T08n0221_放光般若經

大正藏第 08 冊 No. 0221 放光般若經

No. 221 [Nos. 220(2), 222, 223]

放光般若經卷第一

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜放光品第一

聞如是：

一時佛在羅閱祇耆阇崛山中，與大比丘眾五千人俱，皆是阿羅漢——諸漏已盡，意解無垢，眾智自在已了眾事，譬如大龍所作已辦，離於重擔逮得所愿，三處已盡正解已解。復有五百比丘尼，諸優婆塞、優婆夷，諸菩薩摩訶薩——已得陀鄰尼空行三昧，無相、無愿藏；已得等忍，得無掛礙陀鄰尼門；悉是五通。所言柔軟無復懈怠，已舍利養無所希望，逮深法忍得精進力，已過魔行度于死地；所教次第，于阿僧祇劫順本所行，所作不忘；顏色和悅，常先謙敬所語不粗；于大眾中所念具足，于無數劫堪任教化，所說如幻、如夢、如響、如光、如影、如化、如水中泡、如鏡中像、如熱時炎、如水中月，常以此法用悟一切；悉知眾生意所趣向，能以微妙慧，隨其本行而度脫之；意無掛礙具足持忍，所入審諦，愿攝無數無量佛國；無量諸佛所行三昧皆現在前；能請諸佛為一切說法；種種諸見離於所著，已遊戲于百千三昧而自娛樂；諸菩薩者德皆如是——其名曰護諸

【現代漢語翻譯】 現代漢語譯本 如是我聞： 一時，佛在王舍城（羅閱祇）的耆阇崛山中，與五千大比丘眾在一起，他們都是阿羅漢（諸漏已盡的聖者）——諸煩惱已盡，心意解脫無垢，智慧通達自在，已了知一切事理，猶如大龍已完成所作，脫離重擔，達到所愿，三界輪迴已盡，正見已解脫。還有五百比丘尼，以及諸優婆塞（在家男居士）、優婆夷（在家女居士），諸菩薩摩訶薩（大菩薩）——他們已獲得陀鄰尼（總持）空行三昧（空性禪定），無相、無愿的境界；已獲得等忍（平等安忍），得到無掛礙的陀鄰尼法門；都具足五神通。他們言語柔和，不再懈怠，已捨棄對供養的貪求，沒有絲毫希望，獲得甚深法忍，得到精進的力量，已超越魔的境界，度過生死之地；他們所教導的次第，在無數劫中順應本來的修行，所作所為不會遺忘；容顏和悅，常常謙虛恭敬，說話不粗魯；在大眾中，他們的念力具足，在無數劫中堪能教化眾生，他們所說的法如幻、如夢、如響、如光、如影、如化、如水中泡、如鏡中像、如熱時的陽焰、如水中的月亮，常常用這些法來開悟一切眾生；他們完全瞭解眾生的心意所趨向，能以微妙的智慧，隨順眾生的本性而度脫他們；心意沒有掛礙，具足持戒和安忍，所入的境界真實不虛，發願攝取無數無量的佛國；無量諸佛所修行的三昧都現在眼前；能夠請諸佛為一切眾生說法；種種見解都已遠離執著，已在百千三昧中游戲自在而自得其樂；這些菩薩的功德都像這樣——他們的名字是護諸……

【English Translation】 English version Thus have I heard: At one time, the Buddha was dwelling on Mount Gṛdhrakūṭa in Rājagṛha, together with a great assembly of five thousand Bhikṣus, all of whom were Arhats (worthy ones who have exhausted all outflows)—their outflows were exhausted, their minds were liberated and without defilement, their wisdom was unobstructed and free, they had understood all matters, like great dragons who had completed their tasks, freed from heavy burdens, having attained their wishes, the three realms of existence were exhausted, and their right understanding was liberated. There were also five hundred Bhikṣuṇīs, as well as Upāsakas (male lay devotees), Upāsikās (female lay devotees), and Bodhisattva Mahāsattvas (great Bodhisattvas)—they had already attained the Dhāraṇī (retention) of the emptiness practice Samādhi (meditative absorption), the realm of no-form and no-desire; they had already attained equal forbearance, and had obtained the unobstructed Dhāraṇī gate; all of them possessed the five supernormal powers. Their speech was gentle, they were no longer lazy, they had abandoned the desire for offerings, they had no expectations, they had attained profound Dharma forbearance, and had obtained the power of diligence, they had already transcended the realm of Māra, and had crossed the realm of death; the order of their teachings, in countless kalpas (eons), followed their original practices, and they did not forget what they had done; their countenances were harmonious and joyful, they were always humble and respectful, and their speech was not coarse; in the assembly, their mindfulness was complete, in countless kalpas they were capable of teaching and transforming beings, what they taught was like an illusion, like a dream, like an echo, like light, like a shadow, like a transformation, like a bubble in water, like an image in a mirror, like a mirage in hot weather, like the moon in water, they always used these teachings to awaken all beings; they fully understood the inclinations of all beings' minds, and were able to use subtle wisdom to liberate them according to their original practices; their minds were unobstructed, they were complete in their precepts and forbearance, the realms they entered were true and real, they vowed to gather countless immeasurable Buddha lands; the Samādhis practiced by countless Buddhas were all present before them; they were able to invite the Buddhas to teach the Dharma for all beings; all kinds of views were free from attachment, they had already played freely in hundreds of thousands of Samādhis and enjoyed themselves; the virtues of these Bodhisattvas were all like this—their names were Protector of all...

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系菩薩、寶來菩薩、導師菩薩、龍施菩薩、所受則能說菩薩、雨天菩薩、天王菩薩、賢護菩薩、妙意菩薩、有持意菩薩、增益意菩薩、現無癡菩薩、善發菩薩、過步菩薩、常應菩薩、不置遠菩薩、懷日藏菩薩、意不缺減菩薩、現音聲菩薩、哀雅威菩薩、寶印手菩薩、常舉手菩薩、慈氏菩薩，及余億那術百千菩薩俱，儘是補處應尊位者。復有異菩薩無央數億百千，及諸尊者子皆悉來會。

爾時世尊自敷高座結跏趺坐，正受定意三昧。其三昧名三昧王，一切三昧悉入其中。作是三昧已，持天眼觀視世界。爾時世尊放足下千輻相輪光明，從鹿腨腸上至肉髻，身中支節處處各放六十億百千光明，悉照三千大千國土無不遍者。其光明復照東方西方南方北方四維上下如恒邊沙諸佛國土；眾生之類其見光明者，畢志堅固，悉發無上正真道意。爾時世尊復放身毛，一一諸毛孔皆放光明，復照三千大千國土，復照十方無數恒邊沙國土；一切眾生見光明者，畢志發無上正真道意。世尊復以諸如來無所著等正覺法，放大光明，悉遍三千大千國土，復照十方無數恒邊沙國土；一切眾生見光明者，亦畢志發無上正真道意。爾時世尊出廣長舌，遍三千大千國土。遍已，從其舌根復放無央數億百千光明。一一光明化為千葉寶華，其色如金。一一

【現代漢語翻譯】 現代漢語譯本：有菩薩，如系菩薩（指與眾生有聯繫的菩薩）、寶來菩薩（指帶來珍寶的菩薩）、導師菩薩（指引路的菩薩）、龍施菩薩（指像龍一樣施予的菩薩）、所受則能說菩薩（指能說出所領悟的菩薩）、雨天菩薩（指像雨一樣滋潤眾生的菩薩）、天王菩薩（指像天王一樣尊貴的菩薩）、賢護菩薩（指賢能守護的菩薩）、妙意菩薩（指具有微妙智慧的菩薩）、有持意菩薩（指持有堅定意念的菩薩）、增益意菩薩（指能增長利益的菩薩）、現無癡菩薩（指展現無癡智慧的菩薩）、善發菩薩（指善於發起菩提心的菩薩）、過步菩薩（指超越世俗的菩薩）、常應菩薩（指常能應機的菩薩）、不置遠菩薩（指不將眾生置於遠處的菩薩）、懷日藏菩薩（指懷有如太陽般光明的菩薩）、意不缺減菩薩（指意念不減退的菩薩）、現音聲菩薩（指能展現音聲的菩薩）、哀雅威菩薩（指具有哀憫和威嚴的菩薩）、寶印手菩薩（指手持寶印的菩薩）、常舉手菩薩（指常舉手的菩薩）、慈氏菩薩（即彌勒菩薩），以及其他億那術百千菩薩，他們都是候補佛位的尊者。還有無數億百千的其他菩薩，以及諸位尊者之子都來參加了法會。 那時，世尊自己鋪設高座，結跏趺坐，進入正定三昧。這個三昧名為三昧王，一切三昧都包含在其中。進入三昧后，世尊用天眼觀察世界。這時，世尊從腳下放出千輻輪相的光明，從鹿腨腸（指小腿）向上到肉髻（指頭頂），身體各處都放出六十億百千光明，照遍三千大千世界，無處不達。光明還照耀東方、西方、南方、北方、四維、上下，如恒河沙數般的諸佛國土；凡是見到光明的眾生，都堅定志向，發起無上正等正覺的道心。這時，世尊又從身上的毛孔放出光明，每個毛孔都放出光明，再次照耀三千大千世界，又照耀十方無數恒河沙數般的國土；一切見到光明的眾生，都堅定志向，發起無上正等正覺的道心。世尊又以諸如來無所著等正覺法，放出大光明，遍照三千大千世界，又照耀十方無數恒河沙數般的國土；一切見到光明的眾生，也都堅定志向，發起無上正等正覺的道心。這時，世尊伸出廣長舌，遍覆三千大千世界。遍覆后，從舌根放出無數億百千光明。每一道光明都化為千葉寶華，顏色如金。每一朵

【English Translation】 English version: There were Bodhisattvas, such as the Bodhisattva 'Related' (referring to a Bodhisattva connected with sentient beings), Bodhisattva 'Treasure-Bringer' (referring to a Bodhisattva who brings treasures), Bodhisattva 'Guide' (referring to a Bodhisattva who leads the way), Bodhisattva 'Dragon-Giver' (referring to a Bodhisattva who gives like a dragon), Bodhisattva 'Able to Speak What is Received' (referring to a Bodhisattva who can speak of what they have realized), Bodhisattva 'Rainy Day' (referring to a Bodhisattva who nourishes sentient beings like rain), Bodhisattva 'Heavenly King' (referring to a Bodhisattva as noble as a heavenly king), Bodhisattva 'Virtuous Protector' (referring to a Bodhisattva who is virtuous and protective), Bodhisattva 'Wonderful Intent' (referring to a Bodhisattva with subtle wisdom), Bodhisattva 'Holder of Intent' (referring to a Bodhisattva who holds firm intent), Bodhisattva 'Increasing Intent' (referring to a Bodhisattva who can increase benefits), Bodhisattva 'Manifesting Non-Ignorance' (referring to a Bodhisattva who manifests non-ignorant wisdom), Bodhisattva 'Good Initiator' (referring to a Bodhisattva who is good at initiating Bodhicitta), Bodhisattva 'Transcending Step' (referring to a Bodhisattva who transcends the mundane), Bodhisattva 'Always Responsive' (referring to a Bodhisattva who is always responsive to needs), Bodhisattva 'Not Placing Far Away' (referring to a Bodhisattva who does not place sentient beings far away), Bodhisattva 'Embracing Sun Treasury' (referring to a Bodhisattva who embraces light like the sun), Bodhisattva 'Intent Not Diminishing' (referring to a Bodhisattva whose intent does not diminish), Bodhisattva 'Manifesting Sound' (referring to a Bodhisattva who can manifest sound), Bodhisattva 'Compassionate and Majestic' (referring to a Bodhisattva with compassion and majesty), Bodhisattva 'Jewel-Seal Hand' (referring to a Bodhisattva who holds a jewel seal in their hand), Bodhisattva 'Always Raising Hand' (referring to a Bodhisattva who always raises their hand), Bodhisattva 'Maitreya' (the future Buddha), and other billions of Nayuta Bodhisattvas, all of whom were venerable ones in line for Buddhahood. There were also countless billions of other Bodhisattvas, and the sons of the venerable ones, all of whom came to the assembly. At that time, the World Honored One himself laid out a high seat, sat in the lotus position, and entered into the Samadhi of Right Concentration. This Samadhi was called the King of Samadhis, and all Samadhis were contained within it. Having entered Samadhi, the World Honored One used his heavenly eye to observe the world. At that time, the World Honored One emitted light from the thousand-spoked wheel mark on his feet, from the deer-like calves up to the Ushnisha (the protuberance on the top of the head), and from every part of his body, sixty billion hundred thousand lights were emitted, illuminating the three thousand great thousand worlds, reaching everywhere. The light also shone to the east, west, south, north, the four intermediate directions, and above and below, to Buddha lands as numerous as the sands of the Ganges River; all sentient beings who saw the light, with firm resolve, all generated the mind for unsurpassed, right, and true enlightenment. At that time, the World Honored One also emitted light from the pores of his body, each pore emitting light, again illuminating the three thousand great thousand worlds, and also illuminating countless lands as numerous as the sands of the Ganges River in the ten directions; all sentient beings who saw the light, with firm resolve, generated the mind for unsurpassed, right, and true enlightenment. The World Honored One also used the Dharma of the Tathagatas, the Unattached, the Rightly Enlightened Ones, to emit great light, illuminating the three thousand great thousand worlds, and also illuminating countless lands as numerous as the sands of the Ganges River in the ten directions; all sentient beings who saw the light, also with firm resolve, generated the mind for unsurpassed, right, and true enlightenment. At that time, the World Honored One extended his broad and long tongue, covering the three thousand great thousand worlds. Having covered them, from the root of his tongue, he emitted countless billions of hundred thousand lights. Each light transformed into a thousand-petaled jeweled flower, its color like gold. Each

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華者上皆有坐佛，一一諸佛皆說六度無極。一切眾生聞說法者，皆發無上正真道意。其舌光明一一華像，復照十方恒邊沙國土；一切眾生見其光明、聞說法者，亦發無上正真道意。

是時世尊于師子座三昧，其三昧者名師子游戲。身放神足，感動三千大千國土六反震動。三昧威神，令此三千大千國土地皆柔軟𧿽𨁟踴沒。諸有地獄、餓鬼、蠕動之類，及八難處，皆悉解脫。得生天上，人中齊第六天。適生天上人中已皆大歡喜，即識宿命，來詣佛所稽首受法。如是十方恒邊沙國土，諸三惡趣及八難處亦離對苦，生天上人中齊第六天。適生歡喜亦識宿命，各各自至其國佛所，稽首受法。爾時三千大千國土，諸盲者得視、聾者得聽、啞者能言、傴者得申、拘躄者得手足、狂者得正、亂者得定、病者得愈、飢渴者得飽滿、羸者得力、老者得少、裸者得衣，一切眾生皆得同志，相視如父如母、如兄如弟，等行十善淳修梵事，無有瑕穢澹然快樂，譬如比丘得第三禪，一切眾生皆逮于智，調已自守不嬈眾生。

爾時世尊坐師子床，於此三千大千國土其德特尊，光明色像威德巍巍。譬如山王須彌，眾山無能及者。爾時世尊如諸如來、無所著、等正覺法，以大普音遍三千大千國土諸首陀會天及諸梵天、第六天王、釋天、四王天

【現代漢語翻譯】 現代漢語譯本：蓮花座上都有佛陀端坐，每一位佛陀都在宣講六度波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧，波羅蜜：到達彼岸）。一切眾生聽聞佛法后，都發起了無上正等正覺的意願。佛陀的舌頭所放出的光明，每一道光都像蓮花一樣，又照耀十方恒河沙數般的國土；一切眾生見到光明、聽聞佛法后，也發起了無上正等正覺的意願。 這時，世尊在獅子座上入於三昧（三昧：禪定），這個三昧名為獅子游戲。世尊的身體放出神足，感動三千大千世界發生六種震動。三昧的威神之力，使得這三千大千世界的大地都變得柔軟、平坦、高低起伏。所有地獄、餓鬼、蠕動之類眾生，以及處於八難（八難：指難以修行佛法的八種障礙）之處的眾生，都得到解脫。他們得以轉生到天上，或者人間，最高到達第六天。剛轉生到天上或人間，他們都非常歡喜，立刻回憶起前世的經歷，來到佛陀面前頂禮，接受佛法。像這樣，十方恒河沙數般的國土中，所有三惡道（三惡道：地獄、餓鬼、畜生）和八難之處的眾生也脫離了痛苦，轉生到天上或人間，最高到達第六天。剛轉生就感到歡喜，也回憶起前世的經歷，各自來到自己國土的佛陀面前，頂禮接受佛法。那時，三千大千世界中，盲人能夠看見，聾人能夠聽見，啞巴能夠說話，駝背的人能夠伸直腰，手腳殘疾的人能夠擁有手腳，瘋癲的人恢復正常，混亂的人變得安定，生病的人得到痊癒，飢渴的人得到飽足，虛弱的人得到力量，年老的人變得年輕，裸體的人得到衣服，一切眾生都心意相同，彼此相待如同父母、兄弟姐妹，共同奉行十善（十善：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），純潔地修行梵行（梵行：清凈的行為），沒有瑕疵，安詳快樂，如同比丘進入第三禪（第三禪：禪定的一種境界），一切眾生都獲得了智慧，調伏自己，不擾亂其他眾生。 這時，世尊坐在獅子座上，在這三千大千世界中，他的德行特別尊貴，光明、色相、威德都非常巍峨。就像山王須彌山一樣，其他山都無法與之相比。這時，世尊像諸如來（如來：佛的稱號之一）、無所著（無所著：沒有執著）、等正覺（等正覺：佛的智慧）一樣，以大普音遍佈三千大千世界，包括諸首陀會天（首陀會天：色界天的最高層）、諸梵天（梵天：色界天的第一層）、第六天王、釋天（釋天：帝釋天）、四王天（四王天：欲界天的最低層）等。

【English Translation】 English version: Upon the lotus seats, there were Buddhas seated, each Buddha expounding the Six Paramitas (Six Paramitas: generosity, morality, patience, diligence, meditation, wisdom; Paramitas: reaching the other shore). All sentient beings who heard the Dharma, all generated the intention for Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete, perfect enlightenment). The light from each of the Buddhas' tongues, each light resembling a lotus, also illuminated countless lands like the sands of the Ganges; all sentient beings who saw the light and heard the Dharma, also generated the intention for Anuttara-samyak-sambodhi. At that time, the World Honored One was in the Samadhi (Samadhi: meditative absorption) of the Lion's Seat, this Samadhi was named the Lion's Play. The World Honored One's body emitted divine powers, causing the three thousand great thousand worlds to shake in six ways. The power of the Samadhi caused the earth of these three thousand great thousand worlds to become soft, smooth, and undulating. All beings in hells, hungry ghosts, and wriggling creatures, as well as those in the eight difficulties (eight difficulties: eight obstacles to practicing the Dharma), were all liberated. They were reborn in the heavens, or in the human realm, up to the sixth heaven. Upon being reborn in the heavens or the human realm, they were all greatly joyful, immediately recalling their past lives, and came to the Buddha to bow and receive the Dharma. In this way, in the countless lands like the sands of the Ganges in the ten directions, all beings in the three evil paths (three evil paths: hell, hungry ghosts, animals) and the eight difficulties were also freed from suffering, and were reborn in the heavens or the human realm, up to the sixth heaven. Upon being reborn, they felt joy and also recalled their past lives, each going to the Buddha in their own land, bowing and receiving the Dharma. At that time, in the three thousand great thousand worlds, the blind could see, the deaf could hear, the mute could speak, the hunchbacked could straighten up, those with crippled limbs could have hands and feet, the insane became sane, the confused became calm, the sick were healed, the hungry and thirsty were satisfied, the weak gained strength, the old became young, the naked were clothed, all sentient beings became of one mind, treating each other like parents, siblings, and practiced the ten good deeds (ten good deeds: not killing, not stealing, not committing sexual misconduct, not lying, not speaking divisively, not speaking harshly, not speaking frivolously, not being greedy, not being angry, not being ignorant), purely cultivating Brahma-conduct (Brahma-conduct: pure conduct), without blemish, peaceful and joyful, like a Bhikkhu entering the third Dhyana (third Dhyana: a state of meditative absorption), all sentient beings attained wisdom, disciplined themselves, and did not disturb other beings. At this time, the World Honored One sat on the Lion's Seat, in this three thousand great thousand worlds, his virtue was especially honored, his light, form, and majestic power were exceedingly magnificent. Like the mountain king Sumeru, no other mountain could compare. At this time, the World Honored One, like all Tathagatas (Tathagatas: one of the titles of the Buddha), without attachment (without attachment: without clinging), and with Samyak-sambodhi (Samyak-sambodhi: perfect enlightenment), with a great universal sound pervaded the three thousand great thousand worlds, including the Suddhavasa heavens (Suddhavasa heavens: the highest level of the Form Realm), the Brahma heavens (Brahma heavens: the first level of the Form Realm), the sixth heaven king, Shakra (Shakra: Indra), and the Four Heavenly Kings (Four Heavenly Kings: the lowest level of the Desire Realm).

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，其中諸天及諸眾生，悉見師子座、聞佛所說，各持天上所有種種名香、種種名華來詣佛所，供養如來、無所著、等正覺。於是三千大千國土其中眾生，各持世間所有名香、水陸諸華來詣佛所，供養世尊。是時諸天香華、眾生香華，所可供養散如來上者，于空中合化成大臺，于其臺中垂諸幢幡。幢幡華蓋五色繽紛，華蓋光明悉遍照三千大千國土皆作金色；十方恒邊沙諸佛國土亦復如是。是時閻浮提人意自念言：「今日如來、無所著、等正覺，獨為我等說法，不在余處。」諸三千大千國土中諸眾生亦各念言：「今日如來在我前坐，獨為我等說法，不在余國。」

爾時世尊于師子座復放光明，照於三千大千國土。其中眾生見光明者，盡見東方恒邊沙佛及弟子眾，悉見是間沙訶國土釋迦文佛及諸會眾；十方國土各各相見亦復如是。

東方度如恒邊沙國有世界名寶跡，其佛號寶事如來、無所著、等正覺，今現在以般若波羅蜜教化一切。有菩薩名普明，見釋迦文佛光明變化威神感動，便白寶事如來言：「今日何緣有是佛身光明變化感動如是？」寶事如來告普明曰：「西方極遠有世界名沙訶，其佛號釋迦文，今現在為諸菩薩說般若波羅蜜。是其瑞應。」普明白佛言：「唯然，世尊！我欲詣彼見釋迦文佛禮事供養。彼國

【現代漢語翻譯】 現代漢語譯本：那時，諸天和眾生都看見了師子座（佛陀的寶座），聽聞了佛陀所說之法，各自拿著天上各種名貴的香和各種名貴的花來到佛陀所在之處，供養如來（佛陀的稱號）、無所著（不受任何事物束縛）、等正覺（完全覺悟的佛陀）。於是，三千大千國土中的眾生，各自拿著世間所有名貴的香和水陸各種花來到佛陀所在之處，供養世尊（佛陀的尊稱）。這時，諸天所供養的香花和眾生所供養的香花，散在如來身上，在空中匯聚成一個巨大的檯子，檯子上垂掛著各種幢幡。幢幡、華蓋五彩繽紛，華蓋的光明遍照三千大千國土，都變成金色；十方恒河沙數諸佛的國土也都是這樣。這時，閻浮提（我們所居住的世界）的人們心中各自想道：『今天如來、無所著、等正覺，只為我們說法，不在其他地方。』三千大千國土中的眾生也各自想道：『今天如來坐在我面前，只為我們說法，不在其他國土。』 那時，世尊在師子座上再次放出光明，照耀三千大千國土。其中看見光明的人，都看見了東方恒河沙數佛和他們的弟子們，也看見了我們這個娑婆世界（我們所居住的世界）的釋迦文佛和所有集會的大眾；十方國土互相看見也是這樣。 東方，度過恒河沙數國土，有一個世界名叫寶跡，那裡的佛名叫寶事如來、無所著、等正覺，現在正在用般若波羅蜜（智慧的完美）教化一切眾生。有一位菩薩名叫普明，看見釋迦文佛的光明變化和威神力而感動，便對寶事如來說：『今天是什麼緣故有這樣的佛身光明變化如此感動？』寶事如來告訴普明說：『西方極遠的地方有一個世界名叫娑婆，那裡的佛名叫釋迦文，現在正在為諸菩薩說般若波羅蜜。這是他的瑞應。』普明對佛說：『是的，世尊！我想要去那裡見釋迦文佛，禮拜供養。那個國家

【English Translation】 English version: At that time, all the devas (gods) and beings saw the lion throne (Buddha's seat), heard what the Buddha was saying, and each brought various kinds of precious incense and various kinds of precious flowers from the heavens to the place where the Buddha was, to make offerings to the Tathagata (a title of the Buddha), the Arhat (one who is free from all attachments), the Samyaksambuddha (the fully enlightened Buddha). Then, the beings in the three thousand great thousand worlds, each brought all the precious incense and various flowers from land and water that existed in the world to the place where the Buddha was, to make offerings to the World Honored One (a title of the Buddha). At this time, the incense and flowers offered by the devas and the incense and flowers offered by the beings, scattered on the Tathagata, merged in the air to form a huge platform, and various banners hung down from the platform. The banners and flower canopies were colorful, and the light of the flower canopies illuminated the three thousand great thousand worlds, all turning golden; the Buddha lands in the ten directions, as numerous as the sands of the Ganges River, were also like this. At this time, the people of Jambudvipa (the world we live in) each thought in their hearts: 'Today, the Tathagata, the Arhat, the Samyaksambuddha, is only teaching the Dharma for us, not in other places.' The beings in the three thousand great thousand worlds also each thought: 'Today, the Tathagata is sitting in front of me, only teaching the Dharma for us, not in other lands.' At that time, the World Honored One again emitted light from the lion throne, illuminating the three thousand great thousand worlds. Those who saw the light all saw the Buddhas and their disciples in the east, as numerous as the sands of the Ganges River, and also saw Shakyamuni Buddha and all the assembly in this Saha world (the world we live in); the lands in the ten directions also saw each other in the same way. In the east, passing through lands as numerous as the sands of the Ganges River, there is a world called Treasure Trace, and the Buddha there is called Treasure Affairs Tathagata, the Arhat, the Samyaksambuddha, who is now teaching all beings with the Prajnaparamita (the perfection of wisdom). There is a Bodhisattva named Universal Light, who was moved by seeing the light transformation and majestic power of Shakyamuni Buddha, and said to Treasure Affairs Tathagata: 'What is the reason for this light transformation of the Buddha's body today that is so moving?' Treasure Affairs Tathagata told Universal Light: 'In the far west, there is a world called Saha, and the Buddha there is called Shakyamuni, who is now teaching the Prajnaparamita to the Bodhisattvas. This is his auspicious sign.' Universal Light said to the Buddha: 'Yes, World Honored One! I want to go there to see Shakyamuni Buddha, to pay homage and make offerings. That country'

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菩薩皆得總持、得諸三昧超越三昧。」佛告普明：「欲往隨意。」時寶事佛便以千葉金色蓮華與普明言：「持是供養釋迦文佛。」重告普明：「汝詣彼國，攝持威儀無失法度。所以者何？彼國菩薩奉持律行，是以生彼。」是時普明菩薩與無央數百千菩薩、無數比丘、諸善男子、善女人眾，從東方來——所經諸佛，皆以香華供養禮事——來詣忍界。見釋迦文佛，稽首作禮，普明菩薩白釋迦文佛言：「寶事如來致問慇勤問訊世尊：『坐起輕利、氣力如常不？』今奉此華供養世尊。」佛即受之。釋迦文佛便以此華散於東方恒邊沙佛國，其華遍至，一一華者皆有坐佛，皆說般若波羅蜜教化眾生，聞是教者皆發無上正真道意。彼善男子、善女人隨普明菩薩來者，皆禮事釋迦文佛足，所赍香華供養世尊。

南方度如恒邊沙國，有世界名度憂，其佛號無憂威如來、無所著、等正覺，有菩薩名離憂；西方度如恒邊沙國，有世界名滅惡，其佛號寶上如來、無所著、等正覺，有菩薩名意行；北方度如恒邊沙，有世界名勝，其佛號仁王如來、無所著、等正覺，有菩薩名施勝；下方度如恒邊沙，有世界名賢，其佛號賢威如來、無所著、等正覺，有菩薩名妙華；上方度如恒邊沙，有世界名思樂，其佛號思樂威如來、無所著、等正覺，有菩薩

【現代漢語翻譯】 現代漢語譯本：菩薩們都獲得了總持（能夠記住並理解佛法的能力），得到了各種三昧（禪定）並超越了這些三昧。」佛陀告訴普明菩薩：「你可以隨意前往。」當時，寶事佛便給了普明菩薩一朵千葉金色蓮花，並對他說：「拿著這朵花去供養釋迦文佛。」他又告誡普明菩薩：「你前往那個世界時，要保持威儀，不要失去法度。這是因為那個世界的菩薩都奉持戒律，所以才能生在那裡。」這時，普明菩薩帶領著無數的菩薩、比丘、善男子和善女人，從東方而來——他們所經過的各個佛土，都用香花供養和禮拜——來到了娑婆世界。他們見到釋迦文佛，頂禮膜拜。普明菩薩對釋迦文佛說：「寶事如來讓我向世尊致以誠摯的問候，問候世尊：『起居是否輕便安適，氣力是否如常？』現在我奉上這朵蓮花供養世尊。」佛陀接受了蓮花。釋迦文佛隨即把這朵蓮花散向東方恒河沙數般的佛國，蓮花遍佈各處，每一朵蓮花上都有一尊佛坐著，都在宣講般若波羅蜜（智慧到達彼岸）的教義，教化眾生，聽到這些教義的人都發起了無上正等正覺的意願。那些跟隨普明菩薩來的善男子和善女人，都禮拜釋迦文佛的腳，並用帶來的香花供養世尊。 南方越過恒河沙數般的佛土，有一個世界名為度憂，那裡的佛號為無憂威如來（無憂無慮的威嚴），無所著（沒有執著），等正覺（完全覺悟），有一位菩薩名為離憂；西方越過恒河沙數般的佛土，有一個世界名為滅惡，那裡的佛號為寶上如來（珍寶之上的如來），無所著，等正覺，有一位菩薩名為意行；北方越過恒河沙數般的佛土，有一個世界名為勝，那裡的佛號為仁王如來（仁慈之王的如來），無所著，等正覺，有一位菩薩名為施勝；下方越過恒河沙數般的佛土，有一個世界名為賢，那裡的佛號為賢威如來（賢能威嚴的如來），無所著，等正覺，有一位菩薩名為妙華；上方越過恒河沙數般的佛土，有一個世界名為思樂，那裡的佛號為思樂威如來（思念快樂的威嚴），無所著，等正覺，有一位菩薩

【English Translation】 English version: The Bodhisattvas all attained dharanis (the power to remember and understand the Dharma), attained various samadhis (meditative states) and transcended these samadhis.』 The Buddha said to Universal Light, 『You may go as you wish.』 At that time, Buddha Precious Affairs gave Universal Light a thousand-petaled golden lotus flower and said to him, 『Take this to offer to Shakyamuni Buddha.』 He further instructed Universal Light, 『When you go to that world, maintain your dignified conduct and do not lose the Dharma. Why is this? Because the Bodhisattvas of that world uphold the precepts, and that is why they are born there.』 At that time, Bodhisattva Universal Light, along with countless Bodhisattvas, Bhikshus, good men, and good women, came from the east—passing through various Buddha lands, they made offerings of incense and flowers and paid their respects—and arrived at the Saha world. They saw Shakyamuni Buddha and bowed their heads in reverence. Bodhisattva Universal Light said to Shakyamuni Buddha, 『Tathagata Precious Affairs sends his sincere greetings to the World Honored One, asking: 「Are your movements light and comfortable, and is your strength as usual?」 Now I offer this lotus flower to the World Honored One.』 The Buddha accepted the lotus flower. Shakyamuni Buddha then scattered this lotus flower to the Buddha lands as numerous as the sands of the Ganges River in the east. The lotus flowers spread everywhere, and on each lotus flower sat a Buddha, all of whom were expounding the teachings of Prajna Paramita (the perfection of wisdom), teaching sentient beings. Those who heard these teachings all aroused the intention for Anuttara-samyak-sambodhi (supreme perfect enlightenment). Those good men and good women who came with Bodhisattva Universal Light all bowed at the feet of Shakyamuni Buddha and offered the incense and flowers they had brought to the World Honored One. To the south, beyond Buddha lands as numerous as the sands of the Ganges River, there is a world named Free from Sorrow, where the Buddha is named Worry-Free Majestic Tathagata (the majestic one free from worry), the Unattached, the Perfectly Enlightened One, and there is a Bodhisattva named Free from Sorrow; to the west, beyond Buddha lands as numerous as the sands of the Ganges River, there is a world named Extinguishing Evil, where the Buddha is named Jewel Supreme Tathagata (the Tathagata above jewels), the Unattached, the Perfectly Enlightened One, and there is a Bodhisattva named Intentional Practice; to the north, beyond Buddha lands as numerous as the sands of the Ganges River, there is a world named Victory, where the Buddha is named Benevolent King Tathagata (the Tathagata of the benevolent king), the Unattached, the Perfectly Enlightened One, and there is a Bodhisattva named Bestowing Victory; below, beyond Buddha lands as numerous as the sands of the Ganges River, there is a world named Virtuous, where the Buddha is named Virtuous Majestic Tathagata (the majestic one of virtue), the Unattached, the Perfectly Enlightened One, and there is a Bodhisattva named Wonderful Flower; above, beyond Buddha lands as numerous as the sands of the Ganges River, there is a world named Thought of Joy, where the Buddha is named Thought of Joy Majestic Tathagata (the majestic one of the thought of joy), the Unattached, the Perfectly Enlightened One, and there is a Bodhisattva

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名思樂施。如是六方菩薩各白其佛：「此何變化而現於此？」其佛各報諸菩薩言：「去是極遠有忍世界，佛號釋迦文，為諸菩薩說般若波羅蜜，是其瑞應。」彼諸菩薩各白其佛：「欲詣忍界見釋迦文佛，禮事供養。」爾時諸佛各與寶華，及諸無數百千菩薩、諸比丘僧、善男子、善女人俱來詣此。所經諸國土，各以香華供養諸佛。次詣忍界，見釋迦文佛，供養禮事問訊，皆如東方諸菩薩比。

爾時，一時之頃三千大千國界，其地所有皆成為寶，諸樹草木悉為香華，懸諸幢幡繒彩華蓋，譬如華跡世界普華如來國土、文殊師利、善住意王天子及諸大威神菩薩所處國土，此忍世界所有珍妙亦如彼國。

爾時眾會諸天魔梵、諸龍鬼神、沙門婆羅門、世界人民、諸菩薩摩訶薩及新發意者，皆悉來集。佛知眾會已定，告舍利弗言：「菩薩摩訶薩當習行般若波羅蜜。」

舍利弗白佛言：「欲逮知一切諸法，當云何行般若波羅蜜？」

佛告舍利弗：「菩薩摩訶薩行般若波羅蜜者，未曾不佈施，有財、有施、有受者，為行檀波羅蜜；知罪、知福，為行屍波羅蜜；不起恚意，為行羼提波羅蜜；身口常精進意不懈怠，為行惟逮波羅蜜；於六情無所味，為行禪波羅蜜。」

佛告舍利弗：「菩薩摩訶薩行般若波羅蜜

【現代漢語翻譯】 現代漢語譯本 名思樂施（菩薩名）。像這樣，六方世界的菩薩各自向他們的佛陀問道：『這是什麼變化，竟然顯現於此？』他們的佛陀各自告訴這些菩薩說：『在極遙遠的地方有一個忍世界（娑婆世界），佛號釋迦文（釋迦牟尼佛），正在為諸菩薩講說般若波羅蜜（以智慧到達彼岸的方法），這是其瑞應。』那些菩薩各自向他們的佛陀說：『我們想去忍世界見釋迦文佛，禮拜供養。』那時，諸佛各自給予寶華，以及無數百千菩薩、諸比丘僧、善男子、善女人，一同來到這裡。他們所經過的各個國土，都用香花供養諸佛。隨後到達忍世界，見到釋迦文佛，供養禮拜問候，都像東方諸菩薩一樣。 那時，在一瞬間，三千大千世界（佛教宇宙觀中的最大世界）的土地都變成了寶物，所有的樹木草木都變成了香花，懸掛著各種幢幡、絲綢綵帶和華麗的傘蓋，就像華跡世界普華如來（佛名）的國土、文殊師利（菩薩名）、善住意王天子（天神名）以及其他大威神菩薩所處的國土一樣，這個忍世界的所有珍奇美妙也像那個世界一樣。 那時，集會的所有天魔梵（天神）、諸龍鬼神、沙門婆羅門（修行者）、世界人民、諸菩薩摩訶薩（大菩薩）以及新發菩提心的人，都聚集到這裡。佛陀知道大眾已經到齊，就告訴舍利弗（佛陀的十大弟子之一）說：『菩薩摩訶薩應當修習般若波羅蜜。』 舍利弗向佛陀問道：『想要通達一切諸法，應當如何修行般若波羅蜜？』 佛陀告訴舍利弗：『菩薩摩訶薩修行般若波羅蜜，沒有不佈施的時候，有財物、有施捨、有接受者，這是在修行檀波羅蜜（佈施的修行）；知道罪過、知道福報，這是在修行尸波羅蜜（持戒的修行）；不起嗔恨之心，這是在修行羼提波羅蜜（忍辱的修行）；身口意常常精進而不懈怠，這是在修行惟逮波羅蜜（精進的修行）；對於六根（眼耳鼻舌身意）沒有執著，這是在修行禪波羅蜜（禪定的修行）。』 佛陀告訴舍利弗：『菩薩摩訶薩修行般若波羅蜜

【English Translation】 English version Ming Si Le Shi (a Bodhisattva's name). Thus, the Bodhisattvas from the six directions each asked their Buddhas: 'What transformation is this that appears here?' Their Buddhas each told these Bodhisattvas: 'Far away there is a Saha world (the world of endurance), where the Buddha is named Shakyamuni (Shakyamuni Buddha), who is expounding the Prajna Paramita (the perfection of wisdom) for the Bodhisattvas, and this is its auspicious sign.' Those Bodhisattvas each said to their Buddhas: 'We wish to go to the Saha world to see Shakyamuni Buddha, to pay homage and make offerings.' At that time, the Buddhas each gave precious flowers, and countless hundreds of thousands of Bodhisattvas, Bhikshu Sangha (monk community), virtuous men, and virtuous women came together to this place. In each of the lands they passed through, they made offerings of fragrant flowers to the Buddhas. Then they arrived at the Saha world, saw Shakyamuni Buddha, made offerings, paid homage, and inquired after his well-being, just like the Bodhisattvas from the East. At that time, in an instant, the land of the three thousand great thousand world (the largest world in Buddhist cosmology) all turned into treasures, all the trees and plants turned into fragrant flowers, and various banners, silk ribbons, and ornate canopies were hung, just like the land of the Tathagata Puhua (a Buddha's name) in the World of Flower Traces, the land where Manjushri (a Bodhisattva's name), the Heavenly Prince of Good Dwelling Intent (a deity's name), and other Bodhisattvas of great spiritual power reside. All the precious and wonderful things in this Saha world were also like those in that world. At that time, all the assembled gods, demons, and Brahmas (deities), dragons, ghosts, and spirits, Shramanas and Brahmins (ascetics), the people of the world, all the Bodhisattva Mahasattvas (great Bodhisattvas), and those who had newly awakened the Bodhi mind, all gathered here. The Buddha, knowing that the assembly was complete, told Shariputra (one of the Buddha's ten great disciples): 'Bodhisattva Mahasattvas should practice the Prajna Paramita.' Shariputra asked the Buddha: 'If one wishes to understand all dharmas, how should one practice the Prajna Paramita?' The Buddha told Shariputra: 'When a Bodhisattva Mahasattva practices the Prajna Paramita, there is never a time when they do not give, there is wealth, there is giving, and there is a receiver, this is practicing Dana Paramita (the perfection of giving); knowing sin, knowing merit, this is practicing Sila Paramita (the perfection of morality); not arising with anger, this is practicing Kshanti Paramita (the perfection of patience); body, speech, and mind are always diligent and not lazy, this is practicing Virya Paramita (the perfection of diligence); having no attachment to the six senses (eyes, ears, nose, tongue, body, and mind), this is practicing Dhyana Paramita (the perfection of meditation).' The Buddha told Shariputra: 'Bodhisattva Mahasattvas practicing Prajna Paramita'

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，定意不起，當具四意止、四意斷、四神足、五根、五力、七覺意、賢聖八品道，當具足空三昧、無相三昧、無愿三昧，具足四禪、四等、四無形三昧，具八解禪、得九次第禪。當復知九相：新死相、筋纏束薪相、青瘀相、膿相、血相、食不消相、骨節分離相、久骨相、燒焦可惡相。已知諸相，當唸佛、志法、志比丘僧，志在施戒，志在安般守意，志在無常、苦、空、無我人想，無所樂想、無生滅想、無道想、無盡想、無所起想、善想、法想，豫知一切眾生之意。是謂為慧。便得覺意三昧、無畏三昧，有想有畏、無想無畏、亦無想亦無畏。所不知根，當知、已知。當知欲過八患、卻十二衰。具足佛十力、十八法、四無所畏、四無礙慧、大慈大悲。覺知一切菩薩慧者，當習般若波羅蜜。菩薩摩訶薩欲具足薩云若、離於生死習緒者，當學般若波羅蜜。如是，舍利弗！是為菩薩摩訶薩行般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲上菩薩位者，欲過聲聞、辟支佛地，欲住阿惟越致地者，當學般若波羅蜜。欲住六通、知一切人意所趣曏者，當學般若波羅蜜。欲勝羅漢、辟支佛慧者，當學般若波羅蜜。菩薩摩訶薩悉欲得諸陀鄰尼三昧門、諸眾智門者，當學般若波羅蜜。諸聲聞、辟支佛家所作佈施、持戒、勸助種種功德，

欲過其上者，當學般若波羅蜜。菩薩摩訶薩欲知聲聞、辟支佛家諸所有戒、三昧、智慧、解脫、見解脫慧，欲過其上者，當學般若波羅蜜。菩薩摩訶薩欲少施、少戒、少忍、少進、少禪，所習行少而得大報功德無量者，當學般若波羅蜜。菩薩摩訶薩欲使親族身體如佛形像者，當學般若波羅蜜。菩薩摩訶薩欲具足大士三十二相、八十種好，成諸菩薩種姓，逮得鳩摩羅浮者，當學般若波羅蜜。菩薩摩訶薩常不欲離諸佛世尊、供養諸佛，種種所行欲成功德者，當學般若波羅蜜。菩薩摩訶薩欲滿一切眾生之愿，欲求飲食、車乘、象馬、履屣、衣裘、香華、幔飾、床臥之具，給眾所求能令具足，欲得是者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲使恒邊沙佛國中人悉具足行六波羅蜜者，當學般若波羅蜜。菩薩摩訶薩欲行功德使正至佛者，當學般若波羅蜜。菩薩摩訶薩欲使十方恒邊沙佛國土諸佛世尊所讚歎功德者，當學般若波羅蜜。菩薩摩訶薩欲一發意超越十方恒邊沙諸佛國土悉遍至者，當學般若波羅蜜。菩薩摩訶薩欲發一音都使十方盡聞其聲者，當學般若波羅蜜。菩薩摩訶薩欲護一切十方諸佛剎使不斷者，當學般若波羅蜜。菩薩摩訶薩欲住內空、外空、大空、最空、空空、有為空、無為空、至竟空、無限空、所

【現代漢語翻譯】 現代漢語譯本：想要超越聲聞（Shravaka，指聽聞佛法而修行的弟子）、辟支佛（Pratyekabuddha，指獨自悟道的修行者）境界的修行者，應當學習般若波羅蜜（Prajnaparamita，指通過智慧到達彼岸的修行方法）。菩薩摩訶薩（Bodhisattva-mahasattva，指發大心願的菩薩）想要了解聲聞、辟支佛所持有的戒律、禪定、智慧、解脫、解脫知見，並超越這些境界，應當學習般若波羅蜜。菩薩摩訶薩想要以少量的佈施、持戒、忍辱、精進、禪定，通過少量修行而獲得巨大且無量的功德，應當學習般若波羅蜜。菩薩摩訶薩想要使自己的親族身體如同佛的形象，應當學習般若波羅蜜。菩薩摩訶薩想要具足大丈夫的三十二相、八十種好，成就菩薩的種姓，獲得童子身（Kumara-rupa，指菩薩的清凈身），應當學習般若波羅蜜。菩薩摩訶薩想要常不離開諸佛世尊，供養諸佛，通過各種修行成就功德，應當學習般若波羅蜜。菩薩摩訶薩想要滿足一切眾生的願望，想要獲得飲食、車乘、象馬、鞋履、衣物、香花、幔帳、床鋪等，滿足眾生的需求，想要獲得這些，應當學習般若波羅蜜。 舍利弗（Sariputra，佛陀的十大弟子之一）！菩薩摩訶薩想要使恒河沙數佛國中的眾生都修行六波羅蜜（Six Paramitas，指佈施、持戒、忍辱、精進、禪定、智慧），應當學習般若波羅蜜。菩薩摩訶薩想要通過修行功德而最終成佛，應當學習般若波羅蜜。菩薩摩訶薩想要獲得十方恒河沙數佛國土中諸佛世尊所讚歎的功德，應當學習般若波羅蜜。菩薩摩訶薩想要一念之間超越十方恒河沙數諸佛國土，到達所有地方，應當學習般若波羅蜜。菩薩摩訶薩想要發出一音，使十方世界都聽到他的聲音，應當學習般若波羅蜜。菩薩摩訶薩想要守護十方諸佛剎土，使其不被斷絕，應當學習般若波羅蜜。菩薩摩訶薩想要安住于內空、外空、大空、最空、空空、有為空、無為空、畢竟空、無限空、所

【English Translation】 English version: Those who wish to surpass the realms of Shravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) should study the Prajnaparamita (the perfection of wisdom). Bodhisattva-mahasattvas (great Bodhisattvas) who wish to understand the precepts, samadhi (meditative absorption), wisdom, liberation, and the knowledge of liberation possessed by Shravakas and Pratyekabuddhas, and to surpass these realms, should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to achieve great and immeasurable merit through little giving, little morality, little patience, little effort, and little meditation, should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to make their relatives' bodies like the form of the Buddha should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to possess the thirty-two marks of a great being, the eighty minor marks, achieve the lineage of Bodhisattvas, and attain the Kumara-rupa (the pure form of a Bodhisattva), should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to always be with the Buddhas, make offerings to the Buddhas, and achieve merit through various practices, should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to fulfill the wishes of all beings, and to obtain food, vehicles, elephants, horses, shoes, clothing, incense, flowers, canopies, and beds, and to provide for the needs of all, should study the Prajnaparamita. Furthermore, Shariputra! Bodhisattva-mahasattvas who wish to enable beings in countless Buddha-lands to practice the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to attain Buddhahood through the practice of merit should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to obtain the merit praised by the Buddhas in the countless Buddha-lands of the ten directions should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to transcend the countless Buddha-lands of the ten directions in a single thought and reach all places should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to utter a single sound that is heard throughout the ten directions should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to protect all the Buddha-lands of the ten directions so that they are not destroyed should study the Prajnaparamita. Bodhisattva-mahasattvas who wish to abide in inner emptiness, outer emptiness, great emptiness, ultimate emptiness, emptiness of emptiness, conditioned emptiness, unconditioned emptiness, ultimate emptiness, limitless emptiness, and the

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有空、自性空、一切諸法空、無所猗空、無所有空，欲知是空事法者，當學般若波羅蜜。菩薩摩訶薩欲覺知一切諸佛諸法如者，當學般若波羅蜜。欲知一切諸法性者，當學般若波羅蜜。欲知一切諸法真際者，當學般若波羅蜜。舍利弗！菩薩摩訶薩如是，為行般若波羅蜜，當作是住。

「複次，舍利弗！菩薩摩訶薩欲知三千大千國土其中塵數，及諸樹木生草枝葉莖節，悉欲知是數者，當學般若波羅蜜。菩薩摩訶薩欲以一毛破為百分，以一分毛取三千大千國土，其中海水數知幾渧，悉知其數不嬈水性，欲得是者，當學般若波羅蜜。三千大千國土其中火起，譬如劫盡燒時，欲一時吹滅大火者，當學般若波羅蜜。三千大千國土其中大風起，吹鬚彌大山令如糠[(谷-(一/禾)+米)/會]，能以一指障其風力令不起者，當學般若波羅蜜。菩薩摩訶薩欲以結跏趺坐悉遍滿三千大千國土虛空，欲得是者，當學般若波羅蜜。三千大千國土諸須彌山，能持一手舉著他方無數佛國，欲得是者，當學般若波羅蜜。菩薩摩訶薩能以一缽之飯充飽十方恒邊沙佛及弟子眾，悉令滿足者，當學般若波羅蜜。又以珍寶服飾、幢幡繒蓋香華供養恒邊沙佛及弟子眾，欲得是者，當學般若波羅蜜。欲使十方恒邊沙國其中眾生悉具于戒、三昧、智慧、

【現代漢語翻譯】 現代漢語譯本：有空（śūnyatā，空性）、自性空（prakṛti-śūnyatā，本質空性）、一切諸法空（sarva-dharma-śūnyatā，一切現象的空性）、無所猗空（anupalambha-śūnyatā，不可得空性）、無所有空（abhāva-śūnyatā，不存在的空性），想要了解這些空性的事理，應當學習般若波羅蜜（Prajñāpāramitā，智慧的完美）。菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）想要覺知一切諸佛（buddha，覺悟者）和諸法的如（tathatā，真如），應當學習般若波羅蜜。想要了解一切諸法的自性（svabhāva，自性），應當學習般若波羅蜜。想要了解一切諸法的真際（bhūta-koṭi，真實邊界），應當學習般若波羅蜜。舍利弗（Śāriputra，佛陀的弟子）！菩薩摩訶薩應當這樣，爲了修行般若波羅蜜，應當這樣安住。 其次，舍利弗！菩薩摩訶薩想要知道三千大千國土（trisāhasra-mahāsāhasra-lokadhātu，一個巨大的宇宙系統）中的微塵數量，以及所有樹木、草、枝葉、莖節的數量，想要知道這些數量，應當學習般若波羅蜜。菩薩摩訶薩想要將一根毛髮分成一百份，用其中一份毛髮取三千大千國土的海水，知道其中有多少滴，並且知道其數量而不擾動海水，想要得到這種能力，應當學習般若波羅蜜。三千大千國土中發生火災，譬如劫末燃燒時，想要一時吹滅大火，應當學習般若波羅蜜。三千大千國土中颳起大風，能將須彌山（Sumeru，宇宙中心的大山）吹得像糠秕，能用一根手指擋住風力使其不起，想要得到這種能力，應當學習般若波羅蜜。菩薩摩訶薩想要以結跏趺坐（padmāsana，蓮花坐）遍滿三千大千國土的虛空，想要得到這種能力，應當學習般若波羅蜜。三千大千國土的所有須彌山，能用一隻手舉到其他無數佛國，想要得到這種能力，應當學習般若波羅蜜。菩薩摩訶薩能用一缽飯充滿十方恒河沙數（gaṅgā-nadī-vālukā，像恒河沙一樣多的）的佛陀和弟子眾，使他們都滿足，應當學習般若波羅蜜。又用珍寶服飾、幢幡、繒蓋、香花供養恒河沙數的佛陀和弟子眾，想要得到這種能力，應當學習般若波羅蜜。想要使十方恒河沙數國土中的眾生都具足戒（śīla，戒律）、三昧（samādhi，禪定）、智慧（prajñā，智慧）

【English Translation】 English version: There is emptiness (śūnyatā), self-nature emptiness (prakṛti-śūnyatā), emptiness of all dharmas (sarva-dharma-śūnyatā), emptiness of non-apprehension (anupalambha-śūnyatā), emptiness of non-existence (abhāva-śūnyatā). If one wishes to understand these aspects of emptiness, one should study the Prajñāpāramitā (Perfection of Wisdom). If a Bodhisattva-Mahasattva (great Bodhisattva) wishes to realize the suchness (tathatā) of all Buddhas (enlightened ones) and all dharmas (phenomena), one should study the Prajñāpāramitā. If one wishes to understand the nature (svabhāva) of all dharmas, one should study the Prajñāpāramitā. If one wishes to understand the true limit (bhūta-koṭi) of all dharmas, one should study the Prajñāpāramitā. Śāriputra (a disciple of the Buddha)! A Bodhisattva-Mahasattva should thus, in order to practice the Prajñāpāramitā, abide in this way. Furthermore, Śāriputra! If a Bodhisattva-Mahasattva wishes to know the number of dust particles in the three-thousand great thousand world system (trisāhasra-mahāsāhasra-lokadhātu), and the number of all trees, grasses, branches, leaves, stems, and joints, if one wishes to know these numbers, one should study the Prajñāpāramitā. If a Bodhisattva-Mahasattva wishes to divide one hair into one hundred parts, and with one part of the hair, take the water from the three-thousand great thousand world system, know how many drops there are, and know the number without disturbing the water, if one wishes to obtain this ability, one should study the Prajñāpāramitā. If a fire arises in the three-thousand great thousand world system, like when the kalpa (eon) ends and burns, if one wishes to extinguish the great fire at once, one should study the Prajñāpāramitā. If a great wind arises in the three-thousand great thousand world system, blowing Mount Sumeru (the central mountain of the universe) into chaff, and one can use one finger to block the wind's force and prevent it from rising, if one wishes to obtain this ability, one should study the Prajñāpāramitā. If a Bodhisattva-Mahasattva wishes to fill the space of the three-thousand great thousand world system with the lotus posture (padmāsana), if one wishes to obtain this ability, one should study the Prajñāpāramitā. If one can hold all the Mount Sumerus of the three-thousand great thousand world system in one hand and place them in countless other Buddha lands, if one wishes to obtain this ability, one should study the Prajñāpāramitā. If a Bodhisattva-Mahasattva can fill the countless Buddhas and their disciples in the ten directions with one bowl of food, and satisfy them all, one should study the Prajñāpāramitā. Also, if one wishes to offer jewels, clothing, banners, canopies, incense, and flowers to the countless Buddhas and their disciples in the ten directions, if one wishes to obtain this ability, one should study the Prajñāpāramitā. If one wishes to make all beings in the countless lands in the ten directions possess precepts (śīla), samadhi (meditation), and wisdom (prajñā)

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解脫、見解脫慧，沙門四道乃至無餘泥洹，欲得是者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜者若佈施，當作是念：『使我得大果報。』得生尊者家、梵志大姓家、迦羅越家，生四王天上乃至第六天中，因是佈施得第一禪上至四禪、空無形禪，作是佈施得賢聖八品道，得須陀洹上至阿羅漢辟支佛者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，以慧方便，具足六波羅蜜。」

舍利弗白佛言：「菩薩摩訶薩云何佈施具足六波羅蜜？」

佛言：「菩薩摩訶薩行檀波羅蜜者，當習無所猗法，其所佈施及受者，令具足諸波羅蜜，是為具足檀波羅蜜。于善於惡不與罪福，是為尸波羅蜜。無瞋無喜，是為羼提波羅蜜。意無懈怠，是為惟逮波羅蜜。于無所著不起狐疑，是為禪波羅蜜。離於諸法，是為般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲知過去當來今現在諸佛世尊之法者，當學般若波羅蜜。欲度有為、無為之法，當學般若波羅蜜。欲覺過去當來今現在諸佛諸法如者，法相所起欲逮覺滅際者，欲過聲聞辟支佛前，欲為一切諸佛給所當者，欲為諸佛世尊內眷屬者，圖大眷屬者，欲得菩薩眷屬者，報大施者，欲行無相施者，欲不起惡意者，欲不起恚恨意

【現代漢語翻譯】 現代漢語譯本 想要獲得解脫、見解脫的智慧，以及沙門四道（須陀洹、斯陀含、阿那含、阿羅漢）乃至無餘涅槃，應當修學般若波羅蜜（智慧的完美）。

『再者，舍利弗！菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜時，如果行佈施，應當這樣想：『使我獲得大的果報。』能夠出生在尊貴之家、婆羅門大姓之家、居士之家，出生在四王天乃至第六天中，因為這個佈施而獲得初禪乃至四禪、空無邊處禪等無色禪，通過這樣的佈施獲得賢聖八品道（預流向、預流果、一來向、一來果、不還向、不還果、阿羅漢向、阿羅漢果），獲得須陀洹（預流果）乃至阿羅漢、辟支佛（獨覺），應當修學般若波羅蜜。

『再者，舍利弗！菩薩摩訶薩修行般若波羅蜜，以智慧方便，圓滿六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。』

舍利弗問佛說：『菩薩摩訶薩如何佈施才能圓滿六波羅蜜？』

佛說：『菩薩摩訶薩在修行檀波羅蜜（佈施的完美）時，應當學習不執著的法，使其所佈施的以及接受佈施的人，都能夠圓滿諸波羅蜜，這才是圓滿檀波羅蜜。對於善與惡不執著于罪與福，這是尸波羅蜜（持戒的完美）。沒有嗔恨也沒有喜悅，這是羼提波羅蜜（忍辱的完美）。心意沒有懈怠，這是惟逮波羅蜜（精進的完美）。對於無所執著不生起疑惑，這是禪波羅蜜（禪定的完美）。遠離一切諸法，這是般若波羅蜜（智慧的完美）。』

『再者，舍利弗！菩薩摩訶薩想要知道過去、未來、現在諸佛世尊的法，應當修學般若波羅蜜。想要度脫有為法、無為法，應當修學般若波羅蜜。想要覺悟過去、未來、現在諸佛的諸法如實相，想要達到法相所起的寂滅境界，想要超越聲聞、辟支佛，想要為一切諸佛提供所需，想要成為諸佛世尊的內眷屬，想要圖謀大的眷屬，想要獲得菩薩眷屬，想要報答大施，想要行無相佈施，想要不生起惡意，想要不生起嗔恨心

【English Translation】 English version Those who wish to attain liberation, the wisdom of seeing liberation, the four paths of a Śrāmaṇa (Srotaāpanna, Sakṛdāgāmin, Anāgāmin, Arhat), and even Nirvāṇa without remainder, should study the Prajñāpāramitā (Perfection of Wisdom).

