、意觸為緣所生諸受非住非不住。所以者何？以耳、鼻、舌、身、意觸為緣所生諸受自性無住無不住。何以故？耳、鼻、舌、身、意觸為緣所生諸受自性耳、鼻、舌、身、意觸為緣所生諸受自性空故，大乘亦爾，非住非不住。10)善現！如夢境非住非不住。所以者何？以夢境自性無住無不住。何以故？夢境自性夢境自性空故，大乘亦爾，非住非不住。善現！如幻事、陽焰、響、像、光影、空華、變化非住非不住。所以者何？以幻事乃至變化自性無住無不住。何以故？幻事乃至變化自性幻事乃至變化自性空故，大乘亦爾，非住非不住。

8.

221：	222：	223：
220：11)善現！如布施波羅蜜多非住非不住。所以者何？以布施波羅蜜多自性無住無不住。何以故？布施波羅蜜多自性布施波羅蜜多自性空故，大乘亦爾，非住非不住。善現！如淨戒、安忍、精進、靜慮、般若波羅蜜多非住非不住。所以者何？以淨戒、安忍、精進、靜慮、般若波羅蜜多自性無住無不住。何以故？淨戒、安忍、精進、靜慮、般若波羅蜜多自性淨戒、安忍、精進、靜慮、般若波羅蜜多自性空故，大乘亦爾，非住非不住。12)善現！如內空非住非不住。所以者何？以內空自性無住無不住。何以故？內空自性內空自性空故，大乘亦爾，非住非不住。 善現！如外空、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、無性自性空非住非不住。所以者何？以外空乃至無性自性空自性無住無不住。何以故？外空乃至無性自性空自性外空乃至無性自性空自性空故，大乘亦爾，非住非不住。13)善現！如四念住非住非不住。所以者何？以四念住自性無住無不住。何以故？四念住自性四念住自性空故，大乘亦爾，非住非不住。善現！如四正斷、四神足、五根、五力、七等覺支、八聖道支非住非不住。所以者何？以四正斷乃至八聖道支自性無住無不住。何以故？四正斷乃至八聖道支自性四正斷乃至八聖道支自性空故，大乘亦爾，非住非不住。14)善現！乃至如佛十力非住非不住。所以者何？以佛十力自性無住無不住。何以故？佛十力自性佛十力自性空故，大乘亦爾，非住非不住。15)善現！如四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法非住非不住。所以者何？以四無所畏乃至十八佛不共法自性無住無不住。何以故？四無所畏乃至十八佛不共法自性四無所畏乃至十八佛不共法自性空故，大乘亦爾，非住非不住。

9.

221：	222：	223：
220：善現！如預流者惡趣生非住非不住。所以者何？以預流者惡趣生自性無住無不住。何以故？預流者惡趣生自性預流者惡趣生自性空故，大乘亦爾，非住非不住。善現！如一來者頻來生，不還者欲界生，大菩薩自利生，阿羅漢、獨覺、如來後有生，非住非不住。所以者何？以一來者頻來生乃至如來後有生自性無住無不住。何以故？一來者頻來生乃至如來後有生自性一來者頻來生乃至如來後有生自性空故，大乘亦爾，非住非不住。善現！如預流非住非不住。所以者何？以預流自性無住無不住。何以故？預流自性預流自性空故，大乘亦爾，非住非不住。善現！如一來、不還、阿羅漢、獨覺、菩薩、如來非住非不住。所以者何？以一來乃至如來自性無住無不住。何以故？一來乃至如來自性一來乃至如來自性空故，大乘亦爾，非住非不住。

10.

221：	222：	223：
220：善現！如名字、假想、施設、言說非住非不住。所以者何？以名字、假想、施設、言說自性無住無不住。何以故？名字、假想、施設、言說自性名字、假想、施設、言說自性空故，大乘亦爾，非住非不住。善現！如無生無滅、無染無淨、無相無為非住非不住。所以者何？以無生無滅、無染無淨、無相無為自性無住無不住。何以故？無生無滅、無染無淨、無相無為自性無生無滅、無染無淨、無相無為自性空故，大乘亦爾，非住非不住。 善現！由此因緣，如是大乘雖無所住，而以無二為方便故住無所住。

11.

