仁王護國般若波羅蜜多經 1.64

1.64

「大王！菩薩摩訶薩住勝義諦化諸有情，佛及有情一而無二。何以故？有情、菩提此二皆空。以有情空得置菩提空，以菩提空得置有情空，以一切法空空故空。何以故？般若無相，二諦皆空，謂從無明至一切智，無自相無他相，於第一義見無所見，若有修行亦不取著，若不修行亦不取著，非行非不行亦不取著，於一切法皆不取著。菩薩未成佛，以菩提為煩惱；菩薩成佛時，以煩惱為菩提。何以故？於第一義而無二故，諸佛如來與一切法悉皆如故。」

"Great King! Bodhisattvas mahāsattvas abide in the ultimate truth to transform sentient beings; Buddhas and sentient beings are one and not two. Why is this? Sentient beings and bodhi—these two are both empty. By the emptiness of sentient beings, one can establish the emptiness of bodhi; by the emptiness of bodhi, one can establish the emptiness of sentient beings; for all dharmas are empty through the emptiness of emptiness. Why is this? Prajñā is signless, and both truths are empty, meaning that from ignorance to all-knowledge, there are no self-characteristics and no other-characteristics. In the ultimate truth, seeing is without anything seen; if there is cultivation, one does not grasp at it; if there is no cultivation, one does not grasp at it; neither cultivation nor non-cultivation, one does not grasp at it; one does not grasp at any dharmas. When a bodhisattva has not yet attained Buddhahood, they take bodhi to be affliction; when a bodhisattva attains Buddhahood, they take affliction to be bodhi. Why is this? Because in the ultimate truth there is no duality, and the Buddhas, Tathāgatas, and all dharmas are all suchness."