隨順品第二十九
Chapter 29: Accordance
「復次，善現！諸菩薩摩訶薩應觀諸法不和合故，隨順般若波羅蜜多；應觀諸法無分別故，隨順般若波羅蜜多；應觀諸法無雜壞故，隨順般若波羅蜜多；應觀諸法無變異故，隨順般若波羅蜜多；應觀諸法無表示故，隨順般若波羅蜜多；應觀諸法隨覺慧故，隨順般若波羅蜜多；應觀諸法唯有假名所詮表故，隨順般若波羅蜜多；應觀諸法唯有言說假施設故，隨順般若波羅蜜多；應觀諸法唯假建立，無處、無時亦無實事可宣說故，隨順般若波羅蜜多；應觀諸法但有虛假性相用故，隨順般若波羅蜜多；應觀諸法無限礙故，隨順般若波羅蜜多；應觀色蘊無限量故，隨順般若波羅蜜多；應觀受、想、行、識蘊無限量故，隨順般若波羅蜜多；應觀眼處無限量故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意處無限量故，隨順般若波羅蜜多；應觀色處無限量故，隨順般若波羅蜜多；應觀聲、香、味、觸、法處無限量故，隨順般若波羅蜜多；應觀眼界無限量故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意界無限量故，隨順般若波羅蜜多；應觀色界無限量故，隨順般若波羅蜜多；應觀聲、香、味、觸、法界無限量故，隨順般若波羅蜜多；應觀眼識界無限量故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意識界無限量故，隨順般若波羅蜜多；應觀眼觸無限量故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意觸無限量故，隨順般若波羅蜜多；應觀眼觸為緣所生諸受無限量故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意觸為緣所生諸受無限量故，隨順般若波羅蜜多；應觀地界無限量故，隨順般若波羅蜜多；應觀水、火、風、空、識界無限量故，隨順般若波羅蜜多；應觀因緣無限量故，隨順般若波羅蜜多；應觀等無間緣、所緣緣、增上緣無限量故，隨順般若波羅蜜多；應觀無明無限量故，隨順般若波羅蜜多；應觀行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱無限量故，隨順般若波羅蜜多；應觀諸法無相狀故，隨順般若波羅蜜多；應觀諸法通達相故，隨順般若波羅蜜多；應觀諸法本性淨故，隨順般若波羅蜜多；應觀諸法無言說故，隨順般若波羅蜜多；應觀諸法無生等故，隨順般若波羅蜜多；應觀諸法無滅等故，隨順般若波羅蜜多；應觀諸法涅槃等故，隨順般若波羅蜜多；應觀諸法真如等故，隨順般若波羅蜜多；應觀諸法無去來故，隨順般若波羅蜜多；應觀諸法無自他故，隨順般若波羅蜜多；應觀諸法自他等故，隨順般若波羅蜜多；應觀諸法異生聖者本性淨故，隨順般若波羅蜜多；應觀諸法棄捨重擔無增益故，隨順般若波羅蜜多；應觀諸法無方處故，隨順般若波羅蜜多。
“Furthermore, Subhūti, bodhisattva‑mahāsattvas should contemplate that all dharmas are non‑composite, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are without discrimination, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are without admixture and corruption, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are without change, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas have no signifying marks, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas follow awakened wisdom, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are only what is indicated by provisional names, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are only conventionally established in speech, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are only provisionally established, having no place, no time, and no real thing that can be stated, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas merely have a fictive nature, marks, and functions, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are without limitation or obstruction, and thereby be in accord with the Perfection of Wisdom.
“They should contemplate that the aggregate of form is measureless, and thereby be in accord with the Perfection of Wisdom; and that the aggregates of feeling, perception, formations, and consciousness are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the eye sense‑base is measureless, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind sense‑bases are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the form object‑base is measureless, and thereby be in accord with the Perfection of Wisdom; and that the sound, smell, taste, touch, and dharma object‑bases are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the eye‑realm is measureless, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind realms are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the realm of forms is measureless, and thereby be in accord with the Perfection of Wisdom; and that the realms of sounds, smells, tastes, touches, and dharmas are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the realm of eye‑consciousness is measureless, and thereby be in accord with the Perfection of Wisdom; and that the realms of ear‑, nose‑, tongue‑, body‑, and mind‑consciousness are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that eye‑contact is measureless, and thereby be in accord with the Perfection of Wisdom; and that ear, nose, tongue, body, and mind contact are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the feelings born from eye‑contact as condition are measureless, and thereby be in accord with the Perfection of Wisdom; and that the feelings born from ear, nose, tongue, body, and mind contact as condition are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the earth element is measureless, and thereby be in accord with the Perfection of Wisdom; and that the water, fire, wind, space, and consciousness elements are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that conditions are measureless, and thereby be in accord with the Perfection of Wisdom; and that the conditions of immediate antecedence, objective support, and dominant influence are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that ignorance is measureless, and thereby be in accord with the Perfection of Wisdom; and that formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are measureless, and thereby be in accord with the Perfection of Wisdom.
“They should contemplate that all dharmas are without characteristics, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas have the mark of thorough penetration, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are pure in their original nature, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are beyond speech, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are unarisen, and the like, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are unceased, and the like, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are [of the nature of] nirvāṇa, and the like, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are suchness, and the like, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas neither go nor come, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are neither self nor other, and thereby be in accord with the Perfection of Wisdom. They should contemplate that self and other are on a par in all dharmas, and thereby be in accord with the Perfection of Wisdom. They should contemplate that, for ordinary beings and noble ones, the nature of all dharmas is pure, and thereby be in accord with the Perfection of Wisdom. They should contemplate that casting off the heavy burden in all dharmas entails no increase or gain, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas have no direction or location, and thereby be in accord with the Perfection of Wisdom.”[1]
「所以者何？色蘊本性無方無處，受、想、行、識蘊本性無方無處；眼處本性無方無處，耳、鼻、舌、身、意處本性無方無處；色處本性無方無處，聲、香、味、觸、法處本性無方無處；眼界本性無方無處，耳、鼻、舌、身、意界本性無方無處；色界本性無方無處，聲、香、味、觸、法界本性無方無處；眼識界本性無方無處，耳、鼻、舌、身、意識界本性無方無處；眼觸本性無方無處，耳、鼻、舌、身、意觸本性無方無處；眼觸為緣所生諸受本性無方無處，耳、鼻、舌、身、意觸為緣所生諸受本性無方無處；地界本性無方無處，水、火、風、空、識界本性無方無處；因緣本性無方無處，等無間緣、所緣緣、增上緣本性無方無處；無明本性無方無處，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱本性無方無處。
“Why so? Because the aggregate of form is by nature without direction and without location, and the aggregates of feeling, perception, formations, and consciousness are by nature without direction and without location. The eye sense‑base is by nature without direction and without location, and the ear, nose, tongue, body, and mind sense‑bases are by nature without direction and without location. The form object‑base is by nature without direction and without location, and the sound, smell, taste, touch, and dharma object‑bases are by nature without direction and without location. The eye‑realm is by nature without direction and without location, and the ear, nose, tongue, body, and mind realms are by nature without direction and without location. The realm of forms is by nature without direction and without location, and the realms of sounds, smells, tastes, touches, and dharmas are by nature without direction and without location. The realm of eye‑consciousness is by nature without direction and without location, and the realms of ear‑, nose‑, tongue‑, body‑, and mind‑consciousness are by nature without direction and without location. Eye‑contact is by nature without direction and without location, and ear, nose, tongue, body, and mind contact are by nature without direction and without location. The feelings born from eye‑contact as condition are by nature without direction and without location, and the feelings born from ear, nose, tongue, body, and mind contact as condition are by nature without direction and without location. The earth element is by nature without direction and without location, and the water, fire, wind, space, and consciousness elements are by nature without direction and without location. Conditions are by nature without direction and without location, and the conditions of immediate antecedence, objective support, and dominant influence are by nature without direction and without location. Ignorance is by nature without direction and without location, and formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are by nature without direction and without location.”[1]
「復次，善現！應觀諸法寂滅安樂故，隨順般若波羅蜜多；應觀諸法無愛、無離愛故，隨順般若波羅蜜多；應觀諸法無染、無離染故，隨順般若波羅蜜多。所以者何？色蘊真性無染、無離染，受、想、行、識蘊真性無染、無離染；眼處真性無染、無離染，耳、鼻、舌、身、意處真性無染、無離染；色處真性無染、無離染，聲、香、味、觸、法處真性無染、無離染；眼界真性無染、無離染，耳、鼻、舌、身、意界真性無染、無離染；色界真性無染、無離染，聲、香、味、觸、法界真性無染、無離染；眼識界真性無染、無離染，耳、鼻、舌、身、意識界真性無染、無離染；眼觸真性無染、無離染，耳、鼻、舌、身、意觸真性無染、無離染；眼觸為緣所生諸受真性無染、無離染，耳、鼻、舌、身、意觸為緣所生諸受真性無染、無離染；地界真性無染、無離染，水、火、風、空、識界真性無染、無離染；因緣真性無染、無離染，等無間緣、所緣緣、增上緣真性無染、無離染；無明真性無染、無離染，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱真性無染、無離染。
“Furthermore, Subhūti, one should contemplate that all dharmas are quiescent and blissful, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are without attachment and without separation from attachment, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are without defilement and without separation from defilement, and thereby be in accord with the Perfection of Wisdom.
