隨順品第二十九

Chapter 29: Accordance

「復次，善現！諸菩薩摩訶薩應觀諸法不和合故，隨順般若波羅蜜多；應觀諸法無分別故，隨順般若波羅蜜多；應觀諸法無雜壞故，隨順般若波羅蜜多；應觀諸法無變異故，隨順般若波羅蜜多；應觀諸法無表示故，隨順般若波羅蜜多；應觀諸法隨覺慧故，隨順般若波羅蜜多；應觀諸法唯有假名所詮表故，隨順般若波羅蜜多；應觀諸法唯有言說假施設故，隨順般若波羅蜜多；應觀諸法唯假建立，無處、無時亦無實事可宣說故，隨順般若波羅蜜多；應觀諸法但有虛假性相用故，隨順般若波羅蜜多；應觀諸法無限礙故，隨順般若波羅蜜多；應觀色蘊無限量故，隨順般若波羅蜜多；應觀受、想、行、識蘊無限量故，隨順般若波羅蜜多；應觀眼處無限量故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意處無限量故，隨順般若波羅蜜多；應觀色處無限量故，隨順般若波羅蜜多；應觀聲、香、味、觸、法處無限量故，隨順般若波羅蜜多；應觀眼界無限量故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意界無限量故，隨順般若波羅蜜多；應觀色界無限量故，隨順般若波羅蜜多；應觀聲、香、味、觸、法界無限量故，隨順般若波羅蜜多；應觀眼識界無限量故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意識界無限量故，隨順般若波羅蜜多；應觀眼觸無限量故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意觸無限量故，隨順般若波羅蜜多；應觀眼觸為緣所生諸受無限量故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意觸為緣所生諸受無限量故，隨順般若波羅蜜多；應觀地界無限量故，隨順般若波羅蜜多；應觀水、火、風、空、識界無限量故，隨順般若波羅蜜多；應觀因緣無限量故，隨順般若波羅蜜多；應觀等無間緣、所緣緣、增上緣無限量故，隨順般若波羅蜜多；應觀無明無限量故，隨順般若波羅蜜多；應觀行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱無限量故，隨順般若波羅蜜多；應觀諸法無相狀故，隨順般若波羅蜜多；應觀諸法通達相故，隨順般若波羅蜜多；應觀諸法本性淨故，隨順般若波羅蜜多；應觀諸法無言說故，隨順般若波羅蜜多；應觀諸法無生等故，隨順般若波羅蜜多；應觀諸法無滅等故，隨順般若波羅蜜多；應觀諸法涅槃等故，隨順般若波羅蜜多；應觀諸法真如等故，隨順般若波羅蜜多；應觀諸法無去來故，隨順般若波羅蜜多；應觀諸法無自他故，隨順般若波羅蜜多；應觀諸法自他等故，隨順般若波羅蜜多；應觀諸法異生聖者本性淨故，隨順般若波羅蜜多；應觀諸法棄捨重擔無增益故，隨順般若波羅蜜多；應觀諸法無方處故，隨順般若波羅蜜多。

“Furthermore, Subhūti, bodhisattva‑mahāsattvas should contemplate that all dharmas are non‑composite, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are without discrimination, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are without admixture and corruption, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are without change, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas have no signifying marks, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas follow awakened wisdom, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are only what is indicated by provisional names, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are only conventionally established in speech, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are only provisionally established, having no place, no time, and no real thing that can be stated, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas merely have a fictive nature, marks, and functions, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are without limitation or obstruction, and thereby be in accord with the Perfection of Wisdom.