'Furthermore, Śāriputra! When a Bodhisattva Mahāsattva (Great Bodhisattva) practices the Prajñāpāramitā, if they give alms, they should think: 『May I obtain great rewards.』 May they be born into a noble family, a Brahmin family of great lineage, a householder's family, be born in the Heaven of the Four Kings, or even in the sixth heaven. Because of this almsgiving, may they attain the first Dhyāna (meditative absorption) up to the fourth Dhyāna, the formless Dhyānas such as the Sphere of Infinite Space. Through such almsgiving, may they attain the eight noble paths (Stream-entry, Once-returner, Non-returner, Arhatship), attain Srotaāpanna (Stream-enterer) up to Arhat and Pratyekabuddha (Solitary Buddha), they should study the Prajñāpāramitā.

'Furthermore, Śāriputra! A Bodhisattva Mahāsattva, practicing the Prajñāpāramitā, with skillful means of wisdom, perfects the six Pāramitās (Perfections: Generosity, Morality, Patience, Diligence, Meditation, Wisdom).'

Śāriputra asked the Buddha: 'How does a Bodhisattva Mahāsattva give alms to perfect the six Pāramitās?'

The Buddha said: 'When a Bodhisattva Mahāsattva practices Dāna Pāramitā (Perfection of Giving), they should learn the Dharma of non-attachment, so that both the giver and the receiver of alms can perfect all the Pāramitās. This is the perfection of Dāna Pāramitā. Not being attached to good or evil, to sin or merit, this is Śīla Pāramitā (Perfection of Morality). Having no anger or joy, this is Kṣānti Pāramitā (Perfection of Patience). The mind having no laziness, this is Vīrya Pāramitā (Perfection of Diligence). Not arising doubt in non-attachment, this is Dhyāna Pāramitā (Perfection of Meditation). Being apart from all Dharmas, this is Prajñā Pāramitā (Perfection of Wisdom).'

'Furthermore, Śāriputra! If a Bodhisattva Mahāsattva wishes to know the Dharma of the Buddhas, the World Honored Ones of the past, future, and present, they should study the Prajñāpāramitā. If they wish to transcend the conditioned and unconditioned Dharmas, they should study the Prajñāpāramitā. If they wish to awaken to the true nature of all Dharmas of the Buddhas of the past, future, and present, to attain the cessation of the arising of the characteristics of Dharmas, to surpass the Śrāvakas (Hearers) and Pratyekabuddhas, to provide for all the Buddhas, to become the inner family of the Buddhas, the World Honored Ones, to plan for a great retinue, to obtain a Bodhisattva retinue, to repay great generosity, to practice formless giving, to not arise evil intentions, to not arise hatred

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者，欲不起懈怠意者，欲不起亂意者，欲不起惡智者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲使一切立於佈施、戒、念，作務勸助功德者，當學般若波羅蜜。菩薩摩訶薩欲立五眼者，當學般若波羅蜜。何等為五眼？肉眼、天眼、智眼、法眼、佛眼。

「複次，舍利弗！菩薩摩訶薩欲得天眼見十方諸佛者，天耳聽十方諸佛所說法者，欲悉知諸佛意者，當學般若波羅蜜。菩薩摩訶薩欲聞十方諸佛所說不斷，乃至阿耨多羅三耶三菩者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲見過去諸佛、現在諸佛世尊剎土者，當學般若波羅蜜。菩薩摩訶薩欲聞十方諸佛所說十二部經、欲諷誦者，及諸聲聞所未曾聞者，當學般若波羅蜜。菩薩摩訶薩欲聞十方諸佛所可說法、甫當所說，悉欲識知，遍教眾生者，當學般若波羅蜜。過去當來今現在諸佛所說諸法欲盡聞知，聞已遍教一切讀者，當學般若波羅蜜。十方恒邊沙諸佛世界有窈冥之處，日月所不照，欲持光明悉遍照者，當學般若波羅蜜。十方恒沙諸佛世界有初不聞佛音、法音、僧音者，能立眾生皆使正見聞三寶音者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩愿欲令十方恒沙世界眾生，盲者得視、聾者得聽、狂者得志、裸者得衣、饑

【現代漢語翻譯】 現代漢語譯本：如果有人想要不生懈怠之心，不生散亂之心，不生邪惡之智慧，應當學習般若波羅蜜（智慧到彼岸）。 「再者，舍利弗（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（偉大的菩薩）想要使一切眾生安住于佈施、持戒、正念，並勸勉他們行善積德，應當學習般若波羅蜜。菩薩摩訶薩想要獲得五眼，應當學習般若波羅蜜。什麼是五眼呢？肉眼、天眼、智眼、法眼、佛眼。 「再者，舍利弗！菩薩摩訶薩想要以天眼見到十方諸佛，以天耳聽到十方諸佛所說的法，想要完全瞭解諸佛的心意，應當學習般若波羅蜜。菩薩摩訶薩想要聽聞十方諸佛所說的不間斷的教法，乃至證得阿耨多羅三藐三菩提（無上正等正覺），應當學習般若波羅蜜。 「再者，舍利弗！菩薩摩訶薩想要見到過去諸佛、現在諸佛世尊的剎土（佛的國土），應當學習般若波羅蜜。菩薩摩訶薩想要聽聞十方諸佛所說的十二部經，想要諷誦，以及聽聞那些聲聞（佛陀的弟子）從未聽聞過的教法，應當學習般若波羅蜜。菩薩摩訶薩想要聽聞十方諸佛所說、將要說的法，完全瞭解，並普遍教化眾生，應當學習般若波羅蜜。想要完全聽聞過去、未來、現在諸佛所說的一切法，聽聞后普遍教導一切眾生，應當學習般若波羅蜜。十方恒河沙數諸佛世界中有黑暗之處，日月光芒無法照耀，想要以光明普遍照耀，應當學習般若波羅蜜。十方恒河沙數諸佛世界中有最初沒有聽聞佛音、法音、僧音的地方，能夠使眾生都建立正見，聽聞三寶之音，應當學習般若波羅蜜。 「再者，舍利弗！菩薩摩訶薩希望令十方恒河沙數世界的眾生，盲者得見，聾者得聽，狂者得志，裸者得衣，飢餓者得食，

【English Translation】 English version: Those who wish not to give rise to laziness, not to give rise to a distracted mind, and not to give rise to evil wisdom, should study the Prajna Paramita (Perfection of Wisdom). Furthermore, Shariputra (one of Buddha's ten great disciples, known for his wisdom)! If a Bodhisattva Mahasattva (a great Bodhisattva) wishes to establish all beings in giving, morality, and mindfulness, and to encourage them to perform meritorious deeds, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to attain the five eyes, they should study the Prajna Paramita. What are the five eyes? The physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to see the Buddhas of the ten directions with the heavenly eye, to hear the Dharma spoken by the Buddhas of the ten directions with the heavenly ear, and to fully understand the minds of the Buddhas, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to hear the uninterrupted teachings of the Buddhas of the ten directions, up to the attainment of Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), they should study the Prajna Paramita. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to see the Buddha lands of the past Buddhas and the present Buddhas, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to hear the twelve divisions of scriptures spoken by the Buddhas of the ten directions, to recite them, and to hear the teachings that the Sravakas (Buddha's disciples) have never heard, they should study the Prajna Paramita. If a Bodhisattva Mahasattva wishes to hear all the Dharma that the Buddhas of the ten directions have spoken and will speak, to fully understand it, and to universally teach all beings, they should study the Prajna Paramita. If one wishes to fully hear all the Dharma spoken by the Buddhas of the past, future, and present, and after hearing it, to universally teach all beings, they should study the Prajna Paramita. If there are dark places in the countless Buddha worlds of the ten directions, where the light of the sun and moon does not shine, and one wishes to illuminate them with light, they should study the Prajna Paramita. If there are places in the countless Buddha worlds of the ten directions where the sound of the Buddha, the Dharma, and the Sangha has never been heard, and one can establish all beings in right view and enable them to hear the sound of the Three Jewels, they should study the Prajna Paramita. Furthermore, Shariputra! If a Bodhisattva Mahasattva wishes to enable the beings in the countless worlds of the ten directions, the blind to see, the deaf to hear, the mad to gain their senses, the naked to have clothes, the hungry to have food,

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渴者得飽滿，當學般若波羅蜜。菩薩摩訶薩欲令十方恒沙國其中眾生，諸在罪地三惡趣者，欲令解脫皆得人身者，當學般若波羅蜜。欲使恒沙世界皆令眾生，具足戒行、三昧、智慧、解脫、見解脫慧，從須陀洹至阿羅漢、辟支佛，乃至阿耨多羅三耶三菩及諸佛威儀者，當學般若波羅蜜。

「複次，舍利弗！菩薩摩訶薩欲悉知道事俗事者，當學般若波羅蜜。欲使行時足離地四寸而輪跡現，諸四天王及阿迦膩吒天與無央數諸天眷屬圍繞共至佛樹，當使諸天以天上疊為座，使我成阿耨多羅三耶三菩所遊行處、所住處、坐處悉為金剛，當學般若波羅蜜。菩薩摩訶薩欲使出家之日即成阿耨多羅三耶三菩，即出家日便轉法輪，使無央數阿僧祇人遠塵離垢諸法法眼凈，無央數阿僧祇人漏盡意解，無央數阿僧祇人得阿惟越致、成阿耨多羅三耶三菩，如是菩薩摩訶薩當學般若波羅蜜。菩薩摩訶薩愿作佛時，為無央數弟子眾一時說法，便於座上得阿羅漢，發菩薩意者得阿惟越致、成阿耨多羅三耶三菩，無央數菩薩為增其壽命無量，其光明隨其壽不增減，當學般若波羅蜜。菩薩摩訶薩成阿耨多羅三耶三菩時，欲令國土無淫怒癡之名，眾生智慧悉皆得等，常念佈施、常念凈戒，自調自檢不嬈眾生，般泥洹后欲使法無滅盡之名，當學般若波

【現代漢語翻譯】 現代漢語譯本 飢渴的人想要得到飽足，應當學習般若波羅蜜（paramita，意為「到彼岸」）。菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）想要讓十方恒河沙數世界中的眾生，那些處於罪惡之地三惡道（指地獄、餓鬼、畜生）的眾生，想要讓他們解脫並都獲得人身，應當學習般若波羅蜜。想要讓恒河沙數世界的所有眾生，都具足戒行、三昧（samadhi，意為「禪定」）、智慧、解脫、解脫知見，從須陀洹（srotapanna，意為「入流者」，小乘初果）到阿羅漢（arhat，意為「應供」，小乘最高果位）、辟支佛（pratyekabuddha，意為「獨覺」），乃至阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」，佛的果位）以及諸佛的威儀，應當學習般若波羅蜜。 「再者，舍利弗（Sariputra，佛陀十大弟子之一）！菩薩摩訶薩想要完全知道世俗之事和出世之事，應當學習般若波羅蜜。想要在行走時雙腳離地四寸，並且腳下顯現輪跡，讓諸四天王（catuharajas，佛教的護法神）和阿迦膩吒天（Akanistha，色界最高天）以及無數的天人眷屬圍繞著一同來到菩提樹下，應當讓諸天以天上的寶疊作為座位，使我成阿耨多羅三藐三菩提的場所、居住處、坐處都成為金剛，應當學習般若波羅蜜。菩薩摩訶薩想要在出家之日就成就阿耨多羅三藐三菩提，在出家之日就轉法輪（dharma-cakra，意為「佛法之輪」），使無數阿僧祇（asamkhya，意為「無數」）的人遠離塵垢，諸法法眼清凈，無數阿僧祇的人漏盡意解，無數阿僧祇的人得到阿惟越致（avaivartika，意為「不退轉」），成就阿耨多羅三藐三菩提，這樣的菩薩摩訶薩應當學習般若波羅蜜。菩薩摩訶薩發願成佛時，為無數弟子眾同時說法，在座上就有人證得阿羅漢果，發菩薩心的人得到阿惟越致，成就阿耨多羅三藐三菩提，無數菩薩爲了增長壽命而壽命無量，他們的光明隨著壽命不增不減，應當學習般若波羅蜜。菩薩摩訶薩成就阿耨多羅三藐三菩提時，想要讓國土沒有淫慾、嗔怒、愚癡的名稱，眾生的智慧都得到平等，常常思念佈施、常常思念清凈的戒律，自我調伏自我檢點不擾亂眾生，般涅槃（parinirvana，意為「完全的寂滅」）后想要讓佛法沒有滅盡的名稱，應當學習般若波羅蜜。

【English Translation】 English version Those who are thirsty desire to be full, they should learn Prajna Paramita (prajna-paramita, meaning 'perfection of wisdom'). Bodhisattva Mahasattvas (bodhisattva mahasattva, meaning 'great bodhisattva') who wish to liberate beings in the ten directions, in countless worlds like the sands of the Ganges, those in the three evil realms (referring to hell, hungry ghosts, and animals), and wish them to be freed and attain human form, should learn Prajna Paramita. Those who wish to enable all beings in countless worlds like the sands of the Ganges to be complete with precepts, samadhi (samadhi, meaning 'meditative absorption'), wisdom, liberation, and the knowledge of liberation, from Srotapanna (srotapanna, meaning 'stream-enterer', the first stage of enlightenment in Theravada Buddhism) to Arhat (arhat, meaning 'worthy one', the highest stage of enlightenment in Theravada Buddhism), Pratyekabuddha (pratyekabuddha, meaning 'solitary buddha'), and even Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, meaning 'supreme perfect enlightenment', the state of Buddhahood) and the majestic conduct of all Buddhas, should learn Prajna Paramita. Furthermore, Sariputra (Sariputra, one of the ten great disciples of the Buddha)! Bodhisattva Mahasattvas who wish to fully understand both worldly and transcendental matters should learn Prajna Paramita. Those who wish to walk with their feet four inches above the ground, with wheel marks appearing beneath them, and have the Four Heavenly Kings (catuharajas, guardian deities in Buddhism) and Akanistha Heaven (Akanistha, the highest heaven in the Form Realm) and countless heavenly retinues surround them as they come to the Bodhi tree, should have the heavens provide celestial layers as seats, and make the place, dwelling, and seat where I attain Anuttara-samyak-sambodhi all become diamond, should learn Prajna Paramita. Bodhisattva Mahasattvas who wish to attain Anuttara-samyak-sambodhi on the day of their renunciation, and on the day of their renunciation turn the Dharma wheel (dharma-cakra, meaning 'wheel of dharma'), causing countless asamkhya (asamkhya, meaning 'innumerable') beings to be free from defilements, their Dharma eyes purified, countless asamkhya beings to exhaust their outflows and attain liberation, countless asamkhya beings to attain Avaivartika (avaivartika, meaning 'non-retrogression') and achieve Anuttara-samyak-sambodhi, such Bodhisattva Mahasattvas should learn Prajna Paramita. Bodhisattva Mahasattvas who vow to become Buddhas, when teaching countless disciples simultaneously, some will attain Arhatship on the spot, those who generate the Bodhi mind will attain Avaivartika and achieve Anuttara-samyak-sambodhi, countless Bodhisattvas will have their lifespans extended immeasurably, and their light will remain constant with their lifespan, neither increasing nor decreasing, should learn Prajna Paramita. When Bodhisattva Mahasattvas achieve Anuttara-samyak-sambodhi, they wish for their land to be free from the names of lust, anger, and ignorance, for the wisdom of all beings to be equal, to always contemplate giving, to always contemplate pure precepts, to self-regulate and not disturb others, and after Parinirvana (parinirvana, meaning 'complete extinction'), they wish for the Dharma to have no name of extinction, they should learn Prajna Paramita.

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羅蜜。菩薩摩訶薩自願得阿耨多羅三耶三菩時，其有聞我聲者必至阿耨多羅三耶三菩，欲得如是者，當學般若波羅蜜。

摩訶般若波羅蜜無見品第二

「複次，舍利弗！菩薩摩訶薩行般若波羅蜜，發是念時，四天王皆歡喜意念言：『我曹亦當復以四缽奉上菩薩，如前王法奉諸佛缽。』忉利天王及第六天王皆歡喜意念言：『是菩薩成佛時，我曹亦當奉侍給使，減損阿須倫種、增益諸天眾。』三千大千國土中諸阿迦膩吒天各各歡喜亦復念言：『是菩薩摩訶薩行般若波羅蜜成作佛時，我曹亦當勸助，請佛使轉法輪。』如是，舍利弗！菩薩摩訶薩行般若波羅蜜時，於六波羅蜜轉增益具足。善男子、善女人各各歡喜意自念言：『我當爲是菩薩作父母兄弟、妻子眷屬、朋友知識。』爾時四天王及諸阿迦膩吒天各各念言：『當使是菩薩常修梵行，從初發意至成作佛，莫使與色慾共會。犯欲者失梵行，況行道者？是菩薩常修梵行者必成至佛，不從犯欲而得成道。』」

舍利弗白佛言：「菩薩要當有父母妻子眷屬耶？」

佛告舍利弗：「菩薩或有父母、無妻子；或有菩薩從初發意作童男行，至成作佛不娶妻色。或有菩薩以漚和拘舍羅於五欲中示現發阿耨多羅三耶三菩意出家。舍利弗！譬如幻師善於幻法，化作五

【現代漢語翻譯】 現代漢語譯本 羅蜜（Rāmi）。菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）發願證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）時，凡是聽到我聲音的人必定能證得阿耨多羅三藐三菩提。想要達到這樣境界的人，應當修學般若波羅蜜（Prajñāpāramitā，智慧的完美）。

摩訶般若波羅蜜（Mahāprajñāpāramitā，偉大的智慧的完美）無見品第二

『再者，舍利弗（Śāriputra）！菩薩摩訶薩修行般若波羅蜜，當他生起這樣的念頭時，四大天王（Cāturmahārājika）都會歡喜地想：『我們也應當像以前諸王供奉佛陀的缽一樣，用四個缽供奉這位菩薩。』忉利天王（Trāyastriṃśa）和第六天王（Paranirmitavaśavartin）都會歡喜地想：『這位菩薩成佛時，我們也應當侍奉他，減少阿修羅（Asura）的勢力，增加天眾的力量。』三千大千國土（trisāhasramahāsāhasra-lokadhātu）中的諸阿迦膩吒天（Akaniṣṭha）也都各自歡喜地想：『這位菩薩摩訶薩修行般若波羅蜜成佛時，我們也應當勸請他，請佛陀轉法輪（dharma-cakra-pravartana）。』舍利弗！菩薩摩訶薩修行般若波羅蜜時，對於六波羅蜜（ṣaṭpāramitā）的修行會更加增益圓滿。善男子、善女人也都各自歡喜地想：『我應當做這位菩薩的父母兄弟、妻子眷屬、朋友知己。』那時，四大天王和諸阿迦膩吒天都各自想：『應當使這位菩薩常修梵行（brahmacarya），從最初發心到成就佛果，不要讓他與**（此處原文為女性性器官的委婉說法）共處。犯淫慾的人會失去梵行，更何況是修行道的人呢？這位菩薩常修梵行必定能成就佛果，不會因為犯淫慾而得道。』

舍利弗問佛說：『菩薩一定要有父母妻子眷屬嗎？』

佛告訴舍利弗：『菩薩或者有父母，沒有妻子；或者有菩薩從最初發心就做童男修行，直到成佛都不娶妻。或者有菩薩以方便善巧（upāya-kauśalya）在五欲（pañca kāmaguṇā）中示現發阿耨多羅三藐三菩提心而出家。舍利弗！譬如幻術師善於幻術，幻化出五

【English Translation】 English version Rāmi. When a Bodhisattva-mahāsattva (great Bodhisattva) aspires to attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), whoever hears my voice will surely attain Anuttarā-samyak-saṃbodhi. Those who wish to achieve this should study the Prajñāpāramitā (perfection of wisdom).

The Second Chapter on the Invisibility of Mahāprajñāpāramitā (Great Perfection of Wisdom)

'Furthermore, Śāriputra! When a Bodhisattva-mahāsattva practices Prajñāpāramitā and has this thought, the Four Great Kings (Cāturmahārājika) will all rejoice and think: 『We should also offer four bowls to this Bodhisattva, just as the previous kings offered bowls to the Buddhas.』 The King of Trāyastriṃśa Heaven and the Sixth Heaven King (Paranirmitavaśavartin) will all rejoice and think: 『When this Bodhisattva becomes a Buddha, we should also serve him, diminish the power of the Asuras, and increase the power of the gods.』 The Akaniṣṭha gods in the three thousand great thousand world systems (trisāhasramahāsāhasra-lokadhātu) will also each rejoice and think: 『When this Bodhisattva-mahāsattva practices Prajñāpāramitā and becomes a Buddha, we should also encourage him and request the Buddha to turn the wheel of Dharma (dharma-cakra-pravartana).』 Śāriputra! When a Bodhisattva-mahāsattva practices Prajñāpāramitā, his practice of the six perfections (ṣaṭpāramitā) will be further enhanced and perfected. Good men and good women will also each rejoice and think: 『I should be this Bodhisattva』s parents, siblings, spouse, relatives, friends, and acquaintances.』 At that time, the Four Great Kings and the Akaniṣṭha gods will each think: 『We should ensure that this Bodhisattva always practices brahmacarya (celibacy), from the initial aspiration to the attainment of Buddhahood, and not let him associate with ** (a euphemism for female genitalia). Those who commit sexual misconduct will lose their brahmacarya, let alone those who are practicing the path? This Bodhisattva who always practices brahmacarya will surely attain Buddhahood, and will not attain the path through sexual misconduct.』

Śāriputra asked the Buddha: 『Must a Bodhisattva have parents, a spouse, and relatives?』

The Buddha told Śāriputra: 『A Bodhisattva may have parents but no spouse; or there may be Bodhisattvas who practice celibacy from the initial aspiration until they become a Buddha without marrying. Or there may be Bodhisattvas who, through skillful means (upāya-kauśalya), manifest the aspiration for Anuttarā-samyak-saṃbodhi while indulging in the five desires (pañca kāmaguṇā) and then renounce the world. Śāriputra! Just like a magician who is skilled in illusion, who can conjure five

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樂色慾，于中自恣共相娛樂。于意云何，是幻師所作，寧有所服食者不？」

舍利弗言：「不也，世尊！幻無所有。」

「如是，舍利弗！菩薩以漚和拘舍羅示現有欲，於色欲中育養一切，無所玷汙——觀欲如火，譬如怨家；說欲之惡，志常穢之。菩薩雖在欲中示現，常作是念：『行權菩薩尚作是意，何況新學發意者乎？』」

舍利弗白佛言：「菩薩當云何行般若波羅蜜？」

佛告舍利弗：「菩薩行般若波羅蜜者，不見有菩薩，亦不見字，亦不見般若波羅蜜。悉無所見，亦不見不行者。何以故？菩薩空，字亦空；空無有五陰。何謂五陰？色陰、痛陰、想陰、行陰、識陰。五陰則是空，空則是五陰。何以故？但字耳。以字故名為道，以字故名為菩薩，以字故名為空，以字故名為五陰；其實亦不生亦不滅，亦無著亦無斷。菩薩作如是行者，亦不見生亦不見滅，亦不見著亦不見斷。何以故？但以空為法立名，假號為字耳。菩薩行般若波羅蜜，不見諸法之字，以無所見故無所入。◎

摩訶般若波羅蜜◎假號品第三

「複次，舍利弗！行般若波羅蜜菩薩當作是觀：菩薩者但字耳，佛亦字耳，般若波羅蜜亦字耳，五陰者亦字耳。舍利弗！一切有言吾我者亦皆字耳，索吾我亦無有吾我，亦無眾

【現代漢語翻譯】 現代漢語譯本：『他們沉溺於享樂，在其中恣意放縱，共同娛樂。你認為如何，這些幻術師所製造的幻象，真的有什麼東西可以食用嗎？』 舍利弗回答說：『不，世尊！幻象本無實體。』 『是的，舍利弗！菩薩以方便善巧（漚和拘舍羅）示現擁有慾望，在慾望之中養育一切眾生，卻不被慾望所污染——他們視慾望如火焰，如同仇敵；宣說慾望的罪惡，心中常常厭惡它。菩薩雖然在慾望中示現，卻常常這樣想：『行權菩薩尚且如此，何況是新學發心的菩薩呢？』 舍利弗問佛說：『菩薩應當如何修行般若波羅蜜（智慧到彼岸）呢？』 佛告訴舍利弗：『菩薩修行般若波羅蜜時，不見有菩薩，也不見有「字」（名相），也不見有般若波羅蜜。他們什麼都不見，也不見有不修行的人。為什麼呢？因為菩薩是空，字也是空；空無有五陰（色、受、想、行、識）。什麼是五陰呢？色陰、痛陰、想陰、行陰、識陰。五陰就是空，空就是五陰。為什麼呢？這只是名相而已。因為有了名相，所以稱為道，因為有了名相，所以稱為菩薩，因為有了名相，所以稱為空，因為有了名相，所以稱為五陰；實際上它們既不生也不滅，既沒有執著也沒有斷滅。菩薩這樣修行，也不見生也不見滅，也不見執著也不見斷滅。為什麼呢？只是以空為法而立名，假借名號而已。菩薩修行般若波羅蜜，不見諸法的名相，因為無所見所以無所入。』 『摩訶般若波羅蜜（大智慧到彼岸）假號品第三』 『再者，舍利弗！修行般若波羅蜜的菩薩應當這樣觀察：菩薩只是一個名相，佛也只是一個名相，般若波羅蜜也只是一個名相，五陰也只是一個名相。舍利弗！一切說有「我」的人，也都是名相而已，追究「我」也找不到「我」，也沒有眾生。』

【English Translation】 English version: 『They indulge in pleasures, freely enjoying themselves together. What do you think, are these illusions created by the illusionists, is there anything real to consume?』 Shariputra replied, 『No, World Honored One! Illusions have no substance.』 『That's right, Shariputra! Bodhisattvas, with skillful means (Upaya-kaushalya), manifest as having desires, nurturing all beings within desires, yet they are not defiled by desires—they view desires as flames, like enemies; they speak of the evils of desires, and their minds constantly detest them. Although Bodhisattvas manifest in desires, they always think: 『Even Bodhisattvas who practice expedient means do this, how much more so should newly initiated Bodhisattvas?』 Shariputra asked the Buddha, 『How should Bodhisattvas practice Prajna Paramita (Perfection of Wisdom)?』 The Buddha told Shariputra, 『When Bodhisattvas practice Prajna Paramita, they do not see a Bodhisattva, nor do they see a 『word』 (name), nor do they see Prajna Paramita. They see nothing, nor do they see those who do not practice. Why is that? Because Bodhisattva is empty, and words are also empty; emptiness has no five skandhas (form, feeling, perception, mental formations, consciousness). What are the five skandhas? Form skandha, feeling skandha, perception skandha, mental formations skandha, and consciousness skandha. The five skandhas are emptiness, and emptiness is the five skandhas. Why is that? It is just a name. Because of names, it is called the path; because of names, it is called Bodhisattva; because of names, it is called emptiness; because of names, it is called the five skandhas; in reality, they neither arise nor cease, neither are they attached to nor are they cut off. Bodhisattvas who practice in this way do not see arising nor ceasing, nor do they see attachment nor cutting off. Why is that? It is just using emptiness as the basis for establishing names, borrowing names. Bodhisattvas who practice Prajna Paramita do not see the names of all dharmas, and because they see nothing, they enter nothing.』 『The Third Chapter on the Provisional Names of Maha Prajna Paramita (Great Perfection of Wisdom)』 『Furthermore, Shariputra! Bodhisattvas who practice Prajna Paramita should observe in this way: Bodhisattva is just a name, Buddha is also just a name, Prajna Paramita is also just a name, and the five skandhas are also just a name. Shariputra! All those who say 『I』 are also just names, and when you search for 『I』, there is no 『I』, nor are there any sentient beings.』

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生、亦無所生、亦無生者、亦無自生，無人無生、無作無造，亦無成者、亦無受者、亦無授者，無見無得。何以故？一切諸法無所有，用空故。是故菩薩於一切字法都無所見，于無所見中復不有見。菩薩作是行般若波羅蜜，除諸佛，過一切諸聲聞、辟支佛上，用無所有空故。何以故？一切不見所入處故。舍利弗！菩薩如是者，為行般若波羅蜜。譬如一閻浮提內，其中所有樹木、生草、稻麻、竽蔗、叢林、竹葦，悉如舍利弗、目揵連等，其數如是，智慧神足其德無量；欲比行般若波羅蜜菩薩，終不可得比，無數億百千倍，不可以譬喻為比。何以故？舍利弗！菩薩持智慧度脫一切眾生故。

「複次，舍利弗！菩薩行般若波羅蜜所念智慧，一日之中，過諸聲聞、辟支佛上。舍利弗！置閻浮提其中草木。三千大千國土，如舍利弗、目揵連等，其數滿中。復置是事。十方恒邊沙悉如舍利弗、目揵連等，盡滿其中。其數如是不可計量，欲比菩薩行般若波羅蜜者，百分千分巨億萬分不得為比。行般若波羅蜜菩薩持是智慧，比諸聲聞、辟支佛之智慧，百千萬倍不以為比。」

舍利弗白佛言：「唯，世尊弟子所有智慧，從須陀洹至聲聞、辟支佛，上至菩薩、諸佛世尊，是諸眾智不相違背，無所出生，其實皆空，無有差別，不

【現代漢語翻譯】 現代漢語譯本：'生'，沒有所謂的'生'，也沒有'生者'，也沒有'自生'，沒有人和'生'，沒有'作'也沒有'造'，也沒有'成者'，也沒有'受者'，也沒有'授者'，沒有見也沒有得。為什麼呢？因為一切諸法都是空無所有的，因為它們的本質是空。所以菩薩對於一切文字所表達的法都無所見，在無所見中也不再有見。菩薩這樣修行般若波羅蜜（paramita，意為「到彼岸」），超越一切聲聞（sravaka，意為「聽聞佛法者」）、辟支佛（pratyekabuddha，意為「獨覺者」），因為他們運用的是空無所有的智慧。為什麼呢？因為一切都找不到可以進入的地方。舍利弗（Sariputra，佛陀十大弟子之一）！像這樣的菩薩，才是修行般若波羅蜜。譬如一個閻浮提（Jambudvipa，四大洲之一）內，其中所有的樹木、生草、稻麻、芋蔗、叢林、竹葦，都像舍利弗、目犍連（Maudgalyayana，佛陀十大弟子之一）等一樣，數量如此之多，智慧和神通的力量也無量無邊；想要和修行般若波羅蜜的菩薩相比，最終也無法相比，相差無數億百千倍，無法用比喻來形容。為什麼呢？舍利弗！因為菩薩持有智慧，度脫一切眾生。 複次，舍利弗！菩薩修行般若波羅蜜時所擁有的智慧，在一天之中，就超越了所有聲聞、辟支佛。舍利弗！就算把整個閻浮提的草木都算上，再把三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）都充滿像舍利弗、目犍連等一樣的人，數量充滿其中。再把十方恒河沙數（Ganges river sand，比喻數量極多）的世界都充滿像舍利弗、目犍連等一樣的人，數量如此之多，無法計量，想要和修行般若波羅蜜的菩薩相比，百分、千分、巨億萬分都無法相比。修行般若波羅蜜的菩薩所持有的智慧，和聲聞、辟支佛的智慧相比，百千萬倍都無法相比。 舍利弗對佛說：『是的，世尊，弟子們所擁有的智慧，從須陀洹（srotapanna，意為「入流者」，小乘初果）到聲聞、辟支佛，上至菩薩、諸佛世尊，這些所有的智慧都不相違背，沒有所謂的出生，其實都是空性的，沒有差別，不'

【English Translation】 English version: 'Birth', there is no such thing as 'birth', nor is there a 'born one', nor is there 'self-birth', there is no person and 'birth', no 'making' nor 'creating', nor is there a 'becoming one', nor is there a 'receiver', nor is there a 'giver', no seeing and no attaining. Why is that? Because all dharmas (phenomena) are without any substance, because their essence is emptiness. Therefore, a Bodhisattva (enlightenment being) has no perception of any dharma expressed in words, and in this non-perception, there is no further perception. A Bodhisattva who practices the Prajnaparamita (perfection of wisdom) in this way surpasses all Sravakas (hearers), Pratyekabuddhas (solitary realizers), because they use the wisdom of emptiness. Why is that? Because there is nowhere for anything to enter. Sariputra! A Bodhisattva like this is practicing the Prajnaparamita. For example, within one Jambudvipa (one of the four continents), all the trees, grasses, rice, hemp, taro, sugarcane, forests, bamboo, and reeds, are like Sariputra, Maudgalyayana, etc., their number is so great, and their wisdom and supernatural powers are immeasurable; if you want to compare them to a Bodhisattva practicing Prajnaparamita, it is ultimately impossible to compare, the difference is countless billions of times, and cannot be described by analogy. Why is that? Sariputra! Because the Bodhisattva holds wisdom and liberates all sentient beings. Furthermore, Sariputra! The wisdom that a Bodhisattva possesses when practicing Prajnaparamita, in one day, surpasses all Sravakas and Pratyekabuddhas. Sariputra! Even if you count all the plants and trees in Jambudvipa, and then fill the three thousand great thousand worlds (a Buddhist cosmology) with people like Sariputra and Maudgalyayana, their number filling it. And then fill the worlds of the ten directions with beings like Sariputra and Maudgalyayana, as numerous as the sands of the Ganges river, their number is so great, it cannot be measured, if you want to compare them to a Bodhisattva practicing Prajnaparamita, they cannot be compared even by a hundredth, a thousandth, or a billionth part. The wisdom held by a Bodhisattva practicing Prajnaparamita, compared to the wisdom of Sravakas and Pratyekabuddhas, cannot be compared even by a hundred million times. Sariputra said to the Buddha: 'Yes, World Honored One, the wisdom that the disciples possess, from Srotapanna (stream-enterer) to Sravakas, Pratyekabuddhas, up to Bodhisattvas and all Buddhas, all these wisdoms do not contradict each other, there is no so-called birth, in reality they are all empty, there is no difference, not'

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出不生。其實空者無有差特優劣，云何世尊言：『行般若波羅蜜菩薩一日之念，出過聲聞、辟支佛上。』乎？」佛告舍利弗：「所以出彼上者，是菩薩行般若波羅蜜一日之念言：『我當以道法因緣，當爲眾生覺一切法、度脫眾生。』云何，舍利弗！諸聲聞、辟支佛，頗有是念不耶？」

舍利弗言：「唯，世尊！諸聲聞、辟支佛初無是念。」

「是故，舍利弗！當作是知、當作是念，諸聲聞、辟支佛所有之智，欲比菩薩之智，百分千分巨億萬倍不可為比。

「複次，舍利弗！聲聞、辟支佛頗作是念言：『我當行六波羅蜜，教授眾生、凈佛國土、具足佛十種力、四無所畏、四無礙慧，具足佛十八法，當成阿惟三佛。使不可計阿僧祇人令得泥洹。』頗有是念不？」

舍利弗言：「唯，世尊！無有是念。」

佛言：「菩薩能爾。菩薩行六波羅蜜，具足十八法，成阿惟三佛，當度脫一切眾生。舍利弗，譬如螢火蟲不作是念言：『我光明照閻浮提普令大明。』如是，舍利弗！諸聲聞、辟支佛亦無是念言：『我當行六波羅蜜，具足十八法，成阿惟三佛，度脫眾生。』舍利弗！譬如日出遍照閻浮提，莫不蒙明者。如是菩薩行六波羅蜜，具足十八法，成阿惟三佛，度不可計一切眾生。」

舍利弗白

【現代漢語翻譯】 現代漢語譯本：『不生』的含義是指其本質是空性的，沒有差別、優劣之分。那麼，世尊為何說：『修行般若波羅蜜的菩薩，僅僅一天的念頭，就超越了聲聞、辟支佛之上呢？』」，佛陀告訴舍利弗：『之所以超越他們，是因為菩薩修行般若波羅蜜時，一念之間會想：『我應當以道法因緣，為眾生覺悟一切法，度脫眾生。』舍利弗，你認為聲聞、辟支佛會有這樣的念頭嗎？』 舍利弗回答說：『是的，世尊！聲聞、辟支佛從來沒有這樣的念頭。』 『因此，舍利弗！應當知道、應當這樣想，聲聞、辟支佛所有的智慧，與菩薩的智慧相比，百分、千分、巨億萬倍都無法相比。 『再者，舍利弗！聲聞、辟支佛會這樣想嗎：『我應當修行六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧），教導眾生、凈化佛國土、具足佛的十種力量（十力）、四種無所畏懼（四無畏）、四種無礙的智慧（四無礙辯），具足佛的十八種不共法（十八不共法），最終成就阿耨多羅三藐三菩提（無上正等正覺），使無數阿僧祇（無數）的人得到涅槃（解脫）。』他們會有這樣的念頭嗎？』 舍利弗回答說：『是的，世尊！他們沒有這樣的念頭。』 佛陀說：『菩薩能夠這樣想。菩薩修行六波羅蜜，具足十八法，成就阿耨多羅三藐三菩提，將度脫一切眾生。舍利弗，譬如螢火蟲不會想：『我的光芒能夠照亮閻浮提（我們所居住的世界），使之普照光明。』同樣，舍利弗！聲聞、辟支佛也不會想：『我應當修行六波羅蜜，具足十八法，成就阿耨多羅三藐三菩提，度脫眾生。』舍利弗！譬如太陽升起，普照閻浮提，沒有不被照亮的。菩薩修行六波羅蜜，具足十八法，成就阿耨多羅三藐三菩提，將度脫無數的眾生。』 舍利弗稟告佛陀說：

【English Translation】 English version: 'Non-arising' means that its essence is emptiness, without any difference or superiority. Then, why does the World Honored One say: 'A Bodhisattva who practices Prajna Paramita (Perfection of Wisdom), with just one day's thought, surpasses the Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas)?'」 The Buddha told Sariputra: 'The reason for surpassing them is that when a Bodhisattva practices Prajna Paramita, in one thought, they think: 'I shall use the causes and conditions of the Dharma to awaken all beings to all dharmas and liberate them.' Sariputra, do you think Sravakas and Pratyekabuddhas have such thoughts?' Sariputra replied: 'Yes, World Honored One! Sravakas and Pratyekabuddhas never have such thoughts.' 'Therefore, Sariputra! You should know and think this way: the wisdom of all Sravakas and Pratyekabuddhas, compared to the wisdom of a Bodhisattva, cannot be compared even by a hundred, a thousand, or a hundred million times. 'Furthermore, Sariputra! Do Sravakas and Pratyekabuddhas think this way: 'I shall practice the Six Paramitas (Six Perfections: Generosity, Morality, Patience, Diligence, Meditation, and Wisdom), teach beings, purify the Buddha-lands, possess the Ten Powers of the Buddha (Ten Powers), the Four Fearlessnesses (Four Fearlessnesses), the Four Unimpeded Wisdoms (Four Unimpeded Eloquences), possess the Eighteen Unique Qualities of the Buddha (Eighteen Unique Qualities), and ultimately attain Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment), enabling countless Asankhyas (countless) of beings to attain Nirvana (Liberation)?' Do they have such thoughts?' Sariputra replied: 'Yes, World Honored One! They do not have such thoughts.' The Buddha said: 'Bodhisattvas are capable of such thoughts. Bodhisattvas practice the Six Paramitas, possess the Eighteen Qualities, attain Anuttara Samyak Sambodhi, and will liberate all beings. Sariputra, for example, a firefly does not think: 'My light can illuminate Jambudvipa (the world we live in), making it universally bright.' Likewise, Sariputra! Sravakas and Pratyekabuddhas do not think: 'I shall practice the Six Paramitas, possess the Eighteen Qualities, attain Anuttara Samyak Sambodhi, and liberate beings.' Sariputra! Just as when the sun rises, it illuminates Jambudvipa, and there is nothing that is not illuminated. Bodhisattvas practice the Six Paramitas, possess the Eighteen Qualities, attain Anuttara Samyak Sambodhi, and will liberate countless beings.' Sariputra reported to the Buddha saying:

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佛言：「云何菩薩過羅漢、辟支佛地，逮得阿惟越致地，嚴治佛道地？」

佛告舍利弗：「菩薩從初發意以來，常行六波羅蜜，住空、無相、無愿之法，過阿羅漢、辟支佛地，逮阿惟越致地。」

舍利弗白佛言：「菩薩住何所地，為聲聞、辟支佛而作福田？」

佛告舍利弗：「菩薩從初發意以來，常行六波羅蜜乃至道場，于其中間，常為聲聞、辟支佛作護。何以故？舍利弗！世有菩薩，便知有五戒、十善、八齋、四禪、四等意、四無形定，乃至三十七品法盡現於世，便具足十八事、佛十種力、四無所畏。世間適有是法，便知有王者種、梵志種、長者種、迦羅越種，便知有第一四天王上至三十三天，便知有須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，上至佛皆現於世。」

舍利弗白佛言：「云何菩薩畢報施恩？」

佛告舍利弗：「菩薩不報施福。何以故？本已報故。菩薩常施，持何等施施諸善法？何等善法？十善之法。從十善之法上至諸佛世尊之法，十力、四無所畏，具佛十八法，以是為施與。」

舍利弗白佛言：「菩薩云何與般若波羅蜜相應？」

佛告舍利弗：「菩薩當知色與空合，是為應般若波羅蜜。當知痛想行識與空合，是為應般若波羅蜜。當知眼耳鼻舌身意與空合

【現代漢語翻譯】 現代漢語譯本：佛說：『菩薩如何超越羅漢（Arhat，已證悟的聖人）、辟支佛（Pratyekabuddha，獨覺者）的境界，達到阿惟越致（Avivartika，不退轉）的地位，並莊嚴地修持佛道呢？』 佛告訴舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）：『菩薩從最初發心以來，常常修行六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），安住于空（Sunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）的法中，超越阿羅漢和辟支佛的境界，達到阿惟越致的地位。』 舍利弗問佛：『菩薩安住於何種地位，能為聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛作福田呢？』 佛告訴舍利弗：『菩薩從最初發心以來，常常修行六波羅蜜，直至道場（Bodhimanda，菩提道場），在這期間，常常為聲聞、辟支佛提供庇護。為什麼呢？舍利弗！世間有菩薩，便知有五戒（Five Precepts，不殺生、不偷盜、不邪淫、不妄語、不飲酒）、十善（Ten Virtuous Actions，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡）、八齋（Eight Precepts，不殺生、不偷盜、不淫、不妄語、不飲酒、不塗香裝飾、不歌舞觀聽、不坐臥高廣大床）、四禪（Four Dhyanas，初禪、二禪、三禪、四禪）、四等意（Four Immeasurables，慈、悲、喜、舍）、四無色定（Four Formless Absorptions，空無邊處定、識無邊處定、無所有處定、非想非非想處定），乃至三十七道品（Thirty-seven Factors of Enlightenment，四念處、四正勤、四神足、五根、五力、七覺支、八正道）都顯現於世，便具足十八不共法（Eighteen Unique Qualities of a Buddha）、佛的十種力（Ten Powers of a Buddha）、四無所畏（Four Fearlessnesses of a Buddha）。世間只要有這些法，便知有王者種姓、婆羅門種姓、長者種姓、居士種姓，便知有第一四天王（Catummaharajika，四大天王）上至三十三天（Trayastrimsa，忉利天），便知有須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢、辟支佛，上至佛都顯現於世。』 舍利弗問佛：『菩薩如何才能徹底報答施恩呢？』 佛告訴舍利弗：『菩薩不求回報施與的福報。為什麼呢？因為菩薩的施與本身就是報答。菩薩常常施與，以何種施與來施與諸善法呢？以何種善法呢？以十善之法。從十善之法上至諸佛世尊之法，十力、四無所畏，具足佛的十八不共法，以此作為施與。』 舍利弗問佛：『菩薩如何與般若波羅蜜（Prajnaparamita，智慧的完美）相應呢？』 佛告訴舍利弗：『菩薩應當知道色（Rupa，物質）與空合，這便是與般若波羅蜜相應。應當知道受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）與空合，這便是與般若波羅蜜相應。應當知道眼、耳、鼻、舌、身、意（Six Sense Organs）與空合，這便是與般若波羅蜜相應。』

【English Translation】 English version: The Buddha said, 'How does a Bodhisattva surpass the stages of an Arhat (a perfected saint) and a Pratyekabuddha (a solitary Buddha), attain the stage of Avivartika (non-retrogression), and diligently cultivate the path of Buddhahood?' The Buddha told Sariputra (one of the Buddha's ten principal disciples, known for his wisdom), 'A Bodhisattva, from the initial arising of their aspiration, constantly practices the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), dwells in the Dharma of emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), surpasses the stages of Arhats and Pratyekabuddhas, and attains the stage of Avivartika.' Sariputra asked the Buddha, 'In what stage does a Bodhisattva dwell, to become a field of merit for Sravakas (disciples who hear the teachings) and Pratyekabuddhas?' The Buddha told Sariputra, 'A Bodhisattva, from the initial arising of their aspiration, constantly practices the Six Paramitas until reaching the Bodhimanda (place of enlightenment). In this process, they constantly provide protection for Sravakas and Pratyekabuddhas. Why is this so? Sariputra! When there is a Bodhisattva in the world, it is known that there are the Five Precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants), the Ten Virtuous Actions (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), the Eight Precepts (abstaining from killing, stealing, sexual activity, lying, intoxicants, adornments, entertainment, and luxurious beds), the Four Dhyanas (meditative absorptions), the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), the Four Formless Absorptions (infinite space, infinite consciousness, nothingness, and neither perception nor non-perception), and even the Thirty-seven Factors of Enlightenment (the four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, and the noble eightfold path) all appear in the world. They possess the Eighteen Unique Qualities of a Buddha, the Ten Powers of a Buddha, and the Four Fearlessnesses of a Buddha. As long as these teachings exist in the world, it is known that there are the royal caste, the Brahmin caste, the elder caste, and the householder caste. It is known that there are the Four Great Heavenly Kings (Catummaharajika) up to the Thirty-three Heavens (Trayastrimsa). It is known that there are Sotapannas (stream-enterers), Sakadagamis (once-returners), Anagamis (non-returners), Arhats, Pratyekabuddhas, and even Buddhas all appear in the world.' Sariputra asked the Buddha, 'How does a Bodhisattva completely repay acts of kindness?' The Buddha told Sariputra, 'A Bodhisattva does not seek to repay the merit of giving. Why is this so? Because the act of giving itself is the repayment. A Bodhisattva constantly gives. What kind of giving do they use to give all good Dharmas? What are these good Dharmas? They are the Ten Virtuous Actions. From the Ten Virtuous Actions up to the Dharmas of all Buddhas, the Ten Powers, the Four Fearlessnesses, and the Eighteen Unique Qualities of a Buddha, these are what they give.' Sariputra asked the Buddha, 'How does a Bodhisattva accord with Prajnaparamita (the perfection of wisdom)?' The Buddha told Sariputra, 'A Bodhisattva should know that form (Rupa) is in accord with emptiness, and this is in accord with Prajnaparamita. They should know that feeling (Vedana), perception (Samjna), mental formations (Samskara), and consciousness (Vijnana) are in accord with emptiness, and this is in accord with Prajnaparamita. They should know that the eye, ear, nose, tongue, body, and mind (the six sense organs) are in accord with emptiness, and this is in accord with Prajnaparamita.'

