菩薩從兜術天降神母胎說廣普經 3.119

3.119

對曰：「非也。緣未斷從五聚性，乃至三十七品，空、無想、無願，緣未斷無離無不離，無生無不生，故曰立無所立。何以故？性自然空，此空、彼空、內空、外空、涅槃空，如來出現於五濁世，不見有生、滅、著斷，不見有定、有亂，不見持戒、犯戒，不見有忍、有瞋，不見精進、懈怠，不見有煩惱、定意，不見有愚癡、智慧，不見有意識思想，不見是道、是俗波羅蜜，不見佛土清淨，不見淨修道場，不見有斷垢眾生，是謂菩薩立無所立。」

He replied: "No. Because conditions are not severed, from the nature of the five aggregates up to the thirty-seven dharmas [of awakening], emptiness, signlessness, and wishlessness—because conditions are not severed, there is neither separation nor non-separation, neither arising nor non-arising; therefore it is said to be 'established in having nowhere to be established.' Why is this? Nature is of itself empty: this is empty, that is empty, internal emptiness, external emptiness, and the emptiness of nirvāṇa. When the Tathāgata appears in the world of the five turbidities, he does not see arising, ceasing, attachment, or severance; he does not see concentration or distraction; he does not see maintaining precepts or breaking precepts; he does not see patience or anger; he does not see vigour or indolence; he does not see afflictions or focused concentration; he does not see foolishness or wisdom; he does not see conscious thought; he does not see whether pāramitās are sacred or worldly; he does not see the purity of the Buddha land; he does not see the pure cultivation of the bodhimanda; he does not see sentient beings whose defilements are severed. This is what is meant by the bodhisattva being established in having nowhere to be established."