Chinese
“童子！菩萨摩诃萨复有六种中没。何等为六？一者、诸行中没不可思议，二者、有为中没不可思议，三者、无为中没不可思议，四者、有住中没不可思议，五者、无住中没不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种无明。何等为六？一者、诸行无明不可思议，二者、有为无明不可思议，三者、无为无明不可思议，四者、有住无明不可思议，五者、无住无明不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种缘行。何等为六？一者、诸行缘行不可思议，二者、有为缘行不可思议，三者、无为缘行不可思议，四者、有住缘行不可思议，五者、无住缘行不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种行缘色。何等为六？一者、诸行行缘色不可思议，二者、有为行缘色不可思议，三者、无为行缘色不可思议，四者、有住行缘色不可思议，五者、无住行缘色不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种色缘。何等为六？一者、诸行色缘不可思议，二者、有为色缘不可思议，三者、无为色缘不可思议，四者、有住色缘不可思议，五者、无住色缘不可思议，六者、皆空不可思议；是为 现代汉语译本 ‘童子！菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）还有六种沉没。是哪六种呢？第一种，在诸行（saṃskāra，一切有为法）中沉没，不可思议；第二种，在有为（saṃskṛta，由因缘和合而成的）中沉没，不可思议；第三种，在无为（asaṃskṛta，不依赖因缘而存在的）中沉没，不可思议；第四种，在有住（sa-sthita，有停留之处）中沉没，不可思议；第五种，在无住（a-sthita，无停留之处）中沉没，不可思议；第六种，在一切皆空（śūnyatā，空性）中沉没，不可思议；这就是六种沉没。 ‘童子！菩萨摩诃萨还有六种无明（avidyā，对事物真相的迷惑）。是哪六种呢？第一种，诸行无明，不可思议；第二种，有为无明，不可思议；第三种，无为无明，不可思议；第四种，有住无明，不可思议；第五种，无住无明，不可思议；第六种，一切皆空无明，不可思议；这就是六种无明。 ‘童子！菩萨摩诃萨还有六种缘行。是哪六种呢？第一种，诸行缘行，不可思议；第二种，有为缘行，不可思议；第三种，无为缘行，不可思议；第四种，有住缘行，不可思议；第五种，无住缘行，不可思议；第六种，一切皆空缘行，不可思议；这就是六种缘行。 ‘童子！菩萨摩诃萨还有六种行缘色。是哪六种呢？第一种，诸行行缘色，不可思议；第二种，有为行缘色，不可思议；第三种，无为行缘色，不可思议；第四种，有住行缘色，不可思议；第五种，无住行缘色，不可思议；第六种，一切皆空行缘色，不可思议；这就是六种行缘色。 ‘童子！菩萨摩诃萨还有六种色缘。是哪六种呢？第一种，诸行色缘，不可思议；第二种，有为色缘，不可思议；第三种，无为色缘，不可思议；第四种，有住色缘，不可思议；第五种，无住色缘，不可思议；第六种，一切皆空色缘，不可思议；这就是
English
English version ‘Young man! A Bodhisattva-mahāsattva (great being Bodhisattva) further has six kinds of submergence. What are the six? First, submergence in all activities (saṃskāra, all conditioned phenomena) is inconceivable; second, submergence in the conditioned (saṃskṛta, compounded of causes and conditions) is inconceivable; third, submergence in the unconditioned (asaṃskṛta, not dependent on causes and conditions) is inconceivable; fourth, submergence in the existent dwelling (sa-sthita, having a place to dwell) is inconceivable; fifth, submergence in the non-existent dwelling (a-sthita, having no place to dwell) is inconceivable; sixth, submergence in all emptiness (śūnyatā, emptiness) is inconceivable; these are the six kinds. ‘Young man! A Bodhisattva-mahāsattva further has six kinds of ignorance (avidyā, delusion about the true nature of things). What are the six? First, ignorance of all activities is inconceivable; second, ignorance of the conditioned is inconceivable; third, ignorance of the unconditioned is inconceivable; fourth, ignorance of the existent dwelling is inconceivable; fifth, ignorance of the non-existent dwelling is inconceivable; sixth, ignorance of all emptiness is inconceivable; these are the six kinds. ‘Young man! A Bodhisattva-mahāsattva further has six kinds of condition-activities. What are the six? First, condition-activities of all activities are inconceivable; second, condition-activities of the conditioned are inconceivable; third, condition-activities of the unconditioned are inconceivable; fourth, condition-activities of the existent dwelling are inconceivable; fifth, condition-activities of the non-existent dwelling are inconceivable; sixth, condition-activities of all emptiness are inconceivable; these are the six kinds. ‘Young man! A Bodhisattva-mahāsattva further has six kinds of activities conditioning