“They should contemplate that the aggregate of form is measureless, and thereby be in accord with the Perfection of Wisdom; and that the aggregates of feeling, perception, formations, and consciousness are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the eye sense‑base is measureless, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind sense‑bases are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the form object‑base is measureless, and thereby be in accord with the Perfection of Wisdom; and that the sound, smell, taste, touch, and dharma object‑bases are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the eye‑realm is measureless, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind realms are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the realm of forms is measureless, and thereby be in accord with the Perfection of Wisdom; and that the realms of sounds, smells, tastes, touches, and dharmas are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the realm of eye‑consciousness is measureless, and thereby be in accord with the Perfection of Wisdom; and that the realms of ear‑, nose‑, tongue‑, body‑, and mind‑consciousness are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that eye‑contact is measureless, and thereby be in accord with the Perfection of Wisdom; and that ear, nose, tongue, body, and mind contact are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the feelings born from eye‑contact as condition are measureless, and thereby be in accord with the Perfection of Wisdom; and that the feelings born from ear, nose, tongue, body, and mind contact as condition are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that the earth element is measureless, and thereby be in accord with the Perfection of Wisdom; and that the water, fire, wind, space, and consciousness elements are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that conditions are measureless, and thereby be in accord with the Perfection of Wisdom; and that the conditions of immediate antecedence, objective support, and dominant influence are measureless, and thereby be in accord with the Perfection of Wisdom. They should contemplate that ignorance is measureless, and thereby be in accord with the Perfection of Wisdom; and that formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are measureless, and thereby be in accord with the Perfection of Wisdom.

“They should contemplate that all dharmas are without characteristics, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas have the mark of thorough penetration, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are pure in their original nature, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are beyond speech, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are unarisen, and the like, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are unceased, and the like, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are [of the nature of] nirvāṇa, and the like, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are suchness, and the like, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas neither go nor come, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas are neither self nor other, and thereby be in accord with the Perfection of Wisdom. They should contemplate that self and other are on a par in all dharmas, and thereby be in accord with the Perfection of Wisdom. They should contemplate that, for ordinary beings and noble ones, the nature of all dharmas is pure, and thereby be in accord with the Perfection of Wisdom. They should contemplate that casting off the heavy burden in all dharmas entails no increase or gain, and thereby be in accord with the Perfection of Wisdom. They should contemplate that all dharmas have no direction or location, and thereby be in accord with the Perfection of Wisdom.”[1]

「所以者何？色蘊本性無方無處，受、想、行、識蘊本性無方無處；眼處本性無方無處，耳、鼻、舌、身、意處本性無方無處；色處本性無方無處，聲、香、味、觸、法處本性無方無處；眼界本性無方無處，耳、鼻、舌、身、意界本性無方無處；色界本性無方無處，聲、香、味、觸、法界本性無方無處；眼識界本性無方無處，耳、鼻、舌、身、意識界本性無方無處；眼觸本性無方無處，耳、鼻、舌、身、意觸本性無方無處；眼觸為緣所生諸受本性無方無處，耳、鼻、舌、身、意觸為緣所生諸受本性無方無處；地界本性無方無處，水、火、風、空、識界本性無方無處；因緣本性無方無處，等無間緣、所緣緣、增上緣本性無方無處；無明本性無方無處，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱本性無方無處。

“Why so? Because the aggregate of form is by nature without direction and without location, and the aggregates of feeling, perception, formations, and consciousness are by nature without direction and without location. The eye sense‑base is by nature without direction and without location, and the ear, nose, tongue, body, and mind sense‑bases are by nature without direction and without location. The form object‑base is by nature without direction and without location, and the sound, smell, taste, touch, and dharma object‑bases are by nature without direction and without location. The eye‑realm is by nature without direction and without location, and the ear, nose, tongue, body, and mind realms are by nature without direction and without location. The realm of forms is by nature without direction and without location, and the realms of sounds, smells, tastes, touches, and dharmas are by nature without direction and without location. The realm of eye‑consciousness is by nature without direction and without location, and the realms of ear‑, nose‑, tongue‑, body‑, and mind‑consciousness are by nature without direction and without location. Eye‑contact is by nature without direction and without location, and ear, nose, tongue, body, and mind contact are by nature without direction and without location. The feelings born from eye‑contact as condition are by nature without direction and without location, and the feelings born from ear, nose, tongue, body, and mind contact as condition are by nature without direction and without location. The earth element is by nature without direction and without location, and the water, fire, wind, space, and consciousness elements are by nature without direction and without location. Conditions are by nature without direction and without location, and the conditions of immediate antecedence, objective support, and dominant influence are by nature without direction and without location. Ignorance is by nature without direction and without location, and formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are by nature without direction and without location.”[1]

