佛說仁王般若波羅蜜經 1.33

1.33

「善男子！其所說十四般若波羅蜜，三忍地地上中下三十忍，一切行藏一切佛藏不可思議。何以故？一切諸佛是中生，是中滅，是中化，無生無滅無化，無自無他，第一無二，非化非不化，非相非無相，無來無去，如虛空故。一切眾生無生無滅，無縛解，非因非果，非不因果，煩惱我人知見受者我所者，一切苦受行空故。一切法集，幻化五陰，無合無散，法同法性，寂然空故。法境界空，空、無相，不轉、不顛倒、不順幻化，無三寶、無聖人、無六道，如虛空故。般若無知無見，不行不緣，不因不受，不得一切照相故，行道斯行道相如虛空故。法相如是，何可有心得、無心得？是以般若功德，不可眾生中行而行，不可五陰法中行而行，不可境中行而行，不可解中行而行。是故般若不可思議，而一切諸佛菩薩於中行，故亦不可思議。一切諸如來於幻化無住法中化，亦不可思議。

"Good sons! The fourteen prajñāpāramitās and the thirty forbearances—the upper, middle, and lower of the stages of the three forbearances—which he has spoken of, are an inconceivable store of all practices and a store of all buddhas. Why is this? All buddhas are born within this, cease within this, and transform within this, yet there is neither birth nor cessation nor transformation; there is neither self nor other; it is paramount and non-dual; it is neither transformed nor untransformed, neither characteristic nor uncharacteristic; it neither comes nor goes, for it is like empty space. All sentient beings are without birth and without cessation, without bondage and without liberation, neither cause nor fruit, nor non-cause and non-fruit. Regarding afflictions, the self, the person, the knower, the seer, the experiencer, and that which belongs to the self: because all painful experiences and activities are empty. The collection of all dharmas, the illusory five aggregates, have neither combination nor dispersal; dharmas are identical with dharmatā, because they are serene and empty. The objects of dharmas are empty: they are empty, markless, non-turning, non-inverted, and do not accord with illusions and transformations; there are no Three Jewels, no noble persons, and no six destinies, for they are like empty space. Prajñā has neither knowing nor seeing; it does not practice and does not objectify; it does not depend on causes and does not receive; because it does not attain any characteristics of illumination, the practice of the path and these characteristics of practicing the path are like empty space. Since the characteristics of dharmas are like this, how could there be mind-attainment or no-mind-attainment? Therefore, the merit of prajñā cannot be practiced by practicing within sentient beings, cannot be practiced by practicing within the dharmas of the five aggregates, cannot be practiced by practicing within objects, and cannot be practiced by practicing within understanding. Therefore, prajñā is inconceivable; and because all buddhas and bodhisattvas practice within it, it is also inconceivable. That all Tathāgatas manifest transformations within the illusory and non-abiding dharmas is also inconceivable.