form. What are the six? First, activities conditioning form of all activities are inconceivable; second, activities conditioning form of the conditioned are inconceivable; third, activities conditioning form of the unconditioned are inconceivable; fourth, activities conditioning form of the existent dwelling are inconceivable; fifth, activities conditioning form of the non-existent dwelling are inconceivable; sixth, activities conditioning form of all emptiness are inconceivable; these are the six kinds. ‘Young man! A Bodhisattva-mahāsattva further has six kinds of form conditioning. What are the six? First, form conditioning of all activities is inconceivable; second, form conditioning of the conditioned is inconceivable; third, form conditioning of the unconditioned is inconceivable; fourth, form conditioning of the existent dwelling is inconceivable; fifth, form conditioning of the non-existent dwelling is inconceivable; sixth, form conditioning of all emptiness is inconceivable; these are -------------------------------------------------------------------------------- 六种。
Chinese
“童子！菩萨摩诃萨复有六种名色。何等为六？一者、诸行名色不可思议，二者、有为名色不可思议，三者、无为名色不可思议，四者、有住名色不可思议，五者、无住名色不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种名色缘六入。何等为六？一者、诸行名色缘六入不可思议，二者、有为名色缘六入不可思议，三者、无为名色缘六入不可思议，四者、有住名色缘六入不可思议，五者、无住名色缘六入不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种六入缘触。何等为六？一者、诸行六入缘触不可思议，二者、有为六入缘触不可思议，三者、无为六入缘触不可思议，四者、有住六入缘触不可思议，五者、无住六入缘触不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种触缘受。何等为六？一者、诸行触缘受不可思议，二者、有为触缘受不可思议，三者、无为触缘受不可思议，四者、有住触缘受不可思议，五者、无住触缘受不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种受缘爱。何等为六？一者、诸行受缘爱不可思议，二者、有为受缘爱不可思议，三者、无为受缘爱不 现代汉语译本 六种。 ‘童子！菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）又有六种名色（nāma-rūpa，精神和物质现象）。是哪六种？第一，诸行（saṃskāra，所有形成的、有条件的现象）名色不可思议；第二，有为（saṃskṛta，有条件的、造作的）名色不可思议；第三，无为（asaṃskṛta，无条件的、非造作的）名色不可思议；第四，有住（有停留）名色不可思议；第五，无住（无停留）名色不可思议；第六，皆空（śūnyatā，一切皆空）不可思议；这就是六种。 ‘童子！菩萨摩诃萨又有六种名色缘六入（ṣaḍāyatana，六种感官领域）。是哪六种？第一，诸行名色缘六入不可思议；第二，有为名色缘六入不可思议；第三，无为名色缘六入不可思议；第四，有住名色缘六入不可思议；第五，无住名色缘六入不可思议；第六，皆空不可思议；这就是六种。 ‘童子！菩萨摩诃萨又有六种六入缘触（sparśa，感官接触）。是哪六种？第一，诸行六入缘触不可思议；第二，有为六入缘触不可思议；第三，无为六入缘触不可思议；第四，有住六入缘触不可思议；第五，无住六入缘触不可思议；第六，皆空不可思议；这就是六种。 ‘童子！菩萨摩诃萨又有六种触缘受（vedanā，感受）。是哪六种？第一，诸行触缘受不可思议；第二，有为触缘受不可思议；第三，无为触缘受不可思议；第四，有住触缘受不可思议；第五，无住触缘受不可思议；第六，皆空不可思议；这就是六种。 ‘童子！菩萨摩诃萨又有六种受缘爱（tṛṣṇā，渴爱）。是哪六种？第一，诸行受缘爱不可思议；第二，有为受缘爱不可思议；第三，无为受缘爱不
English
English version Six kinds. 'Young man! A Bodhisattva-Mahāsattva (great being of Bodhisattva) further has six kinds of name and form (nāma-rūpa, mind and matter). What are the six? First, the name and form of all activities (saṃskāra, all conditioned phenomena) are inconceivable; second, the conditioned (saṃskṛta, fabricated) name and form are inconceivable; third, the unconditioned (asaṃskṛta, unfabricated) name and form are inconceivable; fourth, the abiding name and form are inconceivable; fifth, the non-abiding name and form are inconceivable; sixth, all is emptiness (śūnyatā, emptiness) is inconceivable; these are the six kinds. 