「復次，善現！應觀諸法寂滅安樂故，隨順般若波羅蜜多；應觀諸法無愛、無離愛故，隨順般若波羅蜜多；應觀諸法無染、無離染故，隨順般若波羅蜜多。所以者何？色蘊真性無染、無離染，受、想、行、識蘊真性無染、無離染；眼處真性無染、無離染，耳、鼻、舌、身、意處真性無染、無離染；色處真性無染、無離染，聲、香、味、觸、法處真性無染、無離染；眼界真性無染、無離染，耳、鼻、舌、身、意界真性無染、無離染；色界真性無染、無離染，聲、香、味、觸、法界真性無染、無離染；眼識界真性無染、無離染，耳、鼻、舌、身、意識界真性無染、無離染；眼觸真性無染、無離染，耳、鼻、舌、身、意觸真性無染、無離染；眼觸為緣所生諸受真性無染、無離染，耳、鼻、舌、身、意觸為緣所生諸受真性無染、無離染；地界真性無染、無離染，水、火、風、空、識界真性無染、無離染；因緣真性無染、無離染，等無間緣、所緣緣、增上緣真性無染、無離染；無明真性無染、無離染，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱真性無染、無離染。

“Furthermore, Subhūti, one should contemplate that all dharmas are quiescent and blissful, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are without attachment and without separation from attachment, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are without defilement and without separation from defilement, and thereby be in accord with the Perfection of Wisdom.

“Why so? Because the true nature of the aggregate of form is without defilement and without separation from defilement, and the true nature of the aggregates of feeling, perception, formations, and consciousness is without defilement and without separation from defilement. The true nature of the eye sense-base is without defilement and without separation from defilement, and likewise the ear, nose, tongue, body, and mind sense-bases are without defilement and without separation from defilement. The true nature of the form object-base is without defilement and without separation from defilement, and likewise the sound, smell, taste, touch, and dharma object-bases are without defilement and without separation from defilement. The true nature of the eye-realm is without defilement and without separation from defilement, and likewise the ear, nose, tongue, body, and mind realms are without defilement and without separation from defilement. The true nature of the realm of forms is without defilement and without separation from defilement, and likewise the realms of sounds, smells, tastes, touches, and dharmas are without defilement and without separation from defilement. The true nature of the realm of eye-consciousness is without defilement and without separation from defilement, and likewise the realms of ear-, nose-, tongue-, body-, and mind-consciousness are without defilement and without separation from defilement. The true nature of eye-contact is without defilement and without separation from defilement, and likewise ear, nose, tongue, body, and mind contact are without defilement and without separation from defilement. The true nature of the feelings born in dependence on eye-contact is without defilement and without separation from defilement, and likewise the feelings born in dependence on ear, nose, tongue, body, and mind contact are without defilement and without separation from defilement. The true nature of the earth element is without defilement and without separation from defilement, and likewise the water, fire, wind, space, and consciousness elements are without defilement and without separation from defilement. The true nature of conditions is without defilement and without separation from defilement, and likewise immediate antecedent condition, object condition, and dominant condition are without defilement and without separation from defilement. The true nature of ignorance is without defilement and without separation from defilement, and likewise formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are without defilement and without separation from defilement.”