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，當知色聲香味細滑識法與空合，眼色識、耳聲識、鼻香識、舌味識、身細滑識、法性識亦爾，是為應。當知苦、習、盡、道四諦之法亦與空合。當知十二因緣。何等十二？一者癡、二者所作行、三者識、四者名色、五者六入、六者栽、七者痛、八者愛、九者受、十者有、十一者生、十二者死。此十二因緣亦與空合。當知一切諸法——有為法、無為法——亦與空合。當知本性亦與空合。是為應般若波羅蜜。如是，舍利弗！菩薩摩訶薩知七空合。何謂七？上七事是也。知此七事與般若波羅蜜相應者，亦不見五陰合、亦不見不合，亦不見生五陰法、亦不見滅五陰法。亦不見著五陰法、亦不見斷五陰法，亦不見色與痛合、亦不見痛與想合、亦不見想與識合、亦不見識與行合。所以者何？初不見有法與法合者，性本空故。舍利弗！用色空故為非色，用痛想行識空故為非識。色空故無所見，痛空故無所覺，想空故無所念，行空故無所行，識空故不見識。何以故？色與空等無異。所以者何？色則是空、空則是色，痛想行識則亦是空、空則是識。亦不見生、亦不見滅，亦不見著、亦不見斷，亦不見增、亦不見減，亦不過去當來今現在，亦無五陰、亦無色聲香味細滑法、亦無眼耳鼻舌身意、亦無十二因緣、亦無四諦，亦無所逮得，亦無

【現代漢語翻譯】 現代漢語譯本：應當知道，色、聲、香、味、細滑、識法都與空性相合。眼識、耳識、鼻識、舌識、身識、法性識也是如此，這才是相應的。應當知道，苦、集、滅、道四諦之法也與空性相合。應當知道十二因緣。哪十二呢？一是癡（無明），二是所作行（業力），三是識（意識），四是名色（精神和物質），五是六入（六根），六是觸（接觸），七是痛（感受），八是愛（渴愛），九是受（執取），十是有（存在），十一是生（出生），十二是死（死亡）。這十二因緣也與空性相合。應當知道一切諸法——有為法、無為法——也與空性相合。應當知道本性也與空性相合。這才是應與般若波羅蜜相應的。舍利弗！菩薩摩訶薩知道七種空性相合。哪七種呢？就是上面說的七件事。知道這七件事與般若波羅蜜相應，也就不見五陰（色、受、想、行、識）的結合，也不見不結合，也不見產生五陰的法，也不見滅除五陰的法。也不見執著五陰的法，也不見斷除五陰的法，也不見色與痛結合，也不見痛與想結合，也不見想與識結合，也不見識與行結合。為什麼呢？最初就不見有法與法結合，因為它們的本性是空。舍利弗！因為色的空性，所以它不是色；因為痛、想、行、識的空性，所以它們不是識。色空所以無所見，痛空所以無所覺，想空所以無所念，行空所以無所行，識空所以不見識。為什麼呢？色與空等同沒有差別。為什麼呢？色就是空，空就是色，痛、想、行、識也都是空，空就是識。也不見生，也不見滅，也不見執著，也不見斷除，也不見增加，也不見減少，也不過是過去、未來、現在，也沒有五陰，也沒有色、聲、香、味、細滑法，也沒有眼、耳、鼻、舌、身、意，也沒有十二因緣，也沒有四諦，也沒有所能證得的，也沒有。 English version: It should be known that form (rupa), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and consciousness (vijnana) are all in accordance with emptiness (shunyata). The same is true for eye-consciousness (chakshur-vijnana), ear-consciousness (shrotra-vijnana), nose-consciousness (ghrana-vijnana), tongue-consciousness (jihva-vijnana), body-consciousness (kaya-vijnana), and mind-consciousness (mano-vijnana). This is what is meant by accordance. It should be known that the Four Noble Truths (arya-satya) of suffering (duhkha), origin (samudaya), cessation (nirodha), and path (marga) are also in accordance with emptiness. It should be known that the twelve links of dependent origination (pratitya-samutpada). What are the twelve? First is ignorance (avidya), second is volitional formations (samskara), third is consciousness (vijnana), fourth is name and form (nama-rupa), fifth is the six sense bases (shadayatana), sixth is contact (sparsha), seventh is feeling (vedana), eighth is craving (trishna), ninth is grasping (upadana), tenth is becoming (bhava), eleventh is birth (jati), and twelfth is death (marana). These twelve links of dependent origination are also in accordance with emptiness. It should be known that all dharmas—conditioned dharmas (samskrita-dharma) and unconditioned dharmas (asamskrita-dharma)—are also in accordance with emptiness. It should be known that inherent nature (prakriti) is also in accordance with emptiness. This is what is meant by accordance with Prajnaparamita. Shariputra! A Bodhisattva Mahasattva knows the seven accordances with emptiness. What are the seven? They are the seven things mentioned above. Knowing that these seven things are in accordance with Prajnaparamita, one also does not see the combination of the five aggregates (skandha) (form, feeling, perception, mental formations, and consciousness), nor does one see their non-combination, nor does one see the arising of the five aggregates, nor does one see the cessation of the five aggregates. One also does not see attachment to the five aggregates, nor does one see the cutting off of the five aggregates. One also does not see form combining with feeling, nor feeling combining with perception, nor perception combining with consciousness, nor consciousness combining with mental formations. Why is this? Initially, one does not see any dharma combining with any other dharma, because their nature is empty. Shariputra! Because of the emptiness of form, it is not form; because of the emptiness of feeling, perception, mental formations, and consciousness, they are not consciousness. Because form is empty, there is nothing to see; because feeling is empty, there is nothing to feel; because perception is empty, there is nothing to perceive; because mental formations are empty, there is nothing to form; because consciousness is empty, there is no consciousness to see. Why is this? Form and emptiness are equal and without difference. Why is this? Form is emptiness, and emptiness is form; feeling, perception, mental formations, and consciousness are also emptiness, and emptiness is consciousness. One also does not see arising, nor does one see cessation, nor does one see attachment, nor does one see cutting off, nor does one see increase, nor does one see decrease, nor does one see past, future, or present, nor are there the five aggregates, nor are there form, sound, smell, taste, touch, or dharmas, nor are there eye, ear, nose, tongue, body, or mind, nor are there the twelve links of dependent origination, nor are there the Four Noble Truths, nor is there anything to be attained, nor is there.

【English Translation】 It should be known that form, sound, smell, taste, touch, and consciousness are all in accordance with emptiness. Eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness are also like this; this is what is meant by accordance. It should be known that the Four Noble Truths of suffering, origin, cessation, and path are also in accordance with emptiness. It should be known that the twelve links of dependent origination. What are the twelve? First is ignorance, second is volitional formations, third is consciousness, fourth is name and form, fifth is the six sense bases, sixth is contact, seventh is feeling, eighth is craving, ninth is grasping, tenth is becoming, eleventh is birth, and twelfth is death. These twelve links of dependent origination are also in accordance with emptiness. It should be known that all dharmas—conditioned dharmas and unconditioned dharmas—are also in accordance with emptiness. It should be known that inherent nature is also in accordance with emptiness. This is what is meant by accordance with Prajnaparamita. Shariputra! A Bodhisattva Mahasattva knows the seven accordances with emptiness. What are the seven? They are the seven things mentioned above. Knowing that these seven things are in accordance with Prajnaparamita, one also does not see the combination of the five aggregates, nor does one see their non-combination, nor does one see the arising of the five aggregates, nor does one see the cessation of the five aggregates. One also does not see attachment to the five aggregates, nor does one see the cutting off of the five aggregates. One also does not see form combining with feeling, nor feeling combining with perception, nor perception combining with consciousness, nor consciousness combining with mental formations. Why is this? Initially, one does not see any dharma combining with any other dharma, because their nature is empty. Shariputra! Because of the emptiness of form, it is not form; because of the emptiness of feeling, perception, mental formations, and consciousness, they are not consciousness. Because form is empty, there is nothing to see; because feeling is empty, there is nothing to feel; because perception is empty, there is nothing to perceive; because mental formations are empty, there is nothing to form; because consciousness is empty, there is no consciousness to see. Why is this? Form and emptiness are equal and without difference. Why is this? Form is emptiness, and emptiness is form; feeling, perception, mental formations, and consciousness are also emptiness, and emptiness is consciousness. One also does not see arising, nor does one see cessation, nor does one see attachment, nor does one see cutting off, nor does one see increase, nor does one see decrease, nor does one see past, future, or present, nor are there the five aggregates, nor are there form, sound, smell, taste, touch, or dharmas, nor are there eye, ear, nose, tongue, body, or mind, nor are there the twelve links of dependent origination, nor are there the Four Noble Truths, nor is there anything to be attained, nor is there.

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須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，亦無佛、亦無道。如是，舍利弗！菩薩摩訶薩行般若波羅蜜，當作是念、當作是知、當作是應。作是行者，亦不見應、亦不見不應，於六波羅蜜亦不見合於五陰法乃至身法，亦不見合與不合。三十七品、佛十種力、四無所畏及佛十八法乃至薩云若法，亦不見應與不應。是故，舍利弗！當知菩薩與般若波羅蜜相應。複次，舍利弗！菩薩摩訶薩行般若波羅蜜，不與空合，不與無相、無愿合。無相、無愿不與空合。所以者何？空亦不見合亦不不合，無相、無愿亦復如是，是為應般若波羅蜜。舍利弗！菩薩行般若波羅蜜，度空法相已，亦不與五陰合、亦不不合，過去色亦不與過去色合、亦不見過去色，當來色亦不與當來色合、亦不見當來色，現在色亦不與現在色合、亦不見現在色；痛想行識亦復如是。所以者何？去來今三世，名皆空故。作是合者，為應般若波羅蜜。舍利弗！菩薩行般若波羅蜜、薩云若法，亦不見與過去當來今現在合，亦不見過去當來今現在。菩薩當作是念、當作是應。複次，舍利弗！薩云若亦不見與五陰合，五陰亦不見與薩云若合；薩云若亦不與六情合，六情亦不與薩云若合；色聲香味細滑法亦不與薩云若合，薩云若亦不與色聲香味細滑法合，亦不不合。是為應般

若波羅蜜。舍利弗！菩薩行般若波羅蜜，于檀波羅蜜亦不見與薩云若合，尸波羅蜜、羼提波羅蜜、惟逮波羅蜜、禪波羅蜜乃至般若波羅蜜，亦不見與薩云若合，亦不見薩云若與六波羅蜜合。亦不見薩云若與三十七品、十力合，三十七品、十力亦不見與薩云若合，亦不見薩云若。是為應般若波羅蜜。舍利弗！行般若波羅蜜菩薩，佛亦不與薩云若合，薩云若亦不與佛合；道亦不與薩云若合，薩云若亦不與道合。所以者何？薩云若則是佛，佛則是薩云若；道則是薩云若，薩云若則是道。是為與般若波羅蜜合。

「複次，舍利弗！菩薩行般若波羅蜜，知五陰不與有合，有亦不與五陰合；五陰亦不與苦樂、有我無我合，六情法亦復如是。五陰亦不與空、無相、無愿合、亦不不合，亦不見行、亦不見不行。菩薩當作是行、當作是應。

「複次，舍利弗！菩薩亦不以般若波羅蜜故，行檀、行屍、行羼、行惟逮、行禪波羅蜜；亦不以五波羅蜜故，行般若波羅蜜。亦不以阿惟越致故，教授眾生；亦不以凈佛國土故，行般若波羅蜜；亦不以四無所畏、四無礙慧、佛十種力、十八法不共故，行般若波羅蜜；亦不以內空、外空、所有無所有空、空空、大空、畢竟空故，行般若波羅蜜；亦不以有為空、無為空、無底空、諸法相空、一

【現代漢語翻譯】 現代漢語譯本：如果菩薩修行般若波羅蜜（智慧的完美），舍利弗！他不會認為佈施波羅蜜（慷慨的完美）與薩云若（一切智）結合，也不會認為持戒波羅蜜（道德的完美）、忍辱波羅蜜（耐心的完美）、精進波羅蜜（努力的完美）、禪定波羅蜜（冥想的完美），乃至般若波羅蜜與薩云若結合，也不會認為薩云若與六波羅蜜結合。他也不會認為薩云若與三十七道品（通往覺悟的三十七種修行方法）、十力（佛的十種力量）結合，也不會認為三十七道品、十力與薩云若結合，也不會認為薩云若存在。這就是與般若波羅蜜相應的修行。舍利弗！修行般若波羅蜜的菩薩，不會認為佛與薩云若結合，也不會認為薩云若與佛結合；不會認為道與薩云若結合，也不會認為薩云若與道結合。為什麼呢？因為薩云若就是佛，佛就是薩云若；道就是薩云若，薩云若就是道。這就是與般若波羅蜜相應的修行。 複次，舍利弗！菩薩修行般若波羅蜜，知道五蘊（色、受、想、行、識）不與有結合，有也不與五蘊結合；五蘊也不與苦樂、有我無我結合，六根（眼、耳、鼻、舌、身、意）所對的法也是如此。五蘊也不與空、無相、無愿結合，也不與不空、不無相、不無愿結合，既不認為有修行，也不認為沒有修行。菩薩應當這樣修行，應當這樣相應。 複次，舍利弗！菩薩也不會因為般若波羅蜜的緣故，而修行佈施、持戒、忍辱、精進、禪定波羅蜜；也不會因為五波羅蜜的緣故，而修行般若波羅蜜。也不會因為不退轉的境界（阿惟越致）而教導眾生；也不會爲了凈化佛土而修行般若波羅蜜；也不會爲了四無所畏（佛的四種無畏）、四無礙辯（佛的四種無礙辯才）、佛的十種力量、十八不共法（佛的十八種不共于其他聖者的特質）而修行般若波羅蜜；也不會爲了內空、外空、內外空、空空、大空、畢竟空而修行般若波羅蜜；也不會爲了有為空、無為空、無底空、諸法相空、一空而修行般若波羅蜜。

【English Translation】 English version: If a Bodhisattva practices Prajna Paramita (the perfection of wisdom), Shariputra! He does not see the Dana Paramita (the perfection of generosity) as being combined with Sarvajna (omniscience), nor does he see the Shila Paramita (the perfection of morality), Kshanti Paramita (the perfection of patience), Virya Paramita (the perfection of effort), Dhyana Paramita (the perfection of meditation), or even Prajna Paramita as being combined with Sarvajna, nor does he see Sarvajna as being combined with the six Paramitas. He also does not see Sarvajna as being combined with the thirty-seven Bodhipakshika Dharmas (thirty-seven practices leading to enlightenment), the ten powers (of a Buddha), nor does he see the thirty-seven Bodhipakshika Dharmas and the ten powers as being combined with Sarvajna, nor does he see Sarvajna as existing. This is how one should accord with Prajna Paramita. Shariputra! A Bodhisattva who practices Prajna Paramita does not see the Buddha as being combined with Sarvajna, nor does he see Sarvajna as being combined with the Buddha; he does not see the path as being combined with Sarvajna, nor does he see Sarvajna as being combined with the path. Why is this so? Because Sarvajna is the Buddha, and the Buddha is Sarvajna; the path is Sarvajna, and Sarvajna is the path. This is how one accords with Prajna Paramita. Furthermore, Shariputra! A Bodhisattva who practices Prajna Paramita knows that the five skandhas (form, feeling, perception, mental formations, consciousness) are not combined with existence, and existence is not combined with the five skandhas; the five skandhas are also not combined with suffering and joy, or with self and non-self, and the same is true for the six sense faculties (eye, ear, nose, tongue, body, mind) and their objects. The five skandhas are also not combined with emptiness, signlessness, and wishlessness, nor are they combined with non-emptiness, non-signlessness, and non-wishlessness, and one neither sees practice nor non-practice. A Bodhisattva should practice in this way, and should accord in this way. Furthermore, Shariputra! A Bodhisattva also does not practice Dana, Shila, Kshanti, Virya, and Dhyana Paramitas because of Prajna Paramita; nor does he practice Prajna Paramita because of the five Paramitas. He also does not teach sentient beings because of the state of non-retrogression (Avivartika); nor does he practice Prajna Paramita in order to purify the Buddha-lands; nor does he practice Prajna Paramita because of the four fearlessnesses (of a Buddha), the four unobstructed knowledges (of a Buddha), the ten powers of a Buddha, and the eighteen unique qualities (of a Buddha); nor does he practice Prajna Paramita because of inner emptiness, outer emptiness, inner-outer emptiness, emptiness of emptiness, great emptiness, and ultimate emptiness; nor does he practice Prajna Paramita because of conditioned emptiness, unconditioned emptiness, bottomless emptiness, emptiness of the characteristics of all dharmas, and one emptiness.

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切諸法空，亦不以生空、亦不無生空，亦不真空、亦不偽空，亦不如、亦不法性、亦不真際故，行般若波羅蜜行。所以者何？不見法有所破壞者。

「複次，舍利弗！菩薩行般若波羅蜜！亦不以神足、徹視、徹聽、知他人意、自知宿命故，行般若波羅蜜。所以者何？行般若波羅蜜者尚不見般若波羅蜜，何況見有菩薩神通眾事？是為應般若波羅蜜。舍利弗！行般若波羅蜜菩薩，心不自念：『我當以神足到十方，見諸佛世尊。』亦不念言：『十方諸佛有所說法，我當聽受。』亦不念言：『我當盡知十方眾生心中所念。』亦不自念：『我當自知不可計劫所從生之事。』亦復不念：『見十方眾生生死所趣善惡之趣。』是菩薩為應般若波羅蜜。舍利弗！菩薩自念：『我當度不可計阿僧祇人令般泥洹。』是為菩薩行般若波羅蜜。菩薩作是行者，眾魔不能得其便，諸世間之事皆為降伏。十方恒沙諸佛皆共擁護是菩薩，令不墮聲聞、辟支佛地。四天王上至阿迦膩吒天，是諸天皆共護是菩薩，不令中道有礙。是菩薩身中所有眾病，現世為愈。所以者何？用有普慈加眾生故。當知是為應般若波羅蜜。

「複次，舍利弗！菩薩行般若波羅蜜者，疾得陀鄰尼，諸三昧門皆現在前，在所生處常見諸佛乃至道場，常不離佛。是為應般若

波羅蜜。菩薩行般若波羅蜜者，亦不念有法合與不合、等與不等。所以者何？以不見法合、亦不見法等。是為應般若波羅蜜。菩薩行般若波羅蜜者，亦不念：『我當疾逮覺法性、亦不不逮覺。』何以故？法性者，無所逮覺是為合。複次，舍利弗！行般若波羅蜜菩薩，不見有法與法性別者、亦不見合，亦不念言：『法性作若干差別。』是為菩薩一切皆合。亦不作念言：『是法於法性現、亦不不現。』何以故！初不見於法性現者，當知是則為合。

「複次，舍利弗！菩薩行般若波羅蜜者，於法性不與空合，空亦不與法性合，是為合。六情、十八性亦不與空合，空亦不與六情、十八性合。乃至法性不與空合，空亦不與法性合。舍利弗！如是空合最為第一。行空菩薩不墮聲聞、辟支佛地，凈佛國土、教授眾生，疾成至佛。舍利弗！諸所有應般若波羅蜜無過，是應最尊、第一應、無上。所以者何？為是空、無相、無愿、無上正真應故。舍利弗！如是行者，當知是菩薩已受莂，近於道場。如是行者，為不可計阿僧祇人而作益厚。菩薩亦不念言：『我與般若波羅蜜相應。』亦復不念：『諸佛世尊當授我莂。』亦不念：『我受莂不久，當凈佛國土。』亦不念：『我當成至佛而轉法輪。』所以者何？與法性一體無有別。亦不見有法

【現代漢語翻譯】 現代漢語譯本： 波羅蜜（Paramita，意為「到達彼岸」）。菩薩修行般若波羅蜜（Prajnaparamita，意為「智慧的到達彼岸」）時，也不執著于有法（dharma，意為「事物」）的結合與不結合、相等與不相等。為什麼呢？因為他們不見法的結合，也不見法的相等。這就是與般若波羅蜜相應的修行。菩薩修行般若波羅蜜時，也不執著于『我應當快速證悟法性（dharmata，意為「事物的真實本性」），或者不證悟』。為什麼呢？因為法性是無所證悟的，這才是真正的相應。 再者，舍利弗（Sariputra，佛陀的十大弟子之一）！修行般若波羅蜜的菩薩，不見有法與法之間的差別，也不見有結合，也不執著于『法性有種種差別』。這就是菩薩一切皆相應的狀態。他們也不執著于『這個法在法性中顯現，或者不顯現』。為什麼呢？因為最初就不見法性有顯現，應當知道這就是真正的相應。 再者，舍利弗！菩薩修行般若波羅蜜時，不執著於法性與空（sunyata，意為「空性」）的結合，空也不與法性結合，這就是真正的相應。六情（六根，即眼、耳、鼻、舌、身、意）、十八性（十八界，即六根、六塵、六識）也不與空結合，空也不與六情、十八性結合。乃至法性不與空結合，空也不與法性結合。舍利弗！這樣的空性相應最為殊勝。修行空性的菩薩不會墮入聲聞（Sravaka，意為「聲聞乘」）和辟支佛（Pratyekabuddha，意為「緣覺乘」）的境界，他們能清凈佛國土、教化眾生，迅速成就佛果。舍利弗！所有與般若波羅蜜相應的修行都無與倫比，這是最尊貴、第一、無上的相應。為什麼呢？因為這是與空性、無相（animitta，意為「無相」） 、無愿（apranihita，意為「無愿」） 、無上正真相應的緣故。舍利弗！像這樣修行的菩薩，應當知道他們已經接受了授記（vyakarana，意為「預言」），接近了菩提道場。像這樣修行的菩薩，能為不可計數的阿僧祇人帶來巨大的利益。菩薩也不執著于『我與般若波羅蜜相應』，也不執著于『諸佛世尊會給我授記』，也不執著于『我接受授記后不久，就會清凈佛國土』，也不執著于『我將成就佛果並轉法輪（dharma-cakra，意為「佛法之輪」）』。為什麼呢？因為他們與法性一體，沒有分別。他們也不見有法。

【English Translation】 English version: Paramita (Perfection). When a Bodhisattva practices Prajnaparamita (Perfection of Wisdom), they do not cling to the idea of whether dharmas (phenomena) are combined or not combined, equal or unequal. Why is that? Because they do not see the combination of dharmas, nor do they see the equality of dharmas. This is how one should be in accordance with Prajnaparamita. When a Bodhisattva practices Prajnaparamita, they also do not think, 'I should quickly attain the realization of dharmata (the true nature of phenomena), or not attain it.' Why is that? Because dharmata is something that cannot be attained; this is true accordance. Furthermore, Sariputra (one of the Buddha's ten great disciples)! A Bodhisattva who practices Prajnaparamita does not see any difference between dharmas, nor do they see any combination, nor do they cling to the idea that 'dharmata has various differences.' This is the state where a Bodhisattva is in accordance with everything. They also do not cling to the idea that 'this dharma appears in dharmata, or does not appear.' Why is that? Because initially, they do not see any appearance in dharmata; one should know that this is true accordance. Furthermore, Sariputra! When a Bodhisattva practices Prajnaparamita, they do not cling to the combination of dharmata and sunyata (emptiness), nor does sunyata combine with dharmata; this is true accordance. The six senses (eye, ear, nose, tongue, body, and mind) and the eighteen elements (six senses, six sense objects, and six consciousnesses) do not combine with sunyata, nor does sunyata combine with the six senses and eighteen elements. Even dharmata does not combine with sunyata, nor does sunyata combine with dharmata. Sariputra! Such accordance with emptiness is the most supreme. A Bodhisattva who practices emptiness will not fall into the realms of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas); they will purify Buddha lands, teach sentient beings, and quickly attain Buddhahood. Sariputra! All practices that are in accordance with Prajnaparamita are unparalleled; this is the most noble, the first, and the unsurpassed accordance. Why is that? Because it is in accordance with emptiness, animitta (signlessness), apranihita (wishlessness), and the unsurpassed true reality. Sariputra! A Bodhisattva who practices in this way should know that they have already received a vyakarana (prediction), and are close to the Bodhi-mandala (place of enlightenment). A Bodhisattva who practices in this way brings great benefit to countless asamkhya (incalculable) beings. A Bodhisattva also does not cling to the idea that 'I am in accordance with Prajnaparamita,' nor do they cling to the idea that 'the Buddhas will give me a prediction,' nor do they cling to the idea that 'soon after receiving a prediction, I will purify a Buddha land,' nor do they cling to the idea that 'I will attain Buddhahood and turn the dharma-cakra (wheel of dharma).' Why is that? Because they are one with dharmata, without any separation. They also do not see any dharma.

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行般若波羅蜜者，亦不見諸佛有所說為阿耨多羅三耶三菩者。何以故？菩薩行般若波羅蜜，初不見有生眾生相，亦不見滅眾生相。何以故？一切眾生初不見起滅故。一切眾生不見有生，尚不見有生滅，云何行般若波羅蜜？菩薩作是行者，為行般若波羅蜜。不起眾生相，不空眾生相，不見眾生行，不別眾生行，是為菩薩行第一空行。菩薩住是中者，為都合集，眾合於其中住。菩薩如是住者，為處大慈大悲，無嫉慢意、無亂怠意、無恚恨意、無起惡意，不起惡智意也。」

放光般若經卷第一 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第二

西晉于闐國三藏無羅叉奉　詔譯

◎摩訶般若波羅蜜學五眼品第四

舍利弗白佛言：「菩薩摩訶薩應般若波羅蜜者，從何所來而生是間？於是間去復生何所？」

佛告舍利弗言：「菩薩與般若波羅蜜相應者，于兜率天上來生是間，或於他方佛國來生是間，或從人道中來生是間。從兜率天上來者，終不失般若波羅蜜，諸陀鄰尼、諸三昧門、諸眾智門悉皆在前。從他方佛國來者，便疾成般若波羅蜜，于智慧中日日增益，諸深法要皆現在前，卻後乃成般若波羅蜜，所生常見諸佛、不離諸佛。從人道中來者，是菩薩未及阿惟越

【現代漢語翻譯】 現代漢語譯本：

修行般若波羅蜜的菩薩，也不認為諸佛所說的阿耨多羅三藐三菩提（無上正等正覺）是真實存在的。為什麼呢？因為菩薩在修行般若波羅蜜時，最初就看不到有眾生的生相，也看不到有眾生的滅相。為什麼呢？因為一切眾生本來就沒有生起和滅亡。一切眾生都看不到有生，更看不到有生滅，那麼如何修行般若波羅蜜呢？菩薩這樣修行，才是修行般若波羅蜜。不執著于眾生的生相，不執著于眾生的空相，不執著于眾生的行為，不分別眾生的行為，這就是菩薩修行的第一空行。菩薩安住于這種境界中，才能真正地聚集一切功德，並安住于其中。菩薩這樣安住，才能處於大慈大悲之中，沒有嫉妒和傲慢，沒有散亂和懈怠，沒有嗔恨和怨恨，沒有生起惡念，也不會生起邪惡的智慧。

舍利弗問佛說：『菩薩摩訶薩修行般若波羅蜜，是從哪裡來到這個世界的？從這個世界離開后又會到哪裡去呢？』

佛告訴舍利弗說：『與般若波羅蜜相應的菩薩，有的從兜率天（欲界天之一，彌勒菩薩的居所）來到這個世界，有的從其他佛國來到這個世界，有的從人道來到這個世界。從兜率天來的菩薩，永遠不會失去般若波羅蜜，各種陀羅尼（總持法門）、各種三昧（禪定）、各種智慧之門都自然顯現。從其他佛國來的菩薩，很快就能成就般若波羅蜜，在智慧上日益增長，各種深奧的佛法要義都自然顯現，最終成就般若波羅蜜，所生之處常見諸佛，不離諸佛。從人道來的菩薩，是還沒有達到阿惟越致（不退轉）的菩薩。' 現代漢語譯本：

修行般若波羅蜜的菩薩，也不認為諸佛所說的阿耨多羅三藐三菩提（無上正等正覺）是真實存在的。為什麼呢？因為菩薩在修行般若波羅蜜時，最初就看不到有眾生的生相，也看不到有眾生的滅相。為什麼呢？因為一切眾生本來就沒有生起和滅亡。一切眾生都看不到有生，更看不到有生滅，那麼如何修行般若波羅蜜呢？菩薩這樣修行，才是修行般若波羅蜜。不執著于眾生的生相，不執著于眾生的空相，不執著于眾生的行為，不分別眾生的行為，這就是菩薩修行的第一空行。菩薩安住于這種境界中，才能真正地聚集一切功德，並安住于其中。菩薩這樣安住，才能處於大慈大悲之中，沒有嫉妒和傲慢，沒有散亂和懈怠，沒有嗔恨和怨恨，沒有生起惡念，也不會生起邪惡的智慧。

舍利弗問佛說：『菩薩摩訶薩修行般若波羅蜜，是從哪裡來到這個世界的？從這個世界離開后又會到哪裡去呢？』

佛告訴舍利弗說：『與般若波羅蜜相應的菩薩，有的從兜率天（欲界天之一，彌勒菩薩的居所）來到這個世界，有的從其他佛國來到這個世界，有的從人道來到這個世界。從兜率天來的菩薩，永遠不會失去般若波羅蜜，各種陀羅尼（總持法門）、各種三昧（禪定）、各種智慧之門都自然顯現。從其他佛國來的菩薩，很快就能成就般若波羅蜜，在智慧上日益增長，各種深奧的佛法要義都自然顯現，最終成就般若波羅蜜，所生之處常見諸佛，不離諸佛。從人道來的菩薩，是還沒有達到阿惟越致（不退轉）的菩薩。'

【English Translation】 English version:

A Bodhisattva who practices Prajna Paramita (Perfection of Wisdom) also does not see that the Buddhas have spoken of Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) as something real. Why is that? Because when a Bodhisattva practices Prajna Paramita, they initially do not see the characteristic of the arising of beings, nor do they see the characteristic of the cessation of beings. Why is that? Because all beings are originally without arising or ceasing. Since all beings do not see arising, and even more so do not see arising and ceasing, how can one practice Prajna Paramita? A Bodhisattva who practices in this way is practicing Prajna Paramita. Not clinging to the characteristic of the arising of beings, not clinging to the characteristic of the emptiness of beings, not clinging to the actions of beings, not distinguishing the actions of beings, this is the first practice of emptiness for a Bodhisattva. A Bodhisattva who dwells in this state is truly gathering all merits and dwelling within them. A Bodhisattva who dwells in this way is abiding in great compassion and great mercy, without jealousy or arrogance, without distraction or laziness, without anger or resentment, without arising evil thoughts, and without arising evil wisdom.

Shariputra asked the Buddha, 'Where do Bodhisattva Mahasattvas who practice Prajna Paramita come from to be born in this world? And where do they go after leaving this world?'

The Buddha told Shariputra, 'Bodhisattvas who are in accordance with Prajna Paramita come to this world from Tushita Heaven (one of the heavens in the desire realm, the abode of Bodhisattva Maitreya), or from other Buddha lands, or from the human realm. Those who come from Tushita Heaven never lose Prajna Paramita; all Dharanis (mantras), all Samadhis (meditative absorptions), and all doors of wisdom naturally manifest. Those who come from other Buddha lands quickly attain Prajna Paramita, their wisdom increases daily, all profound Dharma essentials naturally manifest, and they eventually attain Prajna Paramita, always seeing Buddhas wherever they are born, and never leaving the Buddhas. Those who come from the human realm are Bodhisattvas who have not yet reached Aviveyavartika (non-retrogression).' English version:

A Bodhisattva who practices Prajna Paramita (Perfection of Wisdom) also does not see that the Buddhas have spoken of Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) as something real. Why is that? Because when a Bodhisattva practices Prajna Paramita, they initially do not see the characteristic of the arising of beings, nor do they see the characteristic of the cessation of beings. Why is that? Because all beings are originally without arising or ceasing. Since all beings do not see arising, and even more so do not see arising and ceasing, how can one practice Prajna Paramita? A Bodhisattva who practices in this way is practicing Prajna Paramita. Not clinging to the characteristic of the arising of beings, not clinging to the characteristic of the emptiness of beings, not clinging to the actions of beings, not distinguishing the actions of beings, this is the first practice of emptiness for a Bodhisattva. A Bodhisattva who dwells in this state is truly gathering all merits and dwelling within them. A Bodhisattva who dwells in this way is abiding in great compassion and great mercy, without jealousy or arrogance, without distraction or laziness, without anger or resentment, without arising evil thoughts, and without arising evil wisdom.

Shariputra asked the Buddha, 'Where do Bodhisattva Mahasattvas who practice Prajna Paramita come from to be born in this world? And where do they go after leaving this world?'

The Buddha told Shariputra, 'Bodhisattvas who are in accordance with Prajna Paramita come to this world from Tushita Heaven (one of the heavens in the desire realm, the abode of Bodhisattva Maitreya), or from other Buddha lands, or from the human realm. Those who come from Tushita Heaven never lose Prajna Paramita; all Dharanis (mantras), all Samadhis (meditative absorptions), and all doors of wisdom naturally manifest. Those who come from other Buddha lands quickly attain Prajna Paramita, their wisdom increases daily, all profound Dharma essentials naturally manifest, and they eventually attain Prajna Paramita, always seeing Buddhas wherever they are born, and never leaving the Buddhas. Those who come from the human realm are Bodhisattvas who have not yet reached Aviveyavartika (non-retrogression).'

---

致者，諸根闇鈍，不能疾得般若波羅蜜。不能便見陀鄰尼門。舍利弗！汝所問：『菩薩習行般若波羅蜜者，於是間終當生何所？』是菩薩當生他方佛國，從一佛國復生一佛國，常見諸佛、不離諸佛世尊。復有菩薩無有漚和拘舍羅，從四禪行六波羅蜜，持是禪福生長壽天，不盡天壽，來生世間供養諸佛。是菩薩輩諸根闇鈍不大聰明。舍利弗！復有菩薩行於四禪及四等意、四無形禪念、三十七品、大慈大悲，持漚和拘舍羅，禪福不能稽留，常生諸佛所教授處，當生是拔陀劫中成逮覺者，常不離般若波羅蜜。復有菩薩以行四禪及四等意、四無形定，以漚和拘舍羅，不隨禪生，生於種姓大豪貴家、生梵志家、生迦羅越家，所可生處常教眾生。復有菩薩行四禪、四等意、四無形定，以漚和拘舍羅，不為禪所稽留，來生四王天、生忉利天、生第六天，常教授諸天凈佛國土，教授眾生供侍諸佛。復有菩薩行般若波羅蜜，以漚和拘舍羅行第一禪，生於梵天于梵天中尊，從梵天已，至十方諸佛轉法輪處，請諸佛世尊轉於法輪。復生一生補處菩薩，行般若波羅蜜，以漚和拘舍羅，具於四禪，具四等意、四無形定、三十七品、空、無相、無愿，具足三昧，不隨禪處，常見諸佛、供事世尊，持清凈行，便生兜術天。于其天上，隨其壽命諸根具足

，為無央數諸天人眷屬圍繞而為說法已，復來生世間人中，作阿惟三佛。舍利弗！復有菩薩得六神通，不生欲界、形界、無形界，從一佛國至一佛國禮事諸佛。復有菩薩得六神通游諸佛剎，其所至處，無有聲聞、辟支佛教名。復有菩薩持六神通生諸佛剎，其壽無量往生其國。復有菩薩以六神通游諸世界，到無佛處，于其剎中嘆佛法眾，令彼眾生聞三尊之功德。聞已歡喜，皆得往生諸佛國土。復有菩薩從初發意得於四禪，得四清凈、四無形定、三十七品乃至佛十八法，不生三界，常生有益於眾生之處。復有菩薩行六波羅蜜，從初發意，便上菩薩位至阿惟越致地。復有菩薩從初發意便得阿惟三佛轉於法輪，益於無數億百千眾生已，于無餘界而般泥洹，其法留住或半劫一劫。復有菩薩適發道意便與般若波羅蜜相應，與諸無數億百千諸菩薩共遊諸佛國、凈諸佛土。復有菩薩行六波羅蜜四禪、四等至、四無形定，皆于其中而自娛樂，住於四禪，從四禪起還至解脫禪定，解脫禪起至無形定，從無形定起入解脫禪，從解脫禪起至無思想慧禪，復從是起還入解脫，以漚和拘舍羅入蒱佉阇三昧，是為行般若波羅蜜。復有菩薩以三十七品乃至佛十八法，不取聲聞、辟支佛證。復有菩薩行般若波羅蜜，以漚和拘舍羅入三十七品，諸發小道者各

【現代漢語翻譯】 現代漢語譯本：為無數的天人眷屬圍繞而說法后，又來到世間人中，成為阿惟三佛（無上正等正覺的佛）。舍利弗！還有菩薩獲得六神通，不生於欲界、色界、無色界，從一個佛國到另一個佛國禮敬諸佛。還有菩薩獲得六神通遊歷各個佛剎，他們所到的地方，沒有聲聞（聽聞佛法而得道者）、辟支佛（不依師教而自悟者）的教法名號。還有菩薩持有六神通往生各個佛剎，他們的壽命無量，往生到那些佛國。還有菩薩以六神通遊歷各個世界，到達沒有佛的地方，在那些剎土中讚歎佛法僧三寶，使那裡的眾生聽聞三寶的功德。聽聞后歡喜，都得以往生到諸佛的國土。還有菩薩從最初發心就獲得四禪（色界四種禪定），獲得四清凈（四種無色定），四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）乃至佛的十八不共法（佛獨有的十八種功德），不生於三界（欲界、色界、無色界），常生在對眾生有益的地方。還有菩薩修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），從最初發心，就登上菩薩的果位，直至阿惟越致地（不退轉的菩薩果位）。還有菩薩從最初發心就證得阿惟三佛（無上正等正覺的佛），轉動法輪（宣講佛法），利益了無數億百千的眾生后，在無餘涅槃界（徹底解脫的境界）而般涅槃（入滅），他們的教法留住半劫或一劫。還有菩薩剛發起道心就與般若波羅蜜（以智慧到達彼岸）相應，與無數億百千的菩薩共同遊歷各個佛國，清凈各個佛土。還有菩薩修行六波羅蜜、四禪、四等至（四種禪定）、四無色定，都在其中自娛自樂，安住於四禪，從四禪起身回到解脫禪定，從解脫禪定起身到無色定，從無色定起身進入解脫禪，從解脫禪起身到無思想慧禪，又從這裡起身回到解脫，以漚和拘舍羅（方便善巧）進入蒱佉阇三昧（空三昧），這就是修行般若波羅蜜。還有菩薩以三十七道品乃至佛的十八不共法，不取聲聞、辟支佛的果證。還有菩薩修行般若波羅蜜，以漚和拘舍羅進入三十七道品，那些發小乘道心的人各自... 現代漢語譯本：為無數的天人眷屬圍繞而說法后，又來到世間人中，成為阿惟三佛（無上正等正覺的佛）。舍利弗！還有菩薩獲得六神通，不生於欲界、色界、無色界，從一個佛國到另一個佛國禮敬諸佛。還有菩薩獲得六神通遊歷各個佛剎，他們所到的地方，沒有聲聞（聽聞佛法而得道者）、辟支佛（不依師教而自悟者）的教法名號。還有菩薩持有六神通往生各個佛剎，他們的壽命無量，往生到那些佛國。還有菩薩以六神通遊歷各個世界，到達沒有佛的地方，在那些剎土中讚歎佛法僧三寶，使那裡的眾生聽聞三寶的功德。聽聞后歡喜，都得以往生到諸佛的國土。還有菩薩從最初發心就獲得四禪（色界四種禪定），獲得四清凈（四種無色定），四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）乃至佛的十八不共法（佛獨有的十八種功德），不生於三界（欲界、色界、無色界），常生在對眾生有益的地方。還有菩薩修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），從最初發心，就登上菩薩的果位，直至阿惟越致地（不退轉的菩薩果位）。還有菩薩從最初發心就證得阿惟三佛（無上正等正覺的佛），轉動法輪（宣講佛法），利益了無數億百千的眾生后，在無餘涅槃界（徹底解脫的境界）而般涅槃（入滅），他們的教法留住半劫或一劫。還有菩薩剛發起道心就與般若波羅蜜（以智慧到達彼岸）相應，與無數億百千的菩薩共同遊歷各個佛國，清凈各個佛土。還有菩薩修行六波羅蜜、四禪、四等至（四種禪定）、四無色定，都在其中自娛自樂，安住於四禪，從四禪起身回到解脫禪定，從解脫禪定起身到無色定，從無色定起身進入解脫禪，從解脫禪起身到無思想慧禪，又從這裡起身回到解脫，以漚和拘舍羅（方便善巧）進入蒱佉阇三昧（空三昧），這就是修行般若波羅蜜。還有菩薩以三十七道品乃至佛的十八不共法，不取聲聞、辟支佛的果證。還有菩薩修行般若波羅蜜，以漚和拘舍羅進入三十七道品，那些發小乘道心的人各自...

【English Translation】 English version: Having expounded the Dharma while surrounded by countless heavenly beings and their retinues, they again come into the world of humans, becoming Anuttara-samyak-sambuddhas (the unsurpassed, complete, and perfect Buddhas). Shariputra! There are also Bodhisattvas who attain the six supernormal powers, and are not born in the desire realm, the form realm, or the formless realm, but travel from one Buddha-land to another, paying homage to all the Buddhas. There are also Bodhisattvas who, having attained the six supernormal powers, travel through all the Buddha-lands, and in the places they visit, there is no mention of the teachings of Shravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own). There are also Bodhisattvas who, possessing the six supernormal powers, are born in various Buddha-lands, and their lifespans are immeasurable, and they are reborn in those lands. There are also Bodhisattvas who, with the six supernormal powers, travel through various worlds, reaching places where there are no Buddhas, and in those lands, they praise the Buddha, the Dharma, and the Sangha, causing the beings there to hear of the merits of the Three Jewels. Having heard this, they rejoice and are all able to be reborn in the Buddha-lands. There are also Bodhisattvas who, from their initial aspiration, attain the four Dhyanas (meditative absorptions of the form realm), the four pure states (the four formless absorptions), the four formless absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path), and even the eighteen unique qualities of a Buddha, and are not born in the three realms (the desire realm, the form realm, and the formless realm), but are always born in places that are beneficial to sentient beings. There are also Bodhisattvas who practice the six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), and from their initial aspiration, they ascend to the Bodhisattva stage, reaching the Avinivartaniya stage (the stage of non-retrogression). There are also Bodhisattvas who, from their initial aspiration, attain Anuttara-samyak-sambuddhahood (the unsurpassed, complete, and perfect Buddhahood), turn the wheel of Dharma (teach the Dharma), benefit countless billions of sentient beings, and then enter Parinirvana (final liberation) in the realm of no remainder, and their teachings remain for half a kalpa or a kalpa. There are also Bodhisattvas who, as soon as they generate the aspiration for enlightenment, are in accordance with the Prajnaparamita (perfection of wisdom), and together with countless billions of Bodhisattvas, they travel through the Buddha-lands, purifying the Buddha-lands. There are also Bodhisattvas who practice the six Paramitas, the four Dhyanas, the four Samapattis (meditative attainments), and the four formless absorptions, and they find joy in them, abiding in the four Dhyanas, and from the four Dhyanas, they arise and return to the liberation Dhyana, from the liberation Dhyana, they arise to the formless absorptions, from the formless absorptions, they enter the liberation Dhyana, from the liberation Dhyana, they arise to the non-conceptual wisdom Dhyana, and from there, they arise and return to liberation, and with Upaya-kaushalya (skillful means), they enter the Pukhaja Samadhi (emptiness Samadhi), and this is the practice of Prajnaparamita. There are also Bodhisattvas who, with the thirty-seven factors of enlightenment and even the eighteen unique qualities of a Buddha, do not take the attainment of Shravakas or Pratyekabuddhas. There are also Bodhisattvas who practice Prajnaparamita, and with Upaya-kaushalya, they enter the thirty-seven factors of enlightenment, and those who have generated the aspiration for the Hinayana path each... English version: Having expounded the Dharma while surrounded by countless heavenly beings and their retinues, they again come into the world of humans, becoming Anuttara-samyak-sambuddhas (the unsurpassed, complete, and perfect Buddhas). Shariputra! There are also Bodhisattvas who attain the six supernormal powers, and are not born in the desire realm, the form realm, or the formless realm, but travel from one Buddha-land to another, paying homage to all the Buddhas. There are also Bodhisattvas who, having attained the six supernormal powers, travel through all the Buddha-lands, and in the places they visit, there is no mention of the teachings of Shravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own). There are also Bodhisattvas who, possessing the six supernormal powers, are born in various Buddha-lands, and their lifespans are immeasurable, and they are reborn in those lands. There are also Bodhisattvas who, with the six supernormal powers, travel through various worlds, reaching places where there are no Buddhas, and in those lands, they praise the Buddha, the Dharma, and the Sangha, causing the beings there to hear of the merits of the Three Jewels. Having heard this, they rejoice and are all able to be reborn in the Buddha-lands. There are also Bodhisattvas who, from their initial aspiration, attain the four Dhyanas (meditative absorptions of the form realm), the four pure states (the four formless absorptions), the four formless absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path), and even the eighteen unique qualities of a Buddha, and are not born in the three realms (the desire realm, the form realm, and the formless realm), but are always born in places that are beneficial to sentient beings. There are also Bodhisattvas who practice the six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), and from their initial aspiration, they ascend to the Bodhisattva stage, reaching the Avinivartaniya stage (the stage of non-retrogression). There are also Bodhisattvas who, from their initial aspiration, attain Anuttara-samyak-sambuddhahood (the unsurpassed, complete, and perfect Buddhahood), turn the wheel of Dharma (teach the Dharma), benefit countless billions of sentient beings, and then enter Parinirvana (final liberation) in the realm of no remainder, and their teachings remain for half a kalpa or a kalpa. There are also Bodhisattvas who, as soon as they generate the aspiration for enlightenment, are in accordance with the Prajnaparamita (perfection of wisdom), and together with countless billions of Bodhisattvas, they travel through the Buddha-lands, purifying the Buddha-lands. There are also Bodhisattvas who practice the six Paramitas, the four Dhyanas, the four Samapattis (meditative attainments), and the four formless absorptions, and they find joy in them, abiding in the four Dhyanas, and from the four Dhyanas, they arise and return to the liberation Dhyana, from the liberation Dhyana, they arise to the formless absorptions, from the formless absorptions, they enter the liberation Dhyana, from the liberation Dhyana, they arise to the non-conceptual wisdom Dhyana, and from there, they arise and return to liberation, and with Upaya-kaushalya (skillful means), they enter the Pukhaja Samadhi (emptiness Samadhi), and this is the practice of Prajnaparamita. There are also Bodhisattvas who, with the thirty-seven factors of enlightenment and even the eighteen unique qualities of a Buddha, do not take the attainment of Shravakas or Pratyekabuddhas. There are also Bodhisattvas who practice Prajnaparamita, and with Upaya-kaushalya, they enter the thirty-seven factors of enlightenment, and those who have generated the aspiration for the Hinayana path each...

