仁王護國般若波羅蜜多經 1.21

1.21

佛言：「大王！智照實性，非有非無。所以者何？法性空故。是即色、受、想、行、識，十二處，十八界；士夫六界，十二因緣；二諦，四諦，一切皆空。是諸法等，即生即滅，即有即空，剎那剎那亦復如是。何以故？一念中有九十剎那，一剎那經九百生滅，諸有為法悉皆空故。以甚深般若波羅蜜多，照見諸法，一切皆空：內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無始空、畢竟空、散空、本性空、自相空、一切法空、般若波羅蜜多空、因空、佛果空。空空故空。諸有為法，法集故有、受集故有、名集故有、因集故有、果集故有、六趣故有、十地故有、佛果故有，一切皆有。

The Buddha said: "Great King! Wisdom illuminates the true nature as neither existing nor non-existing. Why is this? Because the dharmatā is empty. That is to say, form, feeling, perception, karmic formations, consciousness; the twelve sense bases, the eighteen elements; the person's six elements, the twelve links of dependent origination; the two truths, and the four truths are all completely empty. These various dharmas and so forth are immediately born and immediately extinguished, immediately existing and immediately empty; so it is from kṣaṇa to kṣaṇa. Why is this? In a single thought-moment there are ninety kṣaṇas, and in a single kṣaṇa there are nine hundred births and cessations; because all conditioned dharmas are completely empty. Through the profound Prajñāpāramitā, one illuminates and sees that all dharmas are entirely empty: internal emptiness, external emptiness, internal-external emptiness, emptiness of emptiness, great emptiness, ultimate emptiness, conditioned emptiness, unconditioned emptiness, beginningless emptiness, absolute emptiness, dispersed emptiness, nature emptiness, self-mark emptiness, emptiness of all dharmas, emptiness of Prajñāpāramitā, cause emptiness, and fruit-of-buddhahood emptiness. Emptiness is empty because of emptiness. Conditioned dharmas exist through the aggregation of dharmas, exist through the aggregation of feeling, exist through the aggregation of names, exist through the aggregation of causes, exist through the aggregation of effects, exist because of the six destinies, exist because of the ten stages, and exist because of the fruit of buddhahood; all exist."