「復次，善現！應觀諸法畢竟清淨故，隨順般若波羅蜜多；應觀諸法無著離著故，隨順般若波羅蜜多；應觀諸法覺悟菩提及佛智故，隨順般若波羅蜜多；應觀諸法空、無相、無願故，隨順般若波羅蜜多；應觀諸法良藥慈悲為上首故，隨順般若波羅蜜多；應觀諸法慈住、梵住、無過、無取故，隨順般若波羅蜜多；應觀諸法於諸有情無瞋無忿故，隨順般若波羅蜜多；應觀大海無邊際故，隨順般若波羅蜜多；應觀虛空無邊際故，隨順般若波羅蜜多；應觀色蘊離諸相故，隨順般若波羅蜜多；應觀受、想、行、識蘊離諸相故，隨順般若波羅蜜多；應觀眼處離諸相故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意處離諸相故，隨順般若波羅蜜多；應觀色處離諸相故，隨順般若波羅蜜多；應觀聲、香、味、觸、法處離諸相故，隨順般若波羅蜜多；應觀眼界離諸相故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意界離諸相故，隨順般若波羅蜜多；應觀色界離諸相故，隨順般若波羅蜜多；應觀聲、香、味、觸、法界離諸相故，隨順般若波羅蜜多；應觀眼識界離諸相故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意識界離諸相故，隨順般若波羅蜜多；應觀眼觸離諸相故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意觸離諸相故，隨順般若波羅蜜多；應觀眼觸為緣所生諸受離諸相故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意觸為緣所生諸受離諸相故，隨順般若波羅蜜多；應觀地界離諸相故，隨順般若波羅蜜多；應觀水、火、風、空、識界離諸相故，隨順般若波羅蜜多；應觀因緣離諸相故，隨順般若波羅蜜多；應觀等無間緣、所緣緣、增上緣離諸相故，隨順般若波羅蜜多；應觀無明離諸相故，隨順般若波羅蜜多；應觀行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱離諸相故，隨順般若波羅蜜多；應觀色蘊無邊際故，隨順般若波羅蜜多；應觀受、想、行、識蘊無邊際故，隨順般若波羅蜜多；應觀眼處無邊際故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意處無邊際故，隨順般若波羅蜜多；應觀色處無邊際故，隨順般若波羅蜜多；應觀聲、香、味、觸、法處無邊際故，隨順般若波羅蜜多；應觀眼界無邊際故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意界無邊際故，隨順般若波羅蜜多；應觀色界無邊際故，隨順般若波羅蜜多；應觀聲、香、味、觸、法界無邊際故，隨順般若波羅蜜多；應觀眼識界無邊際故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意識界無邊際故，隨順般若波羅蜜多；應觀眼觸無邊際故，隨順般若波羅蜜多，應觀耳、鼻、舌、身、意觸無邊際故，隨順般若波羅蜜多；應觀眼觸為緣所生諸受無邊際故，隨順般若波羅蜜多；應觀耳、鼻、舌、身、意觸為緣所生諸受無邊際故，隨順般若波羅蜜多；應觀地界無邊際故，隨順般若波羅蜜多；應觀水、火、風、空、識界無邊際故，隨順般若波羅蜜多；應觀因緣無邊際故，隨順般若波羅蜜多；應觀等無間緣、所緣緣、增上緣無邊際故，隨順般若波羅蜜多；應觀無明無邊際故，隨順般若波羅蜜多；應觀行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱無邊際故，隨順般若波羅蜜多；應觀日光輪照無邊際故，隨順般若波羅蜜多；應觀一切音聲無邊際故，隨順般若波羅蜜多；應觀一切有情無邊際故，隨順般若波羅蜜多；應觀積集善法無邊際故，隨順般若波羅蜜多；應觀諸法得定無邊際故，隨順般若波羅蜜多；應觀一切佛法無邊際故，隨順般若波羅蜜多；應觀諸法無邊際故，隨順般若波羅蜜多；應觀空性無邊際故，隨順般若波羅蜜多；應觀一切心及心所無邊際故，隨順般若波羅蜜多；應觀心行無邊際故，隨順般若波羅蜜多；應觀善法無轉變故，隨順般若波羅蜜多；應觀不善法無量故，隨順般若波羅蜜多；應觀一切法如師子吼故，隨順般若波羅蜜多。

“Furthermore, Subhūti, one should contemplate that all dharmas are ultimately pure, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are without attachment and free from detachment-from-attachment, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas awaken to bodhi and Buddha‑knowledge, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are emptiness, signless, and wishless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas take compassionate medicine as foremost, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas abide in loving‑kindness, in the Brahmā abodes, are without fault, and without grasping, and thereby be in accord with the Perfection of Wisdom. One should contemplate that, with respect to all beings, all dharmas are without anger and without ire, and thereby be in accord with the Perfection of Wisdom. One should contemplate the great ocean as boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate space as boundless, and thereby be in accord with the Perfection of Wisdom.