'Young man! A Bodhisattva-Mahāsattva further has six kinds of name and form conditioned by the six entrances (ṣaḍāyatana, six sense fields). What are the six? First, the name and form of all activities conditioned by the six entrances are inconceivable; second, the conditioned name and form conditioned by the six entrances are inconceivable; third, the unconditioned name and form conditioned by the six entrances are inconceivable; fourth, the abiding name and form conditioned by the six entrances are inconceivable; fifth, the non-abiding name and form conditioned by the six entrances are inconceivable; sixth, all is emptiness is inconceivable; these are the six kinds. 'Young man! A Bodhisattva-Mahāsattva further has six kinds of six entrances conditioned by contact (sparśa, sense impression). What are the six? First, the six entrances of all activities conditioned by contact are inconceivable; second, the conditioned six entrances conditioned by contact are inconceivable; third, the unconditioned six entrances conditioned by contact are inconceivable; fourth, the abiding six entrances conditioned by contact are inconceivable; fifth, the non-abiding six entrances conditioned by contact are inconceivable; sixth, all is emptiness is inconceivable; these are the six kinds. 'Young man! A Bodhisattva-Mahāsattva further has six kinds of contact conditioned by feeling (vedanā, sensation). What are the six? First, the contact of all activities conditioned by feeling is inconceivable; second, the conditioned contact conditioned by feeling is inconceivable; third, the unconditioned contact conditioned by feeling is inconceivable; fourth, the abiding contact conditioned by feeling is inconceivable; fifth, the non-abiding contact conditioned by feeling is inconceivable; sixth, all is emptiness is inconceivable; these are the six kinds. 'Young man! A Bodhisattva-Mahāsattva further has six kinds of feeling conditioned by craving (tṛṣṇā, thirst). What are the six? First, the feeling of all activities conditioned by craving is inconceivable; second, the conditioned feeling conditioned by craving is inconceivable; third, the unconditioned feeling conditioned by --------------------------------------------------------------------------------
Chinese
可思议，四者、有住受缘爱不可思议，五者、无住受缘爱不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种爱缘取。何等为六？一者、诸行爱缘取不可思议，二者、有为爱缘取不可思议，三者、无为爱缘取不可思议，四者、有住爱缘取不可思议，五者、无住爱缘取不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种取缘有。何等为六？一者、诸行取缘有不可思议，二者、有为取缘有不可思议，三者、无为取缘有不可思议，四者、有住取缘有不可思议，五者、无住取缘有不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种有缘生。何等为六？一者、诸行有缘生不可思议，二者、有为有缘生不可思议，三者、无为有缘生不可思议，四者、有住有缘生不可思议，五者、无住有缘生不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种生缘老死。何等为六？一者、诸行生缘老死不可思议，二者、有为生缘老死不可思议，三者、无为生缘老死不可思议，四者、有住生缘老死不可思议，五者、无住生缘老死不可思议，六者、皆空不可思议；是为六种。 “童子！菩萨摩诃萨复有六种无明灭。何等为六 现代汉语译本 ‘童子！不可思议有六种：一者，诸行（一切行为和现象）受缘爱不可思议，二者，有为（有条件的事物）受缘爱不可思议，三者，无为（无条件的事物）受缘爱不可思议，四者，有住（有停留的事物）受缘爱不可思议，五者，无住（无停留的事物）受缘爱不可思议，六者，皆空（一切皆空性）不可思议；这就是六种。’ ‘童子！菩萨摩诃萨又有六种爱缘取。哪六种呢？一者，诸行爱缘取不可思议，二者，有为爱缘取不可思议，三者，无为爱缘取不可思议，四者，有住爱缘取不可思议，五者，无住爱缘取不可思议，六者，皆空爱缘取不可思议；这就是六种。’ ‘童子！菩萨摩诃萨又有六种取缘有。哪六种呢？一者，诸行取缘有不可思议，二者，有为取缘有不可思议，三者，无为取缘有不可思议，四者，有住取缘有不可思议，五者，无住取缘有不可思议，六者，皆空取缘有不可思议；这就是六种。’ ‘童子！菩萨摩诃萨又有六种有缘生。哪六种呢？一者，诸行有缘生不可思议，二者，有为有缘生不可思议，三者，无为有缘生不可思议，四者，有住有缘生不可思议，五者，无住有缘生不可思议，六者，皆空有缘生不可思议；这就是六种。’ ‘童子！菩萨摩诃萨又有六种生缘老死。哪六种呢？一者，诸行生缘老死不可思议，二者，有为生缘老死不可思议，三者，无为生缘老死不可思议，四者，有住生缘老死不可思议，五者，无住生缘老死不可思议，六者，皆空生缘老死不可思议；这就是六种。’ ‘童子！菩萨摩诃萨又有六种无明灭。哪六种呢？’