“Why so? Because the true nature of the aggregate of form is without defilement and without separation from defilement, and the true nature of the aggregates of feeling, perception, formations, and consciousness is without defilement and without separation from defilement. The true nature of the eye sense-base is without defilement and without separation from defilement, and likewise the ear, nose, tongue, body, and mind sense-bases are without defilement and without separation from defilement. The true nature of the form object-base is without defilement and without separation from defilement, and likewise the sound, smell, taste, touch, and dharma object-bases are without defilement and without separation from defilement. The true nature of the eye-realm is without defilement and without separation from defilement, and likewise the ear, nose, tongue, body, and mind realms are without defilement and without separation from defilement. The true nature of the realm of forms is without defilement and without separation from defilement, and likewise the realms of sounds, smells, tastes, touches, and dharmas are without defilement and without separation from defilement. The true nature of the realm of eye-consciousness is without defilement and without separation from defilement, and likewise the realms of ear-, nose-, tongue-, body-, and mind-consciousness are without defilement and without separation from defilement. The true nature of eye-contact is without defilement and without separation from defilement, and likewise ear, nose, tongue, body, and mind contact are without defilement and without separation from defilement. The true nature of the feelings born in dependence on eye-contact is without defilement and without separation from defilement, and likewise the feelings born in dependence on ear, nose, tongue, body, and mind contact are without defilement and without separation from defilement. The true nature of the earth element is without defilement and without separation from defilement, and likewise the water, fire, wind, space, and consciousness elements are without defilement and without separation from defilement. The true nature of conditions is without defilement and without separation from defilement, and likewise immediate antecedent condition, object condition, and dominant condition are without defilement and without separation from defilement. The true nature of ignorance is without defilement and without separation from defilement, and likewise formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are without defilement and without separation from defilement.”
「復次，善現！應觀諸法畢竟清淨故，隨順般若波羅蜜多；應觀諸法無著離著故，隨順般若波羅蜜多；應觀諸法覺悟菩提及佛智故，隨順般若波羅蜜多；應觀諸法空、無相、無願故，隨順般若波羅蜜多；應觀諸法良藥慈悲為上首故，隨順般若波羅蜜多；應觀諸法慈住、梵住、無過、無取故，隨順般若波羅蜜多；應觀諸法於諸有情無瞋無忿故，隨順般若波羅蜜多；應觀大海無邊際故，隨順般若波羅蜜多；應觀虛空無邊際故，隨順般若波羅蜜多；應觀色蘊離諸相故，隨順般若波羅蜜多；應觀受、想、行、識蘊離諸相故，隨順般若波羅蜜多；應觀眼處離諸相故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意處離諸相故，隨順般若波羅蜜多；應觀色處離諸相故，隨順般若波羅蜜多；應觀聲、香、味、觸、法處離諸相故，隨順般若波羅蜜多；應觀眼界離諸相故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意界離諸相故，隨順般若波羅蜜多；應觀色界離諸相故，隨順般若波羅蜜多；應觀聲、香、味、觸、法界離諸相故，隨順般若波羅蜜多；應觀眼識界離諸相故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意識界離諸相故，隨順般若波羅蜜多；應觀眼觸離諸相故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意觸離諸相故，隨順般若波羅蜜多；應觀眼觸為緣所生諸受離諸相故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意觸為緣所生諸受離諸相故，隨順般若波羅蜜多；應觀地界離諸相故，隨順般若波羅蜜多；應觀水、火、風、空、識界離諸相故，隨順般若波羅蜜多；應觀因緣離諸相故，隨順般若波羅蜜多；應觀等無間緣、所緣緣、增上緣離諸相故，隨順般若波羅蜜多；應觀無明離諸相故，隨順般若波羅蜜多；應觀行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱離諸相故，隨順般若波羅蜜多；應觀色蘊無邊際故，隨順般若波羅蜜多；應觀受、想、行、識蘊無邊際故，隨順般若波羅蜜多；應觀眼處無邊際故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意處無邊際故，隨順般若波羅蜜多；應觀色處無邊際故，隨順般若波羅蜜多；應觀聲、香、味、觸、法處無邊際故，隨順般若波羅蜜多；應觀眼界無邊際故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意界無邊際故，隨順般若波羅蜜多；應觀色界無邊際故，隨順般若波羅蜜多；應觀聲、香、味、觸、法界無邊際故，隨順般若波羅蜜多；應觀眼識界無邊際故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意識界無邊際故，隨順般若波羅蜜多；應觀眼觸無邊際故，隨順般若波羅蜜多，應觀耳、鼻、舌、身、意觸無邊際故，隨順般若波羅蜜多；應觀眼觸為緣所生諸受無邊際故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意觸為緣所生諸受無邊際故，隨順般若波羅蜜多；應觀地界無邊際故，隨順般若波羅蜜多；應觀水、火、風、空、識界無邊際故，隨順般若波羅蜜多；應觀因緣無邊際故，隨順般若波羅蜜多；應觀等無間緣、所緣緣、增上緣無邊際故，隨順般若波羅蜜多；應觀無明無邊際故，隨順般若波羅蜜多；應觀行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱無邊際故，隨順般若波羅蜜多；應觀日光輪照無邊際故，隨順般若波羅蜜多；應觀一切音聲無邊際故，隨順般若波羅蜜多；應觀一切有情無邊際故，隨順般若波羅蜜多；應觀積集善法無邊際故，隨順般若波羅蜜多；應觀諸法得定無邊際故，隨順般若波羅蜜多；應觀一切佛法無邊際故，隨順般若波羅蜜多；應觀諸法無邊際故，隨順般若波羅蜜多；應觀空性無邊際故，隨順般若波羅蜜多；應觀一切心及心所無邊際故，隨順般若波羅蜜多；應觀心行無邊際故，隨順般若波羅蜜多；應觀善法無轉變故，隨順般若波羅蜜多；應觀不善法無量故，隨順般若波羅蜜多；應觀一切法如師子吼故，隨順般若波羅蜜多。
“Furthermore, Subhūti, one should contemplate that all dharmas are ultimately pure, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are without attachment and free from detachment-from-attachment, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas awaken to bodhi and Buddha‑knowledge, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are emptiness, signless, and wishless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas take compassionate medicine as foremost, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas abide in loving‑kindness, in the Brahmā abodes, are without fault, and without grasping, and thereby be in accord with the Perfection of Wisdom. One should contemplate that, with respect to all beings, all dharmas are without anger and without ire, and thereby be in accord with the Perfection of Wisdom. One should contemplate the great ocean as boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate space as boundless, and thereby be in accord with the Perfection of Wisdom.
“One should contemplate that the aggregate of form is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the aggregates of feeling, perception, formations, and consciousness are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the eye sense‑base is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind sense‑bases are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the form object‑base is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the sound, smell, taste, touch, and dharma object‑bases are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the eye‑realm is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind realms are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the realm of forms is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the realms of sounds, smells, tastes, touches, and dharmas are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the realm of eye‑consciousness is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the realms of ear‑, nose‑, tongue‑, body‑, and mind‑consciousness are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that eye‑contact is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that ear, nose, tongue, body, and mind contact are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the feelings born in dependence on eye‑contact are free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the feelings born in dependence on ear, nose, tongue, body, and mind contact are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the earth element is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the water, fire, wind, space, and consciousness elements are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that conditions are free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the conditions of immediate antecedence, objective support, and dominant influence are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that ignorance is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are free from all marks, and thereby be in accord with the Perfection of Wisdom.