“One should contemplate that the aggregate of form is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the aggregates of feeling, perception, formations, and consciousness are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the eye sense‑base is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind sense‑bases are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the form object‑base is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the sound, smell, taste, touch, and dharma object‑bases are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the eye‑realm is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind realms are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the realm of forms is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the realms of sounds, smells, tastes, touches, and dharmas are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the realm of eye‑consciousness is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the realms of ear‑, nose‑, tongue‑, body‑, and mind‑consciousness are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that eye‑contact is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that ear, nose, tongue, body, and mind contact are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the feelings born in dependence on eye‑contact are free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the feelings born in dependence on ear, nose, tongue, body, and mind contact are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the earth element is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the water, fire, wind, space, and consciousness elements are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that conditions are free from all marks, and thereby be in accord with the Perfection of Wisdom; and that the conditions of immediate antecedence, objective support, and dominant influence are free from all marks, and thereby be in accord with the Perfection of Wisdom. One should contemplate that ignorance is free from all marks, and thereby be in accord with the Perfection of Wisdom; and that formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are free from all marks, and thereby be in accord with the Perfection of Wisdom.

“One should contemplate that the aggregate of form is boundless, and thereby be in accord with the Perfection of Wisdom; and that the aggregates of feeling, perception, formations, and consciousness are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the eye sense‑base is boundless, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind sense‑bases are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the form object‑base is boundless, and thereby be in accord with the Perfection of Wisdom; and that the sound, smell, taste, touch, and dharma object‑bases are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the eye‑realm is boundless, and thereby be in accord with the Perfection of Wisdom; and that the ear, nose, tongue, body, and mind realms are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the realm of forms is boundless, and thereby be in accord with the Perfection of Wisdom; and that the realms of sounds, smells, tastes, touches, and dharmas are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the realm of eye‑consciousness is boundless, and thereby be in accord with the Perfection of Wisdom; and that the realms of ear‑, nose‑, tongue‑, body‑, and mind‑consciousness are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that eye‑contact is boundless, and thereby be in accord with the Perfection of Wisdom; and that ear, nose, tongue, body, and mind contact are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the feelings born in dependence on eye‑contact are boundless, and thereby be in accord with the Perfection of Wisdom; and that the feelings born in dependence on ear, nose, tongue, body, and mind contact are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the earth element is boundless, and thereby be in accord with the Perfection of Wisdom; and that the water, fire, wind, space, and consciousness elements are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that conditions are boundless, and thereby be in accord with the Perfection of Wisdom; and that the conditions of immediate antecedence, objective support, and dominant influence are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that ignorance is boundless, and thereby be in accord with the Perfection of Wisdom; and that formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the sun’s disk shines boundlessly, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all sounds are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all sentient beings are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the accumulation of wholesome dharmas is boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the attainment of concentration with respect to all dharmas is boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all Buddha‑Dharma is boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that the nature of emptiness is boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all minds and mental factors are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that mental activities are boundless, and thereby be in accord with the Perfection of Wisdom. One should contemplate that wholesome dharmas are without transformation, and thereby be in accord with the Perfection of Wisdom. One should contemplate that unwholesome dharmas are immeasurable, and thereby be in accord with the Perfection of Wisdom. One should contemplate that all dharmas are like a lion’s roar, and thereby be in accord with the Perfection of Wisdom.”[1]

「所以者何？色蘊如大海，受、想、行、識蘊如大海；眼處如大海，耳、鼻、舌、身、意處如大海；色處如大海，聲、香、味、觸、法處如大海；眼界如大海，耳、鼻、舌、身、意界如大海；色界如大海，聲、香、味、觸、法界如大海；眼識界如大海，耳、鼻、舌、身、意識界如大海；眼觸如大海，耳、鼻、舌、身、意觸如大海；眼觸為緣所生諸受如大海，耳、鼻、舌、身、意觸為緣所生諸受如大海；地界如大海，水、火、風、空、識界如大海；因緣如大海，等無間緣、所緣緣、增上緣如大海；無明如大海，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如大海。