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使得度。諸有聲聞及辟支佛所得道慧，皆是菩薩之忍也。行般若波羅蜜者，當知是為阿惟越致。舍利弗！復有菩薩行六波羅蜜生兜術天者，當知是拔陀劫中諸菩薩等也。復有菩薩以四禪福乃至佛十八法，所可有道志不信受，當知是菩薩則一生補處。復有菩薩行六波羅蜜，從一佛剎復至一佛國，建立眾生使至道場，知是菩薩從初發意以來，當更無數阿僧祇劫乃成佛耳。復有菩薩行六波羅蜜，為眾生故，不說無益之事。復有菩薩行六波羅蜜，為眾生故，從一佛國復至一佛國，斷三惡趣。復有菩薩行六波羅蜜，常以惠施安樂一切，恣所求索象馬、車乘、衣被、財谷、國城、珍寶，皆給與之。復有菩薩行般若波羅蜜，能自變身如佛形像，入三惡趣，隨其語言而為說法，皆度脫之。復有菩薩行六波羅蜜，變身如佛遍至十方，教授眾生能凈佛土。已至十方，悉觀諸佛威儀法則、好醜清濁，而便自起上妙最尊殊異之土，淳以一乘教諸一生補處菩薩。復有菩薩行六波羅蜜，便具大士三十二相，諸根特異，眾生見者莫不敬喜。因其歡喜，以三乘法而度脫之，令般泥洹。舍利弗！菩薩行般若波羅蜜者，先當學清凈身口意，便得諸根特異。已得殊異，亦不自舉亦不下人。復有菩薩從初發意行檀波羅蜜、尸波羅蜜，乃成阿惟三佛，初不墮三惡趣

。復有菩薩從始發意至阿惟越致，初不忘舍十善之行。復有菩薩行檀、尸波羅蜜，得作遮迦越羅，得化眾生建立十善，所有財寶惠施眾生。復有菩薩行檀尸波羅蜜，億百千反作遮迦越羅，常供養諸佛恭敬啟受。復有菩薩行六波羅蜜，為諸眾生照明法化，乃至阿惟三佛不離照明，是故菩薩常明佛法。是為菩薩摩訶薩行般若波羅蜜。菩薩行者，常攝身口意不善之事不令妄起。」

舍利弗白佛言：「何謂菩薩攝身口意？」

佛言：「菩薩心念不持身口意諸惡因緣用作罪事。菩薩行般若波羅蜜，亦不見身口意。雖有身口意，終不嫉恚、邪見，不兩舌、惡口、妄言、綺語，無殺盜淫、無懈慢意意，初不起惡智之事。若有菩薩不能𣫍此諸惡事者，此非菩薩。復有菩薩行六波羅蜜者，除身惡行、除口惡言、除意惡念。」

舍利弗白佛言：「何謂菩薩除身口意？」

佛言：「菩薩不猗身口意，是故能除。菩薩從初發意以來常奉十善，是故過諸聲聞、辟支佛上。菩薩行般若波羅蜜者，凈于佛道、凈於六波羅蜜。」

舍利弗白佛言：「云何菩薩凈于佛道？」

佛言：「菩薩不猗身口意，不猗六波羅蜜，不猗羅漢、辟支佛，不猗菩薩亦不猗佛。所以者何？於一切法無所猗故。是為菩薩道。舍利弗！復有

【現代漢語翻譯】 現代漢語譯本：還有菩薩從最初發愿到不退轉的階段，始終不忘捨棄十種善行。還有菩薩修行佈施（檀那，dāna）、持戒（尸羅，śīla）波羅蜜，得以成為轉輪聖王（遮迦越羅，cakravartin），教化眾生建立十善，將所有財寶佈施給眾生。還有菩薩修行佈施、持戒波羅蜜，億百千次成為轉輪聖王，常常供養諸佛，恭敬地接受教誨。還有菩薩修行六波羅蜜，為眾生照明佛法，乃至證得阿耨多羅三藐三菩提（阿惟三佛，anuttarā-samyak-saṃbodhi）也不離開照明，因此菩薩常常明瞭佛法。這就是菩薩摩訶薩修行般若波羅蜜。菩薩修行者，常常攝持身口意，不讓不善之事妄動。 舍利弗（Śāriputra）問佛說：『什麼是菩薩攝持身口意？』 佛說：『菩薩心中不執著身口意這些惡的因緣，用來造作罪惡之事。菩薩修行般若波羅蜜，也不執著于身口意。雖然有身口意，最終也不會嫉妒、嗔恚、邪見，不說兩舌、惡口、妄語、綺語，沒有殺盜淫，沒有懈怠、傲慢的心意，最初不起惡智之事。如果有菩薩不能避免這些惡事，就不是菩薩。還有菩薩修行六波羅蜜，去除身體的惡行、去除口頭的惡言、去除意念的惡念。』 舍利弗問佛說：『什麼是菩薩去除身口意？』 佛說：『菩薩不依賴身口意，所以能夠去除。菩薩從最初發愿以來常常奉行十善，所以超越了聲聞（śrāvaka）、辟支佛（pratyekabuddha）。菩薩修行般若波羅蜜，清凈于佛道、清凈於六波羅蜜。』 舍利弗問佛說：『菩薩如何清凈于佛道？』 佛說：『菩薩不依賴身口意，不依賴六波羅蜜，不依賴羅漢（arhat）、辟支佛，不依賴菩薩也不依賴佛。為什麼呢？因為對於一切法都沒有所依賴。這就是菩薩道。舍利弗！還有』

【English Translation】 English version: Furthermore, there are Bodhisattvas who, from the initial arising of their aspiration until they reach the stage of non-retrogression (avaivartika), never forget to abandon the ten wholesome actions. There are also Bodhisattvas who practice giving (dāna), morality (śīla) pāramitā, and attain the status of a wheel-turning monarch (cakravartin), converting beings and establishing the ten wholesome actions, bestowing all their wealth upon beings. There are also Bodhisattvas who practice giving and morality pāramitā, becoming wheel-turning monarchs hundreds of millions of times, constantly making offerings to all Buddhas, respectfully receiving their teachings. There are also Bodhisattvas who practice the six pāramitās, illuminating the Dharma for all beings, and even until they attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), they do not cease illuminating, therefore Bodhisattvas are always clear about the Buddha's teachings. This is how Bodhisattva Mahāsattvas practice Prajñāpāramitā. Bodhisattva practitioners always restrain their body, speech, and mind, not allowing unwholesome actions to arise. Śāriputra asked the Buddha, 'What does it mean for a Bodhisattva to restrain their body, speech, and mind?' The Buddha said, 'A Bodhisattva does not hold onto the unwholesome conditions of body, speech, and mind to commit sinful acts. A Bodhisattva practicing Prajñāpāramitā also does not cling to body, speech, and mind. Although they have body, speech, and mind, they ultimately do not harbor jealousy, hatred, or wrong views; they do not engage in divisive speech, harsh language, false speech, or frivolous talk; they do not commit killing, stealing, or sexual misconduct; they do not have laziness or arrogance; and they do not initially give rise to unwholesome thoughts. If a Bodhisattva cannot avoid these unwholesome actions, they are not a Bodhisattva. Furthermore, there are Bodhisattvas who practice the six pāramitās, eliminating unwholesome actions of the body, eliminating unwholesome words of the mouth, and eliminating unwholesome thoughts of the mind.' Śāriputra asked the Buddha, 'What does it mean for a Bodhisattva to eliminate body, speech, and mind?' The Buddha said, 'A Bodhisattva does not rely on body, speech, and mind, therefore they are able to eliminate them. Bodhisattvas, from the initial arising of their aspiration, always uphold the ten wholesome actions, therefore they surpass Śrāvakas and Pratyekabuddhas. Bodhisattvas practicing Prajñāpāramitā purify the path of Buddhahood and purify the six pāramitās.' Śāriputra asked the Buddha, 'How does a Bodhisattva purify the path of Buddhahood?' The Buddha said, 'A Bodhisattva does not rely on body, speech, and mind; does not rely on the six pāramitās; does not rely on Arhats or Pratyekabuddhas; does not rely on Bodhisattvas, nor does he rely on Buddhas. Why is that? Because they do not rely on any dharma. This is the path of a Bodhisattva. Śāriputra! Furthermore,'

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菩薩一一行諸波羅蜜，用是故無能伏者。」

舍利弗白佛言：「云何菩薩行六波羅蜜，無能伏者？」

佛言：「菩薩行六波羅蜜者，不有念五陰、六情，不有念色聲香味細滑法，不有念十八性，不有念三十七品，不有念六波羅蜜，不有唸佛十種力、四無所畏、佛十八法不共，不有念聲聞、辟支佛道，不有唸佛道，不有念阿耨多羅三耶三菩。如是，舍利弗！菩薩行六波羅蜜，于功德中展轉增益，用是故無能伏者。

「複次，舍利弗！菩薩住于般若波羅蜜具足薩云若，以諸慧不墮惡趣、不墮貧賤中，所受身體諸根具足人不憎惡，常為諸天、阿須倫所敬愛。」

舍利弗白佛言：「云何菩薩摩訶薩慧？」

佛言：「菩薩以具足諸慧，盡見恒沙諸佛世尊，從諸世尊聽受法教，悉聞諸佛德好之法。得慧菩薩，無有佛想，亦無菩薩想，亦無聲聞、辟支佛想，亦無我想，亦無人想，亦無諸佛國想。慧行菩薩行檀波羅蜜，亦不見檀，亦不見般若波羅蜜，行三十七品、亦復不聞三十七品名，亦不見佛十八法。舍利弗！是為菩薩之慧。以是慧故具足諸法，亦不貢高見一切諸法。行般若波羅蜜菩薩凈於五眼：肉眼、天眼、慧眼、法眼、佛眼。」

舍利弗白佛言：「何謂菩薩凈于肉眼？」

佛言：「

【現代漢語翻譯】 現代漢語譯本：菩薩逐一修行各種波羅蜜（paramita，意為「到彼岸」），因此沒有誰能夠戰勝他。 舍利弗（Sariputra，佛陀十大弟子之一）問佛說：『菩薩如何修行六波羅蜜，才能做到沒有誰能夠戰勝呢？』 佛說：『菩薩修行六波羅蜜時，心中不執著於五陰（skandha，構成個體存在的五種要素：色、受、想、行、識）、六情（六根，即眼、耳、鼻、舌、身、意），不執著於色、聲、香、味、觸、法（dharma，指一切事物和現象），不執著於十八性（十八界，即六根、六塵、六識），不執著於三十七品（菩提道品，通往覺悟的三十七種修行方法），不執著於六波羅蜜，不執著于佛的十種力量、四種無所畏懼、佛的十八種不共法，不執著于聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的道，不執著于佛道，不執著于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。舍利弗，菩薩如此修行六波羅蜜，在功德中不斷增長，因此沒有誰能夠戰勝他。』 『再者，舍利弗！菩薩安住于般若波羅蜜（prajnaparamita，智慧的完美）中，具足一切智慧（sarvajna，一切智），憑藉這些智慧，不會墮入惡道，不會墮入貧賤之中，所受的身體諸根完好，不被人憎恨厭惡，常為諸天、阿修羅（asura，一種神道生物）所敬愛。』 舍利弗問佛說：『菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）的智慧是怎樣的呢？』 佛說：『菩薩因為具足各種智慧，能夠見到如恒河沙數般眾多的佛世尊，從這些佛世尊那裡聽受佛法教誨，完全聽聞諸佛的功德和美好的教法。得到智慧的菩薩，心中沒有佛的念頭，也沒有菩薩的念頭，也沒有聲聞、辟支佛的念頭，也沒有我的念頭，也沒有人的念頭，也沒有諸佛國土的念頭。以智慧修行的菩薩，修行佈施波羅蜜（dana-paramita，佈施的完美）時，既不執著于佈施，也不執著于般若波羅蜜；修行三十七品時，也不執著於三十七品的名相，也不執著于佛的十八種不共法。舍利弗，這就是菩薩的智慧。憑藉這種智慧，菩薩具足一切法，也不因此而驕傲自大，能夠如實地看待一切法。修行般若波羅蜜的菩薩，能夠清凈五眼：肉眼、天眼、慧眼、法眼、佛眼。』 舍利弗問佛說：『什麼是菩薩清凈的肉眼呢？』 佛說：『

【English Translation】 English version: 'A Bodhisattva practices each of the Paramitas (perfections, meaning 'to the other shore') one by one, and therefore, there is no one who can overcome them.' Sariputra (one of the ten great disciples of the Buddha) asked the Buddha, 'How does a Bodhisattva practice the six Paramitas so that no one can overcome them?' The Buddha said, 'When a Bodhisattva practices the six Paramitas, they do not cling to the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness), the six senses (eye, ear, nose, tongue, body, and mind), they do not cling to form, sound, smell, taste, touch, and dharma (phenomena), they do not cling to the eighteen dhatus (elements: six sense organs, six sense objects, and six consciousnesses), they do not cling to the thirty-seven factors of enlightenment (the thirty-seven practices leading to enlightenment), they do not cling to the six Paramitas, they do not cling to the ten powers of a Buddha, the four fearlessnesses, the eighteen unique qualities of a Buddha, they do not cling to the path of a Sravaka (hearer of the teachings), a Pratyekabuddha (solitary realizer), they do not cling to the path of a Buddha, they do not cling to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Sariputra, this is how a Bodhisattva practices the six Paramitas, constantly increasing in merit, and therefore, there is no one who can overcome them.' 'Furthermore, Sariputra! A Bodhisattva dwells in Prajnaparamita (perfection of wisdom), possessing all wisdom (sarvajna), and with this wisdom, they do not fall into evil realms, they do not fall into poverty, their physical bodies are complete, they are not hated or disliked, and they are always respected and loved by gods and Asuras (a type of demigod).' Sariputra asked the Buddha, 'What is the wisdom of a Bodhisattva-Mahasattva (great Bodhisattva)?' The Buddha said, 'Because a Bodhisattva possesses all kinds of wisdom, they can see countless Buddhas, like the sands of the Ganges River, and from these Buddhas, they hear and receive the teachings, fully hearing the virtues and excellent teachings of all Buddhas. A Bodhisattva who has attained wisdom has no thought of a Buddha, no thought of a Bodhisattva, no thought of a Sravaka or Pratyekabuddha, no thought of self, no thought of others, and no thought of Buddha lands. A Bodhisattva who practices with wisdom, when practicing Dana-paramita (perfection of giving), does not cling to giving, nor to Prajnaparamita; when practicing the thirty-seven factors of enlightenment, they do not cling to the names of the thirty-seven factors, nor to the eighteen unique qualities of a Buddha. Sariputra, this is the wisdom of a Bodhisattva. With this wisdom, a Bodhisattva possesses all dharmas, and does not become arrogant, seeing all dharmas as they truly are. A Bodhisattva who practices Prajnaparamita purifies the five eyes: the physical eye, the divine eye, the wisdom eye, the dharma eye, and the Buddha eye.' Sariputra asked the Buddha, 'What is the purified physical eye of a Bodhisattva?' The Buddha said, '

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有菩薩以肉眼見百逾旬中、二百逾旬；有菩薩以肉眼見一閻浮提、見二閻浮提、見四天下；有菩薩以肉眼見千世界、見二千世界、有見三千世界；是為菩薩于肉眼凈。」

舍利弗白佛言：「何謂天眼？」

佛言：「菩薩以天眼見四王天上所有，悉識悉知。從忉利天至第六天，乃至阿迦膩吒天，菩薩悉見悉識悉知。從四王天上至阿迦膩吒天，此諸天人皆不識不知不見菩薩天眼所見。菩薩天眼悉見十方恒沙世界，眾生生死善惡之事悉見悉知。是為菩薩于天眼凈。」

舍利弗白佛言：「何謂菩薩于慧眼凈？」

佛言：「菩薩慧眼不作是念：『有為法無為法、有道法俗法。』慧眼菩薩無法不見、無法不聞、無法不識、無法不覺。是為菩薩于慧眼凈。」

舍利弗白佛言：「何謂菩薩得法眼凈？」

佛言：「菩薩以法眼見是人堅信堅住於法，是人無相、無愿之脫立，於五根受不中止定，于不中止定成解脫慧，以解脫慧度於三礙：有身礙、有狐疑礙、有邪信礙。度是三礙得須陀洹。便道得念，于淫怒癡薄，得斯陀含。精勤于道，卻淫怒癡，得阿那含。便消五愛：一者色愛，二者無色愛，三者癡愛，四者恨戾愛，五者亂志愛。已度是者，便得羅漢。如是行空菩薩便得空脫，便成五根，疾近不中止

【現代漢語翻譯】 現代漢語譯本：有菩薩用肉眼能看到一百多逾旬（yú xún，古代長度單位，一逾旬約為十里）的距離，有的能看到二百多逾旬；有的菩薩用肉眼能看到一個閻浮提（yán fú tí，佛教用語，指我們所居住的這個世界），有的能看到兩個閻浮提，有的能看到四個天下（指四大部洲）；有的菩薩用肉眼能看到一千個世界，有的能看到二千個世界，有的能看到三千個世界；這就是菩薩在肉眼方面的清凈。 舍利弗（shè lì fú，佛陀十大弟子之一，以智慧著稱）問佛說：『什麼是天眼？』 佛說：『菩薩用天眼能看到四王天（sì wáng tiān，佛教欲界第一層天）上的一切，完全認識和了解。從忉利天（dāo lì tiān，佛教欲界第二層天）到第六天，乃至阿迦膩吒天（ā jiā nì zhà tiān，佛教色界頂層天），菩薩都能看到、認識和了解。從四王天到阿迦膩吒天，這些天人都不認識、不瞭解、看不到菩薩天眼所見。菩薩的天眼能看到十方恒河沙數的世界，眾生的生死善惡之事都能看到和了解。這就是菩薩在天眼方面的清凈。』 舍利弗問佛說：『什麼是菩薩在慧眼方面的清凈？』 佛說：『菩薩的慧眼不會有這樣的想法：『有為法（yǒu wéi fǎ，指因緣和合而生的事物）和無為法（wú wéi fǎ，指不生不滅的真理）、有道法（yǒu dào fǎ，指修行的方法）和俗法（sú fǎ，指世俗的法）。』慧眼菩薩沒有看不到的法，沒有聽不到的法，沒有不認識的法，沒有不覺知的法。這就是菩薩在慧眼方面的清凈。』 舍利弗問佛說：『什麼是菩薩獲得法眼方面的清凈？』 佛說：『菩薩用法眼看到這個人堅定地相信和安住于佛法，這個人能從無相（wú xiàng，指不執著于外在的表象）、無愿（wú yuàn，指不執著于追求）的解脫中確立，在五根（wǔ gēn，指信、精進、念、定、慧五種修行能力）的領受中不停止禪定，在不停止的禪定中成就解脫的智慧，用解脫的智慧度過三種障礙：有身障礙（yǒu shēn zhàng ài，指執著于身體的障礙）、有狐疑障礙（yǒu hú yí zhàng ài，指對佛法產生懷疑的障礙）、有邪信障礙（yǒu xié xìn zhàng ài，指錯誤的信仰）。度過這三種障礙就能證得須陀洹（xū tuó huán，佛教聲聞乘初果）。然後通過修行獲得正念，在淫慾、嗔怒、愚癡方面變得淡薄，就能證得斯陀含（sī tuó hán，佛教聲聞乘二果）。精勤于修行，斷除淫慾、嗔怒、愚癡，就能證得阿那含（ā nà hán，佛教聲聞乘三果）。然後消除五種愛：一是色愛（sè ài，指對物質的貪愛），二是無色愛（wú sè ài，指對精神境界的貪愛），三是癡愛（chī ài，指愚癡的愛），四是恨戾愛（hèn lì ài，指嗔恨的愛），五是亂志愛（luàn zhì ài，指心意散亂的愛）。已經度過這些愛，就能證得阿羅漢（ā luó hàn，佛教聲聞乘四果）。像這樣修習空性的菩薩就能獲得空解脫，就能成就五根，迅速接近不停止的禪定。』

【English Translation】 English version: There are Bodhisattvas who, with their physical eyes, can see distances of over a hundred yojanas (yojana, an ancient Indian unit of distance, approximately 7-9 miles), some can see over two hundred yojanas; some Bodhisattvas, with their physical eyes, can see one Jambudvipa (Jambudvipa, the world we inhabit), some can see two Jambudvipas, some can see four continents; some Bodhisattvas, with their physical eyes, can see a thousand worlds, some can see two thousand worlds, some can see three thousand worlds; this is the purity of a Bodhisattva's physical eye. Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) asked the Buddha, 'What is the heavenly eye?' The Buddha said, 'Bodhisattvas, with their heavenly eye, can see everything in the Heaven of the Four Kings (Heaven of the Four Kings, the first heaven in the desire realm), and fully recognize and understand it. From the Trayastrimsa Heaven (Trayastrimsa Heaven, the second heaven in the desire realm) to the sixth heaven, and even to the Akanistha Heaven (Akanistha Heaven, the highest heaven in the form realm), Bodhisattvas can see, recognize, and understand everything. From the Heaven of the Four Kings to the Akanistha Heaven, these heavenly beings do not recognize, understand, or see what the Bodhisattva's heavenly eye sees. The Bodhisattva's heavenly eye can see the countless worlds of the ten directions, and can see and understand the birth, death, good, and evil deeds of all beings. This is the purity of a Bodhisattva's heavenly eye.' Sariputra asked the Buddha, 'What is the purity of a Bodhisattva's wisdom eye?' The Buddha said, 'The Bodhisattva's wisdom eye does not have thoughts such as: 'There are conditioned dharmas (conditioned dharmas, things that arise from causes and conditions) and unconditioned dharmas (unconditioned dharmas, the truth that is not born or destroyed), there are dharmas of the path (dharmas of the path, methods of practice) and worldly dharmas (worldly dharmas, secular laws).' The Bodhisattva with the wisdom eye has no dharma that is unseen, no dharma that is unheard, no dharma that is unrecognized, and no dharma that is unperceived. This is the purity of a Bodhisattva's wisdom eye.' Sariputra asked the Buddha, 'What is the purity of a Bodhisattva's dharma eye?' The Buddha said, 'The Bodhisattva, with the dharma eye, sees that this person firmly believes and dwells in the Dharma, this person can establish themselves in liberation from no-form (no-form, not being attached to external appearances) and no-desire (no-desire, not being attached to pursuits), in the reception of the five roots (five roots, the five abilities of practice: faith, diligence, mindfulness, concentration, and wisdom) does not cease meditation, in the unceasing meditation achieves the wisdom of liberation, and with the wisdom of liberation crosses over the three obstacles: the obstacle of the body (obstacle of the body, attachment to the body), the obstacle of doubt (obstacle of doubt, doubt about the Dharma), and the obstacle of wrong belief (obstacle of wrong belief, incorrect beliefs). Having crossed these three obstacles, one attains Srotapanna (Srotapanna, the first stage of enlightenment in the Hearer Vehicle). Then, through practice, one gains right mindfulness, and becomes less attached to lust, anger, and ignorance, and attains Sakadagami (Sakadagami, the second stage of enlightenment in the Hearer Vehicle). Diligently practicing the path, eliminating lust, anger, and ignorance, one attains Anagami (Anagami, the third stage of enlightenment in the Hearer Vehicle). Then, one eliminates the five loves: first, love of form (love of form, attachment to material things), second, love of formlessness (love of formlessness, attachment to mental states), third, love of ignorance (love of ignorance, love of delusion), fourth, love of hatred (love of hatred, love of anger), and fifth, love of distraction (love of distraction, love of a scattered mind). Having crossed over these loves, one attains Arhat (Arhat, the fourth stage of enlightenment in the Hearer Vehicle). A Bodhisattva who practices emptiness in this way attains liberation through emptiness, achieves the five roots, and quickly approaches unceasing meditation.'

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禪至羅漢道，是人已得無相解脫，逮得五力乃至羅漢。是為菩薩得法眼凈。菩薩所知生法即是滅法，便逮五根。是為菩薩得法眼凈。菩薩發意，從檀波羅蜜至般若波羅蜜，具足信根、精進辦根、漚和拘舍羅根，持是三根及諸功德，便生王者家、大種姓家、梵志家、迦羅越家，生四天王上至第六天，便於其中育養教化眾生，隨其所樂，凈佛國土、禮事諸佛，不墮聲聞、辟支佛地，當成三耶三佛。是為菩薩得法眼凈。法眼菩薩悉知一切從佛受決、未受決者；有動還者、不動還者；有具足神通者、未具足者；已具足神通游諸世界禮事諸佛者、有未得是者；得佛國凈者、得不凈者；菩薩教化眾生者、不教眾生者；菩薩為諸佛所稱譽者、不稱譽者；菩薩有親近諸佛者、有不親近者；菩薩成佛，其弟子眾諸菩薩數其數無限者、有限者；是菩薩成佛時，以諸菩薩為僧者、不以菩薩為僧者；有菩薩以勤苦行成佛者、不以勤苦行成佛者；有菩薩一生補處者、未補處者；有菩薩至道場者、不至道場者、有菩薩坐樹下降致魔者、不致魔者；是諸眾事一一悉知。是為菩薩得法眼凈。」

舍利弗白佛言：「何謂菩薩得佛眼凈？」

佛言：「已得金剛三昧，得薩云若、佛十種力、四無所畏，行四等心、十八不共、大慈大悲。是菩薩眼所

【現代漢語翻譯】 現代漢語譯本：禪定達到阿羅漢道，這個人已經獲得無相解脫，達到五力乃至阿羅漢的境界。這是菩薩獲得法眼清凈。菩薩所知生的法即是滅的法，便達到五根。這是菩薩獲得法眼清凈。菩薩發願，從佈施波羅蜜（檀波羅蜜，Dāna pāramitā）到般若波羅蜜（Prajñā pāramitā），具足信根、精進根、智慧根（漚和拘舍羅根，Upāya-kauśalya），持有這三根及各種功德，便出生在王者之家、大種姓之家、婆羅門（梵志，Brāhmaṇa）之家、居士（迦羅越，Gṛhavati）之家，生於四天王天之上，乃至第六天，在其中培育教化眾生，隨其所好，清凈佛國土、禮敬諸佛，不墮入聲聞、辟支佛的境界，當成就三藐三佛陀（Samyaksaṃbuddha）。這是菩薩獲得法眼清凈。法眼菩薩完全知道一切從佛受記的、未受記的；有退轉的、不退轉的；有具足神通的、未具足的；已具足神通遊歷各世界禮敬諸佛的、有未達到此境界的；得到佛國清凈的、得到不凈的；菩薩教化眾生的、不教化眾生的；菩薩為諸佛所稱讚的、不稱讚的；菩薩有親近諸佛的、有不親近的；菩薩成佛，其弟子眾諸菩薩數量無限的、有限的；是菩薩成佛時，以諸菩薩為僧的、不以菩薩為僧的；有菩薩以勤苦修行成佛的、不以勤苦修行成佛的；有菩薩一生補處的、未補處的；有菩薩到達道場的、不到道場的；有菩薩坐于樹下降伏魔的、不降伏魔的；這些所有的事情一一完全知道。這是菩薩獲得法眼清凈。 舍利弗（Śāriputra）問佛說：『什麼是菩薩獲得佛眼清凈？』 佛說：『已經獲得金剛三昧（Vajra samādhi），得到一切智（薩云若，Sarvajña）、佛的十種力量、四無所畏，修行四等心、十八不共法、大慈大悲。這是菩薩的眼睛所見。』

【English Translation】 English version: When meditation reaches the Arhat path, this person has already attained the formless liberation, reaching the five powers and even the Arhat state. This is the Bodhisattva attaining the pure Dharma Eye. The Bodhisattva knows that the Dharma of arising is the Dharma of ceasing, and thus attains the five roots. This is the Bodhisattva attaining the pure Dharma Eye. The Bodhisattva makes a vow, from the Dāna pāramitā (Perfection of Giving) to the Prajñā pāramitā (Perfection of Wisdom), fully possessing the root of faith, the root of diligence, and the root of wisdom (Upāya-kauśalya), holding these three roots and various merits, and is then born into the families of kings, great lineages, Brahmins (Brāhmaṇa), and householders (Gṛhavati), born above the Four Heavenly Kings up to the Sixth Heaven, where they nurture and teach sentient beings, according to their preferences, purifying Buddha lands, paying homage to all Buddhas, not falling into the realms of Śrāvakas or Pratyekabuddhas, and will achieve Samyaksaṃbuddha. This is the Bodhisattva attaining the pure Dharma Eye. The Dharma Eye Bodhisattva completely knows all those who have received predictions from the Buddha and those who have not; those who regress and those who do not; those who have attained supernatural powers and those who have not; those who have attained supernatural powers and travel through various worlds paying homage to all Buddhas, and those who have not reached this state; those who have attained pure Buddha lands and those who have not; Bodhisattvas who teach sentient beings and those who do not; Bodhisattvas who are praised by all Buddhas and those who are not; Bodhisattvas who are close to all Buddhas and those who are not; when Bodhisattvas become Buddhas, the number of their disciples, the Bodhisattvas, is infinite or finite; when these Bodhisattvas become Buddhas, they consider the Bodhisattvas as the Sangha or not; there are Bodhisattvas who become Buddhas through diligent practice and those who do not; there are Bodhisattvas who are in their last life before Buddhahood and those who are not; there are Bodhisattvas who reach the Bodhi tree and those who do not; there are Bodhisattvas who sit under the tree and subdue Mara and those who do not; all these matters are completely known one by one. This is the Bodhisattva attaining the pure Dharma Eye. Śāriputra asked the Buddha, 'What is the Bodhisattva attaining the pure Buddha Eye?' The Buddha said, 'Having already attained the Vajra samādhi, attaining Sarvajña (all-knowing wisdom), the ten powers of the Buddha, the four fearlessnesses, practicing the four immeasurable minds, the eighteen unique qualities, great loving-kindness, and great compassion. This is what the Bodhisattva's eye sees.'

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見諸法一切眾事，無事不見、無聲不聞、無物不護、無法不覺。舍利弗、是為菩薩得阿惟三佛得最正覺眼。菩薩欲得五眼凈者，當習六波羅蜜。所以者何，諸所有善法，悉含在六波羅蜜中故。一切菩薩、聲聞、辟支佛法諸法等者，無過般若波羅蜜等。般若波羅蜜者，是五眼之母。菩薩學五眼者，疾成阿惟三佛。

摩訶般若波羅蜜度五神通品第五

「複次，舍利弗！菩薩行般若波羅蜜，當念具足度五神通，逮諸菩薩無量神足，能動天地、變身無數更合為一，徹視無礙石壁皆過。譬如鳥飛無所觸礙，能履水蹈虛、身出水火、手捫摸日月、身至梵天。有是神通不自貢高，不見貢高，用本空故。誰有能起是神足者？唯有得薩云若者乃能起是耳。舍利弗！菩薩學般若波羅蜜者，為已得神足之證，耳所徹聽為過諸天人耳。雖得徹聽亦不貢高，于有無之中了無所得，于有空、無空無所生。菩薩行般若波羅蜜，得天耳慧神通之證，能知他人心中所念。知有淫怒癡者、無淫怒癡者，知有愛慾意、無愛慾意者，知有有者、知無無者，知有亂意、無亂意者，有多者、有少者，有定意者、無定意者，有脫者，無脫者，有高者、有下者，雖知是，不自貢高。何以故？是意非意故、意不可思議故。以神通滅宿命之證，識一意至百意，從

【現代漢語翻譯】 現代漢語譯本：觀察一切諸法和所有事物，沒有什麼是看不見的，沒有什麼是聽不見的，沒有什麼是不能守護的，沒有什麼是不能覺知的。舍利弗，這就是菩薩獲得阿惟三佛（無上正等正覺）的最正覺之眼。菩薩想要獲得五眼清凈，應當修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。為什麼呢？因為一切善法都包含在六波羅蜜之中。一切菩薩、聲聞、辟支佛的法等，沒有超過般若波羅蜜的。般若波羅蜜是五眼之母。菩薩修學五眼，很快就能成就阿惟三佛。

摩訶般若波羅蜜度五神通品第五

『再者，舍利弗！菩薩修行般若波羅蜜，應當念及具足修習五神通，獲得諸菩薩無量的神足，能夠震動天地，變化身體無數，又能合為一體，透視無礙，石壁都能穿過。譬如鳥飛翔沒有阻礙，能在水上行走，在虛空中行走，身體能出水火，手能觸控日月，身體能到達梵天。擁有這樣的神通卻不自高自大，不認為自己高人一等，因為一切本性是空的。誰能發起這樣的神足呢？只有獲得薩云若（一切智）的人才能發起。舍利弗！菩薩修學般若波羅蜜，是爲了獲得神足的證明，耳朵所聽到的能超過諸天人的耳朵。雖然能聽得清楚，也不自高自大，對於有和無之中沒有任何執著，對於有空、無空都不產生執著。菩薩修行般若波羅蜜，獲得天耳慧神通的證明，能知道他人心中所想。知道有淫慾、嗔怒、愚癡的人，知道沒有淫慾、嗔怒、愚癡的人，知道有愛慾意念的人，知道沒有愛慾意念的人，知道有存在的人，知道沒有存在的人，知道有散亂心的人，知道沒有散亂心的人，知道有多的人，知道有少的人，知道有禪定的人，知道沒有禪定的人，知道有解脫的人，知道沒有解脫的人，知道有高的人，知道有低的人，雖然知道這些，也不自高自大。為什麼呢？因為這些意念不是真實的意念，意念是不可思議的。通過神通滅除宿命的證明，能知道一個意念到一百個意念，從

【English Translation】 English version: Observing all dharmas and all things, there is nothing unseen, nothing unheard, nothing unprotected, and nothing unperceived. Shariputra, this is the eye of the Bodhisattva who has attained Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), the most perfect enlightenment. If a Bodhisattva wishes to attain the purity of the five eyes, they should practice the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom). Why? Because all good dharmas are contained within the six paramitas. All the dharmas of Bodhisattvas, Pratyekabuddhas, and Sravakas are not superior to Prajna Paramita. Prajna Paramita is the mother of the five eyes. Bodhisattvas who study the five eyes will quickly attain Anuttara-samyak-sambodhi.

Chapter Five on the Perfection of the Five Supernatural Powers through the Great Prajna Paramita

Furthermore, Shariputra! When a Bodhisattva practices Prajna Paramita, they should contemplate the perfection of the five supernatural powers, attaining the immeasurable supernatural powers of the Bodhisattvas, capable of shaking the heavens and the earth, transforming their bodies into countless forms, and then uniting them into one, seeing through without obstruction, passing through stone walls. Like a bird flying without hindrance, they can walk on water, walk in the void, emit water and fire from their body, touch the sun and moon with their hands, and reach the Brahma heaven with their body. Possessing such supernatural powers, they do not become arrogant, nor do they consider themselves superior, because all things are fundamentally empty. Who can initiate such supernatural powers? Only those who have attained Sarvajna (all-knowing wisdom) can initiate them. Shariputra! Bodhisattvas who study Prajna Paramita do so to obtain proof of their supernatural powers, and their hearing surpasses that of all gods and humans. Although they can hear clearly, they do not become arrogant, and they have no attachment to existence or non-existence, nor do they generate attachment to emptiness or non-emptiness. Bodhisattvas who practice Prajna Paramita, having obtained proof of the divine ear wisdom, can know the thoughts in others' minds. They know those who have lust, anger, and ignorance, and those who do not have lust, anger, and ignorance. They know those who have desires, and those who do not have desires. They know those who exist, and those who do not exist. They know those with scattered minds, and those without scattered minds. They know those who have much, and those who have little. They know those who have concentration, and those who do not have concentration. They know those who are liberated, and those who are not liberated. They know those who are high, and those who are low. Although they know these things, they do not become arrogant. Why? Because these thoughts are not real thoughts, and thoughts are inconceivable. Through the supernatural power of extinguishing past lives, they can know one thought to a hundred thoughts, from

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一日至百日、一月至百月、一歲至百歲、一劫至百劫，無數百劫、無數千劫、無數億百千那術，儘自識知名姓、種族、所作所習、壽命長短。所受苦樂、死此生彼從彼生此，所作事物、威儀禮節都識所更，不以神通而自貢高。菩薩學如是，為學般若波羅蜜。以神通明識宿命，以天眼見眾生生死所趣善惡之道，所得高下各隨本行，身行惡、口言惡、意念惡，謗毀聖賢、信邪倒見。以邪見因緣，自壞其身，死墮地獄中。為人身善、言念亦善，不謗聖賢，正見信行，得生天上。能見十方眾生乃至五道，所見如是。其一神通之德盡見十方，持神通滅漏盡之證，不取聲聞、辟支佛道，不持余法，當成阿惟三佛，不以神通漏盡證故而自貢高。菩薩行般若波羅蜜具足神通，其功德轉增上乃至阿惟三佛。有菩薩行般若波羅蜜，住檀波羅蜜，凈除薩云若跡，計空無狐疑。菩薩住尸波羅蜜，凈除薩云若跡，不疑罪福，以空無所起故。舍利弗！有菩薩住羼波羅蜜中，凈除薩云若跡，以空故不起瞋恚。菩薩住惟逮波羅蜜，凈除薩云若跡，于身精進不起懈怠。菩薩住禪波羅蜜，凈除薩云若跡，定志意不起。菩薩住般若波羅蜜中，凈除薩云若跡，不起愚癡。菩薩行般若波羅蜜，住六波羅蜜中，凈除薩云若跡，從空來往，不疑不犯、不瞋不忍、不進不

【現代漢語翻譯】 現代漢語譯本 從一日到百日，從一月到百月，從一歲到百歲，從一劫到百劫，乃至無數百劫、無數千劫、無數億百千那由他劫，都能清楚地知道自己過去世的姓名、種族、所作所為、所學所習、壽命長短，所受的苦樂，從這裡死去又在那裡出生，從那裡出生又在這裡死去，所做的事情、威儀禮節都清楚地知道，但不因為有神通而驕傲自大。菩薩是這樣學習的，爲了學習般若波羅蜜（智慧到彼岸）。通過神通明白宿命，用天眼看到眾生生死輪迴的善惡之道，所得到的果報高低都隨著他們各自的行為而定。身行惡、口說惡、意念惡，誹謗聖賢、相信邪見，因為邪見的緣故，自己毀壞自身，死後墮入地獄。如果身行善、言語和意念也善，不誹謗聖賢，有正見並依此修行，就能升到天上。能夠看到十方眾生乃至五道輪迴的情況，所見到的就是這樣。他用一種神通的功德就能看遍十方世界，持有神通並證得滅盡煩惱的境界，不取聲聞（聽聞佛法而得道者）、辟支佛（無師自悟者）的道，不執著于其他法門，應當成就阿耨多羅三藐三菩提（無上正等正覺），不因為有神通和滅盡煩惱的證悟而驕傲自大。菩薩修行般若波羅蜜，具足神通，他的功德會不斷增長，直到成就阿耨多羅三藐三菩提。有菩薩修行般若波羅蜜，安住于檀波羅蜜（佈施到彼岸），清凈薩云若（一切智）的痕跡，認為一切皆空而沒有疑惑。菩薩安住于尸波羅蜜（持戒到彼岸），清凈薩云若的痕跡，不懷疑罪與福，因為一切皆空而無所生起。舍利弗（佛陀弟子名）！有菩薩安住于羼提波羅蜜（忍辱到彼岸）中，清凈薩云若的痕跡，因為一切皆空而不生起嗔恚。菩薩安住于毗梨耶波羅蜜（精進到彼岸），清凈薩云若的痕跡，對於修行精進不懈怠。菩薩安住于禪波羅蜜（禪定到彼岸），清凈薩云若的痕跡，心意堅定而不動搖。菩薩安住于般若波羅蜜中，清凈薩云若的痕跡，不生起愚癡。菩薩修行般若波羅蜜，安住於六波羅蜜中，清凈薩云若的痕跡，從空性而來往，不疑惑不犯戒、不嗔恨不忍辱、不精進不懈怠。

【English Translation】 English version From one day to a hundred days, from one month to a hundred months, from one year to a hundred years, from one kalpa (an eon) to a hundred kalpas, even countless hundreds of kalpas, countless thousands of kalpas, countless billions of hundreds of thousands of nayutas (a large number) of kalpas, one can clearly know one's past lives' names, races, actions, what was learned and practiced, the length of life, the suffering and joy experienced, dying here and being born there, being born there and dying here, the things done, the dignified manners and etiquette, all are clearly known, but one does not become arrogant because of having supernatural powers. This is how a Bodhisattva learns, in order to learn Prajna Paramita (Perfection of Wisdom). Through supernatural powers, one understands past lives, and with the divine eye, one sees the paths of good and evil in the cycle of birth and death of sentient beings, the high and low rewards they receive according to their respective actions. If one's actions are evil, one's words are evil, and one's thoughts are evil, slandering sages and believing in wrong views, because of these wrong views, one destroys oneself, and after death, falls into hell. If one's actions are good, one's words and thoughts are also good, not slandering sages, having right views and practicing accordingly, one will be born in heaven. One can see the conditions of sentient beings in the ten directions, even in the five realms of existence, what is seen is like this. With the power of one supernatural ability, one can see throughout the ten directions, possessing supernatural powers and attaining the state of extinguishing all defilements, not taking the path of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own), not clinging to other dharmas, one should attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), not becoming arrogant because of having supernatural powers and the attainment of extinguishing all defilements. A Bodhisattva practices Prajna Paramita, possesses supernatural powers, and their merits will continuously increase until they attain Anuttara-samyak-sambodhi. There are Bodhisattvas who practice Prajna Paramita, abide in Dana Paramita (Perfection of Giving), purify the traces of Sarvajna (Omniscience), and consider everything as empty without doubt. Bodhisattvas abide in Sila Paramita (Perfection of Morality), purify the traces of Sarvajna, and do not doubt sin and merit, because everything is empty and nothing arises. Shariputra (a disciple of the Buddha)! There are Bodhisattvas who abide in Kshanti Paramita (Perfection of Patience), purify the traces of Sarvajna, and because everything is empty, they do not give rise to anger. Bodhisattvas abide in Virya Paramita (Perfection of Effort), purify the traces of Sarvajna, and are not lazy in their practice of diligence. Bodhisattvas abide in Dhyana Paramita (Perfection of Meditation), purify the traces of Sarvajna, and their minds are firm and unwavering. Bodhisattvas abide in Prajna Paramita, purify the traces of Sarvajna, and do not give rise to ignorance. Bodhisattvas practice Prajna Paramita, abide in the Six Paramitas, purify the traces of Sarvajna, come and go from emptiness, without doubt or transgression, without anger or patience, without diligence or laziness.

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怠、不定不亂、不智不愚。亦不施與亦不有貪、不戒不犯、不進不退、不忍不恚、不定不亂、不慧不癡、不謗不譽、不有為不無為。如是、舍利弗！無所從生法，無有罵者、無有嘆者；無有為、無無為。是為菩薩摩訶薩行般若波羅蜜。以得奇特之德，諸聲聞、辟支佛所不能及。具足之德，以教眾生、凈佛國土。

摩訶般若波羅蜜授決品第六

「複次，舍利弗！菩薩行般若波羅蜜，以發等意，於一切人發等意已，便得一切諸法等。已得諸法等，便能等意於一切法，便為現在諸佛、菩薩、羅漢、辟支佛之所愛敬，所在生處，眼終不見惡色、意初無惡念，行般若波羅蜜菩薩終不耗減于阿耨多羅三耶三菩。」

爾時說般若波羅蜜行時，坐中有三萬比丘，以身所著衣盡用奉佛，皆發無上正真道意。於是佛笑。

時阿難從坐起，正衣服，右膝著地叉手白佛言：「佛不妄笑，會當有意。」

佛告阿難：「是三萬比丘，於是壽終當生阿閦佛國。卻後六十二劫皆當作佛，號聲聞支頭。復有六萬欲天子，皆當生彌勒佛前，皆當出家作沙門。」

佛之威神，令會者見東方千佛及四部眾，及諸十方各千佛現。爾時沙訶樓陀剎土不如彼佛國土嚴凈。爾時坐中有十千人，皆發願言：「我曹皆當作功德生彼凈國

【現代漢語翻譯】 現代漢語譯本：不懈怠，不執著于穩定也不陷入混亂，既不愚笨也不聰明。既不施捨也不貪婪，不違戒也不犯戒，不前進也不後退，不忍耐也不嗔怒，不執著于穩定也不陷入混亂，既不聰明也不愚癡，不誹謗也不讚譽，既不執著于有為也不執著于無為。舍利弗（Śāriputra），就是這樣！沒有所謂的法是從哪裡產生的，沒有謾罵者，也沒有讚歎者；沒有有為，也沒有無為。這就是菩薩摩訶薩（Bodhisattva-mahāsattva）行般若波羅蜜（Prajñāpāramitā）的方式。通過獲得這種奇特的功德，是所有聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）所不能企及的。具備圓滿的功德，以此來教化眾生，凈化佛國土。 《摩訶般若波羅蜜授決品第六》 「再者，舍利弗！菩薩行般若波羅蜜，以平等心對待一切眾生，對一切眾生髮起平等心后，便能證得一切諸法平等。證得諸法平等后，便能以平等心對待一切法，便會受到現在諸佛、菩薩、羅漢（Arhat）、辟支佛的愛戴和尊敬。無論轉生到哪裡，眼睛都不會看到醜惡的顏色，心中也不會產生邪惡的念頭。行般若波羅蜜的菩薩，最終不會耗減于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。」 當時，在宣說般若波羅蜜行時，座中有三萬比丘，將身上所穿的衣服全部用來供奉佛陀，都發起了無上正真道心。於是，佛陀笑了。 這時，阿難（Ānanda）從座位上起身，整理好衣服，右膝跪地，合掌對佛說：「佛陀不會無緣無故地笑，一定是有什麼深意。」 佛陀告訴阿難：「這三萬比丘，在此生結束后將往生阿閦佛（Akṣobhya）佛國。在六十二劫之後，他們都將成佛，佛號為聲聞支頭。還有六萬欲界天子，都將往生彌勒佛（Maitreya）前，都將出家成為沙門（Śrāmaṇa）。」 佛陀的威神之力，使得在場的人們看到東方千佛以及四部眾，以及十方各千佛顯現。那時，娑婆世界（Sahā）的國土不如那些佛國土莊嚴清凈。當時，座中有十千人，都發愿說：『我們都將修習功德，往生到那些清凈的佛國。』

【English Translation】 English version: Not indolent, not attached to stability nor falling into chaos, neither foolish nor wise. Neither giving nor greedy, neither violating precepts nor breaking them, neither advancing nor retreating, neither patient nor angry, not attached to stability nor falling into chaos, neither wise nor foolish, neither slandering nor praising, neither attached to conditioned nor unconditioned. Thus, Śāriputra, there is no such thing as a dharma arising from anywhere, there is no one who scolds, nor one who praises; there is no conditioned, nor unconditioned. This is how a Bodhisattva-mahāsattva practices Prajñāpāramitā. By obtaining such extraordinary merit, it is unattainable by all Śrāvakas and Pratyekabuddhas. Possessing complete merit, they use it to teach sentient beings and purify Buddha lands. The Sixth Chapter on the Prediction of Mahāprajñāpāramitā Furthermore, Śāriputra, when a Bodhisattva practices Prajñāpāramitā, with an equal mind towards all beings, having generated an equal mind towards all beings, they then attain the equality of all dharmas. Having attained the equality of all dharmas, they are then able to treat all dharmas with an equal mind, and will be loved and respected by the present Buddhas, Bodhisattvas, Arhats, and Pratyekabuddhas. Wherever they are born, their eyes will never see ugly colors, and their minds will never generate evil thoughts. A Bodhisattva who practices Prajñāpāramitā will ultimately not diminish in anuttarā-samyak-saṃbodhi. At that time, while the practice of Prajñāpāramitā was being expounded, there were thirty thousand Bhikṣus in the assembly who offered all the clothes they were wearing to the Buddha, and all generated the mind for the unsurpassed, true, and right path. Thereupon, the Buddha smiled. Then, Ānanda rose from his seat, adjusted his robes, knelt on his right knee, and with palms joined, said to the Buddha, 'The Buddha does not smile without reason; there must be some meaning.' The Buddha told Ānanda, 'These thirty thousand Bhikṣus, upon the end of this life, will be reborn in the Buddha land of Akṣobhya. After sixty-two kalpas, they will all become Buddhas, with the name of Śrāvakaskandha. There are also sixty thousand desire realm devas, who will all be reborn before Maitreya Buddha, and will all leave home to become Śrāmaṇas.' Through the Buddha's majestic power, those in the assembly saw a thousand Buddhas in the east, along with their fourfold assemblies, and a thousand Buddhas appearing in each of the ten directions. At that time, the land of the Sahā world was not as adorned and pure as those Buddha lands. At that time, there were ten thousand people in the assembly, who all made the vow, 'We will all cultivate merit and be reborn in those pure Buddha lands.'

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。」爾時佛知善男子意所念，佛復笑。

阿難白佛：「愿聞笑意。」

佛告阿難：「見是萬人不？」

阿難言：「唯然，世尊！已見。」

佛言：「是萬人壽終，皆當往生彼諸佛國，皆不離諸佛世尊，后當作佛，號莊嚴王如來、無所著、等正覺。」

摩訶般若波羅蜜妙度品第七

爾時尊者舍利弗、摩訶目揵連、須菩提、摩訶迦葉，及諸大神通比丘，復有餘大神通菩薩摩訶薩，諸優婆塞、優婆夷，俱白佛言：「唯，世尊！般若波羅蜜者，是菩薩摩訶薩之最大度、上度、妙度、無上尊度，唯世尊辯才之度無與等者。復無無等度、法度、空度、空無相度、諸法空度、有無空度、具足諸德空度。唯，世尊！是諸菩薩摩訶薩行般若波羅蜜，其功德普具，無能伏者，唯，世尊！令是菩薩摩訶薩成般若波羅蜜功德。行般若波羅蜜菩薩，已作是無等等之施，無與等者。種種具足檀波羅蜜，身體種種無有與等者，已得無等之利行般若波羅蜜，自致得成阿惟三佛。唯，世尊！世尊亦復行般若波羅蜜，種種無與等法之本、種種無等之慾本、種種無與等五陰之利，轉無上法輪。過去當來諸佛世尊，行般若波羅蜜亦復如是，亦復轉于無上法輪。唯，世尊！諸菩薩摩訶薩欲得度于諸法彼岸！當習行般若波羅蜜

【現代漢語翻譯】 現代漢語譯本： 那時，佛陀知道善男子心中所想，再次笑了。 阿難對佛說：『希望聽聞您微笑的含義。』 佛告訴阿難：『你看到這萬人了嗎？』 阿難說：『是的，世尊！我看到了。』 佛說：『這萬人壽命終結后，都將往生到那些佛國，都不會離開諸佛世尊，將來都會成佛，號為莊嚴王如來（如來是佛的稱號之一）、無所著（不受任何事物束縛）、等正覺（與佛同等的覺悟）。』 《摩訶般若波羅蜜妙度品第七》 那時，尊者舍利弗（佛陀十大弟子之一，以智慧著稱）、摩訶目犍連（佛陀十大弟子之一，以神通著稱）、須菩提（佛陀十大弟子之一，以解空第一著稱）、摩訶迦葉（佛陀十大弟子之一，以頭陀苦行著稱），以及其他具有大神通的比丘，還有其他具有大神通的菩薩摩訶薩（菩薩中的大菩薩），以及優婆塞（在家男居士）、優婆夷（在家女居士），一同對佛說：『是的，世尊！般若波羅蜜（以智慧到達彼岸）是菩薩摩訶薩的最大度、上度、妙度、無上尊度，只有世尊的辯才之度是無與倫比的。再沒有無等度、法度、空度、空無相度、諸法空度、有無空度、具足諸德空度。是的，世尊！這些菩薩摩訶薩修行般若波羅蜜，他們的功德普遍具足，沒有誰能勝過他們，是的，世尊！是您令這些菩薩摩訶薩成就般若波羅蜜的功德。修行般若波羅蜜的菩薩，已經做了這無與倫比的佈施，沒有誰能與之相比。種種具足檀波羅蜜（佈施的圓滿），身體種種都是無與倫比的，已經獲得無與倫比的利益，修行般若波羅蜜，自己最終成就阿惟三佛（無上正等正覺）。是的，世尊！世尊您也修行般若波羅蜜，是種種無與倫比的法的根本、種種無與倫比的慾望的根本、種種無與倫比的五陰（構成人身的五種要素）的利益，轉動無上法輪。過去和未來的諸佛世尊，修行般若波羅蜜也是如此，也轉動無上法輪。是的，世尊！諸菩薩摩訶薩想要度過諸法彼岸，應當修習般若波羅蜜。』

【English Translation】 English version: At that time, the Buddha, knowing the good man's thoughts, smiled again. Ananda said to the Buddha, 'I wish to hear the meaning of your smile.' The Buddha told Ananda, 'Do you see these ten thousand people?' Ananda said, 'Yes, World Honored One! I have seen them.' The Buddha said, 'When these ten thousand people reach the end of their lives, they will all be reborn in those Buddha lands, and they will not leave the Buddhas, the World Honored Ones. In the future, they will all become Buddhas, named Adornment King Tathagata (Tathagata is one of the titles of a Buddha), Unattached (not bound by anything), and Perfectly Enlightened (equal to the enlightenment of a Buddha).' Chapter Seven, 'The Wonderful Passage of the Great Perfection of Wisdom' At that time, the Venerable Shariputra (one of the ten great disciples of the Buddha, known for his wisdom), Maha Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers), Subhuti (one of the ten great disciples of the Buddha, known for his understanding of emptiness), Maha Kasyapa (one of the ten great disciples of the Buddha, known for his ascetic practices), and other great supernatural power Bhikkhus (monks), as well as other great supernatural power Bodhisattva Mahasattvas (great Bodhisattvas among Bodhisattvas), Upasakas (male lay practitioners), and Upasikas (female lay practitioners), all said to the Buddha, 'Yes, World Honored One! The Prajna Paramita (perfection of wisdom to reach the other shore) is the greatest, highest, most wonderful, and supreme perfection of the Bodhisattva Mahasattvas. Only the World Honored One's eloquence is unparalleled. There is no other perfection that is equal, no Dharma perfection, no emptiness perfection, no emptiness without form perfection, no all dharmas emptiness perfection, no existence and non-existence emptiness perfection, and no perfection of all virtues emptiness. Yes, World Honored One! When these Bodhisattva Mahasattvas practice Prajna Paramita, their merits are universally complete, and no one can overcome them. Yes, World Honored One! It is you who enable these Bodhisattva Mahasattvas to achieve the merits of Prajna Paramita. The Bodhisattvas who practice Prajna Paramita have already made this unparalleled offering, and no one can compare to them. They have fully accomplished Dana Paramita (perfection of giving), their bodies are all unparalleled, they have already obtained unparalleled benefits, and by practicing Prajna Paramita, they will ultimately achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Yes, World Honored One! You, the World Honored One, also practice Prajna Paramita, which is the root of all unparalleled dharmas, the root of all unparalleled desires, and the benefit of all unparalleled five skandhas (the five aggregates that constitute a person), and you turn the unsurpassed Dharma wheel. The Buddhas, the World Honored Ones of the past and future, also practice Prajna Paramita in the same way, and they also turn the unsurpassed Dharma wheel. Yes, World Honored One! If the Bodhisattva Mahasattvas wish to cross to the other shore of all dharmas, they should practice Prajna Paramita.'

