Chinese
非有、非无、亦非有无，如是名灭。而寂灭一切世间相，名为涅槃。如是，想如阳焰、受如泡沫。如彼阳焰、泡沫，生、灭不实，世间涅槃亦复如是，是故说世间涅槃唯是言辞。 “善男子！是名菩萨摩诃萨入十种法行能知诸佛、如来、应供、正遍知唯依言辞说法。 “善男子！菩萨摩诃萨入十种法行善能知空义。何等为十？所谓知无我空、无众生、无命、无寿者、无造者、无生、无灭、无作、无教者、无增上者。 “善男子！云何菩萨摩诃萨知无我空？善男子！空者，非有、非无。善男子！若空是有者，空即有为，如其实有应即是常。善男子！若空非无者，空即非空。是故，彼空非有、非无，如是名为知无我空。 “善男子！云何知无众生空？善男子！众生非空、非不空。若众生空者，杀生之业应无有罪；若众生不空者，即应是常。是故，如来说众生非常、非不常，非有为、非不有为，如是名为知众生空。 “善男子！云何知无命空？善男子！空者，不生、不死。何以故？善男子！眼空离我、我所。云何眼空离我、我所？彼法不生、不灭故。如是，耳、鼻、舌、身空离我、我所。云何耳、鼻等空离我、我所？彼法不生、不灭故。如是名为知无命空。 “善男子！云何知无寿者 现代汉语译本：‘非有、非无、亦非有无’，这样称为‘灭’。而寂静消灭一切世间现象，称为‘涅槃’(Nirvana)。就像这样，‘想’(Saṃjñā)如阳焰，‘受’(Vedanā)如泡沫。如同那阳焰、泡沫，生起、灭去都不真实，世间的涅槃(Nirvana)也同样如此，所以说世间的涅槃(Nirvana)仅仅是言辞。 ‘善男子！这称为菩萨摩诃萨(Bodhisattva-mahāsattva)进入十种法行，能够知道诸佛(Buddha)、如来(Tathāgata)、应供(Arhat)、正遍知(Sammasaṃbuddha)仅仅是依靠言辞说法。 ‘善男子！菩萨摩诃萨(Bodhisattva-mahāsattva)进入十种法行，善于了解空的意义。哪十种呢？就是知道无我空、无众生、无命、无寿者、无造者、无生、无灭、无作、无教者、无增上者。 ‘善男子！菩萨摩诃萨(Bodhisattva-mahāsattva)如何知道无我空？善男子！空，不是有，也不是无。善男子！如果空是‘有’，空就是有为法，如果它真实存在就应该是常。善男子！如果空不是‘无’，空就不是空。因此，那个空不是‘有’，也不是‘无’，这样称为知道无我空。 ‘善男子！如何知道无众生空？善男子！众生不是空，也不是不空。如果众生是空，杀生的行为就不应该有罪；如果众生不是空，就应该是常。因此，如来说众生非常，也不是不常，不是有为，也不是不有为，这样称为知道众生空。 ‘善男子！如何知道无命空？善男子！空，是不生、不死的。为什么呢？善男子！眼空，远离我、我所。如何眼空远离我、我所？因为那个法不生、不灭。像这样，耳、鼻、舌、身空，远离我、我所。如何耳、鼻等空远离我、我所？因为那个法不生、不灭。这样称为知道无命空。 ‘善男子！如何知道无寿者
English
English version: 'Neither existent, nor non-existent, nor both existent and non-existent,' this is called 'cessation.' And the tranquil cessation of all worldly phenomena is called 'Nirvana' (Nirvana). Thus, 'perception' (Saṃjñā) is like a mirage, 'feeling' (Vedanā) is like a foam bubble. Just as that mirage and foam bubble are unreal in their arising and ceasing, so too is worldly Nirvana (Nirvana). Therefore, it is said that worldly Nirvana (Nirvana) is merely a matter of words. 'Good man! This is called a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) entering the ten practices of Dharma, able to know that all Buddhas (Buddha), Tathagatas (Tathāgata), Arhats (Arhat), and Sammasaṃbuddhas (Sammasaṃbuddha) teach the Dharma solely based on words.' 'Good man! A Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) entering the ten practices of Dharma is skilled at understanding the meaning of emptiness. What are the ten? They are knowing the emptiness of no-self, no sentient beings, no life, no life-span, no creator, no arising, no ceasing, no agent, no instructor, and no supreme being.' 