觀自在菩薩の行深般若波羅蜜多時は、渾身の照見五蘊皆空なり。五蘊は色受想行識なり、五枚の般若なり。照見これ般若なり。この宗旨の開演現成するにいはく、色即是空なり、空即是色なり、色是色なり、空即空なり。百草なり。萬象なり。般若波羅蜜十二枚、これ十二入なり。また十八枚の般若あり、眼耳鼻舌身意、色聲香味觸法、および眼耳鼻舌身意識等なり。また四枚の般若あり、苦集滅道なり。また六枚の般若あり、布施、淨戒、安忍、精進、靜慮、般若なり。また一枚の般若波羅蜜、而今現成せり、阿耨多羅三藐三菩提なり。また般若波羅蜜三枚あり、過去現在未來なり。また般若六枚あり、地水火風空識なり。また四枚の般若、よのつねにおこなはる、行住坐臥なり。
舍利弗。色不異空、空不異色。色即是空、空即是色。受想行識亦如是。
舍利弗。是諸法空相。不生不滅。不垢不淨、不増不減。
是空法、非過去、非未來、非現在。
是故空中、無色、無受想行識。無眼耳鼻舌身意。無色聲香味觸法。無眼界、乃至無意識界。
亦無無明、亦無無明盡。乃至亦無老死、亦無老死盡。無苦集滅道。亦無智亦無得。
鳩摩羅什訳『摩訶般若波羅蜜経巻第一』(T0223_.08.0223a13-T0223_.08.0223a20)
舍利子。色不異空。空不異色。色即是空。空即是色。
受想行識不異空。空不異受想行識。受想行識即是空。空即是受想行識。
何以故。舍利子。是諸法空相、不生不滅。不染不淨。不増不減。
非過去。非未來。非現在。
舍利子。如是空中。無色。無受想行識。無地界。無水火風空識界。無眼處。無耳鼻舌身意處。無色處。無聲香味觸法處。無眼界。無耳鼻舌身意界。無色界。無聲香味觸法界。無眼識界。無耳鼻舌身意識界。無眼觸。無耳鼻舌身意觸。無眼觸爲縁所生諸受。無耳鼻舌身意觸爲縁所生諸受。
無無明生。無無明滅。無行識名色六處觸受愛取有生老死愁歎苦憂惱生。
無行乃至老死愁歎苦憂惱滅。無苦聖諦。無集滅道聖諦。無得。
玄奘訳『大般若波羅蜜多経巻第四百三』(T0220_.05.0022b02- T0220_.05.0022b17)
釈迦牟尼如来会中有一苾蒭、竊作是念、
「我応敬礼甚深般若波羅蜜多。此中雖無諸法生滅、而有戒蘊、定蘊、慧蘊、解脱蘊、解脱知見蘊施設可得、亦有預流果、一来果、不還果、阿羅漢果施設可得、亦有独学菩提施設可得、亦有無上正等提施設可得、亦有仏法僧宝施設可得、亦有転妙法輪、度有情類施設可得」
仏知其念、告苾蒭言、
「如是如是、甚深般若波羅蜜、微妙難測」
而今の一苾蒭の竊作念は、諸法を敬礼するところに、雖無生滅の般若、これ敬礼なり。この正当敬礼時、ちなみに施設可得の般若現成せり。いわゆる戒定慧乃至度有情類等なり、これを無といふ。無の施設、かくのごとく可得なり。これ甚深微妙難測の般若波羅蜜なり。
The bhiksu’s “secretly working concrete mind” at this moment is, in the state of bowing in veneration of real dharmas, prajñā itself—whether or not [real dharmas] are without appearance and disappearance—and this is a “venerative bow” itself. Just at this moment of bowing in veneration, prajñā is realized as explanations that can be understood: [explanations] from “precepts, balance, and wisdom,” to “saving sentient beings,” and so on. This state is described as being without. Explanations of the state of “being without” can thus be understood. Such is the profound, subtle, unfathomable prajñāpāramitā. （西嶋和夫訳）
In regard to the private thoughts of this monk, whenever someone bows down in respect to all things, the wisdom that prompted this monk to say, “even though there is no being born or becoming extinct, nevertheless…,” expresses a ‘bowing down in respect’. When there is this moment of ‘being duly respectful’, the wisdom of what the Buddha was able to establish in this connection is right before your very eyes and encompasses everything the monk had in mind, from the practicing of Precepts, meditation, and wise discernment up through the ferrying of sentient beings to the Other Shore. It is this that we mean when we speak of ‘Mu’. What this expedient term ‘Mu’ refers to can be realized through the practices just outlined, for this ‘Mu’ is the profound, subtle, and inscrutable Wisdom Beyond Discriminatory Thought. (Hubert Nearman訳)
As for the present monk's thinking to himself, where all phenomena are respected, wisdom which still has no origination or extinction is paying obeisance. Precisely at the time of their obeisance, accordingly wisdom with available facilities has become manifest: that is what is referred to as precepts, meditation, wisdom, and so on, up to the liberation of living beings. This is called nothing. The facilities of nothing are available in this way. This is transcendent wisdom which is most profound, extremely subtle, and hard to fathom. (Thomas Cleary訳)
As for this monk's "thought", when all phenomena are "respected", perfect knowing actualizes itself beyond "arising and ceasing" as this "praise". This shows itself as precepts, practice, wisdom and so on right up to the vow to liberate all beings. This is called Mu or "Open Space". This "Open Space" shows itself like this. This is the most profound and subtle perfect knowing, beyond measure. (安田大念訳)
The monk realizes now that by venerating and making prostrations to all things, he is venerating and making prostrations to prajñā, which teaches that even though there is neither arising nor extinguishing, [there is arising and extinguishing]. In this very moment of veneration and prostration, prajñā manifests itself in practical approaches such as keeping the precepts, quietly meditating, manifesting wisdom, and so forth, and saving various sentient beings. This [moment of veneration] is called nothingness. The approaches to nothingness thus become practical. This [veneration] is the most profound prajñāpāramitā, subtle and difficult to fathom. (奥村正博訳)
銀椀（ぎんわん）に雪を盛り、明月に鷺（ろ）を蔵（かく）す。
類（るい）して等しからず、混（こん）ずる時んば処を知る。（宝鏡三昧）
冬草も見えぬ雪野の白鷺はおのが姿に身をかくしけり （道元禅師「禮拝」）
夫れ摩訶衍の禅定は 称歎するに余りあり 布施や持戒の諸波羅蜜 念仏懺悔修行等 其の品多き諸善行 皆この中に帰するなり （白隠禅師坐禅和讃）
