佛說仁王般若波羅蜜經 1.13

1.13

"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.