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。唯，世尊！若有菩薩摩訶薩行般若波羅蜜者，諸天、龍、鬼神，諸阿須倫、世間人民，皆當爲作禮。」

佛告諸大會比丘及諸菩薩：「當爲善男子、善女人行般若波羅蜜者作禮，諸天、龍神皆當作禮。」

佛告舍利弗：「世有菩薩摩訶薩，便有諸天、帝王、世間人民，便有梵志、迦羅越種，便有轉輪聖王，便有四大天王乃至阿迦膩吒天，便有須陀洹道，羅漢、辟支佛道，便有菩薩，便有佛道。已有菩薩，便有供養衣服、飲食、床臥、七寶、珠璣、瓔珞、琉璃、摩尼。舍利弗！天上、世間人所娛樂便身之具，以菩薩故，皆悉有是。所以者何？行菩薩之事，住於六波羅蜜中調伏眾生，使佈施乃成般若波羅蜜。菩薩摩訶薩欲安隱眾生者，當行般若波羅蜜。」

摩訶般若波羅蜜舌相光品第八

爾時世尊出廣長舌相，普遍三千大千世界。于其舌根出種種無央數百千光明，徹照十方各一恒沙國。是時東方及十方國土無央數諸菩薩，見是光明，各各自白其佛：「是何瑞應，有是大光明？」佛告諸菩薩言：「西方去是度一恒邊沙，有佛世界，名沙訶，其佛號釋迦文。出舌相光明，為諸菩薩說般若波羅蜜。今有是應。」於是十方恒沙國諸菩薩各白其佛言：「我等欲往見釋迦文及諸菩薩，並欲聞般若波羅蜜。」

【現代漢語翻譯】 現代漢語譯本：『是的，世尊！如果菩薩摩訶薩修行般若波羅蜜，諸天、龍、鬼神，以及阿修羅、世間人民，都應當向他們作禮。』 佛陀告訴在場的大會比丘和菩薩們：『應當向修行般若波羅蜜的善男子、善女人作禮，諸天、龍神都應當作禮。』 佛陀告訴舍利弗：『世間有菩薩摩訶薩，就會有諸天、帝王、世間人民，就會有婆羅門、居士種姓，就會有轉輪聖王，就會有四大天王乃至阿迦膩吒天（色界最高天），就會有須陀洹道（預流果）、羅漢道、辟支佛道（緣覺道），就會有菩薩，就會有佛道。有了菩薩，就會有供養的衣服、飲食、床鋪、七寶、珍珠、瓔珞、琉璃、摩尼寶珠。舍利弗！天上和世間人所享用的娛樂和生活用品，都是因為菩薩的緣故，才會有這些。這是為什麼呢？因為菩薩行菩薩道，安住於六波羅蜜中調伏眾生，使佈施最終成就般若波羅蜜。菩薩摩訶薩想要安穩眾生，就應當修行般若波羅蜜。』 摩訶般若波羅蜜舌相光品第八 這時，世尊伸出廣長舌相，遍佈三千大千世界。從他的舌根發出種種無數百千光明，照耀十方各一恒河沙數國土。當時，東方和十方國土無數的菩薩，見到這光明，各自稟告他們的佛：『這是什麼瑞應，有如此大的光明？』佛告訴諸菩薩說：『西方距離這裡度過一恒河沙數，有一個佛世界，名叫娑婆，那裡的佛號為釋迦文。他伸出舌相光明，為諸菩薩宣說般若波羅蜜。現在有這樣的瑞應。』於是，十方恒河沙數國土的菩薩各自稟告他們的佛說：『我們想要去見釋迦文佛和諸菩薩，並且想要聽聞般若波羅蜜。』

【English Translation】 English version: 'Yes, World Honored One! If a Bodhisattva Mahasattva practices the Prajna Paramita, all the devas, dragons, ghosts, asuras, and people of the world should bow down to them.' The Buddha told the assembly of bhikshus and bodhisattvas: 'You should bow down to the good men and good women who practice the Prajna Paramita; all the devas and dragon gods should bow down.' The Buddha told Shariputra: 'When there are Bodhisattva Mahasattvas in the world, there will be devas, kings, and people of the world; there will be Brahmins and householder castes; there will be Wheel-Turning Sage Kings; there will be the Four Heavenly Kings and even the Akanistha Heaven (the highest heaven in the Form Realm); there will be the Srotapanna path (stream-enterer), the Arhat path, and the Pratyekabuddha path (solitary buddha); there will be Bodhisattvas, and there will be the Buddha path. Because there are Bodhisattvas, there will be offerings of clothing, food, bedding, the seven treasures, pearls, necklaces, lapis lazuli, and mani jewels. Shariputra! The pleasures and necessities of life enjoyed by people in heaven and on earth all exist because of the Bodhisattvas. Why is this so? Because Bodhisattvas practice the Bodhisattva path, abide in the Six Paramitas to tame sentient beings, and cause giving to ultimately become Prajna Paramita. Bodhisattva Mahasattvas who wish to bring peace to sentient beings should practice Prajna Paramita.' Chapter Eight: The Light of the Tongue Sign of the Maha Prajna Paramita At that time, the World Honored One extended his broad and long tongue, covering the three thousand great thousand worlds. From the root of his tongue, he emitted countless hundreds of thousands of lights, illuminating each of the ten directions, each with as many lands as the sands of the Ganges River. At that time, countless Bodhisattvas in the eastern and ten directions, seeing this light, each reported to their Buddha: 'What is this auspicious sign, with such great light?' The Buddha told the Bodhisattvas: 'To the west, beyond a distance of one Ganges River of sand, there is a Buddha world called Saha, and its Buddha is named Shakyamuni. He is emitting the light of his tongue sign to explain the Prajna Paramita to the Bodhisattvas. This is the auspicious sign.' Then, the Bodhisattvas from the lands of the ten directions, each with as many lands as the sands of the Ganges River, reported to their Buddhas: 'We wish to go and see Shakyamuni Buddha and the Bodhisattvas, and we wish to hear the Prajna Paramita.'

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諸佛各各告諸菩薩言：「欲往隨意。」於是諸菩薩各各取諸名華名香、種種幢幡珍寶華蓋，發其國土來詣忍界。諸四天王乃至阿迦膩吒天，各持天上諸名香華來詣佛所。

諸天人諸菩薩皆悉來至，見釋迦文佛已，各各供養散諸名華。所散華寶，即于佛上在虛空中化成四柱臺。其臺高顯，四面窗向。臺遍三千大千剎土，各各莫不見有好臺，羅列分別不相障蔽，其臺妙好交露莊嚴，未曾所有。於是坐中諸億百千人，各各從坐起，長跪叉手前白佛言：「唯，世尊，愿使吾等於當來世逮得法利，當如世尊今于百千眾圍繞說法，所現感動亦當如是。」佛於是知諸大眾各已有仍堪任於諸法無所從生法忍。佛便笑。

阿難白佛：「何因緣笑？愿聞其意。」

佛告阿難：「是億百千眾皆得無所從生法忍，卻後六十八億劫劫名散華，皆當作佛，號覺華如來、無所著、等正覺。」◎

◎摩訶般若波羅蜜行品第九

於是世尊告須菩提言：「為諸菩薩摩訶薩說所從因成就般若波羅蜜。」

是時諸會菩薩、大弟子、諸天人意念言：「今須菩提為諸菩薩說般若波羅蜜，自持辯才說耶？是佛威神乎？」

須菩提知諸菩薩、大弟子、天人意之所念，語舍利弗言：「敢佛弟子所說法、所出音聲、所可教授，皆

【現代漢語翻譯】 現代漢語譯本 諸佛各自告訴眾菩薩說：『你們想去就去吧。』於是，眾菩薩各自拿著各種名貴的花朵、香料、各種旗幟、珍寶華蓋，從自己的國土出發來到娑婆世界（忍界）。諸四天王（佛教護法神）乃至阿迦膩吒天（色界最高天），各自拿著天上的各種名貴香花來到佛陀所在之處。 諸天人、諸菩薩都來到這裡，見到釋迦牟尼佛后，各自供養並散佈各種名貴的花朵。所散的花寶，立即在佛陀上方虛空中化成四柱臺。那臺高聳顯赫，四面都有窗戶。臺遍佈三千大千世界，每個地方都能看到美好的臺，羅列分佈而不互相遮擋，那臺精妙美好，交相輝映，莊嚴無比，前所未有。於是，在座的億萬千人，各自從座位上起身，長跪合掌，向前對佛說：『世尊，愿我們將來也能獲得佛法利益，能像世尊今天這樣被百千大眾圍繞說法，所展現的感動也像這樣。』佛陀於是知道大眾各自已經具備了能夠安忍于諸法無所從生的法忍。佛陀便笑了。 阿難（佛陀十大弟子之一）問佛：『是什麼因緣讓您發笑？希望聽聞其中的含義。』 佛陀告訴阿難：『這億萬千大眾都已獲得無所從生法忍，在六十八億劫后，劫名為散華，他們都將成佛，佛號為覺華如來（覺悟之花），無所著（不執著），等正覺（正等正覺）。』 ◎摩訶般若波羅蜜行品第九 這時，世尊告訴須菩提（佛陀十大弟子之一）說：『為諸菩薩摩訶薩（大菩薩）宣說從何因緣成就般若波羅蜜（智慧到彼岸）。』 當時，法會中的菩薩、大弟子、諸天人心中想：『現在須菩提為諸菩薩宣說般若波羅蜜，是他自己憑藉辯才說的呢？還是佛陀的威神力呢？』 須菩提知道諸菩薩、大弟子、天人心中所想，對舍利弗（佛陀十大弟子之一）說：『凡是佛弟子所說的法、所發出的聲音、所教導的內容，都

【English Translation】 English version The Buddhas each told the Bodhisattvas, 'Go as you wish.' Thereupon, the Bodhisattvas each took various famous flowers, fragrances, various banners, precious jeweled canopies, and departed from their own lands to come to the Saha world (the world of endurance). The Four Heavenly Kings (Buddhist guardian deities), and even the Akanistha Heaven (the highest heaven in the realm of form), each brought various famous heavenly fragrances and flowers to the place where the Buddha was. The gods, humans, and Bodhisattvas all arrived, and upon seeing Shakyamuni Buddha, each made offerings and scattered various famous flowers. The scattered flowers and jewels immediately transformed into four-pillared platforms in the empty space above the Buddha. The platforms were tall and prominent, with windows on all four sides. The platforms covered the three thousand great thousand worlds, and in each place, one could see the beautiful platforms, arranged without obstructing each other. The platforms were exquisite and beautiful, intermingling and adorning each other, unprecedented. Then, the hundreds of millions of people in the assembly each rose from their seats, knelt with palms together, and said to the Buddha, 'World Honored One, may we in the future attain the benefits of the Dharma, and may the inspiration we experience be like that of the World Honored One today, surrounded by hundreds of thousands of people, expounding the Dharma.' The Buddha then knew that the assembly had each attained the Dharma-acceptance of non-origination, which is the ability to endure the truth that all phenomena do not arise from anywhere. The Buddha then smiled. Ananda (one of the ten great disciples of the Buddha) asked the Buddha, 'What is the cause and condition for your smile? I wish to hear its meaning.' The Buddha told Ananda, 'These hundreds of millions of people have all attained the Dharma-acceptance of non-origination. After sixty-eight billion kalpas (eons), in a kalpa named Scattered Flowers, they will all become Buddhas, with the title of Flower of Awakening Tathagata (the one who has thus come), Non-Attachment, and Samyak-sambuddha (perfectly enlightened one).' ◎Chapter Nine on the Practice of the Great Perfection of Wisdom At that time, the World Honored One told Subhuti (one of the ten great disciples of the Buddha), 'Explain to the Bodhisattva Mahasattvas (great Bodhisattvas) the causes and conditions for achieving Prajnaparamita (the perfection of wisdom).' At that time, the Bodhisattvas, great disciples, and gods in the assembly thought, 'Now that Subhuti is explaining Prajnaparamita to the Bodhisattvas, is he speaking based on his own eloquence, or is it the power of the Buddha?' Subhuti, knowing the thoughts of the Bodhisattvas, great disciples, and gods, said to Sariputra (one of the ten great disciples of the Buddha), 'Whatever Dharma is spoken by the Buddha's disciples, whatever sounds are uttered, whatever teachings are given, all are'

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是世尊大士之務。佛所說，法事與法不相違背，是善男子學法以法作證。舍利弗！我等當承佛威神，為諸菩薩摩訶薩說般若波羅蜜，非我等所入境界也。聲聞、辟支佛不能為菩薩摩訶薩說般若波羅蜜。」

於是舍利弗、須菩提共白佛言：「唯，世尊！言菩薩菩薩者，何所法中有言菩薩乎？我等初不見法有菩薩者，我初不見菩薩，亦不見菩薩字，亦不見般若波羅蜜，當爲何所菩薩而說般若波羅蜜？」

佛告須菩提：「般若波羅蜜、菩薩及字，亦不在內、亦不在外、亦不在兩間中止。」

佛告須菩提：「譬如字眾生為眾生，言我人、言生，是男是士是夫、是作是知是覺。」

佛告須菩提：「設是名法但著名字，亦不生、亦不滅，從久遠以來但共傳字耳。」

佛語須菩提：「所謂般若波羅蜜，所謂菩薩及菩薩字，但著字法，從久遠以來但行其字，亦不生、亦不滅。須菩提！譬如所有色痛想行識，但著字法，從久遠以來因緣合為數。諸因緣合數法，亦不生、亦不滅也。所謂般若波羅蜜，所謂菩薩及菩薩字，亦復如是。」

佛告須菩提：「所謂眼耳鼻舌身意，從久遠以來但著字法，亦不生、亦不滅。色聲香味細滑法，亦復如是，亦不內、亦不外，亦不生、亦不滅，從久遠以來但著字法。般

【現代漢語翻譯】 現代漢語譯本：這是世尊大士的職責。佛所說，佛法事宜與佛法本身並不矛盾，這是善男子學習佛法並以佛法來印證。舍利弗！我們應當承蒙佛的威神之力，為諸位菩薩摩訶薩宣說般若波羅蜜（智慧的彼岸），這並非我們所能領悟的境界。聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）不能為菩薩摩訶薩宣說般若波羅蜜。 於是，舍利弗、須菩提一同向佛稟告說：『是的，世尊！所說的菩薩菩薩，在什麼法中有所謂的菩薩呢？我們最初沒有見到法中有菩薩，我最初沒有見到菩薩，也沒有見到菩薩這個字，也沒有見到般若波羅蜜，應當為哪位菩薩宣說般若波羅蜜呢？』 佛告訴須菩提：『般若波羅蜜、菩薩以及菩薩這個字，既不在內，也不在外，也不在兩者之間。』 佛告訴須菩提：『譬如，用字來稱呼眾生為眾生，說我、人、生，是男、是士、是夫，是作、是知、是覺。』 佛告訴須菩提：『假設這些名稱只是執著于名字，它既不產生，也不消滅，從久遠以來只是共同傳用這些字而已。』 佛告訴須菩提：『所謂般若波羅蜜，所謂菩薩以及菩薩這個字，只是執著于文字的法，從久遠以來只是使用這些字，它既不產生，也不消滅。須菩提！譬如所有色（物質）、痛（感受）、想（概念）、行（意志）、識（意識），只是執著于文字的法，從久遠以來因緣和合而成為一種數量。這些因緣和合的數量法，既不產生，也不消滅。所謂般若波羅蜜，所謂菩薩以及菩薩這個字，也是如此。』 佛告訴須菩提：『所謂眼、耳、鼻、舌、身、意，從久遠以來只是執著于文字的法，它既不產生，也不消滅。色、聲、香、味、細滑（觸感）、法（意識對像），也是如此，既不在內，也不在外，既不產生，也不消滅，從久遠以來只是執著于文字的法。般若波羅蜜也是如此。』

【English Translation】 English version: This is the duty of the World Honored Great Being. What the Buddha speaks, the Dharma matters and the Dharma itself do not contradict each other; this is how a good man learns the Dharma and uses the Dharma to verify it. Shariputra! We should rely on the Buddha's majestic power to explain the Prajna Paramita (Perfection of Wisdom) to all Bodhisattva Mahasattvas, which is not a realm we can enter. Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who achieve enlightenment on their own) cannot explain the Prajna Paramita to Bodhisattva Mahasattvas. Then, Shariputra and Subhuti together said to the Buddha: 'Yes, World Honored One! When speaking of Bodhisattva, Bodhisattva, in what Dharma is there the so-called Bodhisattva? We have not initially seen a Bodhisattva in the Dharma, I have not initially seen a Bodhisattva, nor have I seen the word Bodhisattva, nor have I seen Prajna Paramita. For which Bodhisattva should we explain the Prajna Paramita?' The Buddha told Subhuti: 'Prajna Paramita, Bodhisattva, and the word Bodhisattva, are neither within, nor without, nor in between.' The Buddha told Subhuti: 'For example, using words to call sentient beings as sentient beings, saying I, person, life, is male, is man, is husband, is doing, is knowing, is perceiving.' The Buddha told Subhuti: 'Suppose these names are just attached to the names, they neither arise nor cease, from a long time ago they have just been commonly using these words.' The Buddha told Subhuti: 'The so-called Prajna Paramita, the so-called Bodhisattva and the word Bodhisattva, are just attached to the Dharma of words, from a long time ago they have just been using these words, they neither arise nor cease. Subhuti! For example, all forms (matter), feelings, perceptions, volitions, and consciousness, are just attached to the Dharma of words, from a long time ago, they are combined by conditions to become a number. These Dharma of numbers combined by conditions, neither arise nor cease. The so-called Prajna Paramita, the so-called Bodhisattva and the word Bodhisattva, are also like this.' The Buddha told Subhuti: 'The so-called eyes, ears, nose, tongue, body, and mind, from a long time ago, are just attached to the Dharma of words, they neither arise nor cease. Forms, sounds, smells, tastes, tactile sensations, and Dharma (objects of consciousness), are also like this, neither within, nor without, neither arising nor ceasing, from a long time ago, they are just attached to the Dharma of words. Prajna Paramita is also like this.'

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若波羅蜜、菩薩及字，亦不內、亦不外、亦不在兩中間止。」

佛告須菩提：「譬如內身所有名為頭，字為頸、肩、臂、脊、肋、髀、腨、腸、腳，是法亦不生、亦不滅，亦不內、亦不外、亦不兩中間止。所謂般若波羅蜜、菩薩及字，亦復如是。」

佛告須菩提：「譬如外諸所有草木枝、葉、莖、節，從久遠以來但著名字，是字亦不生、亦不滅、亦不內、亦不外。所謂般若波羅蜜、菩薩及字，亦復如是。」

佛告須菩提：「譬如過去諸佛世尊，從久遠來因字如住，是字亦不生、亦不滅，亦不內、亦不外。須菩提！譬如夢、響、幻、熱時之炎，如如來所化，皆著字數法。所謂般若波羅蜜，所謂菩薩及字，亦不生、亦不滅、亦不內、亦不外、亦不兩中間止。」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜，當學字法、合法及權法數。行般若波羅蜜，不見色痛想行識字有常無常，亦不見五陰字有苦有樂，亦不見五陰有我無我，亦不見五陰空、無相、無愿，亦不見五陰凈、亦不見寂、亦不見著、亦不見斷，亦不見五陰生、亦不見滅；眼耳鼻舌身意，色聲香味細滑法，及十八性，亦復如是。行般若波羅蜜菩薩摩訶薩，不于有為性中現般若波羅蜜，亦不見菩薩，亦不見菩薩字；亦復不于無為性中見。所以者

【現代漢語翻譯】 現代漢語譯本：如果說般若波羅蜜（智慧的完美）、菩薩（覺悟的修行者）以及『字』（概念、名稱），它們既不在內，也不在外，也不在兩者之間停留。 佛陀告訴須菩提：『比如身體內部的組成部分，被稱為頭，『字』是頸、肩、臂、脊、肋、髖、腿、腸、腳，這些法也是不生不滅，既不在內，也不在外，也不在兩者之間停留。』所謂的般若波羅蜜、菩薩以及『字』，也是如此。 佛陀告訴須菩提：『比如外部的草木枝、葉、莖、節，從很久以前就只是被賦予了名稱，這些名稱也是不生不滅，既不在內，也不在外。』所謂的般若波羅蜜、菩薩以及『字』，也是如此。 佛陀告訴須菩提：『比如過去的諸佛世尊，從很久以前就因『字』而安住，這些『字』也是不生不滅，既不在內，也不在外。須菩提！比如夢、回聲、幻象、熱季的陽光，以及如來所化現的事物，都只是被賦予了名稱和概念。』所謂的般若波羅蜜，所謂的菩薩以及『字』，也是不生不滅，既不在內，也不在外，也不在兩者之間停留。 佛陀告訴須菩提：『菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜時，應當學習『字』法、『合』法以及『權』法等概念。修行般若波羅蜜時，不應執著於色、受、想、行、識這些概念的常與無常，也不應執著於五蘊（色、受、想、行、識）的苦與樂，也不應執著於五蘊的有我與無我，也不應執著於五蘊的空、無相、無愿，也不應執著於五蘊的凈，也不應執著于寂靜，也不應執著于執著，也不應執著于斷滅，也不應執著於五蘊的生，也不應執著於五蘊的滅；眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，以及十八界，也是如此。』修行般若波羅蜜的菩薩摩訶薩，不應在有為法中顯現般若波羅蜜，也不應執著于菩薩，也不應執著于菩薩的『字』；也不應在無為法中執著。為什麼呢？

【English Translation】 English version: 'If we speak of Prajna Paramita (perfection of wisdom), Bodhisattva (enlightenment being), and the term 'word' (concept, name), they are neither internal, nor external, nor do they abide in between the two.' The Buddha said to Subhuti, 'For example, the internal parts of the body are called the head, and the 'word' is the neck, shoulders, arms, spine, ribs, hips, legs, intestines, and feet. These dharmas (phenomena) are also neither born nor do they perish, neither internal nor external, nor do they abide in between the two. The so-called Prajna Paramita, Bodhisattva, and 'word' are also like this.' The Buddha said to Subhuti, 'For example, external things like grass, trees, branches, leaves, stems, and joints, from a long time ago, have only been given names. These names are also neither born nor do they perish, neither internal nor external. The so-called Prajna Paramita, Bodhisattva, and 'word' are also like this.' The Buddha said to Subhuti, 'For example, the past Buddhas, the World Honored Ones, from a long time ago, have abided because of 'words'. These 'words' are also neither born nor do they perish, neither internal nor external. Subhuti! For example, dreams, echoes, illusions, the heat of the hot season, and the transformations of the Tathagata (Buddha), all are just given names and concepts. The so-called Prajna Paramita, the so-called Bodhisattva, and 'word' are also neither born nor do they perish, neither internal nor external, nor do they abide in between the two.' The Buddha said to Subhuti, 'When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajna Paramita, they should learn the concepts of 'word', 'combination', and 'expedient means'. When practicing Prajna Paramita, one should not be attached to the concepts of form, feeling, perception, mental formations, and consciousness as being permanent or impermanent, nor should one be attached to the five skandhas (form, feeling, perception, mental formations, and consciousness) as being suffering or pleasure, nor should one be attached to the five skandhas as having a self or no-self, nor should one be attached to the five skandhas as being empty, signless, or wishless, nor should one be attached to the five skandhas as being pure, nor should one be attached to stillness, nor should one be attached to attachment, nor should one be attached to annihilation, nor should one be attached to the arising of the five skandhas, nor should one be attached to the cessation of the five skandhas; the eye, ear, nose, tongue, body, and mind, form, sound, smell, taste, touch, and dharma, as well as the eighteen realms, are also like this.' A Bodhisattva Mahasattva who practices Prajna Paramita should not manifest Prajna Paramita in conditioned dharmas, nor should they be attached to the Bodhisattva, nor should they be attached to the 'word' of the Bodhisattva; nor should they be attached in unconditioned dharmas. Why is that?

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何？須菩提！菩薩摩訶薩行般若波羅蜜，于諸法無想念故。行般若波羅蜜住于無想法，成三十七品。行般若波羅蜜，亦不見般若波羅蜜，亦不見般若波羅蜜字，亦不見菩薩，亦不見菩薩字。行般若波羅蜜，成佛十八法，亦復不見般若波羅蜜，亦不見般若波羅蜜字，亦不見菩薩字。菩薩行般若波羅蜜，為已盡超越諸法之相。超越已，亦不見、亦不斷。」

佛告須菩提：「菩薩行般若波羅蜜，當學知字、數、合法。覺已不入色，亦不入痛想行識，亦不入眼耳鼻舌身意，亦不入色聲香味細滑法，亦不入十八性，亦不入意識覺，亦不入苦樂、亦不入不苦不樂，亦不入有為性、亦不入無為性，亦不入檀、尸、羼、惟逮、禪，亦不入般若波羅蜜，亦不入相好，亦不入菩薩身，亦不入五根，亦不入慧度，亦不入度神通，亦不入度慧，亦不入內外空，亦不入所有、無所有空，亦不入教化眾生，亦不入凈佛國土，亦不入漚和拘舍羅。何以故？不見諸法當有可入者。」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜，于諸法無所入，便增益六波羅蜜，便履菩薩位。履菩薩位過阿惟越致地，具足諸神通。具足神通已，游諸佛國，育養眾生、供養禮事、凈佛國土、盡見諸佛，從諸佛求愿，即隨其所欲而皆得之。從諸佛世尊聞法，得諸陀

【現代漢語翻譯】 現代漢語譯本： 佛陀問：『須菩提！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜（以智慧到達彼岸），是因為他們對一切法沒有執著的念頭。修行般若波羅蜜，安住于無念想的狀態，成就三十七道品（三十七種修行方法）。修行般若波羅蜜，既不執著于般若波羅蜜本身，也不執著于般若波羅蜜這個詞，既不執著于菩薩，也不執著于菩薩這個詞。修行般若波羅蜜，成就佛的十八種功德，同樣不執著于般若波羅蜜，不執著于般若波羅蜜這個詞，也不執著于菩薩這個詞。菩薩修行般若波羅蜜，是爲了完全超越一切法的表象。超越之後，既不執著，也不斷滅。』 佛陀告訴須菩提：『菩薩修行般若波羅蜜，應當學習瞭解文字、數字和法則。覺悟之後，不執著於色（物質），也不執著于受（感受）、想（思維）、行（意志）、識（意識），也不執著于眼、耳、鼻、舌、身、意（六根），也不執著於色、聲、香、味、觸、法（六塵），也不執著於十八界（六根、六塵、六識），也不執著于意識的覺知，也不執著于苦、樂，也不執著于不苦不樂，也不執著于有為法（因緣和合的現象）、也不執著于無為法（超越因緣的現象），也不執著于佈施（檀）、持戒（尸）、忍辱（羼）、精進（惟逮）、禪定（禪），也不執著于般若波羅蜜，也不執著于佛的相好，也不執著于菩薩的身相，也不執著於五根（眼、耳、鼻、舌、身），也不執著于智慧的度化，也不執著于神通的度化，也不執著于智慧的度化，也不執著于內空、外空，也不執著于有所有、無所有空，也不執著于教化眾生，也不執著于清凈佛土，也不執著于方便善巧（漚和拘舍羅）。為什麼呢？因為不見任何法有可以執著進入的。』 佛陀告訴須菩提：『菩薩摩訶薩修行般若波羅蜜，對一切法都沒有執著，就能增益六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），就能登上菩薩的果位。登上菩薩果位，超越阿惟越致地（不退轉的境界），具足各種神通。具足神通之後，遊歷各個佛國，教化眾生、供養禮敬諸佛、清凈佛土、遍見諸佛，從諸佛那裡求愿，就能隨心所欲地得到滿足。從諸佛世尊那裡聽聞佛法，獲得各種陀羅尼（總持法門）。』

【English Translation】 English version: 『What? Subhuti! Bodhisattva Mahasattvas (great Bodhisattvas) practice Prajnaparamita (perfection of wisdom) because they have no thoughts of attachment to any dharmas (phenomena). Practicing Prajnaparamita, abiding in a state of no-thought, they accomplish the thirty-seven factors of enlightenment. Practicing Prajnaparamita, they do not see Prajnaparamita, nor do they see the word Prajnaparamita, nor do they see a Bodhisattva, nor do they see the word Bodhisattva. Practicing Prajnaparamita, they accomplish the eighteen unique qualities of a Buddha, and again, they do not see Prajnaparamita, nor do they see the word Prajnaparamita, nor do they see the word Bodhisattva. Bodhisattvas practice Prajnaparamita in order to completely transcend the appearances of all dharmas. Having transcended, they neither cling nor cut off.』 The Buddha said to Subhuti, 『Bodhisattvas practicing Prajnaparamita should learn to understand letters, numbers, and laws. Having awakened, they do not enter into form (rupa), nor do they enter into feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana), nor do they enter into the eye, ear, nose, tongue, body, or mind (the six sense organs), nor do they enter into form, sound, smell, taste, touch, or dharma (the six sense objects), nor do they enter into the eighteen elements (the six sense organs, six sense objects, and six consciousnesses), nor do they enter into the awareness of consciousness, nor do they enter into suffering or pleasure, nor do they enter into neither suffering nor pleasure, nor do they enter into conditioned phenomena (samskrta dharma), nor do they enter into unconditioned phenomena (asamskrta dharma), nor do they enter into giving (dana), morality (sila), patience (ksanti), vigor (virya), meditation (dhyana), nor do they enter into Prajnaparamita, nor do they enter into the marks and characteristics of a Buddha, nor do they enter into the body of a Bodhisattva, nor do they enter into the five faculties (eye, ear, nose, tongue, body), nor do they enter into the perfection of wisdom, nor do they enter into the perfection of supernormal powers, nor do they enter into the perfection of wisdom, nor do they enter into inner emptiness or outer emptiness, nor do they enter into the emptiness of existence or non-existence, nor do they enter into teaching sentient beings, nor do they enter into purifying Buddha lands, nor do they enter into skillful means (upaya kausalya). Why is this? Because they do not see any dharmas that can be entered into.』 The Buddha said to Subhuti, 『Bodhisattva Mahasattvas practicing Prajnaparamita, having no attachment to any dharmas, increase the six paramitas (giving, morality, patience, vigor, meditation, and wisdom), and ascend to the stage of a Bodhisattva. Having ascended to the stage of a Bodhisattva, they transcend the stage of Avaivartika (non-retrogression), and possess all kinds of supernormal powers. Having possessed supernormal powers, they travel to various Buddha lands, nurture sentient beings, make offerings and pay respects to the Buddhas, purify Buddha lands, see all the Buddhas, and seek vows from the Buddhas, and they obtain whatever they desire. From the World Honored Ones, the Buddhas, they hear the Dharma and obtain all kinds of Dharanis (mantras that hold the essence of the teachings).』

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鄰尼三昧門，乃至阿耨多羅三耶三菩終無有斷絕時。」

佛告須菩提：「菩薩行般若波羅蜜，當具知是法數著字。于須菩提意云何，色痛想行識為是菩薩耶？眼耳鼻舌身意是菩薩耶？」

須菩提對曰：「非也，世尊！」

佛言：「于須菩提意云何，以色聲香味細滑法為是菩薩耶？眼識耳識鼻識舌識身識意識為是菩薩耶？」

對曰：「非也，世尊！」

佛告須菩提：「于意云何，以地水火風空識為是菩薩耶？」

對曰：「非也。」

「以癡為是菩薩耶？行、識、名色、六入、栽、覺、愛、受、有、生、死？是菩薩耶？」

對曰：「非也，世尊！」

佛告須菩提：「于意云何，離五陰、六衰、六情、十八性、地水火風空，離十二因緣，是菩薩耶？」

對曰：「非也，世尊！」

佛告須菩提：「五陰、十二因緣如，為是菩薩耶？」

對曰：「非也，世尊！」

「于須菩提意云何，可離如為菩薩耶？」

須菩提對曰：「非也，世尊！」

佛告須菩提：「汝觀何等義，而言五陰、六衰、十二因緣及如非菩薩，亦不離五陰、六衰、十二因緣及如為菩薩也？」

尊者須菩提白佛言：「世尊！初不見有眾生，當於何許有菩薩？云

【現代漢語翻譯】 現代漢語譯本：『鄰尼三昧門（一種禪定之門），乃至達到阿耨多羅三藐三菩提（無上正等正覺）的道路，都不會有斷絕的時候。』 佛陀告訴須菩提：『菩薩修行般若波羅蜜（智慧的完美），應當完全瞭解這些法數的文字。須菩提，你認為如何？色（物質）、痛（感受）、想（概念）、行（意志）、識（意識）是菩薩嗎？眼、耳、鼻、舌、身、意是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 佛陀說：『須菩提，你認為如何？以色、聲、香、味、細滑、法為菩薩嗎？眼識、耳識、鼻識、舌識、身識、意識是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 佛陀告訴須菩提：『你認為如何？以地、水、火、風、空、識為菩薩嗎？』 須菩提回答說：『不是的。』 『以癡（無明）為菩薩嗎？行、識、名色、六入、觸、覺、愛、受、有、生、死是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 佛陀告訴須菩提：『你認為如何？離開五陰（色、受、想、行、識）、六衰（眼、耳、鼻、舌、身、意）、六情（眼、耳、鼻、舌、身、意）、十八性（六根、六塵、六識）、地、水、火、風、空，離開十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 佛陀告訴須菩提：『五陰、十二因緣的如（真如實相），是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 『須菩提，你認為如何？可以離開如（真如實相）而成為菩薩嗎？』 須菩提回答說：『不是的，世尊！』 佛陀告訴須菩提：『你觀察到什麼道理，說五陰、六衰、十二因緣以及如不是菩薩，也不離開五陰、六衰、十二因緣以及如才是菩薩呢？』 尊者須菩提對佛陀說：『世尊！最初就沒有看見有眾生，又在哪裡會有菩薩呢？』

【English Translation】 English version: 『The gate of the Samadhi of the Neighboring (a type of meditative state), and even the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment), will never be cut off.』 The Buddha said to Subhuti: 『A Bodhisattva practicing Prajna-paramita (perfection of wisdom) should fully understand the words of these Dharma numbers. Subhuti, what do you think? Are form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) a Bodhisattva? Are the eye, ear, nose, tongue, body, and mind a Bodhisattva?』 Subhuti replied: 『No, World Honored One!』 The Buddha said: 『Subhuti, what do you think? Are form, sound, smell, taste, touch, and dharma a Bodhisattva? Are eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness a Bodhisattva?』 Subhuti replied: 『No, World Honored One!』 The Buddha said to Subhuti: 『What do you think? Are earth, water, fire, wind, space, and consciousness a Bodhisattva?』 Subhuti replied: 『No.』 『Is ignorance (avidya) a Bodhisattva? Are mental formations, consciousness, name and form, the six entrances, contact, feeling, craving, grasping, becoming, birth, and death a Bodhisattva?』 Subhuti replied: 『No, World Honored One!』 The Buddha said to Subhuti: 『What do you think? Is a Bodhisattva separate from the five skandhas (form, feeling, perception, mental formations, consciousness), the six sense bases (eye, ear, nose, tongue, body, mind), the six sense objects (eye, ear, nose, tongue, body, mind), the eighteen elements (six sense organs, six sense objects, six consciousnesses), earth, water, fire, wind, space, and separate from the twelve links of dependent origination (ignorance, mental formations, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death)?』 Subhuti replied: 『No, World Honored One!』 The Buddha said to Subhuti: 『Is the suchness (tathata) of the five skandhas and the twelve links of dependent origination a Bodhisattva?』 Subhuti replied: 『No, World Honored One!』 『Subhuti, what do you think? Can one become a Bodhisattva by being separate from suchness (tathata)?』 Subhuti replied: 『No, World Honored One!』 The Buddha said to Subhuti: 『What principle do you observe that you say the five skandhas, the six sense bases, the twelve links of dependent origination, and suchness are not a Bodhisattva, and that a Bodhisattva is not separate from the five skandhas, the six sense bases, the twelve links of dependent origination, and suchness?』 Venerable Subhuti said to the Buddha: 『World Honored One! Initially, no sentient being is seen, so where would there be a Bodhisattva?』

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何以五陰、六衰、十二因緣為菩薩？云何當離五陰、六衰、十二因緣為菩薩？如如亦非菩薩，離如亦非菩薩。無有是處。」

世尊讚歎須菩提言：「善哉，善哉！須菩提！菩薩學，當作無所見學，不見眾生、不見般若波羅蜜。于須菩提意云何，以五陰常故言菩薩耶？以五陰無常故為菩薩耶？以五陰是我所為菩薩耶？非我所為菩薩耶？以五陰空、無相、無愿故言是菩薩耶？」

須菩提對曰：「非也，世尊！」

佛言：「離五陰空、無相、無愿為是菩薩耶？」

須菩提對曰：「非也，世尊！」

佛告須菩提：「汝觀何等義，而言五陰空、無相、無愿非菩薩，亦不離五陰空、無相、無愿為菩薩乎？」

須菩提白佛言：「初不見五陰，當云何以五陰故言菩薩？初不見有常，云何以無常故言菩薩？」

須菩提白佛言：「世尊！初不見有樂，云何以五陰苦為菩薩？初不見有我，云何以五陰無我而為菩薩？初不見有人，云何以五陰空故而言有菩薩？世尊！初不見有相，云何以五陰無相而為菩薩？世尊！初不見愿，云何以五陰無愿而為菩薩？」

爾時世尊讚歎須菩提言：「善哉，善哉！菩薩摩訶薩學，當於五陰作空、無相、無愿、無所見、無所得。菩薩行般若波羅蜜，當作是學。」

【現代漢語翻譯】 現代漢語譯本： 為什麼說五陰（色、受、想、行、識五種構成要素）、六衰（眼、耳、鼻、舌、身、意六種感官的衰退）、十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死十二種因果關係）是菩薩的修行內容呢？又如何才能通過舍離五陰、六衰、十二因緣而成為菩薩呢？執著于『如如』（真如實相）不是菩薩，舍離『如如』也不是菩薩。這是不可能的。 世尊讚歎須菩提說：『說得好啊，說得好啊！須菩提！菩薩的修行，應當是無所見的修行，不見眾生，也不見般若波羅蜜（智慧的完美）。須菩提，你認為怎麼樣？因為五陰是常住不變的，所以說是菩薩嗎？還是因為五陰是無常變化的，所以說是菩薩呢？因為五陰是『我所』（屬於我的），所以說是菩薩嗎？還是因為五陰不是『我所』，所以說是菩薩呢？因為五陰是空性、無相、無愿的，所以說是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 佛說：『舍離五陰的空性、無相、無愿，才是菩薩嗎？』 須菩提回答說：『不是的，世尊！』 佛告訴須菩提：『你觀察的是什麼道理，才說五陰的空性、無相、無愿不是菩薩，也不說舍離五陰的空性、無相、無愿才是菩薩呢？』 須菩提對佛說：『最初就沒有見到五陰，又怎麼能因為五陰而說是菩薩呢？最初就沒有見到有常住不變的，又怎麼能因為無常變化而說是菩薩呢？』 須菩提對佛說：『世尊！最初就沒有見到有快樂，又怎麼能因為五陰是苦而說是菩薩呢？最初就沒有見到有我，又怎麼能因為五陰無我而說是菩薩呢？最初就沒有見到有人，又怎麼能因為五陰是空性而說有菩薩呢？世尊！最初就沒有見到有相，又怎麼能因為五陰無相而說是菩薩呢？世尊！最初就沒有見到有愿，又怎麼能因為五陰無愿而說是菩薩呢？』 這時，世尊讚歎須菩提說：『說得好啊，說得好啊！菩薩摩訶薩（偉大的菩薩）的修行，應當對五陰作空性、無相、無愿、無所見、無所得的觀想。菩薩行般若波羅蜜，應當這樣學習。』

【English Translation】 English version: Why are the five skandhas (form, feeling, perception, mental formations, consciousness), the six declines (the decline of the six senses: eyes, ears, nose, tongue, body, and mind), and the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) considered the practice of a Bodhisattva? And how does one become a Bodhisattva by abandoning the five skandhas, the six declines, and the twelve links of dependent origination? To cling to 『suchness』 (tathata, the true nature of reality) is not a Bodhisattva, nor is abandoning 『suchness』 a Bodhisattva. There is no such possibility. The World Honored One praised Subhuti, saying: 『Excellent, excellent! Subhuti! The practice of a Bodhisattva should be a practice of non-seeing, not seeing sentient beings, nor seeing Prajnaparamita (the perfection of wisdom). What do you think, Subhuti? Is it because the five skandhas are permanent that one is called a Bodhisattva? Or is it because the five skandhas are impermanent that one is called a Bodhisattva? Is it because the five skandhas are 『mine』 that one is called a Bodhisattva? Or is it because the five skandhas are not 『mine』 that one is called a Bodhisattva? Is it because the five skandhas are empty, without characteristics, and without wishes that one is called a Bodhisattva?』 Subhuti replied: 『No, World Honored One!』 The Buddha said: 『Is it by abandoning the emptiness, lack of characteristics, and lack of wishes of the five skandhas that one is a Bodhisattva?』 Subhuti replied: 『No, World Honored One!』 The Buddha told Subhuti: 『What meaning do you observe that you say the emptiness, lack of characteristics, and lack of wishes of the five skandhas are not a Bodhisattva, and also that abandoning the emptiness, lack of characteristics, and lack of wishes of the five skandhas is not a Bodhisattva?』 Subhuti said to the Buddha: 『Initially, there is no seeing of the five skandhas, so how can one be called a Bodhisattva because of the five skandhas? Initially, there is no seeing of permanence, so how can one be called a Bodhisattva because of impermanence?』 Subhuti said to the Buddha: 『World Honored One! Initially, there is no seeing of happiness, so how can one be called a Bodhisattva because the five skandhas are suffering? Initially, there is no seeing of a self, so how can one be called a Bodhisattva because the five skandhas are without self? Initially, there is no seeing of a person, so how can one say there is a Bodhisattva because the five skandhas are empty? World Honored One! Initially, there is no seeing of characteristics, so how can one be called a Bodhisattva because the five skandhas are without characteristics? World Honored One! Initially, there is no seeing of wishes, so how can one be called a Bodhisattva because the five skandhas are without wishes?』 At that time, the World Honored One praised Subhuti, saying: 『Excellent, excellent! The practice of a Bodhisattva Mahasattva (a great Bodhisattva) should be to contemplate the five skandhas as empty, without characteristics, without wishes, without seeing, and without attainment. A Bodhisattva practicing Prajnaparamita should learn in this way.』

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佛告須菩提：「汝曏者所言：『我不見法有菩薩。』實如所言。須菩提！法法不相見。法不見法性，法性亦不見法。五陰性不見法性，法性不見五陰性。六情性不見法性，法性不見六情性。」

佛告須菩提：「有為性不見無為性，無為性不見有為性。有為不離無為，無為亦不離有為。」

佛告須菩提：「菩薩作是行般若波羅蜜，于諸法無所見。雖不見諸法，亦不恐亦不畏懼，不悔亦不懈怠。何以故？以不見五陰，不見眼耳鼻舌身意，亦不見色聲香味細滑法故。亦不見淫怒癡，亦不見十二因緣，亦不見吾我，亦不見知見事，亦不見三界，亦不見聲聞、辟支佛意，亦不見菩薩亦不見菩薩法，亦不見佛亦不見佛法，亦不見道。一切諸法盡不見，亦不恐亦不怖亦不畏懼。」

須菩提白佛言：「世尊！菩薩何以故不恐不畏？」

佛告須菩提：「以菩薩意識法不可得、不可見，以是故不恐不畏。菩薩當於諸法，當作無所得、無所見。學行般若波羅蜜，亦不見般若波羅蜜，亦不見菩薩，亦不見菩薩字，亦不見菩薩意，是則菩薩學、是則菩薩行。」

摩訶般若波羅蜜學品第十

是時須菩提白佛言：「世尊！菩薩摩訶薩欲具足檀波羅蜜，當學般若波羅蜜；欲具足尸、羼、惟逮、禪波羅蜜，

{ "translations": [ "現代漢語譯本", "佛對須菩提說：『你剛才所說：』我沒有見到有菩薩這樣的法。『確實如你所說。須菩提！法與法之間不能互相見到。法不能見到法性（法的本質），法性也不能見到法。五陰（色、受、想、行、識）的自性不能見到法性，法性也不能見到五陰的自性。六情（眼、耳、鼻、舌、身、意）的自性不能見到法性，法性也不能見到六情的自性。』", "佛對須菩提說：『有為法（因緣和合而生的法）的自性不能見到無為法（不依賴因緣而存在的法）的自性，無為法的自性也不能見到有為法的自性。有為法不離無為法，無為法也不離有為法。』", "佛對須菩提說：『菩薩這樣修行般若波羅蜜（以智慧到達彼岸），對於一切法都沒有所見。雖然沒有見到一切法，也不會恐懼、不會害怕，不會後悔也不會懈怠。為什麼呢？因為他沒有見到五陰，沒有見到眼、耳、鼻、舌、身、意，也沒有見到色、聲、香、味、細滑、法。也沒有見到淫慾、嗔怒、愚癡，也沒有見到十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），也沒有見到我、我的概念，也沒有見到知見之事，也沒有見到三界（欲界、色界、無色界），也沒有見到聲聞（聽聞佛法而得解脫者）、辟支佛（獨自覺悟者）的心意，也沒有見到菩薩，也沒有見到菩薩的法，也沒有見到佛，也沒有見到佛法，也沒有見到道。一切諸法都見不到，也不會恐懼、不會害怕、不會畏懼。』", "須菩提對佛說：『世尊！菩薩為什麼不會恐懼、不會害怕呢？』", "佛告訴須菩提：『因為菩薩的意識法是不可得、不可見的，因此不會恐懼、不會害怕。菩薩應當對於一切法，都當作無所得、無所見。學習修行般若波羅蜜，也沒有見到般若波羅蜜，也沒有見到菩薩，也沒有見到菩薩這個名稱，也沒有見到菩薩的心意，這就是菩薩的學習，這就是菩薩的修行。』", "《摩訶般若波羅蜜學品》第十", "這時，須菩提對佛說：『世尊！菩薩摩訶薩（大菩薩）想要圓滿檀波羅蜜（佈施的圓滿），應當學習般若波羅蜜；想要圓滿尸波羅蜜（持戒的圓滿）、羼提波羅蜜（忍辱的圓滿）、毗梨耶波羅蜜（精進的圓滿）、禪波羅蜜（禪定的圓滿），" ], "english_translations": [ "English version", "The Buddha said to Subhuti, 'What you said earlier, "I do not see any dharma as a Bodhisattva," is indeed as you say. Subhuti, dharmas do not see each other. A dharma does not see dharma-nature (the essence of dharma), and dharma-nature does not see a dharma. The nature of the five skandhas (form, feeling, perception, mental formations, consciousness) does not see dharma-nature, and dharma-nature does not see the nature of the five skandhas. The nature of the six senses (eye, ear, nose, tongue, body, mind) does not see dharma-nature, and dharma-nature does not see the nature of the six senses.'", "The Buddha said to Subhuti, 'The nature of conditioned dharmas (dharmas that arise from causes and conditions) does not see the nature of unconditioned dharmas (dharmas that do not depend on causes and conditions), and the nature of unconditioned dharmas does not see the nature of conditioned dharmas. Conditioned dharmas are not separate from unconditioned dharmas, and unconditioned dharmas are not separate from conditioned dharmas.'", "The Buddha said to Subhuti, 'When a Bodhisattva practices Prajna Paramita (the perfection of wisdom), they have no perception of any dharma. Although they do not perceive any dharmas, they are neither afraid nor fearful, neither regretful nor lazy. Why is this? Because they do not perceive the five skandhas, they do not perceive the eye, ear, nose, tongue, body, or mind, nor do they perceive form, sound, smell, taste, touch, or dharma. They also do not perceive lust, anger, or ignorance, nor do they perceive the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), nor do they perceive the concept of self or mine, nor do they perceive the matters of knowledge and perception, nor do they perceive the three realms (desire realm, form realm, formless realm), nor do they perceive the minds of Sravakas (those who attain liberation by hearing the Buddha's teachings) or Pratyekabuddhas (those who attain enlightenment on their own), nor do they perceive Bodhisattvas, nor do they perceive the dharma of Bodhisattvas, nor do they perceive Buddhas, nor do they perceive the dharma of Buddhas, nor do they perceive the path. They do not perceive any dharmas, and they are neither afraid, nor terrified, nor fearful.'", "Subhuti said to the Buddha, 'World Honored One, why are Bodhisattvas not afraid or fearful?'", "The Buddha told Subhuti, 'Because the dharma of a Bodhisattva's consciousness is unattainable and invisible, therefore they are not afraid or fearful. Bodhisattvas should regard all dharmas as unattainable and invisible. When studying and practicing Prajna Paramita, they do not perceive Prajna Paramita, nor do they perceive Bodhisattvas, nor do they perceive the name of Bodhisattvas, nor do they perceive the mind of Bodhisattvas. This is the Bodhisattva's study, this is the Bodhisattva's practice.'", "Chapter Ten, 'The Study of Maha Prajna Paramita'", "At that time, Subhuti said to the Buddha, 'World Honored One, if a Bodhisattva Mahasattva (great Bodhisattva) wishes to perfect Dana Paramita (the perfection of giving), they should study Prajna Paramita; if they wish to perfect Sila Paramita (the perfection of morality), Ksanti Paramita (the perfection of patience), Virya Paramita (the perfection of diligence), and Dhyana Paramita (the perfection of meditation),'" ] }

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當學般若波羅蜜。菩薩摩訶薩欲知色痛想行識，當學般若波羅蜜。欲知六情內外者，當學般若波羅蜜。欲知十八性，欲消滅淫怒癡，欲消滅吾我想，當學般若波羅蜜。欲除狐疑，欲除犯戒望見，欲除三界淫諍，欲舍六衰習，欲除四食，欲舍四淵流、四結、四顛倒，欲舍十惡知十善之行，當學般若波羅蜜。欲知四禪、三十七品、四等心及佛十八法，當學般若波羅蜜。欲得學意三昧者，當學般若波羅蜜。欲知四禪及四空定，欲得師子游步、師子奮迅三昧者，欲得諸陀鄰尼三昧、首楞嚴三昧、海寶三昧、月幢三昧、諸法普至三昧、觀印三昧、真法性三昧、作無垢幢三昧、金剛三昧、諸法所入門三昧、三昧王三昧、王印三昧、力凈三昧、月幢三昧、諸法所入真辯才三昧、諸法言所入照十方三昧、諸法陀鄰尼門印三昧、不妄諸法三昧、諸法都聚印三昧、虛空所止三昧、凈三昧、處三昧、不起神通三昧、作上幢三昧，菩薩欲得是諸三昧門及餘三昧者，當學般若波羅蜜。」