“One should contemplate that the aggregate of form is boundless, and thereby be in accord with the Perfection of Wisdom; and that the aggregates of feeling, perception, formations, and consciousness are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the eye sense‑base is boundless, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind sense‑bases are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the form object‑base is boundless, and thereby be in accord with the Perfection of Wisdom; and that the sound, smell, taste, touch, and dharma object‑bases are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the eye‑realm is boundless, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind realms are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the realm of forms is boundless, and thereby be in accord with the Perfection of Wisdom; and that the realms of sounds, smells, tastes, touches, and dharmas are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the realm of eye‑consciousness is boundless, and thereby be in accord with the Perfection of Wisdom; and that the realms of ear‑, nose‑, tongue‑, body‑, and mind‑consciousness are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that eye‑contact is boundless, and thereby be in accord with the Perfection of Wisdom; and that ear, nose, tongue, body, and mind contact are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the feelings born in dependence on eye‑contact are boundless, and thereby be in accord with the Perfection of Wisdom; and that the feelings born in dependence on ear, nose, tongue, body, and mind contact are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the earth element is boundless, and thereby be in accord with the Perfection of Wisdom; and that the water, fire, wind, space, and consciousness elements are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that conditions are boundless, and thereby be in accord with the Perfection of Wisdom; and that the conditions of immediate antecedence, objective support, and dominant influence are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that ignorance is boundless, and thereby be in accord with the Perfection of Wisdom; and that formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the sun’s disk shines boundlessly, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all sounds are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all sentient beings are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the accumulation of wholesome dharmas is boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the attainment of concentration with respect to all dharmas is boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all Buddha‑Dharma is boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the nature of emptiness is boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all minds and mental factors are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that mental activities are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that wholesome dharmas are without transformation, and thereby be in accord with the Perfection of Wisdom. One should contemplate that unwholesome dharmas are immeasurable, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are like a lion’s roar, and thereby be in accord with the Perfection of Wisdom.”[1]
「所以者何？色蘊如大海，受、想、行、識蘊如大海；眼處如大海，耳、鼻、舌、身、意處如大海；色處如大海，聲、香、味、觸、法處如大海；眼界如大海，耳、鼻、舌、身、意界如大海；色界如大海，聲、香、味、觸、法界如大海；眼識界如大海，耳、鼻、舌、身、意識界如大海；眼觸如大海，耳、鼻、舌、身、意觸如大海；眼觸為緣所生諸受如大海，耳、鼻、舌、身、意觸為緣所生諸受如大海；地界如大海，水、火、風、空、識界如大海；因緣如大海，等無間緣、所緣緣、增上緣如大海；無明如大海，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如大海。
“Why so? Because the aggregate of form is like a great ocean, and the aggregates of feeling, perception, formations, and consciousness are like a great ocean. The eye sense-base is like a great ocean, and the ear, nose, tongue, body, and mind sense-bases are like a great ocean. The form object-base is like a great ocean, and the sound, smell, taste, touch, and dharma object-bases are like a great ocean. The eye-realm is like a great ocean, and the ear, nose, tongue, body, and mind realms are like a great ocean. The realm of forms is like a great ocean, and the realms of sounds, smells, tastes, touches, and dharmas are like a great ocean. The realm of eye-consciousness is like a great ocean, and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like a great ocean. Eye-contact is like a great ocean, and ear, nose, tongue, body, and mind contact are like a great ocean. The feelings born from eye-contact as condition are like a great ocean, and the feelings born from ear, nose, tongue, body, and mind contact as condition are like a great ocean. The earth element is like a great ocean, and the water, fire, wind, space, and consciousness elements are like a great ocean. Conditions are like a great ocean, and the conditions of immediate antecedence, objective support, and dominant influence are like a great ocean. Ignorance is like a great ocean, and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like a great ocean.
「復次，善現！色蘊如虛空，受、想、行、識蘊如虛空；眼處如虛空，耳、鼻、舌、身、意處如虛空；色處如虛空，聲、香、味、觸、法處如虛空；眼界如虛空，耳、鼻、舌、身、意界如虛空；色界如虛空，聲、香、味、觸、法界如虛空；眼識界如虛空，耳、鼻、舌、身、意識界如虛空；眼觸如虛空，耳、鼻、舌、身、意觸如虛空；眼觸為緣所生諸受如虛空，耳、鼻、舌、身、意觸為緣所生諸受如虛空；地界如虛空，水、火、風、空、識界如虛空；因緣如虛空，等無間緣、所緣緣、增上緣如虛空；無明如虛空，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如虛空。
“Furthermore, Subhūti, the aggregate of form is like space, and the aggregates of feeling, perception, formations, and consciousness are like space. The eye sense-base is like space, and the ear, nose, tongue, body, and mind sense-bases are like space. The form object-base is like space, and the sound, smell, taste, touch, and dharma object-bases are like space. The eye-realm is like space, and the ear, nose, tongue, body, and mind realms are like space. The realm of forms is like space, and the realms of sounds, smells, tastes, touches, and dharmas are like space. The realm of eye-consciousness is like space, and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like space. Eye-contact is like space, and ear, nose, tongue, body, and mind contact are like space. The feelings born from eye-contact as condition are like space, and the feelings born from ear, nose, tongue, body, and mind contact as condition are like space. The earth element is like space, and the water, fire, wind, space, and consciousness elements are like space. Conditions are like space, and the conditions of immediate antecedence, objective support, and dominant influence are like space. Ignorance is like space, and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like space.”
「復次，善現！色如妙高山種種嚴飾，受、想、行、識如妙高山種種嚴飾；眼處如妙高山種種嚴飾，耳、鼻、舌、身、意處如妙高山種種嚴飾；色處如妙高山種種嚴飾，聲、香、味、觸、法處如妙高山種種嚴飾；眼界如妙高山種種嚴飾，耳、鼻、舌、身、意界如妙高山種種嚴飾；色界如妙高山種種嚴飾，聲、香、味、觸、法界如妙高山種種嚴飾；眼識界如妙高山種種嚴飾，耳、鼻、舌、身、意識界如妙高山種種嚴飾；眼觸如妙高山種種嚴飾，耳、鼻、舌、身、意觸如妙高山種種嚴飾；眼觸為緣所生諸受如妙高山種種嚴飾，耳、鼻、舌、身、意觸為緣所生諸受如妙高山種種嚴飾；地界如妙高山種種嚴飾，水、火、風、空、識界如妙高山種種嚴飾；因緣如妙高山種種嚴飾，等無間緣、所緣緣、增上緣如妙高山種種嚴飾；無明如妙高山種種嚴飾，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如妙高山種種嚴飾。
“Furthermore, Subhūti, form is like Mount Sumeru, adorned in manifold ways; and feeling, perception, formations, and consciousness are like Mount Sumeru, adorned in manifold ways. The eye sense-base is like Mount Sumeru, adorned in manifold ways; and the ear, nose, tongue, body, and mind sense-bases are like Mount Sumeru, adorned in manifold ways. The form object-base is like Mount Sumeru, adorned in manifold ways; and the sound, smell, taste, touch, and dharma object-bases are like Mount Sumeru, adorned in manifold ways. The eye-realm is like Mount Sumeru, adorned in manifold ways; and the ear, nose, tongue, body, and mind realms are like Mount Sumeru, adorned in manifold ways. The realm of forms is like Mount Sumeru, adorned in manifold ways; and the realms of sounds, smells, tastes, touches, and dharmas are like Mount Sumeru, adorned in manifold ways. The realm of eye-consciousness is like Mount Sumeru, adorned in manifold ways; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like Mount Sumeru, adorned in manifold ways. Eye-contact is like Mount Sumeru, adorned in manifold ways; and ear, nose, tongue, body, and mind contact are like Mount Sumeru, adorned in manifold ways. The feelings born of eye-contact as condition are like Mount Sumeru, adorned in manifold ways; and the feelings born of ear, nose, tongue, body, and mind contact as condition are like Mount Sumeru, adorned in manifold ways. The earth element is like Mount Sumeru, adorned in manifold ways; and the water, fire, wind, space, and consciousness elements are like Mount Sumeru, adorned in manifold ways. Conditions are like Mount Sumeru, adorned in manifold ways; and the conditions of immediate antecedence, objective support, and dominant influence are like Mount Sumeru, adorned in manifold ways. Ignorance is like Mount Sumeru, adorned in manifold ways; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like Mount Sumeru, adorned in manifold ways.
「復次，善現！色蘊如日輪生光，受、想、行、識蘊如日輪生光；眼處如日輪生光，耳、鼻、舌、身、意處如日輪生光；色處如日輪生光，聲、香、味、觸、法處如日輪生光；眼界如日輪生光，耳、鼻、舌、身、意界如日輪生光；色界如日輪生光，聲、香、味、觸、法界如日輪生光；眼識界如日輪生光，耳、鼻、舌、身、意識界如日輪生光；眼觸如日輪生光，耳、鼻、舌、身、意觸如日輪生光；眼觸為緣所生諸受如日輪生光，耳、鼻、舌、身、意觸為緣所生諸受如日輪生光；地界如日輪生光，水、火、風、空、識界如日輪生光；因緣如日輪生光，等無間緣、所緣緣、增上緣如日輪生光；無明如日輪生光，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如日輪生光。
“Furthermore, Subhūti, the aggregate of form is like the sun’s disk giving forth light; and the aggregates of feeling, perception, formations, and consciousness are like the sun’s disk giving forth light. The eye sense-base is like the sun’s disk giving forth light; and the ear, nose, tongue, body, and mind sense-bases are like the sun’s disk giving forth light. The form object-base is like the sun’s disk giving forth light; and the sound, smell, taste, touch, and dharma object-bases are like the sun’s disk giving forth light. The eye-realm is like the sun’s disk giving forth light; and the ear, nose, tongue, body, and mind realms are like the sun’s disk giving forth light. The realm of forms is like the sun’s disk giving forth light; and the realms of sounds, smells, tastes, touches, and dharmas are like the sun’s disk giving forth light. The realm of eye-consciousness is like the sun’s disk giving forth light; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like the sun’s disk giving forth light. Eye-contact is like the sun’s disk giving forth light; and ear, nose, tongue, body, and mind contact are like the sun’s disk giving forth light. The feelings born of eye-contact as condition are like the sun’s disk giving forth light; and the feelings born of ear, nose, tongue, body, and mind contact as condition are like the sun’s disk giving forth light. The earth element is like the sun’s disk giving forth light; and the water, fire, wind, space, and consciousness elements are like the sun’s disk giving forth light. Conditions are like the sun’s disk giving forth light; and the conditions of immediate antecedence, objective support, and dominant influence are like the sun’s disk giving forth light. Ignorance is like the sun’s disk giving forth light; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like the sun’s disk giving forth light.”
