Chinese
可思议，二者、有为今亦不可思议，三者、无为今亦不可思议，四者、有住今亦不可思议，五者、无住今亦不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种不灭。何等为六？一者、诸行不灭不可思议，二者、有为不灭不可思议，三者、无为不灭不可思议，四者、有住不灭不可思议，五者、无住不灭不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种不生不灭。何等为六？一者、诸行不生不灭不可思议，二者、有为不生不灭不可思议，三者、无为不生不灭不可思议，四者、有住不生不灭不可思议，五者、无住不生不灭不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种一切皆空。何等为六？一者、诸行一切皆空不可思议，二者、有为一切皆空不可思议，三者、无为一切皆空不可思议，四者、有住一切皆空不可思议，五者、无住一切皆空不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种空性。何等为六？一者、诸行空性不可思议，二者、有为空性不可思议，三者、无为空性不可思议，四者、有住空性不可思议，五者、无住空性不可思议，六者、皆空不可思议；是为六种。 “童子！菩 现代汉语译本 ‘童子！菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）有六种不可思议。哪六种呢？第一，诸行（saṃskāra，一切有为法）现在是不可思议的；第二，有为（saṃskṛta，由因缘和合而成的）现在是不可思议的；第三，无为（asaṃskṛta，不依赖因缘而存在的）现在是不可思议的；第四，有住（sāvāsa，有处所）现在是不可思议的；第五，无住（nirāvāsa，无处所）现在是不可思议的；第六，一切皆空（sarva-śūnya，一切都是空性）是不可思议的；这就是六种。’ ‘童子！菩萨摩诃萨又有六种不灭。哪六种呢？第一，诸行不灭是不可思议的；第二，有为不灭是不可思议的；第三，无为不灭是不可思议的；第四，有住不灭是不可思议的；第五，无住不灭是不可思议的；第六，一切皆空不灭是不可思议的；这就是六种。’ ‘童子！菩萨摩诃萨又有六种不生不灭。哪六种呢？第一，诸行不生不灭是不可思议的；第二，有为不生不灭是不可思议的；第三，无为不生不灭是不可思议的；第四，有住不生不灭是不可思议的；第五，无住不生不灭是不可思议的；第六，一切皆空不生不灭是不可思议的；这就是六种。’ ‘童子！菩萨摩诃萨又有六种一切皆空。哪六种呢？第一，诸行一切皆空是不可思议的；第二，有为一切皆空是不可思议的；第三，无为一切皆空是不可思议的；第四，有住一切皆空是不可思议的；第五，无住一切皆空是不可思议的；第六，一切皆空是不可思议的；这就是六种。’ ‘童子！菩萨摩诃萨又有六种空性。哪六种呢？第一，诸行空性是不可思议的；第二，有为空性是不可思议的；第三，无为空性是不可思议的；第四，有住空性是不可思议的；第五，无住空性是不可思议的；第六，一切皆空是不可思议的；这就是六种。’ ‘童子！菩
English
English version ‘Child! A Bodhisattva-Mahāsattva (great Bodhisattva) has six kinds of inconceivability. What are the six? First, all activities (saṃskāra, all conditioned phenomena) are now inconceivable; second, the conditioned (saṃskṛta, that which is made up of causes and conditions) is now inconceivable; third, the unconditioned (asaṃskṛta, that which does not depend on causes and conditions) is now inconceivable; fourth, having a dwelling (sāvāsa, having a place) is now inconceivable; fifth, having no dwelling (nirāvāsa, having no place) is now inconceivable; sixth, all is emptiness (sarva-śūnya, everything is emptiness) is inconceivable; these are the six kinds.’ ‘Child! A Bodhisattva-Mahāsattva also has six kinds of non-cessation. What are the six? First, the non-cessation of all activities is inconceivable; second, the non-cessation of the conditioned is inconceivable; third, the non-cessation of the unconditioned is inconceivable; fourth, the non-cessation of having a dwelling is inconceivable; fifth, the non-cessation of having no dwelling is inconceivable; sixth, the non-cessation of all being empty is inconceivable; these are the six kinds.’ ‘Child! A Bodhisattva-Mahāsattva also has six kinds of neither arising nor ceasing. What are the six? First, the neither arising nor ceasing of all activities is inconceivable; second, the neither arising nor ceasing of the conditioned is inconceivable; third, the neither arising nor ceasing of the unconditioned is inconceivable; fourth, the neither arising nor ceasing of having a dwelling is inconceivable; fifth, the neither arising nor ceasing of having no dwelling is inconceivable; sixth, the neither arising nor ceasing of all being empty is inconceivable; these are the six kinds.’ ‘Child! A Bodhisattva-Mahāsattva also has six kinds of all being empty. What are the six? First, all activities being empty is inconceivable; second, the conditioned being empty is inconceivable; third, the unconditioned being empty is inconceivable; fourth, having a dwelling being empty is inconceivable; fifth, having no dwelling being empty is inconceivable; sixth, all being empty is inconceivable; these are the six kinds.’ ‘Child! A Bodhisattva-Mahāsattva also has six kinds of emptiness. What are the six? First, the emptiness of all activities is inconceivable; second, the emptiness of the conditioned is inconceivable; third, the emptiness of the unconditioned is inconceivable; fourth, the emptiness of having a dwelling is inconceivable; fifth, the emptiness of having no dwelling is inconceivable; sixth, all being empty is inconceivable; these are the six kinds.’ ‘Child! A Bodhis --------------------------------------------------------------------------------
Chinese
萨摩诃萨复有六种空相。何等为六？一者、诸行空相不可思议，二者、有为空相不可思议，三者、无为空相不可思议，四者、有住空相不可思议，五者、无住空相不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种空法。何等为六？一者、诸行空法不可思议，二者、有为空法不可思议，三者、无为空法不可思议，四者、有住空法不可思议，五者、无住空法不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种六根。何等为六？一者、诸行六根不可思议，二者、有为六根不可思议，三者、无为六根不可思议，四者、有住六根不可思议，五者、无住六根不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种眼根。何等为六？一者、诸行眼根不可思议，二者、有为眼根不可思议，三者、无为眼根不可思议，四者、有住眼根不可思议，五者、无住眼根不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种耳根。何等为六？一者、诸行耳根不可思议，二者、有为耳根不可思议，三者、无为耳根不可思议，四者、有住耳根不可思议，五者、无住耳根不可思议，六者、皆空不可思议；是为六种。 “童子！菩 现代汉语译本 萨摩诃萨（Samahasa，大菩萨）又有六种空相。是哪六种呢？一是，诸行（所有行为）的空相不可思议；二是，有为（有生灭变化的事物）的空相不可思议；三是，无为（没有生灭变化的事物）的空相不可思议；四是，有住（有停留）的空相不可思议；五是，无住（没有停留）的空相不可思议；六是，一切皆空的空相不可思议；这就是六种空相。 ‘童子！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）又有六种空法。是哪六种呢？一是，诸行（所有行为）的空法不可思议；二是，有为（有生灭变化的事物）的空法不可思议；三是，无为（没有生灭变化的事物）的空法不可思议；四是，有住（有停留）的空法不可思议；五是，无住（没有停留）的空法不可思议；六是，一切皆空的空法不可思议；这就是六种空法。’ ‘童子！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）又有六种六根。是哪六种呢？一是，诸行（所有行为）的六根不可思议；二是，有为（有生灭变化的事物）的六根不可思议；三是，无为（没有生灭变化的事物）的六根不可思议；四是，有住（有停留）的六根不可思议；五是，无住（没有停留）的六根不可思议；六是，一切皆空的六根不可思议；这就是六种六根。’ ‘童子！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）又有六种眼根。是哪六种呢？一是，诸行（所有行为）的眼根不可思议；二是，有为（有生灭变化的事物）的眼根不可思议；三是，无为（没有生灭变化的事物）的眼根不可思议；四是，有住（有停留）的眼根不可思议；五是，无住（没有停留）的眼根不可思议；六是，一切皆空的眼根不可思议；这就是六种眼根。’ ‘童子！菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）又有六种耳根。是哪六种呢？一是，诸行（所有行为）的耳根不可思议；二是，有为（有生灭变化的事物）的耳根不可思议；三是，无为（没有生灭变化的事物）的耳根不可思议；四是，有住（有停留）的耳根不可思议；五是，无住（没有停留）的耳根不可思议；六是，一切皆空的耳根不可思议；这就是六种耳根。’
English
English version Furthermore, Samahasa (Great Bodhisattva) has six aspects of emptiness. What are the six? First, the aspect of emptiness of all actions (all behaviors) is inconceivable; second, the aspect of emptiness of conditioned phenomena (things subject to birth and death) is inconceivable; third, the aspect of emptiness of unconditioned phenomena (things not subject to birth and death) is inconceivable; fourth, the aspect of emptiness of abiding (having a stay) is inconceivable; fifth, the aspect of emptiness of non-abiding (having no stay) is inconceivable; sixth, the aspect of emptiness of all being empty is inconceivable; these are the six aspects. 'Young man! The Bodhisattva-Mahasattva (Great Bodhisattva) also has six empty dharmas. What are the six? First, the empty dharma of all actions (all behaviors) is inconceivable; second, the empty dharma of conditioned phenomena (things subject to birth and death) is inconceivable; third, the empty dharma of unconditioned phenomena (things not subject to birth and death) is inconceivable; fourth, the empty dharma of abiding (having a stay) is inconceivable; fifth, the empty dharma of non-abiding (having no stay) is inconceivable; sixth, the empty dharma of all being empty is inconceivable; these are the six empty dharmas.' 