佛說仁王般若波羅蜜經 1.33

1.33

"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.