「復次，善現！色蘊如聲無邊際，受、想、行、識蘊如聲無邊際；眼處如聲無邊際，耳、鼻、舌、身、意處如聲無邊際；色處如聲無邊際，聲、香、味、觸、法處如聲無邊際；眼界如聲無邊際，耳、鼻、舌、身、意界如聲無邊際；色界如聲無邊際，聲、香、味、觸、法界如聲無邊際；眼識界如聲無邊際，耳、鼻、舌、身、意識界如聲無邊際；眼觸如聲無邊際，耳、鼻、舌、身、意觸如聲無邊際；眼觸為緣所生諸受如聲無邊際，耳、鼻、舌、身、意觸為緣所生諸受如聲無邊際；地界如聲無邊際，水、火、風、空、識界如聲無邊際；因緣如聲無邊際，等無間緣、所緣緣、增上緣如聲無邊際；無明如聲無邊際，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如聲無邊際。
“Furthermore, Subhūti, the aggregate of form is like sound—boundless; and the aggregates of feeling, perception, formations, and consciousness are like sound—boundless. The eye sense-base is like sound—boundless; and the ear, nose, tongue, body, and mind sense-bases are like sound—boundless. The form object-base is like sound—boundless; and the sound, smell, taste, touch, and dharma object-bases are like sound—boundless. The eye-realm is like sound—boundless; and the ear, nose, tongue, body, and mind realms are like sound—boundless. The realm of forms is like sound—boundless; and the realms of sounds, smells, tastes, touches, and dharmas are like sound—boundless. The realm of eye-consciousness is like sound—boundless; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like sound—boundless. Eye-contact is like sound—boundless; and ear, nose, tongue, body, and mind contact are like sound—boundless. The feelings born from eye-contact as condition are like sound—boundless; and the feelings born from ear, nose, tongue, body, and mind contact as condition are like sound—boundless. The earth element is like sound—boundless; and the water, fire, wind, space, and consciousness elements are like sound—boundless. Conditions are like sound—boundless; and the conditions of immediate antecedence, objective support, and dominant influence are like sound—boundless. Ignorance is like sound—boundless; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like sound—boundless.
「復次，善現！色蘊如有情界無邊際，受、想、行、識蘊如有情界無邊際；眼處如有情界無邊際，耳、鼻、舌、身、意處如有情界無邊際；色處如有情界無邊際，聲、香、味、觸、法處如有情界無邊際；眼界如有情界無邊際，耳、鼻、舌、身、意界如有情界無邊際；色界如有情界無邊際，聲、香、味、觸、法界如有情界無邊際；眼識界如有情界無邊際，耳、鼻、舌、身、意識界如有情界無邊際；眼觸如有情界無邊際，耳、鼻、舌、身、意觸如有情界無邊際；眼觸為緣所生諸受如有情界無邊際，耳、鼻、舌、身、意觸為緣所生諸受如有情界無邊際；地界如有情界無邊際，水、火、風、空、識界如有情界無邊際；因緣如有情界無邊際，等無間緣、所緣緣、增上緣如有情界無邊際；無明如有情界無邊際，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如有情界無邊際。
“Furthermore, Subhūti, the aggregate of form is like the realm of sentient beings—boundless; and the aggregates of feeling, perception, formations, and consciousness are like the realm of sentient beings—boundless. The eye sense-base is like the realm of sentient beings—boundless; and the ear, nose, tongue, body, and mind sense-bases are like the realm of sentient beings—boundless. The form object-base is like the realm of sentient beings—boundless; and the sound, smell, taste, touch, and dharma object-bases are like the realm of sentient beings—boundless. The eye-realm is like the realm of sentient beings—boundless; and the ear, nose, tongue, body, and mind realms are like the realm of sentient beings—boundless. The realm of forms is like the realm of sentient beings—boundless; and the realms of sounds, smells, tastes, touches, and dharmas are like the realm of sentient beings—boundless. The realm of eye-consciousness is like the realm of sentient beings—boundless; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like the realm of sentient beings—boundless. Eye-contact is like the realm of sentient beings—boundless; and ear, nose, tongue, body, and mind contact are like the realm of sentient beings—boundless. The feelings born from eye-contact as condition are like the realm of sentient beings—boundless; and the feelings born from ear, nose, tongue, body, and mind contact as condition are like the realm of sentient beings—boundless. The earth element is like the realm of sentient beings—boundless; and the water, fire, wind, space, and consciousness elements are like the realm of sentient beings—boundless. Conditions are like the realm of sentient beings—boundless; and the conditions of immediate antecedence, objective support, and dominant influence are like the realm of sentient beings—boundless. Ignorance is like the realm of sentient beings—boundless; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like the realm of sentient beings—boundless.
「復次，善現！色蘊如地無邊際，受、想、行、識蘊如地無邊際；眼處如地無邊際，耳、鼻、舌、身、意處如地無邊際；色處如地無邊際，聲、香、味、觸、法處如地無邊際；眼界如地無邊際，耳、鼻、舌、身、意界如地無邊際；色界如地無邊際，聲、香、味、觸、法界如地無邊際；眼識界如地無邊際，耳、鼻、舌、身、意識界如地無邊際；眼觸如地無邊際，耳、鼻、舌、身、意觸如地無邊際；眼觸為緣所生諸受如地無邊際，耳、鼻、舌、身、意觸為緣所生諸受如地無邊際；地界如地無邊際，水、火、風、空、識界如地無邊際；因緣如地無邊際，等無間緣、所緣緣、增上緣如地無邊際；無明如地無邊際，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如地無邊際。
“Furthermore, Subhūti, the aggregate of form is like the earth—boundless; and the aggregates of feeling, perception, formations, and consciousness are like the earth—boundless. The eye sense-base is like the earth—boundless; and the ear, nose, tongue, body, and mind sense-bases are like the earth—boundless. The form object-base is like the earth—boundless; and the sound, smell, taste, touch, and dharma object-bases are like the earth—boundless. The eye-realm is like the earth—boundless; and the ear, nose, tongue, body, and mind realms are like the earth—boundless. The realm of forms is like the earth—boundless; and the realms of sounds, smells, tastes, touches, and dharmas are like the earth—boundless. The realm of eye-consciousness is like the earth—boundless; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like the earth—boundless. Eye-contact is like the earth—boundless; and ear, nose, tongue, body, and mind contact are like the earth—boundless. The feelings born from eye-contact as condition are like the earth—boundless; and the feelings born from ear, nose, tongue, body, and mind contact as condition are like the earth—boundless. The earth element is like the earth—boundless; and the water, fire, wind, space, and consciousness elements are like the earth—boundless. Conditions are like the earth—boundless; and the conditions of immediate antecedence, objective support, and dominant influence are like the earth—boundless. Ignorance is like the earth—boundless; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like the earth—boundless.”
「復次，善現！色蘊如水無邊際，受、想、行、識蘊如水無邊際；眼處如水無邊際，耳、鼻、舌、身、意處如水無邊際；色處如水無邊際，聲、香、味、觸、法處如水無邊際；眼界如水無邊際，耳、鼻、舌、身、意界如水無邊際；色界如水無邊際，聲、香、味、觸、法界如水無邊際；眼識界如水無邊際，耳、鼻、舌、身、意識界如水無邊際；眼觸如水無邊際，耳、鼻、舌、身、意觸如水無邊際；眼觸為緣所生諸受如水無邊際，耳、鼻、舌、身、意觸為緣所生諸受如水無邊際；地界如水無邊際，水、火、風、空、識界如水無邊際；因緣如水無邊際，等無間緣、所緣緣、增上緣如水無邊際；無明如水無邊際，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如水無邊際。
“Furthermore, Subhūti, the aggregate of form is like water—boundless; and the aggregates of feeling, perception, formations, and consciousness are like water—boundless. The eye sense-base is like water—boundless; and the ear, nose, tongue, body, and mind sense-bases are like water—boundless. The form object-base is like water—boundless; and the sound, smell, taste, touch, and dharma object-bases are like water—boundless. The eye-realm is like water—boundless; and the ear, nose, tongue, body, and mind realms are like water—boundless. The realm of forms is like water—boundless; and the realms of sounds, smells, tastes, touches, and dharmas are like water—boundless. The realm of eye-consciousness is like water—boundless; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like water—boundless. Eye-contact is like water—boundless; and ear, nose, tongue, body, and mind contact are like water—boundless. The feelings born from eye-contact as condition are like water—boundless; and the feelings born from ear, nose, tongue, body, and mind contact as condition are like water—boundless. The earth element is like water—boundless; and the water, fire, wind, space, and consciousness elements are like water—boundless. Conditions are like water—boundless; and the conditions of immediate antecedence, objective support, and dominant influence are like water—boundless. Ignorance is like water—boundless; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like water—boundless.