“Why so? Because the aggregate of form is like a great ocean, and the aggregates of feeling, perception, formations, and consciousness are like a great ocean. The eye sense-base is like a great ocean, and the ear, nose, tongue, body, and mind sense-bases are like a great ocean. The form object-base is like a great ocean, and the sound, smell, taste, touch, and dharma object-bases are like a great ocean. The eye-realm is like a great ocean, and the ear, nose, tongue, body, and mind realms are like a great ocean. The realm of forms is like a great ocean, and the realms of sounds, smells, tastes, touches, and dharmas are like a great ocean. The realm of eye-consciousness is like a great ocean, and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like a great ocean. Eye-contact is like a great ocean, and ear, nose, tongue, body, and mind contact are like a great ocean. The feelings born from eye-contact as condition are like a great ocean, and the feelings born from ear, nose, tongue, body, and mind contact as condition are like a great ocean. The earth element is like a great ocean, and the water, fire, wind, space, and consciousness elements are like a great ocean. Conditions are like a great ocean, and the conditions of immediate antecedence, objective support, and dominant influence are like a great ocean. Ignorance is like a great ocean, and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like a great ocean.

「復次，善現！色蘊如虛空，受、想、行、識蘊如虛空；眼處如虛空，耳、鼻、舌、身、意處如虛空；色處如虛空，聲、香、味、觸、法處如虛空；眼界如虛空，耳、鼻、舌、身、意界如虛空；色界如虛空，聲、香、味、觸、法界如虛空；眼識界如虛空，耳、鼻、舌、身、意識界如虛空；眼觸如虛空，耳、鼻、舌、身、意觸如虛空；眼觸為緣所生諸受如虛空，耳、鼻、舌、身、意觸為緣所生諸受如虛空；地界如虛空，水、火、風、空、識界如虛空；因緣如虛空，等無間緣、所緣緣、增上緣如虛空；無明如虛空，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如虛空。

“Furthermore, Subhūti, the aggregate of form is like space, and the aggregates of feeling, perception, formations, and consciousness are like space. The eye sense-base is like space, and the ear, nose, tongue, body, and mind sense-bases are like space. The form object-base is like space, and the sound, smell, taste, touch, and dharma object-bases are like space. The eye-realm is like space, and the ear, nose, tongue, body, and mind realms are like space. The realm of forms is like space, and the realms of sounds, smells, tastes, touches, and dharmas are like space. The realm of eye-consciousness is like space, and the realms of ear-, nose-, tongue-, body-, and mind-consciousness are like space. Eye-contact is like space, and ear, nose, tongue, body, and mind contact are like space. The feelings born from eye-contact as condition are like space, and the feelings born from ear, nose, tongue, body, and mind contact as condition are like space. The earth element is like space, and the water, fire, wind, space, and consciousness elements are like space. Conditions are like space, and the conditions of immediate antecedence, objective support, and dominant influence are like space. Ignorance is like space, and formations, consciousness, name-and-form, the six sense-bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like space.”

「復次，善現！色如妙高山種種嚴飾，受、想、行、識如妙高山種種嚴飾；眼處如妙高山種種嚴飾，耳、鼻、舌、身、意處如妙高山種種嚴飾；色處如妙高山種種嚴飾，聲、香、味、觸、法處如妙高山種種嚴飾；眼界如妙高山種種嚴飾，耳、鼻、舌、身、意界如妙高山種種嚴飾；色界如妙高山種種嚴飾，聲、香、味、觸、法界如妙高山種種嚴飾；眼識界如妙高山種種嚴飾，耳、鼻、舌、身、意識界如妙高山種種嚴飾；眼觸如妙高山種種嚴飾，耳、鼻、舌、身、意觸如妙高山種種嚴飾；眼觸為緣所生諸受如妙高山種種嚴飾，耳、鼻、舌、身、意觸為緣所生諸受如妙高山種種嚴飾；地界如妙高山種種嚴飾，水、火、風、空、識界如妙高山種種嚴飾；因緣如妙高山種種嚴飾，等無間緣、所緣緣、增上緣如妙高山種種嚴飾；無明如妙高山種種嚴飾，行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如妙高山種種嚴飾。