yat punaḥ subhūtir evam āha, kas tena yānena niryāsyatīti, na kaścit tena yānena niryāsyati. tat kasya hetoḥ? tathā hi subhūte yac ca tad yānaṃ yena ca niryāsyati yaś ca niryāsyati yataś ca niryāsyati sarva ete (psp1-2: 111) dharmā na saṃvidyante, evam asaṃvidyamānānāṃ sarvadharmāṇāṃ katamo dharmaḥ katamena dharmeṇa niryāsyati. tat kasya hetoḥ? tathā hi subhūte nātmā upalabhyate na sattvo na jīvo na poṣo na puruṣo na pudgalo na manujo na mānavo na kārako na vedako na jānako na paśyaka upalabhyate, ātmano 'tyantaviśuddhitām upādāya, evaṃ yāvat paśyakasyātyantaviśuddhitām upādāya, dharmadhātur nopalabhyate atyantaviśuddhitām upādāya, evam anutpādo 'nirodho 'saṃkleśo 'vyavadānam anabhisaṃskāro nopalabhyate atyantaviśuddhitām upādāya, skandhadhātvāyatanāni nopalabhyante atyantaviśuddhitām upādāya, pratītyasamutpādo nopalabhyate atyantaviśuddhitām upādāya, dānapāramitā nopalabhyate atyantaviśuddhitām upādāya, evaṃ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitā nopalabhyate atyantaviśuddhitām upādāya. adhyātmaśūnyatā nopalabhyate atyantaviśuddhitām upādāya, bahirdhāśūnyatā nopalabhyate atyantaviśuddhitām upādāya, adhyātmabahirdhāśūnyatā nopalabhyate atyantaviśuddhitām upādāya, evaṃ yāvad abhāvasvabhāvaśūnyatā nopalabhyate atyantaviśuddhitām upādāya. smṛtyupasthānāni nopalabhyante atyantaviśuddhitām upādāya, evaṃ samyakprahāṇarddhipādendriyabalabodhyaṅgamārgā nopalabhyante atyantaviśuddhitām upādāya, apramāṇadhyānārūpyasamāpattayo nopalabhyante atyantaviśuddhitām upādāya, evaṃ daśa tathāgatabalāni nopalabhyante catvāri vaiśāradyāni nopalabhyante catasraḥ pratisaṃvido nopalabhyante aṣṭādaśāveṇikā buddhadharmā nopalabhyante atyantaviśuddhitām upādāya, srotaāpanno nopalabhyate atyantaviśuddhitām upādāya, sakṛdāgāmī nopalabhyate atyantaviśuddhitām upādāya, anāgāmī nopalabhyate atyantaviśuddhitām upādāya, arhan nopalabhyate atyantaviśuddhitām upādāya, pratyekabuddho nopalabhyate atyantaviśuddhitām upādāya, bodhisattvo nopalabhyate atyantaviśuddhitām upādāya, tathāgato nopalabhyate atyantaviśuddhitām upādāya, srotaāpattiphalan nopalabhyate atyantaviśuddhitām upādāya, evaṃ sakṛdāgāmiphalan nopalabhyate atyantaviśuddhitāmupādāya, anāgāmiphalan nopalabhyate, arhattvan nopalabhyate, pratyekabodhir nopalabhyate, tathāgatatvan nopalabhyate, sarvākārajñatā nopalabhyate atyantaviśuddhitām upādāya, pramuditābhūmir nopalabhyateatyantaviśuddhitām upādāya, evaṃ vimalā prabhākarī arciṣmatī (psp1-2: 112) sudurjayā abhimukhī dūraṅgamā acalā sādhumatī dharmameghā bhūmir nopalabhyate atyantaviśuddhitām upādāya, pūrvānto nopalabhyate atyantaviśuddhitām upādāya, aparānto nopalabhyate atyantaviśuddhitām upādāya, pratyutpanno nopalabhyate atyantaviśuddhitām upādāya, evam agatir nopalabhyate gatir nopalabhyate sthitir nopalabhyate cyutir nopalabhyate upapattir nopalabhyate hānir nopalabhyate vṛddhir nopalabhyate atyantaviśuddhitām upādāya. kasyānupalabdhyā nopalabhyate? dharmadhātor anupalabdhyā nopalabhyate. tat kasya hetoḥ? na hi subhūte dharmadhātur upalabhyate anupalabdhyā nopalabhyate, anutpādasyānirodhasyāsaṃkleśasyāvyavadānasyānabhisaṃskārasyānupalabdhyā nopalabhyate abhisaṃskāraḥ, skandhadhātvāyatanānupalabdhyā nopalabhyante skandhadhātvāyatanāni, pratītyasamutpādānupalabdhyā nopalabhyate pratītyasamutpādaḥ, dānapāramitānupalabdhyā nopalabhyate dānapāramitā, evaṃ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitānupalabdhyā nopalabhyate prajñāpāramitā, adhyātmaśūnyatānupalabdhyā nopalabhyate adhyātamasūnyatā, bahirdhāśūnyatānupalabdhyā nopalabhyate bahirdhāśūnyatā adhyātmabahirdhāśūnyatānupalabdhyā nopalabhyate, adhyātmabahirdhāśūnyatā, evaṃ yāvad abhāvasvabhāvaśūnyatānupalabdhyā abhāvasvabhāvaśūnyatā nopalabhyate, smṛtyupasthānānupalabdhyā smṛtyupasthānāni nopalabhyante, samyakprahāṇarddhipādendriyabalabodhyaṅgamārgānupalabdhyāsamyakprahāṇarddhipādendriyabalabodhyaṅgamārgā nopalabhyante, apramāṇadhyānārūpyasamāpattyanupalabdhyā apramāṇadhyānārūpyasamāpattayo nopalabhyante, evaṃ daśa tathāgatabalāni catvāri vaiśāradyāni catasraḥ pratisaṃvido 'ṣṭādaśāveṇikabuddhadharmānupalabdhyā aṣṭādaśāveṇikā buddhadharmā nopalabhyante. iti bhāvanāmārge dvitīyagrāhyavikalpapratipakṣaḥ