「復次，善現！色蘊如火無邊際，受、想、行、識蘊如火無邊際；眼處如火無邊際，耳、鼻、舌、身、意處如火無邊際；色處如火無邊際，聲、香、味、觸、法處如火無邊際；眼界如火無邊際，耳、鼻、舌、身、意界如火無邊際；色界如火無邊際，聲、香、味、觸、法界如火無邊際；眼識界如火無邊際，耳、鼻、舌、身、意識界如火無邊際；眼觸如火無邊際，耳、鼻、舌、身、意觸如火無邊際；眼觸為緣所生諸受如火無邊際，耳、鼻、舌、身、意觸為緣所生諸受如火無邊際；地界如火無邊際，水、火、風、空、識界如火無邊際；因緣如火無邊際，等無間緣、所緣緣、增上緣如火無邊際；無明如火無邊際，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如火無邊際。
“Furthermore, Subhūti, the aggregate of form is like fire—boundless; and the aggregates of feeling, perception, formations, and consciousness are like fire—boundless. The eye sense-base is like fire—boundless; and the ear, nose, tongue, body, and mind sense-bases are like fire—boundless. The form object-base is like fire—boundless; and the sound, smell, taste, touch, and dharma object-bases are like fire—boundless. The eye-realm is like fire—boundless; and the ear, nose, tongue, body, and mind realms are like fire—boundless. The realm of forms is like fire—boundless; and the realms of sounds, smells, tastes, touches, and dharmas are like fire—boundless. The realm of eye-consciousness is like fire—boundless; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like fire—boundless. Eye-contact is like fire—boundless; and ear, nose, tongue, body, and mind contact are like fire—boundless. The feelings born from eye-contact as condition are like fire—boundless; and the feelings born from ear, nose, tongue, body, and mind contact as condition are like fire—boundless. The earth element is like fire—boundless; and the water, fire, wind, space, and consciousness elements are like fire—boundless. Conditions are like fire—boundless; and the conditions of immediate antecedence, objective support, and dominant influence are like fire—boundless. Ignorance is like fire—boundless; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like fire—boundless.
「復次，善現！色蘊如風無邊際，受、想、行、識蘊如風無邊際；眼處如風無邊際，耳、鼻、舌、身、意處如風無邊際；色處如風無邊際，聲、香、味、觸、法處如風無邊際；眼界如風無邊際，耳、鼻、舌、身、意界如風無邊際；色界如風無邊際，聲、香、味、觸、法界如風無邊際；眼識界如風無邊際，耳、鼻、舌、身、意識界如風無邊際；眼觸如風無邊際，耳、鼻、舌、身、意觸如風無邊際；眼觸為緣所生諸受如風無邊際，耳、鼻、舌、身、意觸為緣所生諸受如風無邊際；地界如風無邊際，水、火、風、空、識界如風無邊際；因緣如風無邊際，等無間緣、所緣緣、增上緣如風無邊際；無明如風無邊際，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如風無邊際。
“Furthermore, Subhūti, the aggregate of form is like wind—boundless; and the aggregates of feeling, perception, formations, and consciousness are like wind—boundless. The eye sense-base is like wind—boundless; and the ear, nose, tongue, body, and mind sense-bases are like wind—boundless. The form object-base is like wind—boundless; and the sound, smell, taste, touch, and dharma object-bases are like wind—boundless. The eye-realm is like wind—boundless; and the ear, nose, tongue, body, and mind realms are like wind—boundless. The realm of forms is like wind—boundless; and the realms of sounds, smells, tastes, touches, and dharmas are like wind—boundless. The realm of eye-consciousness is like wind—boundless; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like wind—boundless. Eye-contact is like wind—boundless; and ear, nose, tongue, body, and mind contact are like wind—boundless. The feelings born from eye-contact as condition are like wind—boundless; and the feelings born from ear, nose, tongue, body, and mind contact as condition are like wind—boundless. The earth element is like wind—boundless; and the water, fire, wind, space, and consciousness elements are like wind—boundless. Conditions are like wind—boundless; and the conditions of immediate antecedence, objective support, and dominant influence are like wind—boundless. Ignorance is like wind—boundless; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like wind—boundless.”
「復次，善現！色蘊如虛空無邊際，受、想、行、識蘊如虛空無邊際；眼處如虛空無邊際，耳、鼻、舌、身、意處如虛空無邊際；色處如虛空無邊際，聲、香、味、觸、法處如虛空無邊際；眼界如虛空無邊際，耳、鼻、舌、身、意界如虛空無邊際；色界如虛空無邊際，聲、香、味、觸、法界如虛空無邊際；眼識界如虛空無邊際，耳、鼻、舌、身、意識界如虛空無邊際；眼觸如虛空無邊際，耳、鼻、舌、身、意觸如虛空無邊際；眼觸為緣所生諸受如虛空無邊際，耳、鼻、舌、身、意觸為緣所生諸受如虛空無邊際；地界如虛空無邊際，水、火、風、空、識界如虛空無邊際；因緣如虛空無邊際，等無間緣、所緣緣、增上緣如虛空無邊際；無明如虛空無邊際，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如虛空無邊際。
“Furthermore, Subhūti, the aggregate of form is like space—boundless; and the aggregates of feeling, perception, formations, and consciousness are like space—boundless. The eye sense-base is like space—boundless; and the ear, nose, tongue, body, and mind sense-bases are like space—boundless. The form object-base is like space—boundless; and the sound, smell, taste, touch, and dharma object-bases are like space—boundless. The eye-realm is like space—boundless; and the ear, nose, tongue, body, and mind realms are like space—boundless. The realm of forms is like space—boundless; and the realms of sounds, smells, tastes, touches, and dharmas are like space—boundless. The realm of eye-consciousness is like space—boundless; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like space—boundless. Eye-contact is like space—boundless; and ear, nose, tongue, body, and mind contact are like space—boundless. The feelings born in dependence on eye-contact are like space—boundless; and the feelings born in dependence on ear, nose, tongue, body, and mind contact are like space—boundless. The earth element is like space—boundless; and the water, fire, wind, space, and consciousness elements are like space—boundless. Conditions are like space—boundless; and the conditions of immediate antecedence, objective support, and dominant influence are like space—boundless. Ignorance is like space—boundless; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like space—boundless.
「復次，善現！色蘊離集善相，受、想、行、識蘊離集善相；眼處離集善相，耳、鼻、舌、身、意處離集善相；色處離集善相，聲、香、味、觸、法處離集善相；眼界離集善相，耳、鼻、舌、身、意界離集善相；色界離集善相，聲、香、味、觸、法界離集善相；眼識界離集善相，耳、鼻、舌、身、意識界離集善相；眼觸離集善相，耳、鼻、舌、身、意觸離集善相；眼觸為緣所生諸受離集善相，耳、鼻、舌、身、意觸為緣所生諸受離集善相；地界離集善相，水、火、風、空、識界離集善相；因緣離集善相，等無間緣、所緣緣、增上緣離集善相；無明離集善相，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱離集善相。
“Furthermore, Subhūti, the aggregate of form is devoid of the marks of the collection of goodness; and the aggregates of feeling, perception, formations, and consciousness are devoid of the marks of the collection of goodness. The eye sense-base is devoid of the marks of the collection of goodness; and the ear, nose, tongue, body, and mind sense-bases are devoid of the marks of the collection of goodness. The form object-base is devoid of the marks of the collection of goodness; and the sound, smell, taste, touch, and dharma object-bases are devoid of the marks of the collection of goodness. The eye-realm is devoid of the marks of the collection of goodness; and the ear, nose, tongue, body, and mind realms are devoid of the marks of the collection of goodness. The realm of forms is devoid of the marks of the collection of goodness; and the realms of sounds, smells, tastes, touches, and dharmas are devoid of the marks of the collection of goodness. The realm of eye-consciousness is devoid of the marks of the collection of goodness; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are devoid of the marks of the collection of goodness. Eye-contact is devoid of the marks of the collection of goodness; and ear, nose, tongue, body, and mind contact are devoid of the marks of the collection of goodness. The feelings born in dependence on eye-contact are devoid of the marks of the collection of goodness; and the feelings born in dependence on ear, nose, tongue, body, and mind contact are devoid of the marks of the collection of goodness. The earth element is devoid of the marks of the collection of goodness; and the water, fire, wind, space, and consciousness elements are devoid of the marks of the collection of goodness. Conditions are devoid of the marks of the collection of goodness; and immediate antecedent condition, object condition, and dominant condition are devoid of the marks of the collection of goodness. Ignorance is devoid of the marks of the collection of goodness; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are devoid of the marks of the collection of goodness.