須菩提白佛言：「唯，世尊！菩薩摩訶薩欲滿一切眾生之所愿者，當學般若波羅蜜。菩薩欲具足諸功德，持是具足之德不墮罪處，亦不生卑賤之家，亦不在羅漢、辟支佛地住，亦不為菩薩頂諍，當學般若波羅蜜。」

舍利弗語須菩提言：「云何為菩薩

{ "translations": [ "現代漢語譯本：當學習般若波羅蜜（智慧的完美）。菩薩摩訶薩（偉大的菩薩）想要了解色（物質）、痛（感受）、想（知覺）、行（意志）、識（意識），應當學習般若波羅蜜。想要了解六根（眼、耳、鼻、舌、身、意）內外，應當學習般若波羅蜜。想要了解十八界（六根、六塵、六識），消滅淫慾、嗔怒、愚癡，想要消滅我執、我見，應當學習般若波羅蜜。想要去除狐疑，想要去除犯戒的期望，想要去除三界（欲界、色界、無色界）的淫慾爭鬥，想要捨棄六衰（衰老、疾病、死亡、失去、貧困、災難）的習性，想要去除四食（段食、觸食、思食、識食），想要捨棄四淵流（欲流、有流、見流、無明流）、四結（貪慾結、嗔恚結、戒禁取結、我慢結）、四顛倒（常顛倒、樂顛倒、我顛倒、凈顛倒），想要捨棄十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）而行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），應當學習般若波羅蜜。想要了解四禪（初禪、二禪、三禪、四禪）、三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）、四等心（慈、悲、喜、舍）以及佛的十八不共法，應當學習般若波羅蜜。想要獲得學意三昧（專注的禪定），應當學習般若波羅蜜。想要了解四禪和四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），想要獲得師子游步三昧（如獅子般自在的禪定）、師子奮迅三昧（如獅子般勇猛的禪定），想要獲得諸陀鄰尼三昧（總持一切法的禪定）、首楞嚴三昧（一切事究竟堅固的禪定）、海寶三昧（如大海般珍貴的禪定）、月幢三昧（如月亮般清凈的禪定）、諸法普至三昧（普遍到達一切法的禪定）、觀印三昧（觀察一切法印的禪定）、真法性三昧（證悟真實法性的禪定）、作無垢幢三昧（成就無垢清凈的禪定）、金剛三昧（如金剛般堅固的禪定）、諸法所入門三昧（通達一切法門的禪定）、三昧王三昧（禪定之王的禪定）、王印三昧（如國王印章般權威的禪定）、力凈三昧（力量清凈的禪定）、月幢三昧（如月亮般清凈的禪定）、諸法所入真辯才三昧（通達一切法而具真實辯才的禪定）、諸法言所入照十方三昧（通過語言通達一切法而照耀十方的禪定）、諸法陀鄰尼門印三昧（通達一切法總持之門的禪定）、不妄諸法三昧（不虛妄一切法的禪定）、諸法都聚印三昧（一切法聚集的禪定）、虛空所止三昧（安住于虛空的禪定）、凈三昧（清凈的禪定）、處三昧（安住于處的禪定）、不起神通三昧（不生起神通的禪定）、作上幢三昧（成就至高無上的禪定），菩薩想要獲得這些禪定門以及其他禪定，應當學習般若波羅蜜。」， "須菩提（佛陀的弟子）對佛說：『是的，世尊！菩薩摩訶薩想要滿足一切眾生的願望，應當學習般若波羅蜜。菩薩想要具足各種功德，持有這些具足的功德而不墮入罪惡之處，也不生於卑賤的家庭，也不住在羅漢（阿羅漢）、辟支佛（獨覺）的境界，也不與菩薩爭論，應當學習般若波羅蜜。』", "舍利弗（佛陀的弟子）對須菩提說：『什麼是菩薩？』" ], "english_translations": [ "English version: When learning Prajna Paramita (the perfection of wisdom). Bodhisattva Mahasattvas (great Bodhisattvas) who wish to understand form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), should learn Prajna Paramita. Those who wish to understand the six sense bases (eye, ear, nose, tongue, body, mind) internally and externally, should learn Prajna Paramita. Those who wish to understand the eighteen realms (six sense bases, six sense objects, six consciousnesses), extinguish lust, anger, and delusion, and extinguish the idea of self and self-view, should learn Prajna Paramita. Those who wish to remove doubt, remove the desire to break precepts, remove the lustful conflicts of the three realms (desire realm, form realm, formless realm), abandon the habits of the six declines (aging, sickness, death, loss, poverty, disaster), remove the four kinds of food (physical food, contact, volition, consciousness), abandon the four streams (sensuality, becoming, views, ignorance), the four fetters (sensual desire, ill-will, attachment to rites and rituals, pride), the four inversions (permanence, pleasure, self, purity), abandon the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong view) and practice the ten virtues (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong view), should learn Prajna Paramita. Those who wish to understand the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path), the four immeasurables (loving-kindness, compassion, joy, equanimity), and the eighteen unique qualities of a Buddha, should learn Prajna Paramita. Those who wish to attain the Samadhi of the Intent of Learning, should learn Prajna Paramita. Those who wish to understand the four dhyanas and the four formless attainments (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), those who wish to attain the Lion's Walk Samadhi (samadhi of freedom like a lion), the Lion's Leap Samadhi (samadhi of courage like a lion), those who wish to attain the Dharani Samadhi (samadhi of holding all dharmas), the Shurangama Samadhi (samadhi of ultimate firmness in all matters), the Ocean Treasure Samadhi (samadhi as precious as the ocean), the Moon Banner Samadhi (samadhi as pure as the moon), the Samadhi of Universal Arrival of All Dharmas (samadhi of universally reaching all dharmas), the Samadhi of Observing the Seal (samadhi of observing the seal of all dharmas), the Samadhi of True Dharma Nature (samadhi of realizing the true nature of dharma), the Samadhi of Making the Immaculate Banner (samadhi of achieving immaculate purity), the Vajra Samadhi (samadhi as firm as a diamond), the Samadhi of the Entrance to All Dharmas (samadhi of penetrating all dharma doors), the Samadhi King Samadhi (samadhi of the king of samadhis), the King Seal Samadhi (samadhi as authoritative as a king's seal), the Power Purity Samadhi (samadhi of pure power), the Moon Banner Samadhi (samadhi as pure as the moon), the Samadhi of True Eloquence Entering All Dharmas (samadhi of penetrating all dharmas with true eloquence), the Samadhi of Illuminating the Ten Directions Through Words Entering All Dharmas (samadhi of illuminating the ten directions through words penetrating all dharmas), the Samadhi of the Dharani Door Seal of All Dharmas (samadhi of penetrating the door of holding all dharmas), the Samadhi of Non-Delusion of All Dharmas (samadhi of non-delusion of all dharmas), the Samadhi of the Gathering Seal of All Dharmas (samadhi of the gathering of all dharmas), the Samadhi of Abiding in Space (samadhi of abiding in space), the Pure Samadhi (samadhi of purity), the Place Samadhi (samadhi of abiding in place), the Samadhi of Non-Arising of Supernatural Powers (samadhi of not arising supernatural powers), the Samadhi of Making the Supreme Banner (samadhi of achieving the supreme samadhi), Bodhisattvas who wish to attain these samadhi doors and other samadhis, should learn Prajna Paramita.", "Subhuti (a disciple of the Buddha) said to the Buddha: 'Yes, World Honored One! Bodhisattva Mahasattvas who wish to fulfill the wishes of all sentient beings, should learn Prajna Paramita. Bodhisattvas who wish to be endowed with all merits, and hold these complete merits without falling into sinful places, nor be born into lowly families, nor dwell in the realms of Arhats (Arahants) or Pratyekabuddhas (Solitary Buddhas), nor contend with Bodhisattvas, should learn Prajna Paramita.'", "Sariputra (a disciple of the Buddha) said to Subhuti: 'What is a Bodhisattva?'" ] }

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頂諍？」

須菩提報言：「菩薩摩訶薩不以漚和拘舍羅行六波羅蜜，復不以漚和拘舍羅趣空、無相、無愿三昧，墮聲聞、辟支佛地，亦不順菩薩道，是為菩薩頂諍。」

舍利弗問須菩提：「何以故名為菩薩頂諍？」

須菩提報言：「所謂法愛是。」

問言：「何等為法愛？」

須菩提報言：「菩薩摩訶薩行般若波羅蜜，入於五陰，計校五陰空、無相、無愿，是為順法愛。入於五陰，計校五陰空寂、無常、苦、空、非我，是為菩薩法愛。計校言：『當滅五陰。是無為證、是非證、是成道，是著，是斷，是可習、是不可習，是菩薩行、是非菩薩行，是道、是非道，是菩薩學、是非菩薩學，是六波羅蜜、是非六波羅蜜，是漚和拘舍羅、是非漚和拘舍羅，是菩薩順法愛。』」

須菩提語舍利弗言：「菩薩行般若波羅蜜，入法中計校分別，是為菩薩順法愛。」

舍利弗語須菩提言：「何等為菩薩順道？」

須菩提報言：「菩薩行般若波羅蜜，不以內空觀外空，不以外空觀內空；不持內外空觀空空，不持空空觀內外空；亦不以空空見大空，亦不以大空觀空空；亦不以大空見最第一空，最第一空亦不見大空；第一空亦不觀有為空，有為空亦不觀第一空；亦不持有為空觀無為空，亦

【現代漢語翻譯】 現代漢語譯本 『頂諍』是什麼意思？」 須菩提回答說：『菩薩摩訶薩不以方便善巧（漚和拘舍羅）來修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也不以方便善巧來趨入空、無相、無愿三昧，如果這樣，就會墮入聲聞、辟支佛的境界，也不能順應菩薩之道，這就是菩薩的『頂諍』。』 舍利弗問須菩提：『為什麼稱之為菩薩的『頂諍』呢？』 須菩提回答說：『這是因為對法的執愛。』 舍利弗問：『什麼是法愛呢？』 須菩提回答說：『菩薩摩訶薩修行般若波羅蜜（智慧的完美），深入五陰（色、受、想、行、識），執著於五陰的空、無相、無愿，這就是順應法愛。深入五陰，執著於五陰的空寂、無常、苦、空、非我，這也是菩薩的法愛。執著于『應當滅除五陰』，認為『這是無為的證悟』、『這是非證悟』、『這是成道』，『這是執著』，『這是斷滅』，『這是可修習的』、『這是不可修習的』，『這是菩薩的修行』、『這不是菩薩的修行』，『這是道』、『這不是道』，『這是菩薩的學處』、『這不是菩薩的學處』，『這是六波羅蜜』、『這不是六波羅蜜』，『這是方便善巧』、『這不是方便善巧』，這就是菩薩順應法愛。』 須菩提對舍利弗說：『菩薩修行般若波羅蜜，在法中執著分別，這就是菩薩順應法愛。』 舍利弗對須菩提說：『什麼是菩薩順應道呢？』 須菩提回答說：『菩薩修行般若波羅蜜，不以內空來觀察外空，不以外空來觀察內空；不以內外空來觀察空空，不以空空來觀察內外空；也不以空空來觀察大空，也不以大空來觀察空空；也不以大空來觀察最第一空，最第一空也不觀察大空；第一空也不觀察有為空，有為空也不觀察第一空；也不持有為空來觀察無為空，也不持有無為空來觀察有為空；』

【English Translation】 English version What is 『top contention』? Subhuti replied, 『A Bodhisattva Mahasattva does not practice the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) with skillful means (Upaya-kausalya), nor does he approach the three samadhis of emptiness, signlessness, and wishlessness with skillful means. If so, he will fall into the realm of Sravakas and Pratyekabuddhas, and will not be in accordance with the Bodhisattva path. This is the Bodhisattva』s 『top contention.』』 Sariputra asked Subhuti, 『Why is it called the Bodhisattva』s 『top contention』?』 Subhuti replied, 『It is because of the love of Dharma.』 Sariputra asked, 『What is the love of Dharma?』 Subhuti replied, 『When a Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom), he delves into the five skandhas (form, feeling, perception, mental formations, and consciousness), and clings to the emptiness, signlessness, and wishlessness of the five skandhas. This is in accordance with the love of Dharma. Delving into the five skandhas, and clinging to the emptiness, impermanence, suffering, non-self of the five skandhas, this is also the Bodhisattva』s love of Dharma. Clinging to the idea that 『one should extinguish the five skandhas,』 thinking 『this is the unconditioned enlightenment,』 『this is non-enlightenment,』 『this is the attainment of the path,』 『this is attachment,』 『this is annihilation,』 『this is what can be practiced,』 『this is what cannot be practiced,』 『this is the Bodhisattva』s practice,』 『this is not the Bodhisattva』s practice,』 『this is the path,』 『this is not the path,』 『this is the Bodhisattva』s learning,』 『this is not the Bodhisattva』s learning,』 『these are the Six Paramitas,』 『these are not the Six Paramitas,』 『this is skillful means,』 『this is not skillful means,』 this is the Bodhisattva』s accordance with the love of Dharma.』 Subhuti said to Sariputra, 『When a Bodhisattva practices Prajna Paramita, and clings to distinctions within the Dharma, this is the Bodhisattva』s accordance with the love of Dharma.』 Sariputra said to Subhuti, 『What is the Bodhisattva』s accordance with the path?』 Subhuti replied, 『When a Bodhisattva practices Prajna Paramita, he does not observe outer emptiness with inner emptiness, nor does he observe inner emptiness with outer emptiness; he does not observe emptiness of emptiness with inner and outer emptiness, nor does he observe inner and outer emptiness with emptiness of emptiness; nor does he observe great emptiness with emptiness of emptiness, nor does he observe emptiness of emptiness with great emptiness; nor does he observe the ultimate emptiness with great emptiness, nor does the ultimate emptiness observe great emptiness; the ultimate emptiness does not observe conditioned emptiness, nor does conditioned emptiness observe the ultimate emptiness; nor does he observe unconditioned emptiness with conditioned emptiness, nor does he observe conditioned emptiness with unconditioned emptiness;』

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不持無為空觀有為空；亦不持無為空觀無邊際空；亦不以無邊際空觀作空；作空亦不觀性空，性空亦不觀作空；作空亦不觀自空；自空亦不觀性空；自空亦不觀諸法空，不持諸法空觀自空；諸法空亦不觀無空，無空亦不觀諸法空；諸法空亦不觀有空；有空亦不觀無空；有空亦不觀無有空，無有空亦不觀有空。舍利弗！菩薩作是行般若波羅蜜，轉上便應菩薩之道。

「複次，舍利弗！菩薩作是學般若波羅蜜，不念五陰亦不貢高，亦不念眼耳鼻舌身意，不念色聲香味細滑法，亦不念六波羅蜜乃至佛十八法，不念亦不貢高。作是學般若波羅蜜，亦不念道意妙無與等者，亦不念不貢高。所以者何？是意非意，意性廣大而清凈故。」

舍利弗問須菩提言：「云何意性廣大而清凈？」

須菩提報言：「于淫慾癡亦不合亦不散，不與塵勞合亦不散，不與惡行及六十二見合亦不散，亦不與聲聞、辟支佛意合亦不散；是為菩薩意性廣大而清凈。」

舍利弗復問言：「意為有耶？言是意非意。」

須菩提報言：「意無所念時，有意、無意寧可得、可見、可知不？」

舍利弗報言：「唯，須菩提！不可得、不可見、不可知。」

須菩提語舍利弗：「若意無念時，亦不見有意，亦不見無意，亦不可

【現代漢語翻譯】 現代漢語譯本 不執著于以『無為空』的觀點來看待『有為空』；也不執著于以『無為空』的觀點來看待『無邊際空』；也不以『無邊際空』的觀點來看待『空』；以『空』的觀點來看待事物時，也不執著于『性空』的觀點，以『性空』的觀點來看待事物時，也不執著于『空』的觀點；以『空』的觀點來看待事物時，也不執著于『自空』的觀點；以『自空』的觀點來看待事物時，也不執著于『性空』的觀點；以『自空』的觀點來看待事物時，也不執著于『諸法空』的觀點，不執著于以『諸法空』的觀點來看待『自空』；以『諸法空』的觀點來看待事物時，也不執著于『無空』的觀點，以『無空』的觀點來看待事物時，也不執著于『諸法空』的觀點；以『諸法空』的觀點來看待事物時，也不執著于『有空』的觀點；以『有空』的觀點來看待事物時，也不執著于『無空』的觀點；以『有空』的觀點來看待事物時，也不執著于『無有空』的觀點，以『無有空』的觀點來看待事物時，也不執著于『有空』的觀點。舍利弗（Śāriputra）！菩薩這樣修行般若波羅蜜（Prajñāpāramitā），就能更進一步地走上菩薩之道。 「再者，舍利弗（Śāriputra）！菩薩這樣學習般若波羅蜜（Prajñāpāramitā），不執著於五陰（pañca-skandha），也不因此而驕傲自大，也不執著于眼、耳、鼻、舌、身、意（ṣaḍ-indriya），不執著於色、聲、香、味、細滑、法（ṣaḍ-viṣaya），也不執著於六波羅蜜（ṣaṭ-pāramitā）乃至佛的十八不共法（aṣṭādaśa āveṇikā buddha-dharmā），不執著也不因此而驕傲自大。這樣學習般若波羅蜜（Prajñāpāramitā），也不執著于道意（bodhi-citta）的微妙無與倫比，也不執著于不驕傲自大。為什麼呢？因為這意念並非真實的意念，意念的本性是廣大而清凈的。」 舍利弗（Śāriputra）問須菩提（Subhūti）說：『意念的本性如何才能廣大而清凈呢？』 須菩提（Subhūti）回答說：『對於淫慾和愚癡，既不結合也不分離，不與塵勞結合也不分離，不與惡行和六十二見（dvāṣaṣṭi-dṛṣṭi）結合也不分離，也不與聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）的意念結合也不分離；這就是菩薩意念的本性廣大而清凈。』 舍利弗（Śāriputra）又問：『意念是存在的嗎？你說這意念非意念。』 須菩提（Subhūti）回答說：『當意念沒有念頭的時候，意念的存在或不存在，可以被得到、看到、知道嗎？』 舍利弗（Śāriputra）回答說：『是的，須菩提（Subhūti）！不能被得到、不能被看到、不能被知道。』 須菩提（Subhūti）對舍利弗（Śāriputra）說：『如果意念沒有念頭的時候，既看不到意念的存在，也看不到意念的不存在，也不能

【English Translation】 English version One does not hold onto the view of 'non-conditioned emptiness' when considering 'conditioned emptiness'; nor does one hold onto the view of 'non-conditioned emptiness' when considering 'boundless emptiness'; nor does one view 'emptiness' through the lens of 'boundless emptiness'; when viewing things through the lens of 'emptiness', one does not hold onto the view of 'inherent emptiness', and when viewing things through the lens of 'inherent emptiness', one does not hold onto the view of 'emptiness'; when viewing things through the lens of 'emptiness', one does not hold onto the view of 'self-emptiness'; when viewing things through the lens of 'self-emptiness', one does not hold onto the view of 'inherent emptiness'; when viewing things through the lens of 'self-emptiness', one does not hold onto the view of 'emptiness of all dharmas', and one does not hold onto the view of 'emptiness of all dharmas' when considering 'self-emptiness'; when viewing things through the lens of 'emptiness of all dharmas', one does not hold onto the view of 'non-emptiness', and when viewing things through the lens of 'non-emptiness', one does not hold onto the view of 'emptiness of all dharmas'; when viewing things through the lens of 'emptiness of all dharmas', one does not hold onto the view of 'conditioned emptiness'; when viewing things through the lens of 'conditioned emptiness', one does not hold onto the view of 'non-emptiness'; when viewing things through the lens of 'conditioned emptiness', one does not hold onto the view of 'neither emptiness nor non-emptiness', and when viewing things through the lens of 'neither emptiness nor non-emptiness', one does not hold onto the view of 'conditioned emptiness'. Śāriputra! When a Bodhisattva practices the Perfection of Wisdom (Prajñāpāramitā) in this way, they will advance further on the path of a Bodhisattva. Furthermore, Śāriputra! When a Bodhisattva studies the Perfection of Wisdom (Prajñāpāramitā) in this way, they do not cling to the five aggregates (pañca-skandha), nor do they become arrogant because of it; they do not cling to the eye, ear, nose, tongue, body, and mind (ṣaḍ-indriya); they do not cling to form, sound, smell, taste, touch, and dharmas (ṣaḍ-viṣaya); they do not cling to the six perfections (ṣaṭ-pāramitā), nor even to the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddha-dharmā); they do not cling nor become arrogant because of it. When studying the Perfection of Wisdom (Prajñāpāramitā) in this way, they do not cling to the unsurpassed and subtle nature of the mind of enlightenment (bodhi-citta), nor do they cling to not being arrogant. Why is this so? Because this thought is not a real thought, and the nature of thought is vast and pure. Śāriputra asked Subhūti: 'How can the nature of thought be vast and pure?' Subhūti replied: 'Regarding lust and ignorance, it neither combines nor separates; it neither combines nor separates with the defilements of the world; it neither combines nor separates with evil actions and the sixty-two views (dvāṣaṣṭi-dṛṣṭi); it neither combines nor separates with the minds of Śrāvakas and Pratyekabuddhas; this is how the nature of a Bodhisattva's mind is vast and pure.' Śāriputra asked again: 'Does the mind exist? You say this mind is not a mind.' Subhūti replied: 'When the mind has no thoughts, can the existence or non-existence of the mind be obtained, seen, or known?' Śāriputra replied: 'Yes, Subhūti! It cannot be obtained, seen, or known.' Subhūti said to Śāriputra: 'If the mind has no thoughts, one neither sees the existence of the mind, nor does one see the non-existence of the mind, nor can one

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得、亦不可見，是故即為清凈。」

舍利弗問須菩提：「何等為無意意？」

報言：「于諸法無作無念，是為無意意。」

舍利弗復問：「無為無作亦是意耶？於五陰無為無作亦復是意，乃至道無為無作亦是意耶？」

須菩提報言：「如是，如是！如所問。」

是時舍利弗讚歎須菩提言：「善哉，善哉！如須菩提，為是佛子，為從佛生，為從法化生，則為法施非為思欲施，隨其證而為說法，實如佛所舉，樂空寂行第一。菩薩摩訶薩當作是學般若波羅蜜，便為阿惟越致，終不離般若波羅蜜。菩薩欲學知聲聞、辟支佛地，當學般若波羅蜜，當讀當習當持。欲學菩薩地，當學般若波羅蜜，當讀當學當持當習。何以故？般若波羅蜜中廣說三乘之教，菩薩摩訶薩、聲聞、辟支佛亦當從是中而學成。」

摩訶般若波羅蜜本無品第十一

是時須菩提白佛言：「世尊！如菩薩行般若波羅蜜，我亦不覺有菩薩，亦不見菩薩。當爲何等菩薩說般若波羅蜜？當教誰？不見諸法終始，云何當爲菩薩作字言菩薩耶？世尊！是字必不住、亦不不住。所以者何？是字亦不見、亦不可得。世尊！我亦不見五陰終始，云何當爲菩薩作字？是故，世尊！是字不住、亦不不住。世尊！我亦不見六情、六衰終始，當

【現代漢語翻譯】 現代漢語譯本 『（心）得』也不可見，因此就是清凈的。」 舍利弗問須菩提：『什麼是無意意？』 須菩提回答說：『對於一切法不執著于造作，不執著于念頭，這就是無意意。』 舍利弗又問：『無為無作也是意嗎？對於五陰的無為無作也是意，乃至對於道的無為無作也是意嗎？』 須菩提回答說：『是的，是的！正如你所問。』 這時，舍利弗讚歎須菩提說：『善哉，善哉！須菩提，你真是佛的弟子，是從佛所生，是從佛法化生，你所施予的是法施而不是思欲施，你隨所證悟的境界而說法，真實地如同佛所舉例，樂於空寂的修行是第一的。菩薩摩訶薩應當這樣學習般若波羅蜜，就會成為阿惟越致（不退轉），最終不會離開般若波羅蜜。菩薩如果想學習瞭解聲聞、辟支佛的境界，應當學習般若波羅蜜，應當讀誦、修習、受持。如果想學習菩薩的境界，應當學習般若波羅蜜，應當讀誦、學習、受持、修習。為什麼呢？因為般若波羅蜜中廣泛地闡述了三乘（聲聞乘、緣覺乘、菩薩乘）的教義，菩薩摩訶薩、聲聞、辟支佛也應當從中學習成就。』 《摩訶般若波羅蜜經》本無品第十一 這時，須菩提對佛說：『世尊！當菩薩修行般若波羅蜜時，我也不覺得有菩薩，也看不見菩薩。應當為哪種菩薩說般若波羅蜜呢？應當教導誰呢？既然看不見諸法的開始和結束，又怎麼能為菩薩安立一個「菩薩」的名稱呢？世尊！這個名稱必定不住于任何地方，也不可能不依附於任何地方。為什麼呢？因為這個名稱也看不見，也不可得到。世尊！我也看不見五陰的開始和結束，又怎麼能為菩薩安立一個名稱呢？所以，世尊！這個名稱不住于任何地方，也不可能不依附於任何地方。世尊！我也看不見六情（眼、耳、鼻、舌、身、意）、六衰（色、聲、香、味、觸、法）的開始和結束，當

【English Translation】 English version 'attainment' is also not visible, therefore it is pure.」 Sariputra asked Subhuti: 'What is non-intentional intention?' Subhuti replied: 'Regarding all dharmas, not being attached to action, not being attached to thoughts, this is non-intentional intention.' Sariputra further asked: 'Is non-action and non-doing also intention? Is non-action and non-doing regarding the five skandhas also intention, and even non-action and non-doing regarding the path also intention?' Subhuti replied: 'Yes, yes! Just as you have asked.' At this time, Sariputra praised Subhuti, saying: 'Excellent, excellent! Subhuti, you are truly a disciple of the Buddha, born from the Buddha, born from the Dharma, what you give is a Dharma gift and not a gift of desire, you speak according to the realm you have realized, truly as the Buddha exemplified, delighting in the practice of emptiness and tranquility is the foremost. Bodhisattva Mahasattvas should learn Prajnaparamita in this way, and they will become Avaivartika (non-retrogressing), and will ultimately not depart from Prajnaparamita. If Bodhisattvas wish to learn and understand the realm of Sravakas and Pratyekabuddhas, they should learn Prajnaparamita, they should read, practice, and uphold it. If they wish to learn the realm of Bodhisattvas, they should learn Prajnaparamita, they should read, learn, uphold, and practice it. Why? Because Prajnaparamita extensively explains the teachings of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), Bodhisattva Mahasattvas, Sravakas, and Pratyekabuddhas should also learn and achieve from it.' Chapter Eleven of the Original Non-Being of the Mahaprajnaparamita Sutra At this time, Subhuti said to the Buddha: 'World Honored One! When Bodhisattvas practice Prajnaparamita, I do not perceive a Bodhisattva, nor do I see a Bodhisattva. For what kind of Bodhisattva should Prajnaparamita be spoken? Who should be taught? Since the beginning and end of all dharmas are not seen, how can a name 'Bodhisattva' be established for a Bodhisattva? World Honored One! This name certainly does not abide anywhere, nor can it not rely on anything. Why? Because this name is also not seen, nor can it be obtained. World Honored One! I also do not see the beginning and end of the five skandhas, how can a name be established for a Bodhisattva? Therefore, World Honored One! This name does not abide anywhere, nor can it not rely on anything. World Honored One! I also do not see the beginning and end of the six senses (eye, ear, nose, tongue, body, mind) and the six defilements (form, sound, smell, taste, touch, dharma), when

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云何為菩薩作字？是字不住、亦不不住。所以者何？是字亦不可見、不可知。云何為菩薩建字？是字亦不可見、亦不可知，是字不住、亦不不住。世尊！亦不見十八性，亦不見十二因緣終始。世尊！我亦不見十二因緣生滅根本，亦不見淫怒癡終始，亦不見六十二見，亦不見六波羅蜜終始，亦不見吾我、亦不見人、亦不見壽、亦不見命眾生終始，亦不見三十七品、空無相無愿、四禪、四等、四無形禪之終始，佛志、法志、僧志、戒志、施志、天志、安般志、死志終始，亦不可得見。我亦不見佛十八法終始。世尊！五陰如夢、如響、如光、如影、如幻、如炎、如化，終始不可得，寂靜，不生不滅終始，不著不斷終始。及如法性之法真際終始，皆不可見。世尊！我亦不見善惡之法終始，我亦不見有為無為、有漏無漏之終始。世尊！我亦不見當來過去今現在之終始，我亦不見不當來不過去不現在法之終始。我亦不見世尊終始，我亦不見十方恒邊沙國土、諸如來、無所著、等正覺，諸弟子及菩薩眾終始。世尊！諸法之終始，尚不可得、不可見，當教何等菩薩？當爲誰說般若波羅蜜？見字亦不住、亦不不住，是字不可得知；亦不可得、亦不可見，是故字亦不住、亦不不住，何為菩薩作字？何以故？諸字法皆不可見、亦不可得。世尊

！菩薩者，合數建字法，亦無有與作字者。五陰、十八性、十二衰、三十七品、佛十八法，亦無有與作字者。世尊！譬如夢、字、響、光、影、炎、化名虛空。世尊！譬如言地水火風空，亦無有與作字者。言戒、三昧、智慧、解脫、見解脫慧，是字亦無有與作字者。言須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，其字亦無有與作字者。言菩薩、言道，言佛、佛法，其字亦無有與作者。言善惡，言有常無常、苦樂有我，言寂言寂靜、所有無所有，其字無有與作者。以是故，我狐疑。所以者何？諸法終始不可得見而為菩薩作字。世尊！是字亦不住於法性。何以故？是字無所有、不可得，是故字亦不住、亦不不住。若菩薩摩訶薩聞作是說般若波羅蜜，不惋不悔、不懈不怠、不恐不怖，當知是菩薩審諦住阿惟越致地，住于無所住。

「複次，世尊！菩薩行般若波羅蜜，色痛想行識不當于中住，眼耳鼻舌身意不當于中住，色聲香味細滑法不當于中住，六識不當于中住，六栽不當于中住，六覺不當于中住，地水火風空識不當于中住，十二因緣不當于中住。何以故？以色痛想行識空故。世尊！若五陰空者為非五陰，五陰亦不離空，空亦不離五陰；空則是五陰，五陰則是空。是故，世尊！菩薩摩訶薩行般若波羅蜜，不當於五陰中

【現代漢語翻譯】 現代漢語譯本：菩薩（Bodhisattva，指追求覺悟的修行者）這個名稱，是根據概念建立的，實際上並沒有一個創造這個名稱的人。五陰（色、受、想、行、識，構成個體存在的五種要素）、十八性（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及六識）、十二衰（生、老、病、死等十二種衰敗現象）、三十七品（三十七道品，佛教修行的三十七種方法）、佛十八法（佛陀的十八種不共功德），這些名稱也都沒有一個創造者。世尊（Bhagavan，佛的尊稱）！譬如夢、文字、迴響、光、影子、火焰、幻化，以及虛空，這些都只是名稱。世尊！譬如說地、水、火、風、空，這些名稱也沒有一個創造者。說戒律、禪定、智慧、解脫、解脫知見，這些名稱也沒有一個創造者。說須陀洹（Srotapanna，入流者，初果）、斯陀含（Sakrdagamin，一來者，二果）、阿那含（Anagamin，不還者，三果）、阿羅漢（Arhat，無生者，四果）、辟支佛（Pratyekabuddha，獨覺者），這些名稱也沒有一個創造者。說菩薩、說道、說佛、佛法，這些名稱也沒有一個創造者。說善惡，說有常無常、苦樂有我，說寂靜、說所有無所有，這些名稱都沒有一個創造者。因此，我感到疑惑。為什麼呢？因為諸法的終始都不可見，卻為菩薩安立了名稱。世尊！這些名稱也不安住於法性（Dharmata，諸法的真實本性）。為什麼呢？因為這些名稱是無所有、不可得的，所以名稱既不住於法性，也不離於法性。如果菩薩摩訶薩（Mahasattva，偉大的菩薩）聽聞如此宣說般若波羅蜜（Prajnaparamita，智慧的完美），不感到惋惜、不後悔、不懈怠、不恐懼、不害怕，應當知道這位菩薩真實安住于阿惟越致地（Avaivartika，不退轉地），安住于無所住的境界。 複次，世尊！菩薩行般若波羅蜜時，不應執著於色、受、想、行、識，不應執著于眼、耳、鼻、舌、身、意，不應執著於色、聲、香、味、觸、法，不應執著於六識，不應執著於六栽（六根所依的六種物質），不應執著於六覺（六根所產生的六種感覺），不應執著于地、水、火、風、空、識，不應執著於十二因緣（十二緣起）。為什麼呢？因為色、受、想、行、識的自性是空。世尊！如果五陰是空，那麼就不是五陰，五陰也不離於空，空也不離於五陰；空就是五陰，五陰就是空。因此，世尊！菩薩摩訶薩行般若波羅蜜時，不應執著於五陰。

【English Translation】 English version: The term 'Bodhisattva' (a being who seeks enlightenment), is established based on concepts, and there is actually no one who creates this term. The five skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute individual existence), the eighteen elements (the six sense organs, the six sense objects, and the six consciousnesses), the twelve ayatanas (the twelve sources of sense experience), the thirty-seven factors of enlightenment (thirty-seven practices for Buddhist cultivation), the eighteen unique qualities of a Buddha, these terms also have no creator. Bhagavan (the Blessed One, a title for the Buddha)! For example, dreams, words, echoes, light, shadows, flames, illusions, and space, these are just names. Bhagavan! For example, saying earth, water, fire, wind, space, these terms also have no creator. Saying precepts, samadhi (meditative concentration), wisdom, liberation, and the knowledge of liberation, these terms also have no creator. Saying Srotapanna (stream-enterer, the first stage of enlightenment), Sakrdagamin (once-returner, the second stage), Anagamin (non-returner, the third stage), Arhat (worthy one, the fourth stage), Pratyekabuddha (solitary buddha), these terms also have no creator. Saying Bodhisattva, saying the path, saying Buddha, the Buddha's teachings, these terms also have no creator. Saying good and evil, saying permanence and impermanence, suffering and happiness, self, saying stillness, saying existence and non-existence, these terms have no creator. Therefore, I have doubts. Why? Because the beginning and end of all dharmas (phenomena) cannot be seen, yet a name is established for Bodhisattva. Bhagavan! These terms also do not abide in Dharmata (the true nature of phenomena). Why? Because these terms are without substance, unattainable, therefore the terms neither abide in nor depart from Dharmata. If a Bodhisattva Mahasattva (a great Bodhisattva) hears such a discourse on Prajnaparamita (the perfection of wisdom), without regret, without remorse, without laziness, without fear, without terror, it should be known that this Bodhisattva truly abides in the Avaivartika (non-retrogressing) stage, abiding in the state of non-abiding. Furthermore, Bhagavan! When a Bodhisattva practices Prajnaparamita, they should not cling to form, feeling, perception, mental formations, or consciousness; they should not cling to the eye, ear, nose, tongue, body, or mind; they should not cling to form, sound, smell, taste, touch, or mental objects; they should not cling to the six consciousnesses; they should not cling to the six bases (the six material bases of the sense organs); they should not cling to the six sensations (the six feelings arising from the sense organs); they should not cling to earth, water, fire, wind, space, or consciousness; they should not cling to the twelve links of dependent origination. Why? Because the nature of form, feeling, perception, mental formations, and consciousness is emptiness. Bhagavan! If the five skandhas are empty, then they are not the five skandhas, and the five skandhas are not separate from emptiness, and emptiness is not separate from the five skandhas; emptiness is the five skandhas, and the five skandhas are emptiness. Therefore, Bhagavan! When a Bodhisattva Mahasattva practices Prajnaparamita, they should not cling to the five skandhas.

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住，乃至十二因緣亦不當于中住。何以故？十二因緣空故。十二因緣則是空，空則是十二因緣。

「複次，世尊！菩薩摩訶薩行般若波羅蜜，三十七品乃至佛十八法不當于中住，佛十八法亦不離空，空則十八法，十八法則空，是故不當于中住。

「複次，世尊！菩薩摩訶薩行般若波羅蜜，六波羅蜜不當于中住。何以故？六波羅蜜空故，住則非六波羅蜜。六波羅蜜不離空，空亦不離六波羅蜜。是故，世尊！菩薩不當於六波羅蜜中住。

「複次，世尊！菩薩摩訶薩行般若波羅蜜，文字數不當于中住。文字數若多若少，不當于中住。何以故？文字數空故。

「複次，世尊！行般若波羅蜜菩薩，神通亦不當于中住。何以故？神通則是空，空則是神通。

「複次，世尊！行般若波羅蜜菩薩，色痛想行識無常，不當于中住。何以故？無常空故。假令無常不空則非無常，空亦不離無常。無常則是空，空則是無常，是故菩薩不當于中住。五陰苦、五陰無我亦不當于中住，五陰空亦不當于中住，五陰寂靜亦不當于中住。

「複次，世尊！行般若波羅蜜菩薩，如不當于中住，法及法性不當于中住，真際不當于中住。

「複次，世尊！菩薩行般若波羅蜜，諸三昧門、陀鄰尼門不當于中住。世尊！

【現代漢語翻譯】 現代漢語譯本 『住』，乃至十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死這十二個環節）也不應當執著于其中。為什麼呢？因為十二因緣的本質是空性的。十二因緣就是空，空就是十二因緣。 『再者，世尊！菩薩摩訶薩修行般若波羅蜜（指以智慧到達彼岸的修行），不應當執著於三十七道品（指四念處、四正勤、四如意足、五根、五力、七覺支、八正道）乃至佛的十八不共法（指佛獨有的十八種功德）之中。佛的十八不共法也不離空性，空性就是十八不共法，十八不共法就是空性，所以不應當執著于其中。 『再者，世尊！菩薩摩訶薩修行般若波羅蜜，不應當執著於六波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧）。為什麼呢？因為六波羅蜜的本質是空性的，執著於六波羅蜜就不是真正的六波羅蜜。六波羅蜜不離空性，空性也不離六波羅蜜。所以，世尊！菩薩不應當執著於六波羅蜜之中。 『再者，世尊！菩薩摩訶薩修行般若波羅蜜，不應當執著于文字的數量。文字的數量無論是多還是少，都不應當執著于其中。為什麼呢？因為文字的數量本質是空性的。 『再者，世尊！修行般若波羅蜜的菩薩，也不應當執著于神通。為什麼呢？因為神通的本質是空性的，空性就是神通。 『再者，世尊！修行般若波羅蜜的菩薩，不應當執著於色（物質）、受（感受）、想（概念）、行（意志）、識（分別）這五蘊的無常。為什麼呢？因為無常的本質是空性的。假設無常不是空性的，那就不是真正的無常，空性也不離無常。無常就是空性，空性就是無常，所以菩薩不應當執著于其中。五蘊的苦、五蘊的無我也不應當執著于其中，五蘊的空性也不應當執著于其中，五蘊的寂靜也不應當執著于其中。 『再者，世尊！修行般若波羅蜜的菩薩，不應當執著于『如』（指真如實相），法（指一切事物）以及法性（指事物的本質）也不應當執著于其中，真際（指真理的邊際）也不應當執著于其中。 『再者，世尊！菩薩修行般若波羅蜜，不應當執著于各種三昧門（指禪定的法門）、陀羅尼門（指總持的法門）。世尊！』

【English Translation】 English version 『Dwelling,』 even the twelve links of dependent origination (referring to ignorance, volitional formations, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age and death) should not be dwelled in. Why? Because the twelve links of dependent origination are empty. The twelve links of dependent origination are emptiness, and emptiness is the twelve links of dependent origination. 『Furthermore, World Honored One! When a Bodhisattva Mahasattva practices Prajna Paramita (the perfection of wisdom), they should not dwell in the thirty-seven factors of enlightenment (referring to the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold noble path), nor in the eighteen unique qualities of a Buddha (referring to the eighteen unique virtues of a Buddha). The eighteen unique qualities of a Buddha are not separate from emptiness, emptiness is the eighteen unique qualities, and the eighteen unique qualities are emptiness, therefore one should not dwell in them.』 『Furthermore, World Honored One! When a Bodhisattva Mahasattva practices Prajna Paramita, they should not dwell in the six perfections (referring to generosity, morality, patience, diligence, meditation, and wisdom). Why? Because the six perfections are empty, dwelling in them is not the true six perfections. The six perfections are not separate from emptiness, and emptiness is not separate from the six perfections. Therefore, World Honored One! A Bodhisattva should not dwell in the six perfections.』 『Furthermore, World Honored One! When a Bodhisattva Mahasattva practices Prajna Paramita, they should not dwell in the number of letters. Whether the number of letters is many or few, one should not dwell in them. Why? Because the number of letters is empty.』 『Furthermore, World Honored One! A Bodhisattva who practices Prajna Paramita should not dwell in supernormal powers. Why? Because supernormal powers are emptiness, and emptiness is supernormal powers.』 『Furthermore, World Honored One! A Bodhisattva who practices Prajna Paramita should not dwell in the impermanence of form, feeling, perception, mental formations, and consciousness. Why? Because impermanence is empty. If impermanence were not empty, it would not be true impermanence, and emptiness is not separate from impermanence. Impermanence is emptiness, and emptiness is impermanence, therefore a Bodhisattva should not dwell in it. The suffering of the five aggregates, the non-self of the five aggregates should also not be dwelled in, the emptiness of the five aggregates should also not be dwelled in, and the quiescence of the five aggregates should also not be dwelled in.』 『Furthermore, World Honored One! A Bodhisattva who practices Prajna Paramita should not dwell in 『suchness』 (referring to the true reality), nor should they dwell in dharma (referring to all things) and the nature of dharma (referring to the essence of things), nor should they dwell in the limit of reality (referring to the boundary of truth).』 『Furthermore, World Honored One! When a Bodhisattva practices Prajna Paramita, they should not dwell in the various gates of samadhi (referring to the methods of meditation) and the gates of dharani (referring to the methods of total retention). World Honored One!』

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菩薩摩訶薩無有漚和拘舍羅，作吾我想，著於五陰，有仍五陰受般若波羅蜜，亦不順般若波羅蜜，不得具足般若波羅蜜，便不能得出生薩云若。

「複次，世尊！菩薩行般若波羅蜜，著于吾我想，住于諸陀鄰尼三昧門，以想識求陀鄰尼三昧門，又復有仍受般若波羅蜜，亦不應不順般若波羅蜜，不得具足般若波羅蜜，不能得出生薩云若。何以故？不受色痛想行識故。不受五陰則非五陰。所以者何？其性空故。諸陀鄰尼三昧門不受，不受則非陀鄰尼三昧門，其性空故。乃至般若波羅蜜亦復不受，本性空故。菩薩摩訶薩行般若波羅蜜，當觀性空之法。雖觀于諸法，不當使有所著，是名為菩薩摩訶薩無所受三昧。積聚廣大無限之用，諸羅漢、辟支佛所不能及。薩云若亦不受，乃至內外空及有無空亦不受。何以故？不可以相行故。所以者何？相行有垢故。何等相？五陰相、三昧相是謂垢相。當作是受、當作是念。不爾者，異道人先尼終不有信于薩云若慧。何等信？信于般若波羅蜜，不以相信解受持觀其所應，亦不以相、亦不以無相。作是不受相，先尼得解信要，便得度空性之慧，不復受痛想行識。所以者何？以見解空相之法。何以故？亦不于內見慧、亦不于外見慧、亦不離內外事見慧。何以故？亦不見法當有可識知者，亦

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩如果沒有善巧方便，執著于『我』的觀念，執著於五蘊（色、受、想、行、識），即使修行般若波羅蜜，也不能順應般若波羅蜜，不能圓滿般若波羅蜜，就不能證得一切智（薩云若）。 『再者，世尊！菩薩修行般若波羅蜜時，如果執著于『我』的觀念，安住于各種陀鄰尼（總持）三昧門，以有想有識的心去尋求陀鄰尼三昧門，又執著于修行般若波羅蜜，也不能順應般若波羅蜜，不能圓滿般若波羅蜜，就不能證得一切智（薩云若）。為什麼呢？因為不執著於色、受、想、行、識。不執著於五蘊，就不是五蘊。為什麼呢？因為它們的本性是空。不執著于各種陀鄰尼三昧門，不執著就不是陀鄰尼三昧門，因為它們的本性是空。乃至般若波羅蜜也不執著，因為它的本性是空。菩薩摩訶薩修行般若波羅蜜，應當觀察諸法性空的道理。雖然觀察諸法，但不應當有所執著，這稱為菩薩摩訶薩的無所受三昧。它積聚廣大無邊的功用，是諸阿羅漢、辟支佛所不能及的。一切智（薩云若）也不執著，乃至內空、外空以及有無空也不執著。為什麼呢？因為不可以有相的行持。為什麼呢？因為有相的行持有垢染。什麼是相呢？五蘊的相、三昧的相，這些都是垢染的相。應當這樣受持，應當這樣思念。如果不是這樣，外道先尼（女修行者）終究不會相信一切智的智慧。相信什麼呢？相信般若波羅蜜，不以有相的信解受持，觀察它所應有的樣子，也不以有相，也不以無相。這樣不執著于相，先尼才能得到解脫的信要，便能證得空性的智慧，不再執著于受、想、行、識。為什麼呢？因為見解了空相的法。為什麼呢？既不在內見智慧，也不在外見智慧，也不在內外之外見智慧。為什麼呢？也見不到有法可以被認識，也見不到有法可以被知曉。』

【English Translation】 English version: If a Bodhisattva Mahasattva lacks skillful means, creates the thought of 『I』, and clings to the five skandhas (form, feeling, perception, mental formations, and consciousness), even if they practice Prajna Paramita, they cannot accord with Prajna Paramita, cannot perfect Prajna Paramita, and thus cannot attain Sarvajna (all-knowing wisdom). 『Furthermore, World Honored One! When a Bodhisattva practices Prajna Paramita, if they cling to the thought of 『I』, abide in various Dharani Samadhi gates, and seek Dharani Samadhi gates with thought and consciousness, and also cling to practicing Prajna Paramita, they cannot accord with Prajna Paramita, cannot perfect Prajna Paramita, and thus cannot attain Sarvajna. Why is that? Because they do not cling to form, feeling, perception, mental formations, and consciousness. Not clinging to the five skandhas means they are not the five skandhas. Why is that? Because their nature is empty. Not clinging to various Dharani Samadhi gates, not clinging means they are not Dharani Samadhi gates, because their nature is empty. Even Prajna Paramita is not clung to, because its nature is empty. When a Bodhisattva Mahasattva practices Prajna Paramita, they should observe the principle of the emptiness of all dharmas. Although they observe all dharmas, they should not have any attachment. This is called the Bodhisattva Mahasattva』s Samadhi of Non-Attachment. It accumulates vast and boundless functions, which Arhats and Pratyekabuddhas cannot reach. Sarvajna is also not clung to, and even inner emptiness, outer emptiness, and emptiness of existence and non-existence are not clung to. Why is that? Because it cannot be practiced with characteristics. Why is that? Because practicing with characteristics is defiled. What are characteristics? The characteristics of the five skandhas and the characteristics of Samadhi are defiled characteristics. One should receive it in this way, and one should contemplate in this way. If not, the heretic Sramanerika (female practitioner) will never have faith in the wisdom of Sarvajna. What faith? Faith in Prajna Paramita, not with faith based on characteristics, understanding, receiving, holding, and observing its proper form, neither with characteristics nor without characteristics. By not clinging to characteristics in this way, the Sramanerika can attain the essential faith of liberation, and then attain the wisdom of emptiness, no longer clinging to feeling, perception, mental formations, and consciousness. Why is that? Because they have understood the dharma of emptiness. Why is that? They do not see wisdom within, nor do they see wisdom without, nor do they see wisdom apart from within and without. Why is that? They also do not see any dharma that can be recognized, nor do they see any dharma that can be known.』

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不于內五陰見慧、亦不于外五陰見慧、亦不離五陰見慧。以是因緣，先尼得解。得解已，便得信要于薩云若。是謂比諸法等信以為證，而不見諸法。先尼作是解脫已，便於諸法無所受，不想不念故。是法亦無有得者、亦無有受者、亦無有解者。是法亦非受、亦非持、亦不可獲、亦無有念，一切諸法皆無念故。世尊！菩薩摩訶薩所以于般若波羅蜜通達來往于彼此岸者何？于諸法無所受。不受色痛想行識者，于諸法無所受故。乃至三昧、陀鄰尼門無所受，于諸法亦無所受，不具足三十七品、佛十力、佛十八法不共，終不中道般泥洹。何以故？三十七品非三十七品，乃至佛十八法非十八法。是法非法、亦不非法，是為菩薩摩訶薩行般若波羅蜜不受五陰。複次，世尊！菩薩摩訶薩行般若波羅蜜，當作是觀：『言何許是般若波羅蜜？般若波羅蜜為是誰？誰有是般若波羅蜜？』菩薩行般若波羅蜜，當復作是念言：『不可得法、不可見法非為般若波羅蜜。』」

於是舍利弗問尊者須菩提言：「賢者！何等法不可得、不可見？」

須菩提報言：「般若波羅蜜不可得、不可見；禪、惟逮、羼、尸、檀波羅蜜，亦不可得、亦不可見，以外空、內空及有無空故。五陰亦不可得見，三十七品、佛十八法、神通，亦不有、亦不可得見

【現代漢語翻譯】 現代漢語譯本：不在內在的五蘊（色、受、想、行、識）中見智慧，也不在外在的五蘊中見智慧，也不離開五蘊見智慧。因為這個因緣，先尼（一位修行者）得以解脫。解脫后，便對薩云若（一切智）生起堅定的信心。這就是所謂的對諸法平等信受，以此為證，而不是執著于諸法本身。先尼如此解脫后，對於諸法不再有所執受，因為沒有了執著、沒有了念頭。這種法既沒有得到者，也沒有接受者，也沒有解脫者。這種法既不是被接受的，也不是被持有的，既不可獲得，也沒有念頭，因為一切諸法都是無念的。世尊！菩薩摩訶薩之所以能夠通達般若波羅蜜，來往於此岸和彼岸，是因為什麼呢？是因為對諸法沒有執受。不執受色、受、想、行、識，是因為對諸法沒有執受的緣故。乃至對於三昧（禪定）、陀鄰尼門（總持法門）也沒有執受，對於諸法也沒有執受，不具足三十七道品、佛十力、佛十八不共法，最終也不會在中道入般涅槃。為什麼呢？因為三十七道品並非真正的三十七道品，乃至佛十八不共法也並非真正的十八不共法。這種法既不是法，也不是非法，這就是菩薩摩訶薩行般若波羅蜜而不執受五蘊。再者，世尊！菩薩摩訶薩行般若波羅蜜時，應當這樣觀察：『什麼是般若波羅蜜？般若波羅蜜是誰的？誰擁有般若波羅蜜？』菩薩行般若波羅蜜時，應當再次這樣想：『不可得的法、不可見的法，不是般若波羅蜜。』 於是，舍利弗問尊者須菩提說：『賢者！什麼法是不可得、不可見的呢？』 須菩提回答說：『般若波羅蜜是不可得、不可見的；禪那波羅蜜（禪定）、毗梨耶波羅蜜（精進）、羼提波羅蜜（忍辱）、尸羅波羅蜜（持戒）、檀那波羅蜜（佈施），也是不可得、不可見的，因為外空、內空以及有無空。五蘊也是不可得見的，三十七道品、佛十八法、神通，也是不存在的，也是不可得見的。』

【English Translation】 English version: One does not see wisdom in the inner five skandhas (form, feeling, perception, mental formations, consciousness), nor does one see wisdom in the outer five skandhas, nor does one see wisdom apart from the five skandhas. Because of this condition, Sani (a practitioner) attained liberation. Having attained liberation, one then gains firm faith in Sarvajna (omniscience). This is what is meant by believing in the equality of all dharmas as proof, without clinging to the dharmas themselves. Having attained liberation in this way, Sani no longer clings to any dharmas, because there is no clinging, no thought. This dharma has neither a receiver, nor an acceptor, nor a liberator. This dharma is neither received, nor held, nor attainable, nor does it have thought, because all dharmas are without thought. World Honored One! Why is it that Bodhisattva Mahasattvas are able to understand Prajnaparamita and travel back and forth between this shore and the other shore? It is because they do not cling to any dharmas. Not clinging to form, feeling, perception, mental formations, and consciousness is because they do not cling to any dharmas. Even to Samadhi (meditation), Dharani (mantra) gates, they do not cling, and they do not cling to any dharmas. They do not fulfill the thirty-seven factors of enlightenment, the ten powers of the Buddha, and the eighteen unique qualities of the Buddha, and ultimately they will not enter Parinirvana in the middle way. Why is this? Because the thirty-seven factors of enlightenment are not truly the thirty-seven factors of enlightenment, and even the eighteen unique qualities of the Buddha are not truly the eighteen unique qualities. This dharma is neither dharma nor non-dharma, this is how Bodhisattva Mahasattvas practice Prajnaparamita without clinging to the five skandhas. Furthermore, World Honored One! When Bodhisattva Mahasattvas practice Prajnaparamita, they should contemplate thus: 'What is Prajnaparamita? Whose is Prajnaparamita? Who possesses Prajnaparamita?' When Bodhisattva practices Prajnaparamita, they should think again: 'The dharma that is unattainable and invisible is not Prajnaparamita.' Then, Shariputra asked the Venerable Subhuti, saying: 'Venerable one! What dharmas are unattainable and invisible?' Subhuti replied: 'Prajnaparamita is unattainable and invisible; Dhyana Paramita (meditation), Virya Paramita (effort), Kshanti Paramita (patience), Shila Paramita (morality), Dana Paramita (generosity) are also unattainable and invisible, because of outer emptiness, inner emptiness, and the emptiness of existence and non-existence. The five skandhas are also unattainable and invisible, the thirty-seven factors of enlightenment, the eighteen unique qualities of the Buddha, and supernormal powers are also non-existent and unattainable and invisible.'

