摩訶般若波羅蜜等無等品第十二
Mahaprajnaparamita Equal to the Unequaled Chapter 12
爾時，賢者舍利弗白佛：「唯，天中天！我為堪任講摩訶薩義乎？所因謂何為摩訶薩者？」
At that time, the venerable Shariputra said to the Buddha: "O Bhagavan, am I able to explain the meaning of 'great being' (mahasattva)? On what basis is one called a great being?"
世尊告言：「應講之耳。」
The World-Honored One said, "Lend a listening ear."
舍利弗言：「棄損一切所見，吾我見、人壽命見，凡夫之事，有志含血有作無作、常見無見、陰見、種見、諸衰入見、虛見實見、十二因緣見，四意止、四意斷、四神足、五根、五力、七覺意、八由行見，十種力、四無所畏、四分別辯、十八不共諸佛之法。若復覩見教化眾生、覩見佛土清淨莊嚴、見於佛道、觀覩於覺、見轉法輪，皆悉蠲除如此諸見，而為說法，以故名曰為摩訶薩摩訶薩義也！」
Shariputra said: "To abandon and eliminate all views—the view of self, the view of a person, the view of living beings, and the view of a lifespan, which are the concerns of ordinary people; views of having intentions, of blood-bearing beings, of created and uncreated things, of permanence and impermanence, of the aggregates, of the elements, of the sense bases and sense fields, of the false and the true, and the view of the Twelve Links of Dependent Origination; views concerning the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Supernatural Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path; the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Understandings, and the Eighteen Exclusive Dharmas of the Buddhas. And further, if one sees oneself teaching and transforming living beings, sees Buddha-lands pure and adorned, sees the Buddha Path, observes enlightenment, or sees the turning of the Dharma wheel—to clear away all such views entirely and then teach the Dharma: this is why it is called the meaning of a great being, a great being."
須菩提謂舍利弗：「何故，賢者！菩薩摩訶薩而見於色痛痒思想生死識，眼耳鼻舌身意，色聲香味細滑法，吾我、人、壽命，四種、衰、入、十八種，四意止、意斷、神足、五根、五力、七覺意、八由行，十種力、四無所畏、四分別辯、十八不共諸佛之法？」
Subhuti said to Shariputra: "Why, venerable one, would a bodhisattva mahasattva see form, feeling, perception, mental formations, and consciousness; eye, ear, nose, tongue, body, and mind; sights, sounds, smells, tastes, textures, and mental objects; self, person, lifespan; the four types, decline, sense bases, the eighteen elements; the four foundations of mindfulness, right effort, miraculous powers, the five faculties, the five powers, the seven factors of enlightenment, the eightfold path; the ten powers, the four fearlessnesses, the four analytical knowledges, and the eighteen exclusive qualities of a Buddha?"
舍利弗答曰：「賢者！且聽。此菩薩摩訶薩行般若波羅蜜無漚惒拘舍羅，已遭遇色而興發見，謂可致得；痛痒思想生死識，而興發見，謂可致得；眼耳鼻舌身意，色聲香味細滑法，吾我、人、壽命，四種、衰、入、十八種，三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法，已遭遇此以興發諸見，謂有可得。菩薩摩訶薩遊於其中行般若波羅蜜，以漚惒拘舍羅除是諸見而為說法，令離顛倒，不求所獲。」
須菩提白佛言：「唯，天中天！我應堪任說摩訶薩號摩訶薩義之所趣乎？」
世尊告曰：「應說之耳。」
「如我心解，承世尊旨，菩薩心者，等無所等、無怨敵心。諸聲聞、辟支佛心所不能及。所以者何？則薩芸若心無有諸漏亦無因緣。假使如是薩芸若心無有諸漏亦無因緣，則於彼心而無所著，故曰摩訶薩。摩訶薩，假號也。」
舍利弗謂須菩提：「何所菩薩摩訶薩者？所謂心者，等無所等，無怨敵心。諸聲聞、辟支佛心所不能及？」
須菩提謂舍利弗：「仁舍利弗！是菩薩摩訶薩從初發意，未曾見法起者滅者、無所懷來、不增不減、無有塵垢亦無結恨。假使，賢者！不起不滅、無所懷來、不增不減、無有塵垢亦無結恨，彼無聲聞、辟支佛心，無菩薩心，亦無佛心。舍利弗！是為菩薩摩訶薩心，等無所等，心無怨敵。聲聞、辟支佛心所不能及。」
舍利弗謂須菩提：「唯，須菩提！仁莫但講聲聞、辟支佛心所不能及。心不著聲聞、辟支佛，當復不著於色所求，痛痒思想生死識所求？」
答曰：「如是，舍利弗！實不著色痛痒思想生死識，亦不著眼耳鼻舌身意，色聲香味細滑法，不著十八種，諸衰、入、十二因緣，不著四意止、四意斷、四神足、五根、五力、七覺意、八由行，不著十種力、四無所畏、四分別辯、十八不共諸佛之法。」
舍利弗謂須菩提：「如向者須菩提之所講論：『其薩芸若心者，無有諸漏，亦無因緣。』云何，賢者！愚凡夫心，不亦無漏、無因緣乎？本淨為空，至于聲聞、辟支佛、世尊心，無有諸漏，無有因緣耶？」
答曰：「如是。」
舍利弗又問須菩提：「色亦不為無漏乎？無因緣乎？本淨空乎？痛痒思想生死識，亦不為無漏乎？無因緣乎？本淨空乎？」
答曰：「如是。」
舍利弗又問須菩提：「眼耳鼻舌身意，色聲香味細滑法，十八種，四大、衰、入、十二因緣，不為無漏、無因緣、本淨空乎？四意止、四意斷、四神足、五根、五力、七覺意、八由行，不為無漏、無因緣、本淨空乎？十種力、四無所畏、四分別辯、十八不共諸佛之法，無為無漏、無因緣、本淨空乎？」
答曰：「如是。舍利弗！誠如所云：『愚凡夫心，聲聞、辟支佛心，亦無有漏，亦無因緣，本淨為空。陰、種、入、四大、十二因緣、三十七品，十種力、四無所畏、四分別辯、十八不共諸佛之法、亦無有漏、亦無因緣、本淨為空。』」
舍利弗謂須菩提：「於此諸心當無所著，又復不當不著無色色乎？不當不著無痛痒思想生死識識乎？又，須菩提！不當不著無意止意止乎？無意斷意斷乎？無神足神足乎？無五根五根乎？無五力五力乎？無七覺意七覺意乎？無八由行由行乎？無十種力種力乎？無四無所畏所畏乎？無四分別辯分別辯乎？無十八不共不共乎？」
須菩提答曰：「如是，舍利弗！不當著無色色也，不當著無痛痒思想生死識識也，不當著無眼耳鼻舌身意意也，不當著無色聲香味細滑法法也，不當著無四大、衰、入入也，不當著無十二因緣緣也，不當著無三十七品品也，不當著無十種力力也，不當著無四無所畏畏也，不當著無四分別辯辯也，不當著無十八不共諸佛之法法也。如是，舍利弗！行般若波羅蜜，以是之故，其道之心無怨敵心。諸聲聞、辟支佛心所不及也，亦不想念聲聞、辟支佛。無所依猗，不隨顛倒，亦無所得，是故逮成一切諸法。」