「復次，善現！色蘊離集法相，受、想、行、識蘊離集法相；眼處離集法相，耳、鼻、舌、身、意處離集法相；色處離集法相，聲、香、味、觸、法處離集法相；眼界離集法相，耳、鼻、舌、身、意界離集法相；色界離集法相，聲、香、味、觸、法界離集法相；眼識界離集法相，耳、鼻、舌、身、意識界離集法相；眼觸離集法相，耳、鼻、舌、身、意觸離集法相；眼觸為緣所生諸受離集法相，耳、鼻、舌、身、意觸為緣所生諸受離集法相；地界離集法相，水、火、風、空、識界離集法相；因緣離集法相，等無間緣、所緣緣、增上緣離集法相；無明離集法相，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱離集法相。
“Furthermore, Subhūti, the aggregate of form is devoid of the marks of the collection of dharmas; and the aggregates of feeling, perception, formations, and consciousness are devoid of the marks of the collection of dharmas. The eye sense-base is devoid of the marks of the collection of dharmas; and the ear, nose, tongue, body, and mind sense-bases are devoid of the marks of the collection of dharmas. The form object-base is devoid of the marks of the collection of dharmas; and the sound, smell, taste, touch, and dharma object-bases are devoid of the marks of the collection of dharmas. The eye-realm is devoid of the marks of the collection of dharmas; and the ear, nose, tongue, body, and mind realms are devoid of the marks of the collection of dharmas. The realm of forms is devoid of the marks of the collection of dharmas; and the realms of sounds, smells, tastes, touches, and dharmas are devoid of the marks of the collection of dharmas. The realm of eye-consciousness is devoid of the marks of the collection of dharmas; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are devoid of the marks of the collection of dharmas. Eye-contact is devoid of the marks of the collection of dharmas; and ear, nose, tongue, body, and mind contact are devoid of the marks of the collection of dharmas. The feelings born in dependence on eye-contact are devoid of the marks of the collection of dharmas; and the feelings born in dependence on ear, nose, tongue, body, and mind contact are devoid of the marks of the collection of dharmas. The earth element is devoid of the marks of the collection of dharmas; and the water, fire, wind, space, and consciousness elements are devoid of the marks of the collection of dharmas. Conditions are devoid of the marks of the collection of dharmas; and immediate antecedent condition, object condition, and dominant condition are devoid of the marks of the collection of dharmas. Ignorance is devoid of the marks of the collection of dharmas; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are devoid of the marks of the collection of dharmas.”
「復次，善現！色蘊如定無邊際，受、想、行、識蘊如定無邊際；眼處如定無邊際，耳、鼻、舌、身、意處如定無邊際；色處如定無邊際，聲、香、味、觸、法處如定無邊際；眼界如定無邊際，耳、鼻、舌、身、意界如定無邊際；色界如定無邊際，聲、香、味、觸、法界如定無邊際；眼識界如定無邊際，耳、鼻、舌、身、意識界如定無邊際；眼觸如定無邊際，耳、鼻、舌、身、意觸如定無邊際；眼觸為緣所生諸受如定無邊際，耳、鼻、舌、身、意觸為緣所生諸受如定無邊際；地界如定無邊際，水、火、風、空、識界如定無邊際；因緣如定無邊際，等無間緣、所緣緣、增上緣如定無邊際；無明如定無邊際，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如定無邊際。
“Furthermore, Subhūti, the aggregate of form is like samādhi—boundless; and the aggregates of feeling, perception, formations, and consciousness are like samādhi—boundless. The eye sense-base is like samādhi—boundless; and the ear, nose, tongue, body, and mind sense-bases are like samādhi—boundless. The form object-base is like samādhi—boundless; and the sound, smell, taste, touch, and dharma object-bases are like samādhi—boundless. The eye-realm is like samādhi—boundless; and the ear, nose, tongue, body, and mind realms are like samādhi—boundless. The realm of forms is like samādhi—boundless; and the realms of sounds, smells, tastes, touches, and dharmas are like samādhi—boundless. The realm of eye-consciousness is like samādhi—boundless; and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like samādhi—boundless. Eye-contact is like samādhi—boundless; and ear, nose, tongue, body, and mind contact are like samādhi—boundless. The feelings born from eye-contact as condition are like samādhi—boundless; and the feelings born from ear, nose, tongue, body, and mind contact as condition are like samādhi—boundless. The earth element is like samādhi—boundless; and the water, fire, wind, space, and consciousness elements are like samādhi—boundless. Conditions are like samādhi—boundless; and immediate antecedent condition, object condition, and dominant condition are like samādhi—boundless. Ignorance is like samādhi—boundless; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like samādhi—boundless.
「復次，善現！色蘊離色蘊自性，色蘊真如是佛法；受、想、行、識蘊離受蘊等自性，受蘊等真如是佛法。眼處離眼處自性，眼處真如是佛法；耳、鼻、舌、身、意處離耳處等自性，耳處等真如是佛法。色處離色處自性，色處真如是佛法；聲、香、味、觸、法處離聲處等自性，聲處等真如是佛法。眼界離眼界自性，眼界真如是佛法；耳、鼻、舌、身、意界離耳界等自性，耳界等真如是佛法。色界離色界自性，色界真如是佛法；聲、香、味、觸、法界離聲界等自性，聲界等真如是佛法。眼識界離眼識界自性，眼識界真如是佛法；耳、鼻、舌、身、意識界離耳識界等自性，耳識界等真如是佛法。眼觸離眼觸自性、眼觸真如是佛法；耳、鼻、舌、身、意觸離耳觸等自性，耳觸等真如是佛法。眼觸為緣所生諸受離眼觸為緣所生諸受自性，眼觸為緣所生諸受真如是佛法；耳、鼻、舌、身、意觸為緣所生諸受離耳觸為緣所生諸受等自性，耳觸為緣所生諸受等真如是佛法。地界離地界自性，地界真如是佛法；水、火、風、空、識界離水界等自性，水界等真如是佛法。因緣離因緣自性，因緣真如是佛法；等無間緣、所緣緣、增上緣離等無間緣等自性，等無間緣等真如是佛法。無明離無明自性，無明真如是佛法；行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱離行等自性，行等真如是佛法。
“Furthermore, Subhūti, the aggregate of form is free of the own-nature of the aggregate of form; the suchness of the aggregate of form is the Buddha-Dharma. The aggregates of feeling, perception, formations, and consciousness are free of the own-nature of those aggregates; the suchness of those aggregates is the Buddha-Dharma. The eye sense-base is free of the own-nature of the eye sense-base; the suchness of the eye sense-base is the Buddha-Dharma. The ear, nose, tongue, body, and mind sense-bases are free of the own-nature of those bases; the suchness of those bases is the Buddha-Dharma. The form object-base is free of the own-nature of the form object-base; the suchness of the form object-base is the Buddha-Dharma. The sound, smell, taste, touch, and dharma object-bases are free of the own-nature of those bases; the suchness of those bases is the Buddha-Dharma. The eye-realm is free of the own-nature of the eye-realm; the suchness of the eye-realm is the Buddha-Dharma. The ear, nose, tongue, body, and mind realms are free of the own-nature of those realms; the suchness of those realms is the Buddha-Dharma. The realm of forms is free of the own-nature of the realm of forms; the suchness of the realm of forms is the Buddha-Dharma. The realms of sounds, smells, tastes, touches, and dharmas are free of the own-nature of those realms; the suchness of those realms is the Buddha-Dharma. The realm of eye-consciousness is free of the own-nature of the realm of eye-consciousness; the suchness of the realm of eye-consciousness is the Buddha-Dharma. The realms of ear-, nose-, tongue-, body-, and mind-consciousness are free of the own-nature of those realms; the suchness of those realms is the Buddha-Dharma. Eye-contact is free of the own-nature of eye-contact; the suchness of eye-contact is the Buddha-Dharma. Ear, nose, tongue, body, and mind contact are free of the own-nature of those contacts; the suchness of those contacts is the Buddha-Dharma. The feelings born in dependence on eye-contact are free of the own-nature of such feelings; the suchness of the feelings born in dependence on eye-contact is the Buddha-Dharma. The feelings born in dependence on ear, nose, tongue, body, and mind contact are free of the own-nature of such feelings; the suchness of those feelings is the Buddha-Dharma. The earth element is free of the own-nature of the earth element; the suchness of the earth element is the Buddha-Dharma. The water, fire, wind, space, and consciousness elements are free of the own-nature of those elements; the suchness of those elements is the Buddha-Dharma. Conditions are free of the own-nature of conditions; the suchness of conditions is the Buddha-Dharma. Immediate antecedent condition, object condition, and dominant condition are free of the own-nature of those conditions; the suchness of those conditions is the Buddha-Dharma. Ignorance is free of the own-nature of ignorance; the suchness of ignorance is the Buddha-Dharma. Formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are free of the own-nature of those factors; the suchness of those factors is the Buddha-Dharma.