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。法性、法住、真際、佛薩云若，亦不有、亦不可得見，以內外空、有無皆空故。舍利弗！菩薩摩訶薩行般若波羅蜜，若作是觀、作是念，意不惓不厭、不恐不怖，當知是菩薩終不離般若波羅蜜。」

舍利弗問尊者須菩提：「何以當知菩薩不離般若波羅蜜？」

須菩提報言：「如色之狀貌離色，如痛想行識狀貌離痛想行識，如檀波羅蜜狀貌離檀波羅蜜，乃至般若波羅蜜狀貌離般若波羅蜜，乃至佛十八法、乃至真際，亦復如是。」

舍利弗問須菩提言：「五陰狀貌何類？六波羅蜜、佛十八法，狀貌何類？法性及如、真際，其狀貌何類？」

須菩提報言：「五陰無所有之狀貌，六波羅蜜、佛十八法、真際，亦無所有之狀貌。其類非物之類。舍利弗！是故當如五陰狀貌離五陰，如六波羅蜜狀貌離六波羅蜜，乃至真際亦復如是。五陰離五陰相，乃至真際亦離其相，相亦離其真際。」

舍利弗問須菩提：「菩薩摩訶薩于中便出生薩云若耶？」

報言：「如所問無有異。何以故？諸法無所出亦無所生。」

舍利弗又問：「何以故諸法無有生、無有出？」

須菩提報言：「五陰空，亦不見其出、亦不見其生。般若波羅蜜、佛十八法、真際，亦不見其出、亦不見其生。舍利弗！菩薩

【現代漢語翻譯】 現代漢語譯本：法性（Dharmata，諸法的真實本性）、法住（Dharmasthiti，諸法安住的規律）、真際（Bhūtakoti，真實的邊際）、佛薩云若（Buddhasarvajña，佛的一切智），它們既不存在，也無法被看見，因為內外皆空，有和無都是空性的。舍利弗！菩薩摩訶薩行般若波羅蜜（Prajñāpāramitā，智慧的完美），如果這樣觀察、這樣思考，內心不會疲倦、不會厭煩、不會恐懼、不會害怕，應當知道這位菩薩終究不會離開般若波羅蜜。 舍利弗問尊者須菩提：『如何才能知道菩薩不離開般若波羅蜜？』 須菩提回答說：『如同色的表象離開了色，如同受、想、行、識的表象離開了受、想、行、識，如同檀波羅蜜（Dānapāramitā，佈施的完美）的表象離開了檀波羅蜜，乃至般若波羅蜜的表象離開了般若波羅蜜，乃至佛的十八法（Aṣṭādaśāveṇikabuddhadharmāḥ，佛的十八種不共法），乃至真際，也是如此。』 舍利弗問須菩提說：『五陰（Pañcaskandha，色、受、想、行、識五種構成要素）的表象是什麼樣的？六波羅蜜（Ṣaṭpāramitā，佈施、持戒、忍辱、精進、禪定、智慧六種完美）、佛的十八法，它們的表象是什麼樣的？法性以及如（Tathatā，真如）、真際，它們的表象是什麼樣的？』 須菩提回答說：『五陰是無所有之表象，六波羅蜜、佛的十八法、真際，也是無所有之表象。它們的類別不是事物的類別。舍利弗！因此，應當像五陰的表象離開了五陰一樣，像六波羅蜜的表象離開了六波羅蜜一樣，乃至真際也是如此。五陰離開了五陰的相，乃至真際也離開了它的相，相也離開了它的真際。』 舍利弗問須菩提：『菩薩摩訶薩從中便能出生薩云若（Sarvajña，一切智）嗎？』 須菩提回答說：『如同你所問的，沒有不同。為什麼呢？諸法無所出，也無所生。』 舍利弗又問：『為什麼諸法無有生、無有出？』 須菩提回答說：『五陰是空的，也看不見它的出，也看不見它的生。般若波羅蜜、佛的十八法、真際，也看不見它的出，也看不見它的生。舍利弗！菩薩

【English Translation】 English version: Dharmata (the true nature of phenomena), Dharmasthiti (the law of phenomena abiding), Bhūtakoti (the true limit), Buddhasarvajña (the omniscience of the Buddha), they neither exist nor can be seen, because both internal and external are empty, and both existence and non-existence are empty. Shariputra! When a Bodhisattva Mahasattva practices Prajñāpāramitā (the perfection of wisdom), if they observe and contemplate in this way, their mind will not be weary, not be disgusted, not be fearful, not be afraid, it should be known that this Bodhisattva will never depart from Prajñāpāramitā. Shariputra asked the Venerable Subhuti: 'How can it be known that a Bodhisattva does not depart from Prajñāpāramitā?' Subhuti replied: 'Just as the appearance of form is separate from form, just as the appearance of feeling, perception, volition, and consciousness is separate from feeling, perception, volition, and consciousness, just as the appearance of Dānapāramitā (the perfection of giving) is separate from Dānapāramitā, and so on up to the appearance of Prajñāpāramitā being separate from Prajñāpāramitā, and so on up to the eighteen unique qualities of a Buddha (Aṣṭādaśāveṇikabuddhadharmāḥ), and so on up to Bhūtakoti, it is also like this.' Shariputra asked Subhuti: 'What is the appearance of the five skandhas (Pañcaskandha, the five aggregates of form, feeling, perception, volition, and consciousness)? What is the appearance of the six pāramitās (Ṣaṭpāramitā, the six perfections of giving, morality, patience, effort, meditation, and wisdom), and the eighteen unique qualities of a Buddha? What is the appearance of Dharmata, Tathatā (suchness), and Bhūtakoti?' Subhuti replied: 'The five skandhas have the appearance of being without any existence, the six pāramitās, the eighteen unique qualities of a Buddha, and Bhūtakoti also have the appearance of being without any existence. Their category is not the category of things. Shariputra! Therefore, it should be like the appearance of the five skandhas being separate from the five skandhas, like the appearance of the six pāramitās being separate from the six pāramitās, and so on up to Bhūtakoti being the same. The five skandhas are separate from the characteristics of the five skandhas, and so on up to Bhūtakoti being separate from its characteristics, and the characteristics are also separate from their Bhūtakoti.' Shariputra asked Subhuti: 'Does a Bodhisattva Mahasattva then give birth to Sarvajña (omniscience) from this?' Subhuti replied: 'As you have asked, there is no difference. Why? Because all dharmas have no arising and no birth.' Shariputra asked again: 'Why do all dharmas have no birth and no arising?' Subhuti replied: 'The five skandhas are empty, and neither their arising nor their birth can be seen. Prajñāpāramitā, the eighteen unique qualities of a Buddha, and Bhūtakoti, neither their arising nor their birth can be seen. Shariputra! A Bodhisattva

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摩訶薩作是學般若波羅蜜，以漸近薩云若。已漸近薩云若，便得身意相凈。已得身意相凈，便無淫怒癡。意強梁，貪意不復生，意終無六十二見事，終不于母人腹中生；常得化生，從一佛國至一佛國，育養眾生、普凈佛國土，至成阿耨多羅三耶三菩，終不離諸佛世尊。舍利弗！菩薩摩訶薩行般若波羅蜜，當作是學、當作是行。」

放光般若經卷第二 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第三

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜空行品第十二

須菩提白佛言：「菩薩摩訶薩行般若波羅蜜，無有漚和拘舍羅，於五陰為行相。若念五陰有常為行相，念五陰無常為行相，念五陰苦，言五陰是我所，是為行相。念五陰寂靜為行相。世尊！菩薩摩訶薩不以漚和拘舍羅行般若波羅蜜，學三十七品、佛十八法，亦復為行相。世尊！若菩薩行般若波羅蜜，自念言：『我行般若波羅蜜。』設欲有所得，是亦為行相。若菩薩念言：『有作是學者，為學般若波羅蜜。』是亦為行相。作是學者，當知菩薩未有漚和拘舍羅故。」

須菩提語舍利弗言：「菩薩作是學般若波羅蜜，為住色、為分別色。坐分別色，便作行色求。已作是行，不得離生老病死苦。菩薩

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（菩薩中的大菩薩）這樣修學般若波羅蜜（以智慧到達彼岸的方法），逐漸接近薩云若（一切智）。已經逐漸接近薩云若，便能得到身意清凈。已經得到身意清凈，便沒有淫慾、嗔怒、愚癡。意念堅強，貪慾不再生起，意念中終究沒有六十二種邪見，終究不會在母親的腹中出生；常常得到化生，從一個佛國到另一個佛國，養育眾生、普遍清凈佛的國土，直至成就阿耨多羅三藐三菩提（無上正等正覺），終究不離開諸佛世尊。舍利弗（佛陀的十大弟子之一）！菩薩摩訶薩修行般若波羅蜜，應當這樣修學、應當這樣修行。

須菩提（佛陀的十大弟子之一）對佛說：『菩薩摩訶薩修行般若波羅蜜，不應該有漚和拘舍羅（方便善巧），以五陰（色、受、想、行、識）為修行相。如果認為五陰是常的，作為修行相；認為五陰是無常的，作為修行相；認為五陰是苦的，說五陰是我的所有，這都是修行相。認為五陰是寂靜的，作為修行相。世尊！菩薩摩訶薩不以方便善巧修行般若波羅蜜，學習三十七道品、佛的十八不共法，也都是修行相。世尊！如果菩薩修行般若波羅蜜，自己想：『我正在修行般若波羅蜜。』如果想要有所得，這也是修行相。如果菩薩想：『有人這樣修學，是爲了修學般若波羅蜜。』這也是修行相。這樣修學的人，應當知道菩薩還沒有方便善巧的智慧。』

須菩提對舍利弗說：『菩薩這樣修學般若波羅蜜，是爲了安住於色（物質現象），還是爲了分別色？如果執著于分別色，就會產生對色的追求。已經產生這種追求，就不能脫離生老病死的痛苦。菩薩'

【English Translation】 English version: A Bodhisattva Mahasattva (a great Bodhisattva) practices the Prajna Paramita (the perfection of wisdom) in this way, gradually approaching Sarvajna (omniscience). Having gradually approached Sarvajna, one obtains purity of body and mind. Having obtained purity of body and mind, one is free from lust, anger, and ignorance. The mind is strong, greed no longer arises, and the mind is ultimately free from the sixty-two wrong views. One is ultimately not born from a mother's womb; one is always born through transformation, going from one Buddha-land to another, nurturing sentient beings, universally purifying Buddha-lands, until one attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and ultimately does not leave the presence of all Buddhas, World Honored Ones. Shariputra (one of the Buddha's ten great disciples)! A Bodhisattva Mahasattva, practicing the Prajna Paramita, should learn and practice in this way.

Subhuti (one of the Buddha's ten great disciples) said to the Buddha: 'A Bodhisattva Mahasattva, practicing the Prajna Paramita, should not have Upaya-kausalya (skillful means), taking the five skandhas (form, feeling, perception, mental formations, consciousness) as a characteristic of practice. If one thinks the five skandhas are permanent, taking that as a characteristic of practice; if one thinks the five skandhas are impermanent, taking that as a characteristic of practice; if one thinks the five skandhas are suffering, saying the five skandhas are mine, these are all characteristics of practice. If one thinks the five skandhas are peaceful, taking that as a characteristic of practice. World Honored One! A Bodhisattva Mahasattva does not practice the Prajna Paramita with skillful means, learning the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, these are also characteristics of practice. World Honored One! If a Bodhisattva practices the Prajna Paramita, thinking to oneself: 'I am practicing the Prajna Paramita.' If one desires to attain something, this is also a characteristic of practice. If a Bodhisattva thinks: 'There is someone who practices in this way, in order to practice the Prajna Paramita.' This is also a characteristic of practice. One who practices in this way should know that the Bodhisattva does not yet have the wisdom of skillful means.'

Subhuti said to Shariputra: 'A Bodhisattva, practicing the Prajna Paramita in this way, is it to abide in form (material phenomena), or to discriminate form? If one is attached to discriminating form, one will generate a pursuit of form. Having generated this pursuit, one cannot escape the suffering of birth, old age, sickness, and death. A Bodhisattva'

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復不以漚和拘舍羅行般若波羅蜜，處於眼耳鼻舌身意，分別六情，復分別十八性，覆住於三十七品及佛十八法，各分別計校作色求，亦復不能脫生老病死苦。是菩薩尚不能逮聲聞、辟支佛地證，況欲得阿耨多羅三耶三菩？是事不然。以是故，當知菩薩行般若波羅蜜無漚和拘舍羅。」

舍利弗問須菩提：「當云何知菩薩行般若波羅蜜，而是漚和拘舍羅？」

須菩提報言：「菩薩摩訶薩行般若波羅蜜，於色痛想行識不作相行，亦不言五陰有常無常，於五陰亦不作苦樂行，亦不作是我所非我所行，於五陰不作空、無相、無願行，於五陰亦不作寂靜行。以是故，舍利弗！以五陰空為非五陰，五陰不離空，空不離五陰；五陰則是空，空則是五陰。六波羅蜜、三十七品及佛十八法皆空。假令空者亦不離十八法，十八法亦不離空。菩薩如是行般若波羅蜜，則為是漚和拘舍羅。菩薩作是行般若波羅蜜，便成阿耨多羅三耶三菩。行般若波羅蜜，亦不見般若波羅蜜，亦不見行者，亦不見不行者。」

舍利弗問須菩提：「菩薩摩訶薩，何以故行般若波羅蜜亦不見般若波羅蜜？」

須菩提報言：「以般若波羅蜜狀貌本實不可得見故。何以故？所有者無所有故。是故行般若波羅蜜無所見。所以者何？菩薩悉知諸法所有無

【現代漢語翻譯】 現代漢語譯本：如果菩薩不以善巧方便（漚和拘舍羅，Upaya-kausalya）修行般若波羅蜜（Prajna-paramita），執著于眼、耳、鼻、舌、身、意這六種感官，分別執著於六種情境，又分別執著於十八界（十八性），又執著於三十七道品（三十七品）以及佛的十八不共法（佛十八法），對這些都分別計較，執著於色相，這樣就不能脫離生、老、病、死的痛苦。這樣的菩薩甚至不能達到聲聞（Sravaka）、辟支佛（Pratyekabuddha）的境界，更何況想要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）呢？這是不可能的。因此，應當知道菩薩修行般若波羅蜜，不能有執著于善巧方便的心。 舍利弗（Sariputra）問須菩提（Subhuti）：『應當如何理解菩薩修行般若波羅蜜，才是善巧方便呢？』 須菩提回答說：『菩薩摩訶薩（Bodhisattva-mahasattva）修行般若波羅蜜，對於色、受、想、行、識（五陰）不執著于相，也不說五陰是常還是無常，對於五陰也不執著于苦還是樂，也不執著於是我所還是非我所，對於五陰也不執著于空、無相、無愿，對於五陰也不執著于寂靜。因此，舍利弗！以五陰的空性來看，五陰不是五陰，五陰不離空性，空性不離五陰；五陰就是空性，空性就是五陰。六波羅蜜（六波羅蜜）、三十七道品以及佛的十八不共法都是空性的。即使是空性，也不離十八法，十八法也不離空性。菩薩這樣修行般若波羅蜜，才是善巧方便。菩薩這樣修行般若波羅蜜，就能成就阿耨多羅三藐三菩提。修行般若波羅蜜，也看不到般若波羅蜜，也看不到修行者，也看不到不修行者。』 舍利弗問須菩提：『菩薩摩訶薩，為什麼修行般若波羅蜜也看不到般若波羅蜜呢？』 須菩提回答說：『因為般若波羅蜜的真實相貌本來就不可見。為什麼呢？因為所有存在的事物都是無所有的。所以修行般若波羅蜜是無所見的。為什麼呢？因為菩薩完全瞭解諸法的所有和無所有。』

【English Translation】 English version: Furthermore, if a Bodhisattva does not practice Prajna-paramita (Perfection of Wisdom) with Upaya-kausalya (skillful means), but dwells on the six senses of eye, ear, nose, tongue, body, and mind, separately clinging to the six objects, and further clinging to the eighteen realms (eighteen elements), and further dwells on the thirty-seven factors of enlightenment (thirty-seven Bodhipaksika-dharmas) and the eighteen unique qualities of a Buddha (Buddha's eighteen unique dharmas), calculating and clinging to these as forms, then they cannot escape the suffering of birth, old age, sickness, and death. Such a Bodhisattva cannot even attain the level of a Sravaka (Hearer) or Pratyekabuddha (Solitary Buddha), let alone attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is not possible. Therefore, it should be known that a Bodhisattva practicing Prajna-paramita should not have attachment to skillful means. Sariputra (Sariputra) asked Subhuti (Subhuti), 'How should one understand that a Bodhisattva's practice of Prajna-paramita is skillful means?' Subhuti replied, 'A Bodhisattva-mahasattva (Great Bodhisattva) practicing Prajna-paramita does not cling to the characteristics of form, feeling, perception, mental formations, and consciousness (the five skandhas), nor does he say that the five skandhas are permanent or impermanent. He does not cling to the five skandhas as suffering or pleasure, nor as self or non-self. He does not cling to the five skandhas as empty, signless, or wishless, nor does he cling to the five skandhas as tranquil. Therefore, Sariputra! From the perspective of the emptiness of the five skandhas, the five skandhas are not the five skandhas. The five skandhas are not separate from emptiness, and emptiness is not separate from the five skandhas; the five skandhas are emptiness, and emptiness is the five skandhas. The six paramitas (six perfections), the thirty-seven factors of enlightenment, and the eighteen unique qualities of a Buddha are all empty. Even emptiness is not separate from the eighteen dharmas, and the eighteen dharmas are not separate from emptiness. A Bodhisattva practicing Prajna-paramita in this way is practicing with skillful means. A Bodhisattva practicing Prajna-paramita in this way will attain Anuttara-samyak-sambodhi. Practicing Prajna-paramita, one does not see Prajna-paramita, nor does one see the practitioner, nor does one see the non-practitioner.' Sariputra asked Subhuti, 'Why is it that a Bodhisattva-mahasattva, practicing Prajna-paramita, does not see Prajna-paramita?' Subhuti replied, 'Because the true appearance of Prajna-paramita is inherently invisible. Why? Because all that exists is non-existent. Therefore, practicing Prajna-paramita is without seeing. Why? Because a Bodhisattva fully understands the existence and non-existence of all dharmas.'

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所有。有三昧名于諸法無所生，是諸菩薩摩訶薩無量無限廣大之用，非聲聞、辟支佛所知。菩薩摩訶薩不離是三昧，便疾得阿耨多羅三耶三菩。」

舍利弗問須菩提：「但是三昧使菩薩疾成阿耨多羅三耶三菩耶？頗覆有餘三昧？」

須菩提報言：「亦復有餘三昧，令菩薩疾成得佛。」

舍利弗問言：「何者是？」

須菩提言：「有三昧名首楞嚴菩薩行，是三昧亦疾得佛。復有寶印三昧、師子游步三昧、月三昧、作月幢三昧、諸法印三昧、照頂三昧、真法性三昧、必造幢三昧、金剛三昧、諸法所入印三昧、三昧王所入三昧、王印三昧、力進三昧、寶器三昧、必入辯才三昧。如是等三昧，菩薩摩訶薩悉學已，便疾得佛。舍利弗！復有無央數不可計三昧，菩薩所應學，亦復令菩薩疾得佛。」

須菩提承佛威神言：「若有菩薩摩訶薩行是三昧者，已為過去佛所授決已，今現在諸佛亦授其決已，亦不見三昧、亦不念三昧，亦不貢高念言：『我得是三昧。』亦不念言：『我住是三昧。』都無三昧想。」

舍利弗問須菩提言：「諸有住是三昧者，為已從過去諸佛授記已耶？」

須菩提言：「不也，舍利弗！何以故？般若波羅蜜及三昧、菩薩無有異。菩薩則是三昧，三昧則是菩薩；般若波

【現代漢語翻譯】 現代漢語譯本： 所有三昧中，有一種名為『于諸法無所生』的三昧，這是菩薩摩訶薩（菩薩中的大修行者）無量無邊、廣大無垠的功用，不是聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）所能理解的。菩薩摩訶薩不離開這種三昧，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺，即成佛）。

舍利弗（佛陀的十大弟子之一，以智慧著稱）問須菩提（佛陀的十大弟子之一，以解空第一著稱）：『僅僅是這種三昧能使菩薩迅速成就阿耨多羅三藐三菩提嗎？是否還有其他三昧？』

須菩提回答說：『還有其他三昧，能使菩薩迅速成佛。』

舍利弗問道：『是哪些三昧呢？』

須菩提說：『有一種三昧名為首楞嚴菩薩行（一種堅固的修行方法），這種三昧也能迅速成佛。還有寶印三昧（如寶印般珍貴的三昧）、師子游步三昧（如獅子般自在的三昧）、月三昧（如月亮般清凈的三昧）、作月幢三昧（如月亮旗幟般莊嚴的三昧）、諸法印三昧（印證一切法的三昧）、照頂三昧（如光照頭頂般智慧的三昧）、真法性三昧（體悟真實法性的三昧）、必造幢三昧（必定成就如旗幟般功德的三昧）、金剛三昧（如金剛般堅固的三昧）、諸法所入印三昧（印證一切法所歸之處的三昧）、三昧王所入三昧（進入三昧之王的三昧）、王印三昧（如國王印章般權威的三昧）、力進三昧（精進有力的三昧）、寶器三昧（如寶器般珍貴的三昧）、必入辯才三昧（必定獲得辯才的三昧）。像這樣的三昧，菩薩摩訶薩都修習之後，就能迅速成佛。舍利弗！還有無數不可計數的三昧，是菩薩應該修習的，也能使菩薩迅速成佛。』

須菩提承佛的威神力說道：『如果有菩薩摩訶薩修行這些三昧，他已經被過去的佛授記過了，現在諸佛也已經為他授記過了。他既不執著於三昧，也不思念三昧，也不會驕傲地想：『我得到了這種三昧。』也不會想：『我安住于這種三昧。』心中完全沒有三昧的念頭。』

舍利弗問須菩提：『那些安住于這種三昧的人，是已經從過去的諸佛那裡得到授記了嗎？』

須菩提說：『不是的，舍利弗！為什麼呢？因為般若波羅蜜（以智慧到達彼岸）和三昧，對於菩薩來說沒有區別。菩薩就是三昧，三昧就是菩薩；般若波羅蜜和菩薩也沒有區別。』

【English Translation】 English version: Among all samadhis, there is one called 'Non-origination of all dharmas,' which is the immeasurable, boundless, and vast function of Bodhisattva-Mahasattvas (great practitioners among Bodhisattvas), not known by Sravakas (those who hear and practice the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own). Bodhisattva-Mahasattvas, without departing from this samadhi, quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, i.e., Buddhahood).

Sariputra (one of the Buddha's ten great disciples, known for his wisdom) asked Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness): 'Is it only this samadhi that enables Bodhisattvas to quickly achieve Anuttara-samyak-sambodhi? Are there any other samadhis?'

Subhuti replied: 'There are other samadhis that enable Bodhisattvas to quickly attain Buddhahood.'

Sariputra asked: 'Which are they?'

Subhuti said: 'There is a samadhi called the Shurangama Bodhisattva Practice (a steadfast method of practice), which also leads to quick Buddhahood. There are also the Jewel Seal Samadhi (a samadhi as precious as a jewel seal), the Lion's Gait Samadhi (a samadhi as free as a lion), the Moon Samadhi (a samadhi as pure as the moon), the Making Moon Banner Samadhi (a samadhi as majestic as a moon banner), the Seal of All Dharmas Samadhi (a samadhi that seals all dharmas), the Illumination of the Crown Samadhi (a samadhi of wisdom like light illuminating the crown), the True Nature of Dharma Samadhi (a samadhi that realizes the true nature of dharma), the Inevitable Banner Samadhi (a samadhi that inevitably achieves merits like a banner), the Vajra Samadhi (a samadhi as firm as a diamond), the Seal of All Dharmas Entered Samadhi (a samadhi that seals the place where all dharmas enter), the Samadhi Entered by the King of Samadhis (a samadhi that enters the king of samadhis), the King's Seal Samadhi (a samadhi as authoritative as a king's seal), the Power of Progress Samadhi (a samadhi of powerful progress), the Jewel Vessel Samadhi (a samadhi as precious as a jewel vessel), and the Inevitable Eloquence Samadhi (a samadhi that inevitably attains eloquence). When Bodhisattva-Mahasattvas have practiced these samadhis, they quickly attain Buddhahood. Sariputra! There are countless immeasurable samadhis that Bodhisattvas should practice, which also enable Bodhisattvas to quickly attain Buddhahood.'

Subhuti, empowered by the Buddha's majestic power, said: 'If a Bodhisattva-Mahasattva practices these samadhis, he has already been predicted by the Buddhas of the past, and the present Buddhas have also predicted him. He neither clings to samadhi nor thinks about samadhi, nor does he proudly think, 'I have attained this samadhi.' Nor does he think, 'I abide in this samadhi.' He has no thought of samadhi at all.'

Sariputra asked Subhuti: 'Those who abide in this samadhi, have they already received predictions from the Buddhas of the past?'

Subhuti said: 'No, Sariputra! Why? Because Prajna-paramita (wisdom that reaches the other shore) and samadhi are not different for a Bodhisattva. A Bodhisattva is samadhi, and samadhi is a Bodhisattva; Prajna-paramita and a Bodhisattva are also not different.'

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羅蜜亦爾，等無有異。而善男子不知諸法等三昧。何以故不知？菩薩以不見是三昧，是故不知。」

於是世尊讚歎須菩提言：「善哉，善哉！如我所嘆譽，汝于諸空寂行者第一。菩薩摩訶薩當作是學六波羅蜜及三十七品及佛十八法。」

舍利弗白佛言：「菩薩摩訶薩當作是學般若波羅蜜耶？」

佛言：「當作是學六波羅蜜、三十七品及佛十八法，亦不想有所得、有所見。」

舍利弗白佛言：「何等為無所得、無所見？」

世尊報言：「吾我及眾生不可得見，以內外空故。五陰、十八性、十二衰，不可得、不可見，本凈故。十二因緣不可見，常凈故。苦、習、盡、道不可見，常凈故。不可見欲性、形性、無形性，不可得見三十七品、佛十八法，常凈故。不可得見六波羅蜜，從須陀洹乃至佛，常凈故，不可見。」

舍利弗白佛言：「何等為凈？」

世尊報言：「不生、不有、不可見、無所為，是為凈。」

舍利弗白佛言：「菩薩摩訶薩作是學，為學何法？」

世尊報言：「菩薩作是學，于諸法無所學。何以故？法不爾如凡人所入。」

舍利弗白佛言：「法雲何？世尊！」

佛報言：「法之所有如無所有，作是有故，言無所有。」

舍利弗白佛

【現代漢語翻譯】 現代漢語譯本： 『羅蜜（指般若波羅蜜）也是如此，沒有差別。然而善男子不瞭解諸法平等的這種三昧（指禪定）。為什麼不瞭解呢？因為菩薩沒有見到這種三昧，所以不瞭解。』 於是世尊讚歎須菩提說：『好啊，好啊！正如我所讚揚的，你在所有修習空寂的人中是第一位的。菩薩摩訶薩應當這樣學習六波羅蜜（指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法），三十七品（指三十七道品，包括四念處、四正勤、四如意足、五根、五力、七覺支、八正道），以及佛的十八種不共法。』 舍利弗問佛說：『菩薩摩訶薩應當這樣學習般若波羅蜜嗎？』 佛說：『應當這樣學習六波羅蜜、三十七品以及佛的十八種不共法，也不應該執著于有所得、有所見。』 舍利弗問佛說：『什麼是無所得、無所見呢？』 世尊回答說：『我、我所及眾生是不可得見的，因為內外皆空。五陰（指色、受、想、行、識五種構成人身的要素）、十八性（指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）、十二衰（指十二處，即六根和六塵），是不可得、不可見的，因為它們本來就是清凈的。十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）是不可見的，因為它們本來就是常凈的。苦、集、滅、道（指四聖諦）是不可見的，因為它們本來就是常凈的。欲性、形性、無形性是不可見的，三十七品、佛的十八種不共法是不可得見的，因為它們本來就是常凈的。六波羅蜜，從須陀洹（指初果羅漢）乃至佛，是不可得見的，因為它們本來就是常凈的。』 舍利弗問佛說：『什麼是凈呢？』 世尊回答說：『不生、不有、不可見、無所作為，這就是凈。』 舍利弗問佛說：『菩薩摩訶薩這樣學習，是學習什麼法呢？』 世尊回答說：『菩薩這樣學習，對於諸法是無所學的。為什麼呢？因為法不是像凡夫所理解的那樣。』 舍利弗問佛說：『法是怎樣的呢？世尊！』 佛回答說：『法的存在就像不存在一樣，因為有這樣的緣故，所以說不存在。』 舍利弗問佛

【English Translation】 English version: 'The Paramita (referring to Prajna Paramita) is also like that, there is no difference. However, a good man does not understand the Samadhi (referring to meditation) of the equality of all dharmas. Why does he not understand? Because the Bodhisattva has not seen this Samadhi, therefore he does not understand.' Then the World Honored One praised Subhuti, saying: 'Excellent, excellent! As I have praised you, you are the foremost among all those who practice emptiness and tranquility. The Bodhisattva Mahasattva should learn the Six Paramitas (referring to the six ways to reach the other shore: generosity, discipline, patience, diligence, meditation, and wisdom), the Thirty-seven Factors of Enlightenment (including the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Magical Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path), and the Eighteen Unique Qualities of a Buddha.' Sariputra asked the Buddha, 'Should the Bodhisattva Mahasattva learn Prajna Paramita in this way?' The Buddha said, 'One should learn the Six Paramitas, the Thirty-seven Factors of Enlightenment, and the Eighteen Unique Qualities of a Buddha in this way, and one should not be attached to having something to gain or something to see.' Sariputra asked the Buddha, 'What is meant by having nothing to gain and nothing to see?' The World Honored One replied, 'Self, what belongs to self, and sentient beings are not to be seen, because both internally and externally are empty. The Five Skandhas (referring to the five aggregates of form, feeling, perception, mental formations, and consciousness), the Eighteen Elements (referring to the six sense organs, the six sense objects, and the six consciousnesses), and the Twelve Entrances (referring to the six sense organs and the six sense objects) are not to be gained or seen, because they are originally pure. The Twelve Links of Dependent Origination (referring to ignorance, volitional actions, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, and old age and death) are not to be seen, because they are always pure. Suffering, the cause of suffering, the cessation of suffering, and the path to the cessation of suffering (referring to the Four Noble Truths) are not to be seen, because they are always pure. The nature of desire, the nature of form, and the nature of formlessness are not to be seen. The Thirty-seven Factors of Enlightenment and the Eighteen Unique Qualities of a Buddha are not to be gained or seen, because they are always pure. The Six Paramitas, from a Stream-enterer (referring to the first stage of Arhatship) to a Buddha, are not to be gained or seen, because they are always pure.' Sariputra asked the Buddha, 'What is meant by pure?' The World Honored One replied, 'Not being born, not existing, not being seen, and being without action, this is what is meant by pure.' Sariputra asked the Buddha, 'When a Bodhisattva Mahasattva learns in this way, what Dharma is he learning?' The World Honored One replied, 'When a Bodhisattva learns in this way, he is learning nothing in relation to all dharmas. Why? Because Dharma is not as ordinary people understand it.' Sariputra asked the Buddha, 'What is Dharma like, World Honored One?' The Buddha replied, 'The existence of Dharma is like non-existence. Because there is such a cause, it is said to be non-existent.' Sariputra asked the Buddha

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言：「何等為無所有而有？」

世尊報言：「五陰無所有，內外所有無所有，空故。三十七品、佛十八法無所有，內外所有無所有，空故。凡夫愚人隨癡入愛，于中作癡行，為兩際所得而不知不見；法所不癡者，而為入于名色、入於六入、入於三十七品及佛十八法，雖入其中法所無者及更念，亦復不知亦不見。不知不見何等？」

佛言：「不知五陰、不見五陰，不見三十七品、佛十八法。以是法墮于凡夫愚人之數而不出於何？不出于欲、形、無形界，不出于聲聞、辟支佛法。不出而復不信。不信何等？不信五陰空，不信三十七品、佛十八法空。亦復不住。於何所不住？不住於六波羅蜜，不住于阿惟越致地，乃至佛十八法不住。以是故，謂為凡夫愚人，便入于眼耳鼻舌身意，入於五陰、六衰，入於十八性，入于淫怒癡，入于諸見，入於三十七品、佛十八法，入于道。」

舍利弗白佛言：「世尊！菩薩作是學，為不學般若波羅蜜，不成薩云若慧耶？」

佛言：「如是學，為不學般若波羅蜜，不出薩云若。」

舍利弗白佛言：「何以故菩薩不學般若波羅蜜，不成薩云若慧？」

佛言：「以菩薩摩訶薩無漚和拘舍羅，以想念入六波羅蜜及三十七品、佛十八法，以想念入薩云若。以是故，

【現代漢語翻譯】 現代漢語譯本：有人問：『什麼叫做無所有而有？』 世尊回答說：『五陰（色、受、想、行、識五種構成人身心的要素）是無所有的，內外一切所有都是無所有的，因為它們是空性的。三十七道品（修行的三十七種方法）、佛的十八不共法（佛獨有的十八種功德）也是無所有的，內外一切所有都是無所有的，因為它們是空性的。凡夫愚人隨著愚癡而陷入愛慾，在其中做出愚癡的行為，被兩端（有和無）所束縛而不知不覺；那些不被法所迷惑的人，卻陷入名色（物質和精神現象）、六入（眼、耳、鼻、舌、身、意六種感覺器官）、三十七道品以及佛的十八不共法，雖然進入其中，但對於法所無有的東西以及進一步的念頭，也同樣不知不覺。不知不覺的是什麼呢？』 佛說：『不知五陰，不見五陰，不見三十七道品、佛的十八不共法。因為這種執著，他們墮入凡夫愚人的行列而不能解脫。不能解脫什麼呢？不能解脫欲界、色界、無色界，不能解脫聲聞、辟支佛的修行。不能解脫卻又不相信。不相信什麼呢？不相信五陰是空性的，不相信三十七道品、佛的十八不共法是空性的。他們也無法安住。無法安住在哪裡呢？無法安住在六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法），無法安住在阿惟越致地（不退轉的境界），乃至無法安住在佛的十八不共法。因此，他們被稱為凡夫愚人，於是陷入眼、耳、鼻、舌、身、意，陷入五陰、六衰（六種衰敗的現象），陷入十八性（六根、六塵、六識），陷入淫慾、嗔怒、愚癡，陷入各種見解，陷入三十七道品、佛的十八不共法，陷入道。』 舍利弗問佛說：『世尊！菩薩如果這樣學習，是不是就沒有學習般若波羅蜜（以智慧到達彼岸的方法），不能成就一切智（佛的智慧）呢？』 佛說：『像這樣學習，就是沒有學習般若波羅蜜，不能成就一切智。』 舍利弗問佛說：『為什麼菩薩不學習般若波羅蜜，就不能成就一切智呢？』 佛說：『因為菩薩摩訶薩（大菩薩）沒有方便善巧（巧妙的方法），他們以執著想念的方式進入六波羅蜜以及三十七道品、佛的十八不共法，以執著想念的方式進入一切智。因此，』

【English Translation】 English version: Someone asked: 'What is meant by 'existing without having'?' The World Honored One replied: 'The five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person's physical and mental existence) are without existence, all internal and external things are without existence, because they are empty. The thirty-seven factors of enlightenment (thirty-seven practices for enlightenment) and the eighteen unique qualities of a Buddha are also without existence, all internal and external things are without existence, because they are empty. Ordinary foolish people, following their ignorance, fall into craving, engaging in foolish actions, and are bound by the two extremes (existence and non-existence) without knowing or seeing; those who are not deluded by the Dharma, however, fall into name and form (material and mental phenomena), the six sense bases (eye, ear, nose, tongue, body, and mind), the thirty-seven factors of enlightenment, and the eighteen unique qualities of a Buddha. Although they enter into these, they are equally unaware of what is without Dharma and further thoughts. What is it that they are unaware of?' The Buddha said: 'They are unaware of the five skandhas, they do not see the five skandhas, they do not see the thirty-seven factors of enlightenment, nor the eighteen unique qualities of a Buddha. Because of this attachment, they fall into the ranks of ordinary foolish people and cannot be liberated. What cannot they be liberated from? They cannot be liberated from the desire realm, the form realm, and the formless realm, nor from the practices of Sravakas and Pratyekabuddhas. They cannot be liberated and yet they do not believe. What do they not believe? They do not believe that the five skandhas are empty, they do not believe that the thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha are empty. They also cannot abide. Where can they not abide? They cannot abide in the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom, the six perfections for reaching the other shore), they cannot abide in the Avinivartaniya stage (the stage of non-retrogression), and even cannot abide in the eighteen unique qualities of a Buddha. Therefore, they are called ordinary foolish people, and thus they fall into the eye, ear, nose, tongue, body, and mind, fall into the five skandhas, the six decays (six kinds of deterioration), fall into the eighteen elements (six sense organs, six sense objects, and six consciousnesses), fall into lust, anger, and ignorance, fall into various views, fall into the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, and fall into the path.' Sariputra asked the Buddha: 'World Honored One! If a Bodhisattva practices in this way, is it that they have not studied Prajnaparamita (the perfection of wisdom), and cannot achieve Sarvajna (Buddha's wisdom)?' The Buddha said: 'Practicing in this way means they have not studied Prajnaparamita, and cannot achieve Sarvajna.' Sariputra asked the Buddha: 'Why is it that if a Bodhisattva does not study Prajnaparamita, they cannot achieve Sarvajna?' The Buddha said: 'Because the Bodhisattva Mahasattva (great Bodhisattva) does not have skillful means, they enter the six paramitas, the thirty-seven factors of enlightenment, and the eighteen unique qualities of a Buddha with attachment to thoughts, and they enter Sarvajna with attachment to thoughts. Therefore,'

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菩薩摩訶薩不學般若波羅蜜，不生薩云若慧。」

舍利弗白佛言：「菩薩當云何學般若波羅蜜而令菩薩成薩云若慧？」

佛言：「菩薩行般若波羅蜜、不見般若波羅蜜，是為菩薩摩訶薩行般若波羅蜜者。學如成，薩云若慧如應，無所見、無所得。」

舍利弗白佛言：「何等為無所得、無所見？」

佛言：「不見一切法，空故。」

摩訶般若波羅蜜問幻品第十三

須菩提白佛言：「世尊！若人問言：『幻人佈施、持戒、精進、忍辱、一心、智慧，學三十七品、佛十八法、學薩云若，當成薩云若不乎？』我等當云何報？」

佛告須菩提：「我自還問汝，隨須菩提意報我。于須菩提意云何，五陰與幻有異無？眼耳鼻舌身意、色聲香味細滑法、十八性與幻有異不？」

須菩提對曰：「無有異。世尊！」

佛言：「三十七品、佛十八法，空、無相、無愿及道，與幻有異不？」

須菩提答曰：「無有異。世尊！五陰則是幻，幻則是五陰；十二衰及十八性皆是幻，三十七品及佛十八法亦是幻，幻則十八法。」

佛告須菩提：「幻人頗有著有縛、有生有死不？」

對曰：「無。」

「于須菩提意云何，幻人亦不生亦不滅，學般若波羅蜜，當成薩云若

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）如果不學習般若波羅蜜（智慧的完美），就不會產生薩云若（一切智）的智慧。 舍利弗（佛陀的弟子）問佛陀說：『菩薩應當如何學習般若波羅蜜，才能使菩薩成就薩云若的智慧呢？』 佛陀說：『菩薩在修行般若波羅蜜時，不執著于般若波羅蜜本身，這才是菩薩摩訶薩修行般若波羅蜜。這樣學習才能成就，薩云若的智慧也應運而生，因為其中沒有所見，也沒有所得。』 舍利弗問佛陀說：『什麼是無所得、無所見呢？』 佛陀說：『因為一切法都是空性的，所以沒有所見。』 《摩訶般若波羅蜜經》幻品第十三 須菩提（佛陀的弟子）問佛陀說：『世尊！如果有人問：『幻化的人佈施、持戒、精進、忍辱、禪定、智慧，學習三十七道品、佛的十八不共法、學習薩云若，會成就薩云若嗎？』我們應當如何回答？』 佛陀告訴須菩提：『我反過來問你，你根據自己的理解回答我。須菩提，你認為五蘊（色、受、想、行、識）與幻化有區別嗎？眼、耳、鼻、舌、身、意，色、聲、香、味、觸、法，十八界與幻化有區別嗎？』 須菩提回答說：『沒有區別，世尊！』 佛陀說：『三十七道品、佛的十八不共法，空性、無相、無愿以及道，與幻化有區別嗎？』 須菩提回答說：『沒有區別，世尊！五蘊就是幻化，幻化就是五蘊；十二處和十八界都是幻化，三十七道品和佛的十八不共法也是幻化，幻化就是十八法。』 佛陀告訴須菩提：『幻化的人會有執著、束縛、生、死嗎？』 須菩提回答說：『沒有。』 『須菩提，你認為幻化的人既不生也不滅，學習般若波羅蜜，會成就薩云若嗎？』

【English Translation】 English version: A Bodhisattva Mahasattva (a great Bodhisattva), if not learning Prajna Paramita (the perfection of wisdom), will not generate the wisdom of Sarvajna (all-knowing). Shariputra (a disciple of the Buddha) asked the Buddha, 'How should a Bodhisattva learn Prajna Paramita so that the Bodhisattva can achieve the wisdom of Sarvajna?' The Buddha said, 'When a Bodhisattva practices Prajna Paramita, he does not cling to Prajna Paramita itself. This is how a Bodhisattva Mahasattva practices Prajna Paramita. Learning in this way will lead to achievement, and the wisdom of Sarvajna will arise accordingly, because there is no seeing and no obtaining.' Shariputra asked the Buddha, 'What is meant by no obtaining and no seeing?' The Buddha said, 'Because all dharmas are empty, there is no seeing.' The Thirteenth Chapter on Illusion in the Mahaprajnaparamita Sutra Subhuti (a disciple of the Buddha) asked the Buddha, 'World Honored One! If someone asks, 'If an illusory person practices giving, keeping precepts, diligence, patience, concentration, and wisdom, studies the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, and studies Sarvajna, will they achieve Sarvajna?' How should we answer?' The Buddha told Subhuti, 'I will ask you in return, and you answer me according to your understanding. Subhuti, in your opinion, are the five skandhas (form, feeling, perception, mental formations, and consciousness) different from illusion? Are the eyes, ears, nose, tongue, body, and mind, form, sound, smell, taste, touch, and dharmas, and the eighteen realms different from illusion?' Subhuti replied, 'There is no difference, World Honored One!' The Buddha said, 'Are the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, emptiness, signlessness, wishlessness, and the path different from illusion?' Subhuti replied, 'There is no difference, World Honored One! The five skandhas are illusion, and illusion is the five skandhas; the twelve ayatanas and the eighteen dhatus are all illusion, the thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha are also illusion, and illusion is the eighteen dharmas.' The Buddha told Subhuti, 'Does an illusory person have attachments, bonds, birth, and death?' Subhuti replied, 'No.' 'Subhuti, in your opinion, an illusory person neither arises nor ceases, if they study Prajna Paramita, will they achieve Sarvajna?'

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不？」

須菩提白佛言：「不能得。」

「于須菩提意云何，著字名合法、五陰數字，為菩薩不？」

對曰：「如是，如是！世尊！」

「著字五陰，生滅可得見不？」

須菩提對曰：「不可得見。」

「亦無起、亦無滅、亦無字、亦無身行、亦無意行、亦無著、亦無縛，學般若波羅蜜，寧成薩云若不？」

須菩提對曰：「不能成。」

佛言：「菩薩學般若波羅蜜，應無所得。」

須菩提白佛言：「菩薩如是學般若波羅蜜，及阿耨多羅三耶三菩，為如幻人學。所以者何？當知五陰如幻人。」

「于須菩提意云何，五陰為學般若波羅蜜，當成薩云若不？」

須菩提白佛言：「不也。世尊！何以故？五陰所有無所有。無所有者亦不可得見。于須菩提意云何，五陰如夢、如響、如影、如熱時炎、如化。」

「當學般若波羅蜜耶？」

對曰：「非也。何以故？五陰、六衰，如夢如幻、無所有、不可得見。」

須菩提白佛言：「新發大乘意菩薩，聞作是說般若波羅蜜，將無恐怖？」

佛言：「新學大乘菩薩，未得般若波羅蜜漚和拘舍羅，不與善知識相隨，或恐或怖。」

須菩提白佛言：「菩薩當行何等漚和拘舍羅，令菩薩

【現代漢語翻譯】 現代漢語譯本 『不？』 須菩提對佛說：『不能得到。』 『須菩提，你認為怎麼樣？執著于文字所說的法、五陰（色、受、想、行、識，構成人的五種要素）的數字，是菩薩嗎？』 須菩提回答說：『是的，是的！世尊！』 『執著于文字的五陰，它們的生滅可以被看見嗎？』 須菩提回答說：『不能被看見。』 『既沒有生起，也沒有滅亡，既沒有文字，也沒有身行（身體的活動），也沒有意行（思想的活動），既沒有執著，也沒有束縛，學習般若波羅蜜（以智慧到達彼岸），能夠成就一切智（薩云若）嗎？』 須菩提回答說：『不能成就。』 佛說：『菩薩學習般若波羅蜜，應該無所求。』 須菩提對佛說：『菩薩這樣學習般若波羅蜜，以及阿耨多羅三藐三菩提（無上正等正覺），就像幻化的人在學習。為什麼呢？應當知道五陰就像幻化的人一樣。』 『須菩提，你認為怎麼樣？五陰學習般若波羅蜜，能夠成就一切智嗎？』 須菩提對佛說：『不能。世尊！為什麼呢？五陰所有的一切都是無所有的。無所有也是不可見的。須菩提，你認為怎麼樣？五陰就像夢、像回聲、像影子、像熱時的火焰、像幻化。』 『應當學習般若波羅蜜嗎？』 須菩提回答說：『不是的。為什麼呢？五陰、六衰（眼、耳、鼻、舌、身、意六種感覺器官），就像夢幻一樣，無所有，不可見。』 須菩提對佛說：『新發大乘心意的菩薩，聽到這樣說般若波羅蜜，會感到恐懼嗎？』 佛說：『新學大乘的菩薩，沒有得到般若波羅蜜的方便善巧（漚和拘舍羅），不與善知識相隨，或許會感到恐懼。』 須菩提對佛說：『菩薩應當修行什麼樣的方便善巧，才能讓菩薩』

【English Translation】 English version 'No?' Subhuti said to the Buddha, 'It cannot be obtained.' 'What do you think, Subhuti? Is a Bodhisattva one who clings to the letters of the Dharma, the numbers of the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person)?' Subhuti replied, 'Yes, yes! World Honored One!' 'Clinging to the letters of the five skandhas, can their arising and ceasing be seen?' Subhuti replied, 'It cannot be seen.' 'There is neither arising nor ceasing, neither letters nor bodily actions, nor mental actions, neither clinging nor bondage. By studying Prajnaparamita (perfection of wisdom), can one attain Sarvajna (all-knowing wisdom)?' Subhuti replied, 'It cannot be attained.' The Buddha said, 'Bodhisattvas studying Prajnaparamita should have no attainment.' Subhuti said to the Buddha, 'Bodhisattvas studying Prajnaparamita in this way, as well as Anuttara-samyak-sambodhi (supreme perfect enlightenment), are like illusory people studying. Why? It should be known that the five skandhas are like illusory people.' 'What do you think, Subhuti? Can the five skandhas, by studying Prajnaparamita, attain Sarvajna?' Subhuti said to the Buddha, 'No, World Honored One! Why? All that belongs to the five skandhas is without any existence. That which is without existence is also not visible. What do you think, Subhuti? The five skandhas are like a dream, like an echo, like a shadow, like a heat haze, like an illusion.' 'Should one study Prajnaparamita?' Subhuti replied, 'No. Why? The five skandhas and the six senses (eye, ear, nose, tongue, body, and mind) are like dreams and illusions, without existence, and cannot be seen.' Subhuti said to the Buddha, 'Will newly initiated Bodhisattvas of the Mahayana path be afraid when they hear Prajnaparamita spoken in this way?' The Buddha said, 'Newly learning Bodhisattvas of the Mahayana path, who have not attained the skillful means (Upaya-kausalya) of Prajnaparamita, and do not associate with good teachers, may be afraid.' Subhuti said to the Buddha, 'What kind of skillful means should Bodhisattvas practice, so that Bodhisattvas'

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不恐不怖？世尊！」

佛告言：「菩薩行般若波羅蜜應薩云若行，觀五陰無常亦不猗五陰，是為菩薩行般若波羅蜜漚和拘舍羅。

「複次，須菩提！菩薩意應薩云若行，觀五陰苦、空、非我，觀五陰空、無相、無愿，觀五陰寂靜，應無所得、無所猗；是為菩薩行般若波羅蜜漚和拘舍羅。菩薩當作念言：『我當爲一切眾生說無常、苦、空、非我，為說空、無相、無愿、寂靜之法，應無所得、無所猗。』是為菩薩檀波羅蜜。

「複次，須菩提！菩薩亦不以羅漢、辟支佛意觀五陰無常、苦、空、非我，亦不以羅漢、辟支佛意觀空、無相、無愿、寂靜；是為菩薩不越戒，以是故菩薩不恐不怖。菩薩盡能奉行能忍，是為菩薩行羼提波羅蜜。

「複次，須菩提！菩薩意行應薩云若，觀五陰無常，應無所見、無所著，不捨薩云若意；是為菩薩行惟逮波羅蜜。菩薩適作是行，不起羅漢、辟支佛意，羈他惡意亦不得生；是為菩薩摩訶薩行禪波羅蜜不恐不怖。

「複次，須菩提！菩薩行般若波羅蜜，當作是觀。言不以五陰空，空則五陰，六情、十八性、三十七品亦復如是，是故菩薩行般若波羅蜜不恐不怖。」

須菩提白佛言：「菩薩行般若波羅蜜，當與何等善知識相得，聞說般若波羅蜜不恐不怖？」

【現代漢語翻譯】 現代漢語譯本 『不恐懼，不害怕嗎？世尊！』

佛陀告訴須菩提：『菩薩修行般若波羅蜜時，應以一切智（薩云若）為目標，觀察五蘊（色、受、想、行、識）的無常，並且不執著於五蘊，這就是菩薩修行般若波羅蜜的善巧方便（漚和拘舍羅）。』

『再者，須菩提！菩薩的心應以一切智為目標，觀察五蘊的苦、空、無我，觀察五蘊的空、無相、無愿，觀察五蘊的寂靜，應無所得、無所執著；這就是菩薩修行般若波羅蜜的善巧方便。菩薩應當這樣想：『我應當為一切眾生宣說無常、苦、空、無我，為他們宣說空、無相、無愿、寂靜的法，應無所得、無所執著。』這就是菩薩的佈施波羅蜜（檀波羅蜜）。』

『再者，須菩提！菩薩也不以阿羅漢或辟支佛的心態觀察五蘊的無常、苦、空、無我，也不以阿羅漢或辟支佛的心態觀察空、無相、無愿、寂靜；這就是菩薩不違犯戒律，因此菩薩不恐懼，不害怕。菩薩盡力奉行忍辱，這就是菩薩修行忍辱波羅蜜（羼提波羅蜜）。』

『再者，須菩提！菩薩的心行應以一切智為目標，觀察五蘊的無常，應無所見、無所執著，不捨棄一切智的目標；這就是菩薩修行精進波羅蜜（惟逮波羅蜜）。菩薩一旦這樣修行，就不會生起阿羅漢或辟支佛的心態，也不會生起任何惡念；這就是菩薩摩訶薩修行禪定波羅蜜（禪波羅蜜）而不恐懼，不害怕。』

『再者，須菩提！菩薩修行般若波羅蜜，應當這樣觀察。說不以五蘊為空，空即是五蘊，六根、十八界、三十七道品也是如此，因此菩薩修行般若波羅蜜不恐懼，不害怕。』

須菩提問佛陀：『菩薩修行般若波羅蜜，應當與什麼樣的善知識相遇，聽聞宣說般若波羅蜜而不恐懼，不害怕？』

【English Translation】 English version 'Not fearful, not afraid? World Honored One!'