'Young man! The Bodhisattva-Mahasattva (Great Bodhisattva) also has six types of six roots. What are the six? First, the six roots of all actions (all behaviors) are inconceivable; second, the six roots of conditioned phenomena (things subject to birth and death) are inconceivable; third, the six roots of unconditioned phenomena (things not subject to birth and death) are inconceivable; fourth, the six roots of abiding (having a stay) are inconceivable; fifth, the six roots of non-abiding (having no stay) are inconceivable; sixth, the six roots of all being empty are inconceivable; these are the six types of six roots.' 'Young man! The Bodhisattva-Mahasattva (Great Bodhisattva) also has six types of eye-roots. What are the six? First, the eye-root of all actions (all behaviors) is inconceivable; second, the eye-root of conditioned phenomena (things subject to birth and death) is inconceivable; third, the eye-root of unconditioned phenomena (things not subject to birth and death) is inconceivable; fourth, the eye-root of abiding (having a stay) is inconceivable; fifth, the eye-root of non-abiding (having no stay) is inconceivable; sixth, the eye-root of all being empty is inconceivable; these are the six types of eye-roots.' 'Young man! The Bodhisattva-Mahasattva (Great Bodhisattva) also has six types of ear-roots. What are the six? First, the ear-root of all actions (all behaviors) is inconceivable; second, the ear-root of conditioned phenomena (things subject to birth and death) is inconceivable; third, the ear-root of unconditioned phenomena (things not subject to birth and death) is inconceivable; fourth, the ear-root of abiding (having a stay) is inconceivable; fifth, the ear-root of non-abiding (having no stay) is inconceivable; sixth, the ear-root of all being empty is inconceivable; these are the six types of ear-roots.' --------------------------------------------------------------------------------
Chinese
萨摩诃萨复有六种鼻根。何等为六？一者、诸行鼻根不可思议，二者、有为鼻根不可思议，三者、无为鼻根不可思议，四者、有住鼻根不可思议，五者、无住鼻根不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种舌根。何等为六？一者、诸行舌根不可思议，二者、有为舌根不可思议，三者、无为舌根不可思议，四者、有住舌根不可思议，五者、无住舌根不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种身根。何等为六？一者、诸行身根不可思议，二者、有为身根不可思议，三者、无为身根不可思议，四者、有住身根不可思议，五者、无住身根不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种意根。何等为六？一者、诸行意根不可思议，二者、有为意根不可思议，三者、无为意根不可思议，四者、有住意根不可思议，五者、无住意根不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种六识。何等为六？一者、诸行六识不可思议，二者、有为六识不可思议，三者、无为六识不可思议，四者、有住六识不可思议，五者、无住六识不可思议，六者、皆空不可思议；是为六种。 “童子！菩 现代汉语译本 ‘童子！菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）还有六种鼻根。是哪六种呢？第一，诸行鼻根不可思议；第二，有为鼻根不可思议；第三，无为鼻根不可思议；第四，有住鼻根不可思议；第五，无住鼻根不可思议；第六，皆空不可思议；这就是六种鼻根。 ‘童子！菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）还有六种舌根。是哪六种呢？第一，诸行舌根不可思议；第二，有为舌根不可思议；第三，无为舌根不可思议；第四，有住舌根不可思议；第五，无住舌根不可思议；第六，皆空不可思议；这就是六种舌根。 ‘童子！菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）还有六种身根。是哪六种呢？第一，诸行身根不可思议；第二，有为身根不可思议；第三，无为身根不可思议；第四，有住身根不可思议；第五，无住身根不可思议；第六，皆空不可思议；这就是六种身根。 ‘童子！菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）还有六种意根。是哪六种呢？第一，诸行意根不可思议；第二，有为意根不可思议；第三，无为意根不可思议；第四，有住意根不可思议；第五，无住意根不可思议；第六，皆空不可思议；这就是六种意根。 ‘童子！菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）还有六种六识。是哪六种呢？第一，诸行六识不可思议；第二，有为六识不可思议；第三，无为六识不可思议；第四，有住六识不可思议；第五，无住六识不可思议；第六，皆空不可思议；这就是六种六识。 ‘童子！菩