221：如須菩提所問：誰當出衍者？無有從衍中出者。何以故？須菩提！所可出者及衍、甫當出者，亦無所有，是亦不可見。諸法亦不可見，當從何法出？何以故？吾我不可見故。乃至壽命、知見之事，從本至竟淨，從我人至知見及法性不可，見如亦不可見，真際亦不可見至竟淨。不可思議、性、陰、衰不可見，六波羅蜜亦不可見至竟淨。內外空至有無空，亦不可見至竟淨。三十七品、佛十八法亦不可見至竟淨。從須陀洹至羅漢、辟支佛，上至佛，亦不可見至竟淨。從須陀洹道至羅漢、辟支佛道，上至阿耨多羅三耶三菩，亦不可見至竟淨，不生不滅、不著不斷，無所有，不可見至竟淨。過去當來今現在，亦無所有至竟淨。去住從此至彼，亦無所有至竟淨。增減亦不可見至竟淨。何誰不生而不可見？法性不生不可見。何以故。法性亦不可見亦不不可見，如不可見無所見，空、真際至般若波羅蜜，無所有不可見。內外空至有無空，無所見亦不可見。三十七品及十八法，無所有不可見。	222：須菩提所問從何所住而成衍者，衍無所生。所以者何？無有從中生者，無有甫當生者，一切諸法悉無所有。以此無故，一切諸法亦復如是，何所有法當有生者。所以者何？我、人、壽命亦復如是，亦無有如，亦無所見，亦無所得，本末清淨；是故我、人、壽命，如是法界，悉不可得，本末悉空；是故怛薩阿竭悉不可得。其本際者，亦不可得，本末悉淨；是故諸界不可思議，悉不可得，本末清淨；是故陰、種、諸入悉不可得，本末清淨。陰、種、諸入不可得故，本末清淨；六波羅蜜者，悉不可得，本末清淨。是故，七空亦不可得，本末清淨；意止、意斷、神足、根、力、七覺、八道三十七品，十種力、四無所畏、十八不共諸佛之法、四分別辯，亦不可得，本末清淨；須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，上至怛薩阿竭、阿羅訶、三耶三佛，悉不可得，本末清淨。三乘之法薩芸若慧，不可得故，本末清淨。其無所有生，悉不可得，本末清淨，無滅、無塵、無瞋、無爭，諸無所有及諸所有，悉不可得，本末清淨；其過去當來今現在事，往來所住住止所生，悉不可得，本末清淨；所益所損，悉不可得，本末清淨。誰當逮得不可得者？其法界者亦不可逮，無有得者。所以者何？欲逮法界則不可得。	223：須菩提！汝所問：誰當乘是乘出？者，無有人乘是乘出者。何以故？是乘及出者，所用法及出時，是一切法皆無所有。若一切法無所有，用何等法當出？何以故？我不可得乃至知者、見者不可得，畢竟淨故。不可思議性不可得，畢竟淨故。陰入界不可得，畢竟淨故。檀那波羅蜜不可得，畢竟淨故。乃至般若波羅蜜不可得，畢竟淨故。內空不可得，畢竟淨故。乃至無法有法空不可得，畢竟淨故。四念處不可得，乃至十八不共法不可得，畢竟淨故。須陀洹不可得，乃至阿羅漢、辟支佛、菩薩、佛不可得，畢竟淨故。須陀洹果乃至阿羅漢果、辟支佛道、佛道、一切種智不可得，畢竟淨故。不生不滅、不垢不淨、無起無作不可得，畢竟淨故。過去世未來現在世生住滅不可得，畢竟淨故。增減不可得，畢竟淨故。何法不可得故不可得？法性不可得故不可得，如、實際、不可思議性、法相、法位、檀那波羅蜜不可得故不可得，乃至般若波羅蜜不可得故不可得。內空不可得故不可得，乃至無法有法空不可得故不可得。四念處不可得故不可得，乃至十八不共法不可得故不可得。
220：復次，善現！汝問誰復乘是大乘而出者？善現！都無乘是大乘出者。何以故？1)善現！若所乘乘、若能乘者、若時、若處，如是一切皆無所有不可得故。所以者何？以一切法皆無所有都不可得，如何可言有所乘乘、有能乘者、乘時、乘處？故不可說實有乘是大乘出者。何以故？ 2)善現！我無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。如是有情乃至見者亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。3)善現！法界無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。真如、實際、不思議界、安隱界等亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。4)善現！色無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。受、想、行、識亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。5)善現！眼處無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。耳、鼻、舌、身、意處亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。6)善現！色處無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。聲、香、味、觸、法處亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。7)善現！眼界無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。耳、鼻、舌、身、意界亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。8)善現！色界無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。聲、香、味、觸、法界亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。9)善現！眼識界無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。耳、鼻、舌、身、意識界亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。10)善現！眼觸無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。耳、鼻、舌、身、意觸亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。11)善現！眼觸為緣所生諸受無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。耳、鼻、舌、身、意觸為緣所生諸受亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。12)善現！布施波羅蜜多無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。淨戒、安忍、精進、靜慮、般若波羅蜜多亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。13)善現！內空無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。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、無性自性空亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。14)善現！四念住無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。四正斷、四神足、五根、五力、七等覺支、八聖道支亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。15)善現！乃至佛十力無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。16)善現！預流者無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。一來、不還、阿羅漢、獨覺、菩薩、如來亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。17)善現！預流果無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。一來、不還、阿羅漢果、獨覺菩提、一切菩薩摩訶薩行、諸佛無上正等菩提亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。18)善現！一切智無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。道相智、一切相智亦無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。19)善現！無生無滅、無染無淨、無相無為、無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。20)善現！前、後、中際無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。21)善現！若往若來無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。善現！若行若住無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。善現！若死若生無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。善現！若增若減無所有不可得故，乘大乘者亦不可得。所以者何？畢竟淨故。 復次，善現！此中何法不可得故說不可得？1)善現！此中法界不可得故說不可得，真如、實際、不思議界、安隱界等亦不可得故說不可得。所以者何？以法界等，非已可得，非當可得，非現可得，畢竟淨故。2)善現！布施波羅蜜多不可得故說不可得，淨戒乃至般若波羅蜜多亦不可得故說不可得。所以者何？以布施波羅蜜多等，非已可得，非當可得，非現可得，畢竟淨故。3)善現！內空不可得故說不可得，外空乃至無性自性空亦不可得故說不可得。所以者何？以內空等，非已可得，非當可得，非現可得，畢竟淨故。4)善現！四念住不可得故說不可得，四正斷乃至八聖道支亦不可得故說不可得。所以者何？以四念住等，非已可得，非當可得，非現可得，畢竟淨故。5)善現！乃至佛十力不可得故說不可得，四無所畏乃至十八佛不共法亦不可得故說不可得。所以者何？以佛十力等，非已可得，非當可得，非現可得，畢竟淨故。