'Good man! How does a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) know the emptiness of no-self? Good man! Emptiness is neither existent nor non-existent. Good man! If emptiness were existent, then emptiness would be conditioned; if it truly existed, it would be permanent. Good man! If emptiness were not non-existent, then emptiness would not be empty. Therefore, that emptiness is neither existent nor non-existent; this is called knowing the emptiness of no-self.' 'Good man! How does one know the emptiness of no sentient beings? Good man! Sentient beings are neither empty nor not empty. If sentient beings were empty, then the karma of killing would be without fault; if sentient beings were not empty, then they would be permanent. Therefore, the Tathagata (Tathāgata) says that sentient beings are neither permanent nor not permanent, neither conditioned nor not conditioned; this is called knowing the emptiness of sentient beings.' 'Good man! How does one know the emptiness of no life? Good man! Emptiness is neither arising nor ceasing. Why? Good man! The emptiness of the eye is separate from self and what belongs to self. How is the emptiness of the eye separate from self and what belongs to self? Because that dharma does not arise or cease. Likewise, the emptiness of the ear, nose, tongue, and body is separate from self and what belongs to self. How is the emptiness of the ear, nose, etc., separate from self and what belongs to self? Because that dharma does not arise or cease. This is called knowing the emptiness of no life.' 'Good man! How does one know the emptiness of no life-span' --------------------------------------------------------------------------------
Chinese
空？善男子！空者，不名寿者之数。彼阴界入皆悉是空，依彼阴界入等而有假名寿者。以假名故，彼有无相不可得说。如是名为知无寿者空。 “善男子！云何菩萨知无造者空？善男子！若离于空，无有一法名为造者。又，若空能有造者，无有是处。如是名为知无造者空。 “善男子！云何知不生空？善男子！空法不生，若空可生即非是空，如是空即非空；若本无空，则无空法。又，空始生者，此即非空。如是名为知无生空。 “善男子！云何知无灭空？若法生者则有其灭，空法不生，云何有灭？如是名为知无灭空。 “善男子！云何知无作空？善男子！空非他作亦非自作，阴界入等皆悉是空，依阴界入而有空法，如是名为知无作空。 “善男子！云何知无教者空？善男子！无有一人教于空者造作如是种种等事，如是名为知无教者空。 “善男子！云何知无增上者空？善男子！空无境界、离于境界，远离心、意、意识，如是名为知无增上者空。 “善男子！是名菩萨摩诃萨入十种法行善能知空义。 “善男子！菩萨摩诃萨入十种法行能知空所对法。何等为十？所谓无明法、爱法、业法、识法、取法、见法、疑法、邪取法、慢法、掉法。善男子！是名十种空所对法。 现代汉语译本： ‘空？善男子！’空，不是指可以被计数的‘寿者’（拥有寿命者）。‘阴’（五蕴：色、受、想、行、识）、‘界’（十八界：六根、六尘、六识）、‘入’（十二入：六根、六尘）一切皆是空。依凭这些‘阴’、‘界’、‘入’等，才有了‘寿者’的假名。因为是假名，所以无法说它是有还是无。这叫做知晓没有‘寿者’的空。 ‘善男子！菩萨如何知晓没有‘造者’（创造者）的空？’善男子！如果离开了空性，就没有一种法可以被称为‘造者’。而且，如果空性可以有‘造者’，这是不可能的。这叫做知晓没有‘造者’的空。 ‘善男子！如何知晓不生空？’善男子！空法是不生的。