「復次，善現！色蘊法性無邊際，受、想、行、識蘊法性無邊際；眼處法性無邊際，耳、鼻、舌、身、意處法性無邊際；色處法性無邊際，聲、香、味、觸、法處法性無邊際；眼界法性無邊際，耳、鼻、舌、身、意界法性無邊際；色界法性無邊際，聲、香、味、觸、法界法性無邊際；眼識界法性無邊際，耳、鼻、舌、身、意識界法性無邊際；眼觸法性無邊際，耳、鼻、舌、身、意觸法性無邊際；眼觸為緣所生諸受法性無邊際，耳、鼻、舌、身、意觸為緣所生諸受法性無邊際；地界法性無邊際，水、火、風、空、識界法性無邊際；因緣法性無邊際，等無間緣、所緣緣、增上緣法性無邊際；無明法性無邊際，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱法性無邊際。
“Furthermore, Subhūti, the dharma-nature of the aggregate of form is boundless; and the dharma-nature of the aggregates of feeling, perception, formations, and consciousness is boundless. The dharma-nature of the eye sense-base is boundless; and the dharma-nature of the ear, nose, tongue, body, and mind sense-bases is boundless. The dharma-nature of the form object-base is boundless; and the dharma-nature of the sound, smell, taste, touch, and dharma object-bases is boundless. The dharma-nature of the eye-realm is boundless; and the dharma-nature of the ear, nose, tongue, body, and mind realms is boundless. The dharma-nature of the realm of forms is boundless; and the dharma-nature of the realms of sounds, smells, tastes, touches, and dharmas is boundless. The dharma-nature of the realm of eye-consciousness is boundless; and the dharma-nature of the realms of ear-, nose-, tongue-, body-, and mind-consciousness is boundless. The dharma-nature of eye-contact is boundless; and the dharma-nature of ear, nose, tongue, body, and mind contact is boundless. The dharma-nature of the feelings born in dependence on eye-contact is boundless; and the dharma-nature of the feelings born in dependence on ear, nose, tongue, body, and mind contact is boundless. The dharma-nature of the earth element is boundless; and the dharma-nature of the water, fire, wind, space, and consciousness elements is boundless. The dharma-nature of conditions is boundless; and the dharma-nature of immediate antecedent condition, object condition, and dominant condition is boundless. The dharma-nature of ignorance is boundless; and the dharma-nature of formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress is boundless.”
「復次，善現！色蘊空法性無邊際，受、想、行、識蘊空法性無邊際；眼處空法性無邊際，耳、鼻、舌、身、意處空法性無邊際；色處空法性無邊際，聲、香、味、觸、法處空法性無邊際；眼界空法性無邊際，耳、鼻、舌、身、意界空法性無邊際；色界空法性無邊際，聲、香、味、觸、法界空法性無邊際；眼識界空法性無邊際，耳、鼻、舌、身、意識界空法性無邊際；眼觸空法性無邊際，耳、鼻、舌、身、意觸空法性無邊際；眼觸為緣所生諸受空法性無邊際，耳、鼻、舌、身、意觸為緣所生諸受空法性無邊際；地界空法性無邊際，水、火、風、空、識界空法性無邊際；因緣空法性無邊際，等無間緣、所緣緣、增上緣空法性無邊際；無明空法性無邊際，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱空法性無邊際。
“Furthermore, Subhūti, the empty dharma-nature of the aggregate of form is boundless; and the empty dharma-nature of the aggregates of feeling, perception, formations, and consciousness is boundless. The empty dharma-nature of the eye sense-base is boundless; and the empty dharma-nature of the ear, nose, tongue, body, and mind sense-bases is boundless. The empty dharma-nature of the form object-base is boundless; and the empty dharma-nature of the sound, smell, taste, touch, and dharma object-bases is boundless. The empty dharma-nature of the eye-realm is boundless; and the empty dharma-nature of the ear, nose, tongue, body, and mind realms is boundless. The empty dharma-nature of the realm of forms is boundless; and the empty dharma-nature of the realms of sounds, smells, tastes, touches, and dharmas is boundless. The empty dharma-nature of the realm of eye-consciousness is boundless; and the empty dharma-nature of the realms of ear-, nose-, tongue-, body-, and mind-consciousness is boundless. The empty dharma-nature of eye-contact is boundless; and the empty dharma-nature of ear, nose, tongue, body, and mind contact is boundless. The empty dharma-nature of the feelings born in dependence on eye-contact is boundless; and the empty dharma-nature of the feelings born in dependence on ear, nose, tongue, body, and mind contact is boundless. The empty dharma-nature of the earth element is boundless; and the empty dharma-nature of the water, fire, wind, space, and consciousness elements is boundless. The empty dharma-nature of conditions is boundless; and the empty dharma-nature of immediate antecedent condition, object condition, and dominant condition is boundless. The empty dharma-nature of ignorance is boundless; and the empty dharma-nature of formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress is boundless.
「復次，善現！色蘊心無邊際，色蘊心行生故；受、想、行、識蘊心無邊際，受蘊等心行生故。眼處心無邊際，眼處心行生故；耳、鼻、舌、身、意處心無邊際，耳處等心行生故。色處心無邊際，色處心行生故；聲、香、味、觸、法處心無邊際，聲處等心行生故。眼界心無邊際，眼界心行生故；耳、鼻、舌、身、意界心無邊際，耳界等心行生故。色界心無邊際，色界心行生故；聲、香、味、觸、法界心無邊際，聲界等心行生故。眼識界心無邊際，眼識界心行生故；耳、鼻、舌、身、意識界心無邊際，耳識界等心行生故。眼觸心無邊際，眼觸心行生故；耳、鼻、舌、身、意觸心無邊際，耳觸等心行生故。眼觸為緣所生諸受心無邊際，眼觸為緣所生諸受心行生故；耳、鼻、舌、身、意觸為緣所生諸受心無邊際，耳觸為緣所生諸受等心行生故。地界心無邊際，地界心行生故；水、火、風、空、識界心無邊際，水界等心行生故。因緣心無邊際，因緣心行生故；等無間緣、所緣緣、增上緣心無邊際，等無間緣等心行生故。無明心無邊際，無明心行生故；行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱心無邊際，行等心行生故。
“Furthermore, Subhūti, with respect to mind, the aggregate of form is boundless, for it is generated by the activities of mind; and with respect to mind, the aggregates of feeling, perception, formations, and consciousness are boundless, for they are generated by the activities of mind. With respect to mind, the eye sense-base is boundless, for it is generated by the activities of mind; and with respect to mind, the ear, nose, tongue, body, and mind sense-bases are boundless, for they are generated by the activities of mind. With respect to mind, the form object-base is boundless, for it is generated by the activities of mind; and with respect to mind, the sound, smell, taste, touch, and dharma object-bases are boundless, for they are generated by the activities of mind. With respect to mind, the eye-realm is boundless, for it is generated by the activities of mind; and with respect to mind, the ear, nose, tongue, body, and mind realms are boundless, for they are generated by the activities of mind. With respect to mind, the realm of forms is boundless, for it is generated by the activities of mind; and with respect to mind, the realms of sounds, smells, tastes, touches, and dharmas are boundless, for they are generated by the activities of mind. With respect to mind, the realm of eye-consciousness is boundless, for it is generated by the activities of mind; and with respect to mind, the realms of ear-, nose-, tongue-, body-, and mind-consciousness are boundless, for they are generated by the activities of mind. With respect to mind, eye-contact is boundless, for it is generated by the activities of mind; and with respect to mind, ear, nose, tongue, body, and mind contact are boundless, for they are generated by the activities of mind. With respect to mind, the feelings born in dependence on eye-contact are boundless, for those feelings are generated by the activities of mind; and with respect to mind, the feelings born in dependence on ear, nose, tongue, body, and mind contact are boundless, for those feelings are generated by the activities of mind. With respect to mind, the earth element is boundless, for it is generated by the activities of mind; and with respect to mind, the water, fire, wind, space, and consciousness elements are boundless, for they are generated by the activities of mind. With respect to mind, conditions are boundless, for they are generated by the activities of mind; and with respect to mind, immediate antecedent condition, object condition, and dominant condition are boundless, for they are generated by the activities of mind. With respect to mind, ignorance is boundless, for it is generated by the activities of mind; and with respect to mind, formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are boundless, for they are generated by the activities of mind.