I 9,17f. ANTIDOTE TO THE SECOND DISCRIMINATION OF THE OBJECT ON THE PATH OF DEVELOPMENT.

As Subhuti has said, "who will go forth by means of this vehicle?"* No one will go forth by means of that vehicle. Because that vehicle, and that by which he would go forth, and he who would go forth, and that from which he would go forth—all these dharmas do not exist. Since all these dharmas do not exist, which dharma could go forth by means of which dharma?* And why? Because a self, a being, etc. to: one who sees, is not got at, on account of the fact that a self, etc., are absolutely pure. And similarly with the Dharma-element, the Unproduced, etc., the Uneffected, etc., the skandhas, etc. to : the knowledge of all modes; the joyous stage, the immaculate stage, the light-giving stage, the brilliant stage, the stage which is very difficult to conquer, the stage which is face to face, the far-reaching stage, (P230) the immovable stage, the stage of unerringly effective intentions, the stage of the cloud of Dharma; 3 the beginning, the end, and the present; coming, going, and stability; decease and rebirth, decrease and increase—on account of their absolute purity. Because of the nonapprehension of what is everything not got at? Because of the nonapprehension of the Dharma-element. And why? Because of the nonapprehension of the Dharma-element is the Dharma-element not got at. And so with Nonproduction, etc. to : the Uneffected, etc. to: Suchness, etc. to: the perfections, etc. to: the Buddhadharmas.