如果空可以生，那就不是空了，这样的空就不是真正的空。如果本来就没有空，那就没有空法。而且，如果空是开始产生的，那它就不是空。这叫做知晓没有生灭的空。 ‘善男子！如何知晓无灭空？’如果法是生起的，那它就会有灭。空法是不生起的，怎么会有灭呢？这叫做知晓没有灭的空。 ‘善男子！如何知晓无作空？’善男子！空不是由他所作，也不是由自己所作。‘阴’、‘界’、‘入’等一切皆是空，依凭‘阴’、‘界’、‘入’才有空法。这叫做知晓没有作者的空。 ‘善男子！如何知晓无教者空？’善男子！没有人教导空去造作种种事物。这叫做知晓没有教导者的空。 ‘善男子！如何知晓无增上者空？’善男子！空没有境界，远离境界，远离心、意、意识。这叫做知晓没有增上者的空。 ‘善男子！这叫做菩萨摩诃萨进入十种法行，善于知晓空的意义。’ ‘善男子！菩萨摩诃萨进入十种法行，能够知晓空所对应的法。什么是十种？’所谓‘无明法’（无明的法则）、‘爱法’（爱的法则）、‘业法’（业的法则）、‘识法’（识的法则）、‘取法’（执取的法则）、‘见法’（见解的法则）、‘疑法’（怀疑的法则）、‘邪取法’（错误执取的法则）、‘慢法’（傲慢的法则）、‘掉法’（掉举的法则）。‘善男子！’这叫做十种空所对应的法。
English
English version: ‘Emptiness? Good son! Emptiness is not a number of ‘Sentient Beings’ (those who possess lifespan). Those ‘Skandhas’ (five aggregates: form, feeling, perception, mental formations, consciousness), ‘Realms’ (eighteen realms: six sense organs, six sense objects, six sense consciousnesses), ‘Entrances’ (twelve entrances: six sense organs, six sense objects) are all empty. Relying on those ‘Skandhas’, ‘Realms’, ‘Entrances’ and so on, there is a provisional name of ‘Sentient Being’. Because it is a provisional name, it cannot be said whether it exists or does not exist. This is called knowing the emptiness of no ‘Sentient Being’. ‘Good son! How does a Bodhisattva know the emptiness of no ‘Maker’ (creator)?’ Good son! If one is apart from emptiness, there is no dharma that can be called a ‘Maker’. Moreover, if emptiness could have a ‘Maker’, there is no such possibility. This is called knowing the emptiness of no ‘Maker’. ‘Good son! How to know the un-arising emptiness?’ Good son! The dharma of emptiness does not arise. If emptiness could arise, then it is not emptiness; such emptiness is not true emptiness. If there was originally no emptiness, then there is no dharma of emptiness. Moreover, if emptiness is newly arising, then it is not emptiness. This is called knowing the emptiness of no arising. ‘Good son! How to know the un-ceasing emptiness?’ If a dharma arises, then it will have cessation. The dharma of emptiness does not arise, how can there be cessation? This is called knowing the emptiness of no cessation. ‘Good son! How to know the un-made emptiness?’ Good son! Emptiness is neither made by others nor made by itself. ‘Skandhas’, ‘Realms’, ‘Entrances’ and so on are all empty. Relying on ‘Skandhas’, ‘Realms’, ‘Entrances’, there is the dharma of emptiness. This is called knowing the emptiness of no maker. ‘Good son! How to know the emptiness of no teacher?’ Good son! There is no one who teaches emptiness to create such various things. This is called knowing the emptiness of no teacher. ‘Good son! How to know the emptiness of no superior?’ Good son! Emptiness has no realm, is apart from realm, is far away from mind, intellect, and consciousness. This is called knowing the emptiness of no superior. ‘Good son! This is called a Bodhisattva Mahasattva entering the ten kinds of dharma practices, being good at knowing the meaning of emptiness.’ ‘Good son! A Bodhisattva Mahasattva entering the ten kinds of dharma practices can know the dharmas that emptiness opposes. What are the ten kinds?’ They are the ‘dharma of ignorance’ (the principle of ignorance), the ‘dharma of love’ (the principle of love/attachment), the ‘dharma of karma’ (the principle of karma), the ‘dharma of consciousness’ (the principle of consciousness), the ‘dharma of grasping’ (the principle of grasping), the ‘dharma of views’ (the principle of views), the ‘dharma of doubt’ (the principle of doubt), the ‘dharma of wrong grasping’ (the principle of wrong grasping), the ‘dharma of pride’ (the principle of pride), and the ‘dharma of restlessness’ (the principle of restlessness). ‘Good son!’ These are called the ten kinds of dharmas that emptiness opposes. --------------------------------------------------------------------------------
Chinese
“善男子！无明有二种能、四种因。何者二能？一者、烦恼障，二者、是智障。何者是四因？所谓贪欲界因、贪色界因、贪无色界因、贪无有因。 “善男子！爱有二种因、四种求。何者二种因？一者、有支根本，二者、资生根本。何者是四种求？一者、欲爱，二者、色爱，三者、无色爱，四者、无有爱。 “善男子！业有一种起因、三种相、三种果报。善男子！何者一种起因？所谓为心。何者三种相？所谓身、口、意业。善男子！何者三种果报？所谓黑黑果报、白白果报、黑白黑白果报。 “善男子！何者是识？所谓六种：眼、耳、鼻、舌、身、意等识，是名六种识。此识复有三种。何者是三？一、颠倒念，二、不颠倒念，三者、无念。善男子！何者是颠倒念？所谓念欲界、念色界、念无色界。何者是不颠倒念？谓念小乘涅槃。何者是无念？所谓离彼二念，名为无念。云何离彼二念？谓念无上诸佛法故。 “善男子！取因有四种：所谓欲取、见取、戒取、我取。 “善男子！何者是见取？见取有二种：所谓邪智、见智。邪智者，谓邪见智故。见智者，谓阿罗汉妄见涅槃、妄求涅槃，是名见智——如是见智诸佛所诃。 “善男子！何者是疑？疑有二种：一者、障于大乘 现代汉语译本： ‘善男子！无明有两种作用、四种原因。哪两种作用？一是烦恼障，二是智障。哪四种原因？就是贪欲界因、贪色界因、贪无色界因、贪无有因。 ‘善男子！爱有两种原因、四种追求。哪两种原因？一是有支根本，二是资生根本。哪四种追求？一是欲爱，二是色爱，三是无色爱，四是无有爱。 ‘善男子！业有一种起因、三种相、三种果报。善男子！哪一种起因？就是心。哪三种相？就是身业、口业、意业。善男子！哪三种果报？就是黑黑果报、白白果报、黑白黑白果报。 ‘善男子！什么是识？就是六种：眼识、耳识、鼻识、舌识、身识、意识等，这叫做六种识。这识又有三种。哪三种？一、颠倒念，二、不颠倒念，三、无念。善男子！什么是颠倒念？就是念欲界、念色界、念无色界。什么是不颠倒念？就是念小乘涅槃（Nirvana）。什么是无念？就是离开那两种念，叫做无念。怎样离开那两种念？就是念无上诸佛法啊。 ‘善男子！取因有四种：就是欲取、见取、戒取、我取。 ‘善男子！什么是见取？见取有两种：就是邪智、见智。邪智，就是邪见智的缘故。见智，就是阿罗汉（Arhat）妄见涅槃（Nirvana）、妄求涅槃（Nirvana），这叫做见智——这样的见智是诸佛所呵斥的。 ‘善男子！什么是疑？疑有两种：一是障碍大乘（Mahayana）