「復次，善現！色蘊善、不善乃至不可得，受、想、行、識蘊善、不善乃至不可得；眼處善、不善乃至不可得，耳、鼻、舌、身、意處善、不善乃至不可得；色處善、不善乃至不可得，聲、香、味、觸、法處善、不善乃至不可得；眼界善、不善乃至不可得，耳、鼻、舌、身、意界善、不善乃至不可得；色界善、不善乃至不可得，聲、香、味、觸、法界善、不善乃至不可得；眼識界善、不善乃至不可得，耳、鼻、舌、身、意識界善、不善乃至不可得；眼觸善、不善乃至不可得，耳、鼻、舌、身、意觸善、不善乃至不可得；眼觸為緣所生諸受善、不善乃至不可得，耳、鼻、舌、身、意觸為緣所生諸受善、不善乃至不可得；地界善、不善乃至不可得，水、火、風、空、識界善、不善乃至不可得；因緣善、不善乃至不可得，等無間緣、所緣緣、增上緣善、不善乃至不可得；無明善、不善乃至不可得，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱善、不善乃至不可得。
“Furthermore, Subhūti, as to the aggregate of form, wholesome, unwholesome, and even unobtainable; and as to the aggregates of feeling, perception, formations, and consciousness, wholesome, unwholesome, and even unobtainable. As to the eye sense-base, wholesome, unwholesome, and even unobtainable; and as to the ear, nose, tongue, body, and mind sense-bases, wholesome, unwholesome, and even unobtainable. As to the form object-base, wholesome, unwholesome, and even unobtainable; and as to the sound, smell, taste, touch, and dharma object-bases, wholesome, unwholesome, and even unobtainable. As to the eye-realm, wholesome, unwholesome, and even unobtainable; and as to the ear, nose, tongue, body, and mind realms, wholesome, unwholesome, and even unobtainable. As to the realm of forms, wholesome, unwholesome, and even unobtainable; and as to the realms of sounds, smells, tastes, touches, and dharmas, wholesome, unwholesome, and even unobtainable. As to the realm of eye-consciousness, wholesome, unwholesome, and even unobtainable; and as to the realms of ear-, nose-, tongue-, body-, and mind-consciousness, wholesome, unwholesome, and even unobtainable. As to eye-contact, wholesome, unwholesome, and even unobtainable; and as to ear, nose, tongue, body, and mind contact, wholesome, unwholesome, and even unobtainable. As to the feelings born in dependence on eye-contact, wholesome, unwholesome, and even unobtainable; and as to the feelings born in dependence on ear, nose, tongue, body, and mind contact, wholesome, unwholesome, and even unobtainable. As to the earth element, wholesome, unwholesome, and even unobtainable; and as to the water, fire, wind, space, and consciousness elements, wholesome, unwholesome, and even unobtainable. As to conditions, wholesome, unwholesome, and even unobtainable; and as to immediate antecedent condition, object condition, and dominant condition, wholesome, unwholesome, and even unobtainable. As to ignorance, wholesome, unwholesome, and even unobtainable; and as to formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress, wholesome, unwholesome, and even unobtainable.”
「復次，善現！色蘊無動，受、想、行、識蘊無動；眼處無動，耳、鼻、舌、身、意處無動；色處無動，聲、香、味、觸、法處無動；眼界無動，耳、鼻、舌、身、意界無動；色界無動，聲、香、味、觸、法界無動；眼識界無動，耳、鼻、舌、身、意識界無動；眼觸無動，耳、鼻、舌、身、意觸無動；眼觸為緣所生諸受無動，耳、鼻、舌、身、意觸為緣所生諸受無動；地界無動，水、火、風、空、識界無動；因緣無動，等無間緣、所緣緣、增上緣無動；無明無動，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱無動。
“Furthermore, Subhūti, the aggregate of form is unmoving; the aggregates of feeling, perception, formations, and consciousness are unmoving. The eye sense-base is unmoving; the ear, nose, tongue, body, and mind sense-bases are unmoving. The form object-base is unmoving; the sound, smell, taste, touch, and dharma object-bases are unmoving. The eye realm is unmoving; the ear, nose, tongue, body, and mind realms are unmoving. The realm of forms is unmoving; the realms of sounds, smells, tastes, touches, and dharmas are unmoving. The realm of eye-consciousness is unmoving; the realms of ear-, nose-, tongue-, body-, and mind-consciousness are unmoving. Eye-contact is unmoving; ear, nose, tongue, body, and mind contact are unmoving. The feelings born in dependence on eye-contact are unmoving; the feelings born in dependence on ear, nose, tongue, body, and mind contact are unmoving. The earth element is unmoving; the water, fire, wind, space, and consciousness elements are unmoving. Conditions are unmoving; immediate antecedent condition, object condition, and dominant condition are unmoving. Ignorance is unmoving; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are unmoving.
「復次，善現！色蘊如師子吼，受、想、行、識蘊如師子吼；眼處如師子吼，耳、鼻、舌、身、意處如師子吼；色處如師子吼，聲、香、味、觸、法處如師子吼；眼界如師子吼，耳、鼻、舌、身、意界如師子吼；色界如師子吼，聲、香、味、觸、法界如師子吼；眼識界如師子吼，耳、鼻、舌、身、意識界如師子吼；眼觸如師子吼，耳、鼻、舌、身、意觸如師子吼；眼觸為緣所生諸受如師子吼，耳、鼻、舌、身、意觸為緣所生諸受如師子吼；地界如師子吼，水、火、風、空、識界如師子吼；因緣如師子吼，等無間緣、所緣緣、增上緣如師子吼；無明如師子吼，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如師子吼。
“Furthermore, Subhūti, the aggregate of form is like a lion’s roar; the aggregates of feeling, perception, formations, and consciousness are like a lion’s roar. The eye sense-base is like a lion’s roar; the ear, nose, tongue, body, and mind sense-bases are like a lion’s roar. The form object-base is like a lion’s roar; the sound, smell, taste, touch, and dharma object-bases are like a lion’s roar. The eye realm is like a lion’s roar; the ear, nose, tongue, body, and mind realms are like a lion’s roar. The realm of forms is like a lion’s roar; the realms of sounds, smells, tastes, touches, and dharmas are like a lion’s roar. The realm of eye-consciousness is like a lion’s roar; the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like a lion’s roar. Eye-contact is like a lion’s roar; ear, nose, tongue, body, and mind contact are like a lion’s roar. The feelings born in dependence on eye-contact are like a lion’s roar; the feelings born in dependence on ear, nose, tongue, body, and mind contact are like a lion’s roar. The earth element is like a lion’s roar; the water, fire, wind, space, and consciousness elements are like a lion’s roar. Conditions are like a lion’s roar; immediate antecedent condition, object condition, and dominant condition are like a lion’s roar. Ignorance is like a lion’s roar; and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like a lion’s roar.
「善現當知！諸菩薩摩訶薩若能如是思惟觀察覺悟蘊等，隨順般若波羅蜜多，便能遠離誑諂作意，亦能遠離憍慢作意，亦能遠離自讚作意，亦能遠離毀他作意，亦能遠離我想作意，亦能遠離名利作意，亦能遠離五蓋作意，亦能遠離嫉慳作意，由此亦能圓滿一切難得希有真淨功德，亦能圓滿嚴淨佛土，亦能圓滿無上佛法，所謂無上正等菩提。」
“Subhūti, you should know: If bodhisattva‑mahāsattvas can thus reflect, contemplate, and awaken to the aggregates and the rest, being in accord with the Perfection of Wisdom, then they can keep far from the mental attitude of deceit and flattery, far from the attitude of arrogance, far from the attitude of self‑praise, far from the attitude of disparaging others, far from the attitude based on the idea of self, far from the attitude that seeks fame and profit, far from the attitudes of the five hindrances, and far from the attitudes of envy and miserliness. By this they can also bring to perfection all rare and pure virtues that are hard to obtain, can bring to perfection the adornment and purification of Buddha‑lands, and can bring to perfection the unsurpassed Buddha‑Dharma, namely unsurpassed perfect enlightenment.”
時，薄伽梵說是經已，無量菩薩摩訶薩眾慈氏菩薩而為上首，具壽善現及舍利子、阿難陀等諸大聲聞，并諸天、龍、阿素洛等，一切大眾聞佛所說皆大歡喜、信受奉行。
When the Bhagavān had spoken this scripture, the innumerable assembly of bodhisattva‑mahāsattvas, with the Bodhisattva Maitreya at their head, together with the venerable Subhūti, Śāriputra, Ānanda, and the other great śrāvakas, and also the gods, nāgas, and asuras, all the great multitude, having heard what the Buddha had said, rejoiced greatly and faithfully accepted and put it into practice.
大般若波羅蜜多經卷第五百五十五