12.

srotaāpannaḥ srotaāpannānupalabdhyā nopalabhyate. tat kasya hetoḥ? na hi subhūte srotaāpanna upalabhyate atyantaviśuddhitām upādāya, evaṃ sakṛdāgāmy anāgāmy arhann arhadanupalabdhyā nopalabhyate, pratyekabuddhaḥ pratyekabuddhānupalabdhyā nopalabhyate, yāvat tathāgatas tathāgatānupalabdhyā nopalabhyate. tat kasya hetoḥ? na hi subhūte tathāgata upalabhyate atyantaviśuddhitām upādāya. iti bhāvanāmārge prathamagrāhakavikalpapratipakṣaḥ
221：從須陀洹至佛，無所有不可見。	222：若求阿羅漢、辟支佛、怛薩阿竭，欲得此者悉不可得。	223：須陀洹不可得故不可得，乃至佛不可得故不可得。
220：善現！預流者不可得故說不可得，一來乃至如來亦不可得故說不可得。所以者何？以預流者等，非已可得，非當可得，非現可得，畢竟淨故。

I9,17g. THE ANTIDOTE TO THE FIRST DISCRIMINATION OF THE SUBJECT ON THE PATH OF DEVELOPMENT.

The Streamwinner is not got at because of the nonapprehension of a Stream winner. And why? A Streamwinner cannot be got at on account of this absolute purity. And so with the Once-Returner, etc. to: the Tathagata,

13.

