佛說仁王般若波羅蜜經 1.13

1.13

「大王！摩訶衍見非非法，法若非非法，是名非非法空。法性空，色、受、想、行、識空，十二入、十八界空，六大法空，四諦、十二緣空。是法即生即住即滅，即有即空，剎那剎那亦如是法生法住法滅。何以故？九十剎那為一念，一念中一剎那經九百生滅，乃至色一切法亦如是。以般若波羅蜜空故，不見緣，不見諦，乃至一切法空，內空、外空、內外空、有為空、無為空、無始空、性空、第一義空、般若波羅蜜空、因空、佛果空、空空故空。但法集故有，受集故有，名集故有，因集故有，果集故有，十行故有，佛果故有，乃至六道一切有。善男子！若有菩薩見法眾生我人知見者，斯人行世間，不異於世間。於諸法而不動不到不滅，無相無無相，一切法亦如也，諸佛法僧亦如也，是即初地一念心，具足八萬四千般若波羅蜜，即載名摩訶衍，即滅為金剛，亦名定，亦名一切行。如光讚般若波羅蜜中說。

"Great King! The Mahāyāna sees non-non-dharmas; if dharmas are non-non-dharmas, this is named the emptiness of non-non-dharmas. Dharmatā is empty; form, feeling, perception, volitional formations, and consciousness are empty; the twelve sense bases and eighteen elements are empty; the six great elements are empty; the four noble truths and twelve links of dependent origination are empty. These dharmas arise instantly, abide instantly, and cease instantly; they exist instantly and are empty instantly; moment by moment, dharmas arise, dharmas abide, and dharmas cease in this manner. Why is this? Ninety kṣaṇas constitute one thought-moment; in one kṣaṇa within a thought-moment, there are nine hundred arisings and ceasings, and all dharmas up to form are also like this. Because prajñāpāramitā is empty, one does not see conditions and does not see truths, up to all dharmas being empty: internal emptiness, external emptiness, internal-and-external emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, nature emptiness, paramārtha-śūnyatā, prajñāpāramitā emptiness, cause emptiness, buddha-fruit emptiness, and the emptiness of emptiness. They exist only because of the aggregation of dharmas, because of the aggregation of recipient entities, because of the aggregation of names, because of the aggregation of causes, because of the aggregation of effects, because of the ten practices, because of the buddha-fruit, and even all existence in the six destinies. Good man! If there is a bodhisattva who sees dharmas, sentient beings, a self, a person, a knower, or a seer, this person traverses the world and is not different from the world. Remaining unmoved, unarrived, and unextinguished regarding all dharmas, without marks and without lack of marks, all dharmas are also suchness, and all buddhas, the Dharma, and the Saṅgha are also suchness. This is the single thought-moment of the first stage, complete with the eighty-four thousand prajñāpāramitās; it carries [all], hence it is named the Mahāyāna; its cessation is the vajra, and it is also named concentration, and also named all practices, as expounded in the Prajñāpāramitā of the Praise of Light.