srotaāpattiphalaṃ srotaāpattiphalānupalabdhyā nopalabhyate, evaṃ sakṛdāgāmiphalam ānāgāmiphalam arhattvaṃ pratyekabuddhatvaṃ bodhisattvatvaṃ buddhatvaṃ buddhānupalabdhyā nopalabhyate. evaṃ pramuditā bhūmir bhūmyanupalabdhyā nopalabhyate, vimalābhūmir bhūmyanupalabdhyā nopalabhyate, prabhākalī bhūmir bhūmyanupalabdhyā nopalabhyate, arciṣmatī bhūmir bhūmyanupalabdhyā nopalabhyate, sudurjayā bhūmir bhūmyanupalabdhyā nopalabhyate, abhimukhī bhūmir bhūmyanupalabdhyā nopalabhyate, dūraṅgamā bhūmir bhūmyanupalabdhyā nopalabhyate, acalā bhūmir bhūmyanupalabdhyā nopalabhyate, sādhumatī bhūmir bhūmyanupalabdhyā nopalabhyate, dharmameghā bhūmir bhūmyanupalabdhyā nopalabhyate, atyantaviśuddhitām upādāya. punar aparaṃ subhūte daśa bhūmayo bhūmyanupalabdhyā nopalabhyante. katamā daśa? śuklavidarśanābhūmir gotrabhūmir aṣṭamakabhūmir darśanabhūmis tanūbhūmiḥ vītarāgabhūmiḥ kṛtāvībhūmiḥ pratyekabuddhabhūmir bodhisattvabhūmir buddhabhūmiḥ. adhyātmaśūnyatayā prathamā bhūmir nopalabhyate, bahirdhāśūnyatayā prathamā bhūmir nopalabhyate, adhyātmabahirdhāśūnyatayā prathamā bhūmir nopalabhyate, yāvad abhāvasvabhāvaśūnyatayā prathamā bhūmir nopalabhyate, yāvad daśamī bhūmir adhyātmaśūnyatayā daśamī bhūmir nopalabhyate, bahirdhāśūnyatayā daśamī bhūmir nopalabhyate, adhyātmabahirdhāśūnyatayā daśamī bhūmir nopalabhyate, yāvad abhāvasvabhāvaśūnyatayā daśamī bhūmir nopalabhyate, atyantaviśuddhitām upādāya. adhyātmaśūnyatayā sattvaparipāko nopalabhyate, bahirdhāśūnyatayā sattvaparipāko nopalabhyate, adhyātmabahirdhāśūnyatayā sattvaparipāko nopalabhyate, evaṃ yāvad abhāvasvabhāvaśūnyatayā sattvaparipāko nopalabhyate atyantaviśuddhitām upādāya. adhyātmaśūnyatayā buddhakṣetrapariśuddhir nopalabhyate, bahirdhāśūnyatayā buddhakṣetrapariśuddhir nopalabhyate, adhyātmabahirdhāśūnyatayā buddhakṣetrapariśuddhir nopalabhyate, evaṃ yāvad abhāvasvabhāvaśūnyatayā buddhakṣetrapariśuddhir nopalabhyate, atyantaviśuddhitām upādāya. adhyātmaśūnyatayā pañca cakṣūṃṣi nopalabhyante, bahirdhāśūnyatayā pañca cakṣūṃṣi nopalabhyante, adhyātmabahirdhāśūnyatayā pañca cakṣūṃṣi nopalabhyante, evaṃ yāvad abhāvasvabhāvaśūnyatayā pañca cakṣūṃṣi nopalabhyante, atyantaviśuddhitām upādāya. evaṃ hi subhūte bodhisattvo mahāsattvo 'nupalambhayogena sarvadharmāṇāṃ mahāyānena sarvākārajñatāyāṃ niryāsyati. iti bhāvanāmārge dvitīyagrāhakavikalpapratipakṣaḥ ity uktā saṃbhārapratipattiḥ
221：從須陀洹道至佛道、阿耨多羅三耶三菩，無所有不可見，無所生不可見。至無所有，從無所有，無所有不可見。何以故？須菩提！無所有不可見。初住地亦不可見。至十住地，無所有不可見。無所有不可見至竟常淨。何等為初住地滅淨地、種性地、第八地、見地、薄地、除垢地、所作已作地、辟支佛地、菩薩地、佛地，於內外空亦不見。初地不可見，至內外空有無空無所有。第二住地第三第四第五第六第七第八第九乃至第十，從內外空有無空，至第十住亦不可見。何以故？須菩提！從一住至十住，亦無所有亦不可見，至竟淨。內外空至有無空，眾生淨，無所有至竟淨。內外空至有無空，佛國淨，無所有至竟淨。內外空有無空，五眼無所有，至竟淨。須菩提！如是，菩薩摩訶薩以無所倚事，令諸法以摩訶衍出薩云若。	222：若有欲得三十七品、十力、無畏、十八不共諸佛之法、四分別辯者，亦不可得，無能逮者。若有欲逮得阿耨多羅三耶三菩，悉不可得，本際悉空而不可得。六波羅蜜及與七空，亦復如是，悉不可得。其無所生亦無所滅，無塵、無瞋、無所有者、悉不可得，所以者何？正真觀之，悉無所有，悉不可得。其欲逮得第一住者，亦不可得；至于十住，亦不可得，本末清淨。何所有第一住者？其清淨觀者，及種性八等所示現地，是所有地：離欲之地、所作辦地、辟支佛地、菩薩道地、三耶三佛地及第一地悉，不可得。其七空者，悉不可得。計於內空上至十住，悉不可得，七空、十住悉無所有，悉不可得。所以者何。須菩提！其第一住但名字耳，為不可得，上至十住亦復如是。假有所得，為不可得，本末清淨，而為眾生講說內空悉不可得，一切眾生亦不可得，而為眾生說七品空事，所可說者悉不可得，本末清淨。以內空故，佛土清淨，悉無所得。七空自然，自然空故，佛土清淨，悉不可得，本末清淨。是故內空及與五眼。悉不可得，皆無所有、自然，自然空為其五眼，悉無處所，本末清淨。是故，須菩提！菩薩摩訶薩於一切悉無所得，則為逮得成摩訶衍三拔致薩芸若慧。	223：須陀洹果不可得故不可得，乃至佛道不可得故不可得。不生不滅乃至不起不作不可得故不可得。 復次，須菩提！初地不可得故不可得，乃至第十地不可得故不可得，畢竟淨故。云何為初地乃至十地？所謂乾慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地、佛地。內空中初地不可得，乃至無法有法空中，初地不可得。內空乃至無法有法空中，第二第三第四第五第六第七第八第九第十地不可得。何以故？須菩提！初地非得非不得，乃至十地非得非不得，畢竟淨故。內空乃至無法有法空中，成就眾生不可得，畢竟淨故。內空乃至無法有法空中，淨佛國土不可得，畢竟淨故。內空乃至無法有法空中，五眼不可得，畢竟淨故。如是，須菩提！菩薩摩訶薩以一切諸法不可得故，乘是摩訶衍出三界，住薩婆若。
220：善現！1)預流果不可得故說不可得，一來果乃至諸佛無上正等菩提亦不可得故說不可得。所以者何？以預流果等，非已可得，非當可得，非現可得，畢竟淨故。2)善現！無生無滅、無染無淨、無相無為不可得故說不可得。所以者何？以無生等，非已可得，非當可得，非現可得，畢竟淨故。3)善現！初地不可得故說不可得，乃至第十地亦不可得故說不可得。所以者何？以初地等，非已可得，非當可得，非現可得，畢竟淨故。善現！此中云何十地？謂淨觀地、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，是為十地。4)善現！內空中初地不可得故說不可得，乃至無性自性空中初地不可得故說不可得；內空中第二地乃至第十地不可得故說不可得，乃至無性自性空中第二地乃至第十地不可得故說不可得。所以者何？以於此中初地等，非已可得，非當可得，非現可得，畢竟淨故。5)善現！內空中成熟有情不可得故說不可得，乃至無性自性空中成熟有情不可得故說不可得。所以者何？以於此中成熟有情，非已可得，非當可得，非現可得，畢竟淨故。6)善現！內空中嚴淨佛土不可得故說不可得，乃至無性自性空中嚴淨佛土不可得故說不可得。所以者何？以於此中嚴淨佛土，非已可得，非當可得，非現可得，畢竟淨故。7)善現！內空中五眼不可得故說不可得，乃至無性自性空中五眼不可得故說不可得。所以者何？以於此中五眼，非已可得，非當可得，非現可得，畢竟淨故。 如是，善現！諸菩薩摩訶薩修行般若波羅蜜多時，雖觀諸法皆無所有都不可得，畢竟淨故，無乘大乘而出住者，然無所得而為方便乘於大乘，從三界生死中出，至一切智智中住，窮未來際利樂有情。

I 9,17h. THE ANTIDOTE TO THE SECOND DISCRIMINATION OF THE SUBJECT ON THE PATH OF DEVELOPMENT.

with: the fruit of a Streamwinner, etc. to: Buddhahood; the ten stages, from the joyous stage to the stage of the Dharma-cloud, and likewise the ten stages, from the stage of bright insight, the stage of becoming one of the clan, the eighth-lowest stage, etc. to: the stage of one who has done, the stage of a Pratyekabuddha, the stage of a Bodhisattva, the stage of a Buddha. It is because of the 18 kinds of emptiness that the stages are not got at, (P231) nor the maturing of beings, nor the purifying of the Buddha-field, nor the five Eyes, etc. It is thus that a Bodhisattva, a great being, in consequence of taking in all dharmas nothing at all as a basis, will go forth by means of the great vehicle to the knowledge of all modes.