The Buddha told Subhuti, 'When a Bodhisattva practices Prajna Paramita, they should aim for Sarvajna (all-knowing wisdom), observe the impermanence of the five skandhas (form, feeling, perception, mental formations, and consciousness), and not be attached to the five skandhas. This is the skillful means (Upaya-kausalya) of a Bodhisattva practicing Prajna Paramita.'

'Furthermore, Subhuti! The mind of a Bodhisattva should aim for Sarvajna, observing the suffering, emptiness, and non-self of the five skandhas, observing the emptiness, signlessness, and wishlessness of the five skandhas, observing the tranquility of the five skandhas, and should have no attainment and no attachment. This is the skillful means of a Bodhisattva practicing Prajna Paramita. A Bodhisattva should think, 'I should explain impermanence, suffering, emptiness, and non-self to all sentient beings, and explain the Dharma of emptiness, signlessness, wishlessness, and tranquility to them, and should have no attainment and no attachment.' This is the Bodhisattva's Dana Paramita (perfection of giving).'

'Furthermore, Subhuti! A Bodhisattva also does not observe the impermanence, suffering, emptiness, and non-self of the five skandhas with the mind of an Arhat or Pratyekabuddha, nor does he observe emptiness, signlessness, wishlessness, and tranquility with the mind of an Arhat or Pratyekabuddha. This is how a Bodhisattva does not violate the precepts, and therefore a Bodhisattva is not fearful and not afraid. A Bodhisattva strives to practice patience, this is the Bodhisattva's practice of Kshanti Paramita (perfection of patience).'

'Furthermore, Subhuti! The mind of a Bodhisattva should aim for Sarvajna, observing the impermanence of the five skandhas, should have no view and no attachment, and not abandon the aim of Sarvajna. This is the Bodhisattva's practice of Virya Paramita (perfection of diligence). Once a Bodhisattva practices in this way, the mind of an Arhat or Pratyekabuddha will not arise, and no evil thoughts will arise either. This is how a Bodhisattva Mahasattva practices Dhyana Paramita (perfection of meditation) without fear or dread.'

'Furthermore, Subhuti! When a Bodhisattva practices Prajna Paramita, they should observe in this way. It is said that the five skandhas are not empty, emptiness is the five skandhas, the six senses, the eighteen realms, and the thirty-seven factors of enlightenment are also like this. Therefore, a Bodhisattva practicing Prajna Paramita is not fearful and not afraid.'

Subhuti asked the Buddha, 'When a Bodhisattva practices Prajna Paramita, what kind of good teacher should they encounter, to hear the explanation of Prajna Paramita without fear or dread?'

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佛報言：「菩薩說五陰無常、苦、空、無我，空、無相、無愿、寂靜而無所希望。持是無所希望之福，不作羅漢、辟支佛地行，但求薩云若；是為菩薩善知識。為說六情、十八性寂靜而無所希望。持是功德不願聲聞、辟支佛地；是為菩薩善知識。

「複次，須菩提！菩薩念三十七品、佛十八法，念薩云若、念道，以為一切說法無所希望。持無所希望福，不為聲聞、辟支佛地，但為薩云若；是為菩薩善知識。」

須菩提白佛言：「何等為菩薩學般若波羅蜜無漚和拘舍羅，為惡知識。聞說般若波羅蜜為恐怖？」

世尊報言：「菩薩離薩云若意，猗般若波羅蜜而自貢高，行禪、精進、忍辱、持戒，行佈施，以猗檀波羅蜜而自貢高。」

「複次，須菩提！菩薩離薩云若意，念五陰、內外空，以空貢高、有所猗；念六情空、念十八性空，以是為貢高；念三十七品及佛十八法空，猗十八法而自貢高；是為菩薩不行般若波羅蜜、無漚和拘舍羅，聞說般若波羅蜜為恐怖。」

須菩提白佛言：「何等為菩薩惡知識？」

佛言：「教令遠離六波羅蜜，語菩薩言：『莫學是，非佛所說，但合會作，是不足聽聞、不當受持、不當諷誦讀亦不當教他人。』當知是菩薩惡知識。菩薩復有惡知識，與說

【現代漢語翻譯】 現代漢語譯本：佛陀回答說：『菩薩宣說五蘊（色、受、想、行、識）是無常、苦、空、無我的，是空性、無相、無愿、寂靜且無所希求的。持有這種無所希求的福德，不以成就羅漢或辟支佛的境界為目標，只求證得薩云若（一切智），這就是菩薩的善知識。為他人宣說六根（眼、耳、鼻、舌、身、意）、十八界（六根、六塵、六識）是寂靜且無所希求的。持有這種功德，不願成就聲聞或辟支佛的境界，這就是菩薩的善知識。』 『再者，須菩提！菩薩憶念三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、佛的十八不共法，憶念薩云若、憶念道，認為一切說法都是無所希求的。持有這種無所希求的福德，不為成就聲聞或辟支佛的境界，只為證得薩云若，這就是菩薩的善知識。』 須菩提問佛：『什麼情況下菩薩學習般若波羅蜜（智慧到彼岸）是缺乏善巧方便，成為惡知識，聽到宣說般若波羅蜜會感到恐懼呢？』 世尊回答說：『菩薩如果心離薩云若的意念，執著于般若波羅蜜而自高自大，修行禪定、精進、忍辱、持戒，行佈施，因為執著于檀波羅蜜（佈施到彼岸）而自高自大。』 『再者，須菩提！菩薩如果心離薩云若的意念，執著於五蘊的內外空性，因為執著于空性而自高自大；執著於六根的空性、執著於十八界的空性，因此而自高自大；執著於三十七道品及佛的十八不共法的空性，執著於十八不共法而自高自大。這就是菩薩沒有修行般若波羅蜜，缺乏善巧方便，聽到宣說般若波羅蜜會感到恐懼。』 須菩提問佛：『什麼樣的人是菩薩的惡知識呢？』 佛陀說：『教導菩薩遠離六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），告訴菩薩說：『不要學習這些，這不是佛陀所說的，只是人為的編造，不值得聽聞、不應當接受、不應當諷誦讀誦，也不應當教導他人。』應當知道這就是菩薩的惡知識。菩薩還有一種惡知識，會與菩薩說：

【English Translation】 English version: The Buddha replied, 'A Bodhisattva proclaims that the five skandhas (form, feeling, perception, mental formations, and consciousness) are impermanent, suffering, empty, and without self; they are empty, without characteristics, without wishes, tranquil, and without any expectations. Holding onto the merit of this lack of expectation, not aiming for the state of an Arhat or Pratyekabuddha, but only seeking Sarvajna (omniscience), this is a Bodhisattva's good spiritual friend. They proclaim that the six senses (eye, ear, nose, tongue, body, and mind) and the eighteen realms (six senses, six sense objects, and six consciousnesses) are tranquil and without any expectations. Holding onto this merit, not desiring the state of a Sravaka or Pratyekabuddha, this is a Bodhisattva's good spiritual friend.' 'Furthermore, Subhuti! A Bodhisattva contemplates the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path), the eighteen unique qualities of a Buddha, contemplates Sarvajna, and contemplates the path, considering all teachings to be without expectations. Holding onto the merit of this lack of expectation, not aiming for the state of a Sravaka or Pratyekabuddha, but only for Sarvajna, this is a Bodhisattva's good spiritual friend.' Subhuti asked the Buddha, 'Under what circumstances does a Bodhisattva's learning of Prajnaparamita (perfection of wisdom) lack skillful means, become a bad spiritual friend, and feel fear upon hearing Prajnaparamita being taught?' The World Honored One replied, 'If a Bodhisattva's mind is detached from the intention of Sarvajna, clings to Prajnaparamita and becomes arrogant, practices meditation, diligence, patience, and precepts, practices giving, and becomes arrogant because of clinging to Danaparamita (perfection of giving).' 'Furthermore, Subhuti! If a Bodhisattva's mind is detached from the intention of Sarvajna, clings to the emptiness of the five skandhas, both internally and externally, and becomes arrogant because of clinging to emptiness; clings to the emptiness of the six senses, clings to the emptiness of the eighteen realms, and becomes arrogant because of this; clings to the emptiness of the thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha, and becomes arrogant because of clinging to the eighteen unique qualities. This is a Bodhisattva who does not practice Prajnaparamita, lacks skillful means, and feels fear upon hearing Prajnaparamita being taught.' Subhuti asked the Buddha, 'What kind of person is a Bodhisattva's bad spiritual friend?' The Buddha said, 'They teach Bodhisattvas to stay away from the six paramitas (giving, morality, patience, diligence, meditation, and wisdom), telling them: 'Do not learn these, they are not what the Buddha taught, they are just man-made fabrications, not worth listening to, not to be accepted, not to be recited, and not to be taught to others.' You should know that this is a Bodhisattva's bad spiritual friend. There is another kind of bad spiritual friend for Bodhisattvas, who will say to them:

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魔所樂事。魔波旬作佛形像，往到菩薩所，使菩薩遠離六波羅蜜，語菩薩言：『善男子！用是六波羅蜜學為？』當知是菩薩惡知識。魔復作佛形像，往到菩薩所，分別廣說聲聞所應行經，但為說是魔事；當知是菩薩惡知識。魔復作佛形像，往到菩薩所，語菩薩言：『善男子！汝亦無菩薩意，亦非阿惟越致。汝亦不能成阿耨多羅三耶三菩。』假令不教菩薩令覺魔事者，是菩薩惡知識。魔波旬復作佛形像，往到菩薩所，語菩薩言：『善男子！眼耳鼻舌身意空，六衰、十八性皆空，六波羅蜜、三十七品、佛十八法皆空。用是阿耨多羅三耶三菩學為？』有作是教者，是為菩薩惡知識。

「複次，須菩提！魔復作辟支佛形像，往至菩薩所，語菩薩言：『善男子！十方皆空，無有佛、亦無有菩薩、亦無有聲聞。』而為菩薩說是輩魔事，當知是則菩薩惡知識。魔復作聲聞形像，被服往到菩薩所，斷菩薩薩云若意，為說聲聞、辟支佛行。有作是教者，則是菩薩惡知識。魔復作菩薩師和上，被服到菩薩所，教令離菩薩行、教令離薩云若、三十七品及佛十八法，持空、無相、無愿法授菩薩：『汝當念是法，受聲聞地證，當用是阿耨多羅三耶三菩學為？』是但魔事耳。

「複次，須菩提！魔復作菩薩母形像，來至菩薩所言：『子

【現代漢語翻譯】 現代漢語譯本：魔所喜歡做的事情是，魔王波旬（Mara Papiyas）會化作佛陀的形象，來到菩薩面前，引誘菩薩遠離六波羅蜜（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧），對菩薩說：『善男子！學習這六波羅蜜有什麼用呢？』應當知道，這是菩薩的惡知識（不良的引導者）。魔王又會化作佛陀的形象，來到菩薩面前，詳細地宣說聲聞（佛陀的弟子）所應修行的經典，但這只是魔王的伎倆；應當知道，這是菩薩的惡知識。魔王又會化作佛陀的形象，來到菩薩面前，對菩薩說：『善男子！你也沒有菩薩的意願，也不是阿惟越致（不退轉的菩薩）。你也不能成就阿耨多羅三藐三菩提（無上正等正覺）。』如果不能教導菩薩覺察魔王的伎倆，這就是菩薩的惡知識。魔王波旬又會化作佛陀的形象，來到菩薩面前，對菩薩說：『善男子！眼、耳、鼻、舌、身、意都是空的，六衰（六種感官的衰退）、十八性（十八種構成要素）都是空的，六波羅蜜、三十七品（三十七道品，即通往解脫的三十七種修行方法）、佛十八法（佛陀的十八種不共法）都是空的。學習這些阿耨多羅三藐三菩提有什麼用呢？』如果有這樣教導的，這就是菩薩的惡知識。 再者，須菩提（Subhuti）！魔王又會化作辟支佛（Pratyekabuddha，獨覺佛）的形象，來到菩薩面前，對菩薩說：『善男子！十方都是空的，沒有佛，也沒有菩薩，也沒有聲聞。』這樣為菩薩宣說魔王的伎倆，應當知道，這就是菩薩的惡知識。魔王又會化作聲聞的形象，穿著僧服來到菩薩面前，斷絕菩薩的薩云若（一切智，即佛的智慧）之意，為菩薩宣說聲聞、辟支佛的修行方法。如果有這樣教導的，這就是菩薩的惡知識。魔王又會化作菩薩的老師和尚，穿著僧服來到菩薩面前，教導菩薩遠離菩薩的修行，教導菩薩遠離薩云若、三十七品以及佛十八法，將空、無相、無愿的法門傳授給菩薩：『你應該修習這些法門，證得聲聞的果位，學習阿耨多羅三藐三菩提有什麼用呢？』這只是魔王的伎倆罷了。 再者，須菩提！魔王又會化作菩薩母親的形象，來到菩薩面前說：『孩子，

【English Translation】 English version: What Mara (Mara Papiyas) delights in doing is to transform into the image of the Buddha, go to the Bodhisattva, and cause the Bodhisattva to stray from the Six Paramitas (the six perfections of giving, morality, patience, diligence, meditation, and wisdom), saying to the Bodhisattva: 'Good man! What is the use of studying these Six Paramitas?' Know that this is an evil friend (bad guide) for the Bodhisattva. Mara will again transform into the image of the Buddha, go to the Bodhisattva, and extensively explain the sutras that Sravakas (Buddha's disciples) should practice, but this is just a trick of Mara; know that this is an evil friend for the Bodhisattva. Mara will again transform into the image of the Buddha, go to the Bodhisattva, and say to the Bodhisattva: 'Good man! You also do not have the intention of a Bodhisattva, nor are you an Avaivartika (a Bodhisattva who does not regress). You also cannot achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment).' If one does not teach the Bodhisattva to be aware of Mara's tricks, this is an evil friend for the Bodhisattva. Mara Papiyas will again transform into the image of the Buddha, go to the Bodhisattva, and say to the Bodhisattva: 'Good man! The eyes, ears, nose, tongue, body, and mind are empty, the six decays (the decline of the six senses), the eighteen elements (the eighteen constituents) are all empty, the Six Paramitas, the thirty-seven factors of enlightenment (the thirty-seven practices leading to liberation), and the eighteen unique qualities of the Buddha are all empty. What is the use of studying these for Anuttara-samyak-sambodhi?' If there is such a teaching, this is an evil friend for the Bodhisattva. Furthermore, Subhuti! Mara will again transform into the image of a Pratyekabuddha (a solitary enlightened one), go to the Bodhisattva, and say to the Bodhisattva: 'Good man! The ten directions are all empty, there is no Buddha, no Bodhisattva, and no Sravaka.' Thus, he speaks to the Bodhisattva about Mara's tricks; know that this is an evil friend for the Bodhisattva. Mara will again transform into the image of a Sravaka, wearing monastic robes, go to the Bodhisattva, cut off the Bodhisattva's intention for Sarvajna (omniscience, the wisdom of the Buddha), and explain the practices of Sravakas and Pratyekabuddhas to the Bodhisattva. If there is such a teaching, this is an evil friend for the Bodhisattva. Mara will again transform into the Bodhisattva's teacher and monk, wearing monastic robes, go to the Bodhisattva, teach the Bodhisattva to abandon the practices of a Bodhisattva, teach the Bodhisattva to abandon Sarvajna, the thirty-seven factors of enlightenment, and the eighteen unique qualities of the Buddha, and impart the teachings of emptiness, signlessness, and wishlessness to the Bodhisattva: 'You should practice these teachings, attain the fruit of a Sravaka, what is the use of studying for Anuttara-samyak-sambodhi?' This is just a trick of Mara. Furthermore, Subhuti! Mara will again transform into the image of the Bodhisattva's mother, come to the Bodhisattva and say: 'Child,'

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！汝當受是須陀洹證，習羅漢果證；當用是阿耨多羅三耶三菩為？當受是無央數劫生死，當受是截手截腳之痛。』向菩薩說是輩魔事，是則魔所作。

「複次，須菩提！魔復作比丘，被服至菩薩所，語菩薩言：『眼耳鼻舌身意，無常、苦、空、非我，空、無相、無愿、寂靜。』為說三十七品、佛十八法，皆為說相著事；當知是菩薩之惡知識。覺已，當急遠離之。」

摩訶般若波羅蜜了本品第十四

須菩提白佛言：「菩薩號為菩薩，其句義云何？」

佛告須菩提：「菩薩句義無所有。所以者何？道者無有句義、亦無我；菩薩義者亦如是。須菩提！譬如鳥飛虛空無有足跡，菩薩義者亦如是。譬如夢、幻、熱時炎、影，如來所化無所有，菩薩義者亦如是。譬如法性及如、真際，亦無所有；譬如幻士五陰，不可得、不可見；行般若波羅蜜菩薩摩訶薩，其義亦如是。譬如幻士行內外空，亦無所有；菩薩行般若波羅蜜，其義亦如是。須菩提！譬如幻士行六波羅蜜、三十七品及佛十八法，無所有；菩薩義者亦如是。須菩提！譬如佛五陰不可得。何以故？無有五陰故。菩薩行般若波羅蜜，不見菩薩之句義。須菩提！譬如怛薩阿竭、阿羅訶、三耶三佛六情無所有；菩薩行般若波羅蜜，其義亦如是。須菩提！譬如

【現代漢語翻譯】 現代漢語譯本：『你應該接受須陀洹（Srotapanna，入流果）的果位，修習阿羅漢（Arhat，無學果）的果位；還是應該爲了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）而努力？是應該接受無數劫的生死輪迴，還是應該接受被截斷手腳的痛苦。』如果向菩薩說這些魔事，這就是魔所為。 『再者，須菩提！魔會化作比丘，穿著僧服來到菩薩面前，對菩薩說：『眼、耳、鼻、舌、身、意，都是無常、苦、空、非我，空、無相、無愿、寂靜。』為他們宣說三十七道品、佛十八不共法，都是在說執著于相的事情；應當知道這是菩薩的惡知識。覺察到之後，應當立即遠離他們。』 《摩訶般若波羅蜜經》了本品第十四 須菩提問佛說：『菩薩被稱為菩薩，這個名稱的含義是什麼？』 佛告訴須菩提：『菩薩這個名稱的含義是無所有的。為什麼呢？道本身沒有固定的含義，也沒有我；菩薩的含義也是如此。須菩提！譬如鳥飛過虛空，不留下任何足跡，菩薩的含義也是如此。譬如夢境、幻象、熱時的陽焰、影子，如來所化現的一切都是無所有的，菩薩的含義也是如此。譬如法性以及如、真際，也是無所有的；譬如幻術師所變的五陰，不可得、不可見；行般若波羅蜜的菩薩摩訶薩，其含義也是如此。譬如幻術師行內外空，也是無所有的；菩薩行般若波羅蜜，其含義也是如此。須菩提！譬如幻術師行六波羅蜜、三十七道品以及佛十八不共法，都是無所有的；菩薩的含義也是如此。須菩提！譬如佛的五陰不可得。為什麼呢？因為沒有五陰的緣故。菩薩行般若波羅蜜，不見菩薩的含義。須菩提！譬如怛薩阿竭（Tathagata，如來）、阿羅訶（Arhat，應供）、三耶三佛（Samyaksambuddha，正等覺）的六根都是無所有的；菩薩行般若波羅蜜，其含義也是如此。須菩提！譬如』

【English Translation】 English version: 'You should accept the fruit of Srotapanna (stream-enterer), practice the fruit of Arhat (worthy one); or should you strive for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? Should you accept countless kalpas of birth and death, or should you accept the pain of having your hands and feet cut off?' If these demonic matters are spoken to a Bodhisattva, this is what a demon does. 'Furthermore, Subhuti! A demon will transform into a Bhikshu, wearing monastic robes, and come to the Bodhisattva, saying to the Bodhisattva: 'The eyes, ears, nose, tongue, body, and mind are impermanent, suffering, empty, and non-self; empty, without characteristics, without wishes, and tranquil.' They will speak about the thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha, all of which are about clinging to forms; you should know that this is an evil friend of the Bodhisattva. Once aware, you should quickly distance yourself from them.' Chapter Fourteen of the Perfection of Wisdom Sutra Subhuti said to the Buddha: 'A Bodhisattva is called a Bodhisattva, what is the meaning of this term?' The Buddha told Subhuti: 'The meaning of the term Bodhisattva is without any inherent existence. Why is that? The path itself has no fixed meaning, nor is there a self; the meaning of Bodhisattva is also like this. Subhuti! Just as a bird flies through the sky without leaving any footprints, the meaning of Bodhisattva is also like this. Just like dreams, illusions, mirages in hot weather, and shadows, all that is manifested by the Tathagata is without any inherent existence, the meaning of Bodhisattva is also like this. Just like the nature of Dharma, Suchness, and the Limit of Reality, they are also without any inherent existence; just like the five skandhas manifested by a magician, they are unattainable and invisible; the meaning of a Bodhisattva Mahasattva who practices Prajnaparamita is also like this. Just like a magician practices emptiness both internally and externally, it is also without any inherent existence; a Bodhisattva who practices Prajnaparamita, its meaning is also like this. Subhuti! Just like a magician practices the six paramitas, the thirty-seven factors of enlightenment, and the eighteen unique qualities of a Buddha, they are all without any inherent existence; the meaning of Bodhisattva is also like this. Subhuti! Just like the five skandhas of a Buddha are unattainable. Why is that? Because there are no five skandhas. A Bodhisattva who practices Prajnaparamita does not see the meaning of Bodhisattva. Subhuti! Just like the six senses of a Tathagata, Arhat, and Samyaksambuddha are without any inherent existence; a Bodhisattva who practices Prajnaparamita, its meaning is also like this. Subhuti! Just like'

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佛行內外空，其際不可得見，行三十七品及佛十八法，不可得見；菩薩其義亦如是，有為、無為性，亦無有義。須菩提！譬如不生不滅、無所有、無作、無著、無斷，其義亦無所有。」

「何等不生不滅、不著不斷、不有不作？」

報言：「五陰不生不滅、亦不著、亦不斷、亦不可見，十八性、六情、六衰、五陰無著，三十七品、佛十八法，無著無斷義不可得；行般若波羅蜜菩薩，其義亦如是。須菩提！譬如三十七品、佛十八法本凈，無有義；菩薩義者亦如是。譬如吾我凈，以吾我無有邊際故。我人壽命凈不可得見，眾生無邊際故。菩薩行般若波羅蜜，其義亦如是。譬如日出時，諸冥跡不復現；菩薩亦如是。譬如天地劫盡火燒時，世間諸所有皆燒盡，其跡不可見；菩薩行般若波羅蜜，其義亦如是。須菩提！譬如世尊戒具，本時惡戒跡不復現；得三昧，亂意跡不復現；得智慧，無有愚癡跡；得解脫，不復見未解脫跡；已見解脫慧，不復見不解脫慧。譬如佛光出時，日月、忉利諸天王、阿迦膩吒天光明不復現；菩薩行般若波羅蜜，其句義不可見。何以故？道及菩薩、菩薩義，是亦不合亦不散，無有形、不可見、無有對、一相，一相者則為非相。須菩提！菩薩于諸法，當學無所著，亦當覺知諸法。」

須

【現代漢語翻譯】 現代漢語譯本：佛陀的修行，無論是內在還是外在，其邊界都無法被觀察到。修行三十七道品（三十七種幫助修行的要素）以及佛陀的十八不共法（佛陀獨有的十八種功德），也無法被觀察到。菩薩的修行也是如此，有為法（受因緣影響的事物）和無為法（不受因緣影響的事物）的本質，也沒有實在的意義。須菩提！例如，不生不滅、無所有、無造作、無執著、無斷滅，這些概念的意義也是空無所有的。 『什麼是不生不滅、不執著不斷滅、不有不作呢？』 回答說：『五蘊（色、受、想、行、識）是不生不滅的，也是不執著、不斷滅、不可見的。十八界（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識），六情（眼、耳、鼻、舌、身、意六根），六衰（色、聲、香、味、觸、法六塵），五蘊都是無執著的。三十七道品、佛陀的十八不共法，其無執著、無斷滅的意義是不可得的。修行般若波羅蜜（以智慧到達彼岸）的菩薩，其意義也是如此。須菩提！例如，三十七道品、佛陀的十八不共法，其本質是清凈的，沒有實在的意義；菩薩的意義也是如此。例如，『我』和『我的』是清凈的，因為『我』和『我的』沒有邊際。我、人、壽命的清凈是不可見的，因為眾生沒有邊際。菩薩修行般若波羅蜜，其意義也是如此。例如，當太陽升起時，所有的黑暗痕跡都不再顯現；菩薩也是如此。例如，當天地劫盡被大火焚燒時，世間的一切都被燒盡，其痕跡不可見；菩薩修行般若波羅蜜，其意義也是如此。須菩提！例如，當世尊（佛陀）具足戒律時，最初的惡戒痕跡不再顯現；當獲得三昧（禪定）時，散亂的意念痕跡不再顯現；當獲得智慧時，愚癡的痕跡不再顯現；當獲得解脫時，未解脫的痕跡不再顯現；已經見到解脫的智慧，不再見到不解脫的智慧。例如，當佛光出現時，日月、忉利天（欲界第二天）諸天王、阿迦膩吒天（色界最高天）的光明不再顯現；菩薩修行般若波羅蜜，其語句的意義是不可見的。為什麼呢？道以及菩薩、菩薩的意義，是不合也不散的，沒有形狀、不可見、沒有對立、是一相（唯一的真實相），一相就是非相。須菩提！菩薩對於一切法，應當學習無所執著，也應當覺知一切法。』

【English Translation】 English version: The practice of a Buddha, whether internal or external, its boundaries cannot be observed. The practice of the thirty-seven factors of enlightenment (thirty-seven elements that aid in practice) and the eighteen unique qualities of a Buddha (eighteen merits unique to a Buddha) also cannot be observed. The practice of a Bodhisattva is also like this; the nature of conditioned phenomena (things influenced by causes and conditions) and unconditioned phenomena (things not influenced by causes and conditions) also has no real meaning. Subhuti! For example, non-arising and non-ceasing, non-existence, non-action, non-attachment, non-severance, the meaning of these concepts is also empty and without substance. 'What is non-arising and non-ceasing, non-attachment and non-severance, non-existence and non-action?' The answer is: 'The five aggregates (form, feeling, perception, mental formations, consciousness) are non-arising and non-ceasing, also non-attached, non-severed, and invisible. The eighteen realms (the six sense organs of eye, ear, nose, tongue, body, and mind; the six sense objects of form, sound, smell, taste, touch, and dharma; and the six consciousnesses of eye, ear, nose, tongue, body, and mind), the six senses (the six sense organs), the six defilements (the six sense objects), the five aggregates are all without attachment. The thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha, their meaning of non-attachment and non-severance is unattainable. The Bodhisattva who practices Prajna Paramita (reaching the other shore with wisdom), their meaning is also like this. Subhuti! For example, the thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha, their essence is pure, without real meaning; the meaning of a Bodhisattva is also like this. For example, 'I' and 'mine' are pure, because 'I' and 'mine' have no boundaries. The purity of self, person, and lifespan is invisible, because sentient beings have no boundaries. The Bodhisattva who practices Prajna Paramita, their meaning is also like this. For example, when the sun rises, all traces of darkness no longer appear; a Bodhisattva is also like this. For example, when the world is destroyed by fire at the end of a kalpa, everything in the world is burned away, and its traces are invisible; the Bodhisattva who practices Prajna Paramita, their meaning is also like this. Subhuti! For example, when the World Honored One (Buddha) is complete in precepts, the traces of the initial evil precepts no longer appear; when one attains samadhi (meditative concentration), the traces of scattered thoughts no longer appear; when one attains wisdom, the traces of ignorance no longer appear; when one attains liberation, the traces of non-liberation no longer appear; having seen the wisdom of liberation, one no longer sees the wisdom of non-liberation. For example, when the light of the Buddha appears, the light of the sun and moon, the kings of the Trayastrimsa Heaven (the second heaven of the desire realm), and the Akanistha Heaven (the highest heaven of the form realm) no longer appear; the Bodhisattva who practices Prajna Paramita, the meaning of their words is invisible. Why is this? The path, as well as the Bodhisattva and the meaning of a Bodhisattva, are neither united nor scattered, without form, invisible, without opposition, of one mark (the only true mark), and one mark is non-mark. Subhuti! A Bodhisattva, regarding all dharmas, should learn to be without attachment, and should also be aware of all dharmas.'

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菩提白佛言：「何等為諸法？何等為菩薩于諸法學無所著？何等為菩薩覺知諸法？」

佛告須菩提：「諸法者，謂善法惡法，記法未記法，俗法道法，有漏法無漏法，有為法無為法。是為菩薩當於是諸法學，無所著亦當學。」

須菩提白佛言：「何等為世俗善法？」

佛告須菩提：「俗善法者，謂孝順父母、供養沙門道人、養育長老、施諸福事、約身守節、精勤念善、意崇方便、修行十善。有俗內想、腐敗想、青瘀想、血想、食不消想、亂想、骨想、半燋想，四禪、四等、四無形禪想，佛想、法想、比丘僧想、戒想、施想、天想、精勤想、安般想、身想、死想。須菩提！是謂世間善法。何等為世俗惡法？殺、盜、淫、怒、惡口、妄言、綺語、嫉妒、邪見；是為世俗惡法。何等為記法？若善法、若不善法；是為記法。何等為未記法？未有身口意、未有四大，未有五陰、十八性、十二衰；是為未記法。何等為世俗法？五陰、十二衰、十八性、十善、四禪、四等、四無形禪；是謂世俗法。何等為道法？三十七品、三解脫門、三根、三三昧、解脫攝意、八解脫門、九次第禪、十八空、佛十力、四無所畏、佛十八法；是為道法。何等為漏法？五陰、十二衰、十八性、十二因緣、四禪、四無形禪；是為漏法。何

【現代漢語翻譯】 現代漢語譯本：須菩提（Subhuti）問佛說：『什麼是諸法（dharma）？菩薩如何學習諸法而不執著？菩薩如何覺知諸法？』 佛告訴須菩提：『諸法是指善法、惡法，有記法、無記法，世俗法、道法，有漏法、無漏法，有為法、無為法。菩薩應當學習這些諸法，並且學習不執著。』 須菩提問佛說：『什麼是世俗善法？』 佛告訴須菩提：『世俗善法是指孝順父母、供養沙門（sramana）道人、贍養長者、佈施各種福事、約束自身行為、保持節操、精勤修善、意念崇尚方便、修行十善。還有世俗的內心觀想，如腐敗觀、青瘀觀、血觀、食不消化觀、散亂觀、骨觀、半焦觀，以及四禪（dhyana）、四等心（brahmavihara）、四無色定（arupasamapatti）的觀想，還有佛觀、法觀、比丘僧觀、戒觀、施觀、天觀、精勤觀、安般觀、身觀、死觀。須菩提！這些是世俗善法。什麼是世俗惡法？殺生、偷盜、邪淫、憤怒、惡語、妄語、綺語、嫉妒、邪見；這些是世俗惡法。什麼是記法？無論是善法還是不善法；這些是記法。什麼是非記法？沒有身口意，沒有四大（mahabhuta），沒有五陰（skandha）、十八界（dhatu）、十二處（ayatana）；這些是非記法。什麼是世俗法？五陰、十二處、十八界、十善、四禪、四等心、四無色定；這些是世俗法。什麼是道法？三十七道品（bodhipaksika-dharma）、三解脫門（vimoksa-mukha）、三根（indriya）、三三昧（samadhi）、解脫攝意、八解脫（vimoksa）、九次第定（anupurva-vihara-samapatti）、十八空（sunyata）、佛十力（bala）、四無所畏（vaisaradya）、佛十八不共法（avenika-buddha-dharma）；這些是道法。什麼是有漏法？五陰、十二處、十八界、十二因緣（pratitya-samutpada）、四禪、四無色定；這些是有漏法。

【English Translation】 English version: Subhuti said to the Buddha, 'What are all dharmas? How does a Bodhisattva learn about all dharmas without attachment? How does a Bodhisattva perceive all dharmas?' The Buddha told Subhuti, 'Dharmas refer to good dharmas, bad dharmas, marked dharmas, unmarked dharmas, worldly dharmas, path dharmas, defiled dharmas, undefiled dharmas, conditioned dharmas, and unconditioned dharmas. A Bodhisattva should learn about these dharmas and also learn to be without attachment.' Subhuti asked the Buddha, 'What are worldly good dharmas?' The Buddha told Subhuti, 'Worldly good dharmas refer to filial piety towards parents, offering to sramanas and ascetics, supporting elders, giving various meritorious deeds, restraining one's own behavior, maintaining integrity, diligently cultivating goodness, having intentions that value skillful means, and practicing the ten good deeds. There are also worldly internal contemplations, such as the contemplation of decay, the contemplation of lividity, the contemplation of blood, the contemplation of indigestion, the contemplation of distraction, the contemplation of bones, the contemplation of half-burning, as well as the contemplations of the four dhyanas, the four brahmaviharas, and the four arupasamapattis. There are also the contemplations of the Buddha, the Dharma, the Sangha of Bhikkhus, precepts, giving, heavens, diligence, mindfulness of breathing, the body, and death. Subhuti! These are worldly good dharmas. What are worldly bad dharmas? Killing, stealing, sexual misconduct, anger, harsh speech, lying, frivolous speech, jealousy, and wrong views; these are worldly bad dharmas. What are marked dharmas? Whether they are good dharmas or bad dharmas; these are marked dharmas. What are unmarked dharmas? The absence of body, speech, and mind, the absence of the four great elements (mahabhuta), the absence of the five skandhas, the eighteen dhatus, and the twelve ayatanas; these are unmarked dharmas. What are worldly dharmas? The five skandhas, the twelve ayatanas, the eighteen dhatus, the ten good deeds, the four dhyanas, the four brahmaviharas, and the four arupasamapattis; these are worldly dharmas. What are path dharmas? The thirty-seven factors of enlightenment (bodhipaksika-dharma), the three doors of liberation (vimoksa-mukha), the three faculties (indriya), the three samadhis, the absorption of mind in liberation, the eight liberations (vimoksa), the nine successive abidings (anupurva-vihara-samapatti), the eighteen emptinesses (sunyata), the ten powers of the Buddha (bala), the four fearlessnesses (vaisaradya), and the eighteen unique qualities of the Buddha (avenika-buddha-dharma); these are path dharmas. What are defiled dharmas? The five skandhas, the twelve ayatanas, the eighteen dhatus, the twelve links of dependent origination (pratitya-samutpada), the four dhyanas, and the four arupasamapattis; these are defiled dharmas.

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等為無漏法？三十七品、佛十八法；是為無漏法。何等為有為法？欲界、形界、無形界，三十七品乃至佛十八法；是為有為法。何等為無為法？無為法者，不生亦不滅、不終亦不始、常住而不改，淫怒癡盡，如、無有異、法性及真際；是謂無為法。菩薩摩訶薩當於是空相之法，無所著而不傾動，覺諸法而不二。」

須菩提白佛言：「何等為摩訶薩？」

佛告須菩提：「于諸大眾必有上首，是故名為摩訶薩。」

須菩提白佛言：「當爲何等眾生而作上首？」

佛告須菩提：「大眾者，謂須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，初發意菩薩摩訶薩至阿惟越致地住者。是為大眾之聚，菩薩當於是中作上首。于中當發金剛意，便為上首。」

須菩提白佛言：「世尊！何等為金剛意？」

佛告須菩提：「菩薩摩訶薩發意言：『我當受無央數生死作精進行，我當爲眾生故舍一切所有，我當等心於一切眾生，我當以三乘度脫眾生當令般泥洹，亦不見眾生般泥洹。我當覺諸法無所從生，常當以薩云若慧意行六波羅蜜。我當學當救濟一切。』須菩提！是為菩薩發金剛意，便為大眾最上首。菩薩復發意言：『我當爲泥犁、薜荔中罪人所受苦痛，我當爲眾生代受無央數劫苦痛，盡令眾生於無餘泥洹

【現代漢語翻譯】 現代漢語譯本： 哪些是無漏法？三十七道品（三十七種修行方法）、佛的十八不共法（佛獨有的十八種功德）；這些是無漏法。哪些是有為法？欲界、色界、無色界，以及三十七道品乃至佛的十八不共法；這些是有為法。哪些是無為法？無為法是指不生也不滅、不終結也不開始、常住而不改變的，貪慾、嗔恚、愚癡都已斷盡，如（真如）、無有差異、法性以及真際（實相）；這些是無為法。菩薩摩訶薩應當對於這空相的法，不執著而不動搖，覺悟諸法而不認為它們是二元的。 須菩提問佛說：『什麼是摩訶薩（大菩薩）？』 佛告訴須菩提：『在所有大眾中必定有領導者，因此稱為摩訶薩。』 須菩提問佛說：『應當為哪些眾生做領導者？』 佛告訴須菩提：『大眾是指須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺），以及初發心的菩薩摩訶薩直到住于阿惟越致地（不退轉地）的菩薩。這些是大眾的聚集，菩薩應當在其中做領導者。在其中應當發起金剛般的意志，便成為領導者。』 須菩提問佛說：『世尊！什麼是金剛意？』 佛告訴須菩提：『菩薩摩訶薩發願說：』我應當承受無數次的生死輪迴，精進修行，我應當爲了眾生的緣故舍棄一切所有，我應當平等對待一切眾生，我應當以三乘（聲聞乘、緣覺乘、菩薩乘）度脫眾生，令他們進入涅槃，但也不執著于眾生進入涅槃。我應當覺悟諸法無所從來，常常以薩云若（一切智）的智慧修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。我應當學習並救濟一切。』須菩提！這就是菩薩發起金剛般的意志，便成為大眾中最上首的領導者。菩薩又發願說：『我應當為地獄、餓鬼中的罪人所受的苦痛，我應當為眾生代受無數劫的苦痛，直到令眾生都進入無餘涅槃。

【English Translation】 English version: What are the unconditioned dharmas? The thirty-seven factors of enlightenment (thirty-seven practices), and the eighteen unique qualities of a Buddha; these are the unconditioned dharmas. What are the conditioned dharmas? The desire realm, the form realm, the formless realm, and the thirty-seven factors of enlightenment up to the eighteen unique qualities of a Buddha; these are the conditioned dharmas. What are the uncreated dharmas? Uncreated dharmas are those that neither arise nor cease, neither end nor begin, are permanent and unchanging, where lust, anger, and delusion are extinguished, such as Thusness, non-difference, the nature of dharma, and the ultimate reality; these are called uncreated dharmas. A Bodhisattva Mahasattva should, regarding these dharmas of emptiness, be unattached and unmoving, realizing all dharmas without duality. Subhuti asked the Buddha, 'What is a Mahasattva (Great Bodhisattva)?' The Buddha told Subhuti, 'Among all assemblies, there must be a leader, therefore they are called Mahasattvas.' Subhuti asked the Buddha, 'For what kind of beings should one be a leader?' The Buddha told Subhuti, 'The assembly refers to Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), and Bodhisattva Mahasattvas who have just begun their practice up to those who dwell in the Avinivartaniya (non-retrogressing) stage. These are the gatherings of the assembly, and a Bodhisattva should be a leader among them. In this, one should generate a diamond-like will, and then become a leader.' Subhuti asked the Buddha, 'World Honored One, what is the diamond-like will?' The Buddha told Subhuti, 'A Bodhisattva Mahasattva makes the vow: 「I shall endure countless cycles of birth and death, practicing diligently. I shall give up everything for the sake of all beings. I shall treat all beings equally. I shall liberate beings through the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), leading them to Nirvana, yet without clinging to the idea of beings entering Nirvana. I shall realize that all dharmas have no origin, and I shall always practice the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) with the wisdom of Sarvajna (omniscience). I shall learn and save all.」 Subhuti, this is the Bodhisattva generating the diamond-like will, and thus becoming the foremost leader of the assembly. The Bodhisattva further makes the vow: 「I shall bear the suffering of those in hell and the hungry ghost realm. I shall endure countless eons of suffering for the sake of all beings, until all beings enter into the Nirvana without remainder.」'

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而般泥洹，然後我自為身作善本，億百千劫乃成阿耨多羅三耶三菩。』須菩提！是為菩薩發金剛意于大眾而為上首。菩薩當爲妙意，以妙意故於眾生為上首。從初發意已來，亦不當生淫怒癡意，亦不當嬈眾生，亦不起聲聞、辟支佛意；是為菩薩摩訶薩妙意而為大眾作上首。亦不念貢高，菩薩當於薩云若意而不動亦不貢高。菩薩常當起護念于眾生、亦不捨眾生。菩薩摩訶薩當爲法行、當爲法樂。何等為法樂？隨其所知而諷誦受。菩薩行般若波羅蜜，住于諸法空，為大眾作導，亦無所倚、亦無所得。菩薩住於三十七品及佛十八法，為大眾作上首，無所倚而無所見。菩薩行般若波羅蜜，住於行如金剛三昧，乃至盡虛空際無所染，逮解脫三昧，便為大眾作上首，而無所得亦無所倚。須菩提！菩薩住於是法地故，便能為眾生而作上首，是故名為摩訶薩。」

摩訶般若波羅蜜摩訶薩品第十五

是時舍利弗白佛言：「我亦當復說所以為摩訶薩者何？」

佛告舍利弗：「便說。」

舍利弗言：「菩薩于諸妄見悉斷，是故名為摩訶薩。何謂諸見妄見？吾我見、有人見及眾生見，有斷見、有常見、有見無見，五陰見、十八性見、十二衰見、有諦見、十二因緣見，有三十七品、佛十八法見，有育養眾生見、有凈佛土

【現代漢語翻譯】 現代漢語譯本：然後我進入涅槃（般泥洹），之後我為自己積累善的根本，經過億百千劫才能成就阿耨多羅三藐三菩提（無上正等正覺）。須菩提！這就是菩薩發起金剛般堅固的意念，在大眾中成為領導者的原因。菩薩應當具有微妙的意念，因為有了微妙的意念，才能在眾生中成為領導者。從最初發心以來，也不應當產生淫慾、嗔怒、愚癡的意念，也不應當惱害眾生，也不應當生起聲聞、辟支佛（緣覺）的意念；這就是菩薩摩訶薩（大菩薩）以微妙的意念在大眾中成為領導者的原因。也不應當有貢高我慢的念頭，菩薩應當在一切智慧（薩云若）的意念中保持不動搖，也不應當貢高自大。菩薩應當常常生起護念眾生的心，也不應當捨棄眾生。菩薩摩訶薩應當以法為行，應當以法為樂。什麼是法樂呢？就是隨自己所知而諷誦受持。菩薩修行般若波羅蜜（智慧到彼岸），安住于諸法空性的道理，為大眾作引導，也沒有所依賴，也沒有所得。菩薩安住於三十七道品以及佛的十八不共法，為大眾作領導者，沒有所依賴也沒有所見。菩薩修行般若波羅蜜，安住于像金剛一樣堅固的三昧（正定），乃至盡虛空際都沒有任何染著，獲得解脫三昧，就為大眾作領導者，而沒有所得也沒有所依賴。須菩提！菩薩安住于這種法地，就能為眾生作領導者，所以稱為摩訶薩（大菩薩）。 摩訶般若波羅蜜摩訶薩品第十五 這時，舍利弗（佛陀十大弟子之一，以智慧著稱）對佛說：『我也應當再說一說，為什麼稱為摩訶薩？』 佛告訴舍利弗：『你說吧。』 舍利弗說：『菩薩對於各種虛妄的見解都斷除了，所以稱為摩訶薩。什麼是各種虛妄的見解呢？就是我見、人見、眾生見，有斷見、有常見、有見無見，五陰見、十八性見、十二衰見、有諦見、十二因緣見，有三十七道品、佛十八不共法見，有育養眾生見、有清凈佛土見。

【English Translation】 English version: Then I will enter Parinirvana (般泥洹), and after that, I will cultivate the roots of goodness for myself, and after hundreds of millions of kalpas, I will attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Subhuti! This is why a Bodhisattva generates a diamond-like firm intention and becomes a leader among the assembly. A Bodhisattva should have subtle intentions, and because of these subtle intentions, they can become a leader among sentient beings. From the initial generation of intention, one should not generate intentions of lust, anger, or ignorance, nor should one harm sentient beings, nor should one generate intentions of Sravakas (聲聞, Hearers) or Pratyekabuddhas (辟支佛, Solitary Buddhas); this is why a Bodhisattva Mahasattva (菩薩摩訶薩, Great Bodhisattva) with subtle intentions becomes a leader among the assembly. One should also not have thoughts of arrogance, a Bodhisattva should remain unmoved and not arrogant in the intention of all wisdom (薩云若, Sarvajna). A Bodhisattva should always generate the intention to protect and care for sentient beings, and should not abandon them. A Bodhisattva Mahasattva should practice the Dharma and find joy in the Dharma. What is the joy of the Dharma? It is to recite and uphold what one knows. A Bodhisattva practices Prajna Paramita (般若波羅蜜, Perfection of Wisdom), dwells in the emptiness of all dharmas, guides the assembly, and has no reliance or attainment. A Bodhisattva dwells in the thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha, becoming a leader among the assembly, without reliance or perception. A Bodhisattva practices Prajna Paramita, dwells in the samadhi (三昧, concentration) as firm as a diamond, and even to the end of space, is not defiled, attains the samadhi of liberation, and becomes a leader among the assembly, without attainment or reliance. Subhuti! Because a Bodhisattva dwells in this Dharma ground, they can become a leader for sentient beings, therefore they are called a Mahasattva (摩訶薩, Great Being). Chapter Fifteen: The Mahaprajnaparamita Mahasattva At that time, Sariputra (舍利弗, one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'I should also speak again about why one is called a Mahasattva?' The Buddha said to Sariputra, 'Then speak.' Sariputra said, 'A Bodhisattva has completely severed all false views, therefore they are called a Mahasattva. What are these false views? They are the views of self, the views of a person, the views of sentient beings, the views of annihilation, the views of permanence, the views of existence and non-existence, the views of the five aggregates, the views of the eighteen elements, the views of the twelve links of dependent origination, the views of the four noble truths, the views of the twelve links of dependent origination, the views of the thirty-seven factors of enlightenment, the views of the eighteen unique qualities of a Buddha, the views of nurturing sentient beings, and the views of purifying Buddha lands.'

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見，有道見、有佛見、轉法輪見。一切諸見悉斷，作如是說法，是故名為摩訶薩。」

須菩提問舍利弗言：「菩薩摩訶薩，何以故有五陰、十二衰、十八性、十二因緣見？何以故有三十七品、佛十八法見，及有妄見？」

舍利弗對曰：「菩薩摩訶薩不以漚和拘舍羅行般若波羅蜜，如務五陰、六情、十八性、十二因緣，猗六波羅蜜、三十七品及佛十八法起諸見。菩薩摩訶薩行般若波羅蜜，漚和拘舍羅斷是諸見，為人說法而無所猗。」

須菩提白佛言：「我亦當說所以為摩訶薩者何？」

佛告須菩提：「樂說者便說。」

須菩提言：「道意無有與等者，非聲聞、辟支佛所知。何以故？以薩云若意無漏故，意亦不著，是故為摩訶薩。」

舍利弗問須菩提：「何等為菩薩意無有與等者，諸羅漢、辟支佛所不能及者？」

須菩提報言：「菩薩摩訶薩從初發意以來，不見法有生滅，亦不見有增減，亦不見著、亦不見斷。舍利弗！諸法不生不滅、不增不減、不著不斷者，亦無羅漢、辟支佛意，亦無道意、亦無佛意；是為菩薩摩訶薩意無有與等者，非羅漢辟支佛所能及知者。」

舍利弗言：「如須菩提意，不著羅漢、辟支佛地；五陰亦不著，三十七品、佛十八法亦不著。」

【現代漢語翻譯】 現代漢語譯本：

『見』，包括對道的見解、對佛的見解、以及轉法輪的見解。當一切見解都被斷除時，並如此宣說，因此被稱為摩訶薩（Mahasattva，大菩薩）。 須菩提問舍利弗：『菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）為什麼會有五陰（Panca-skandha，構成個體的五種要素）、十二衰（Dvadasha-nidana，十二因緣的衰敗過程）、十八性（Ashtadasha-dhatu，十八界）、十二因緣（Dvadasha-anga-pratitya-samutpada，十二緣起）的見解？為什麼會有三十七品（Bodhipaksika-dharma，三十七道品）、佛十八法（Asta-dasa-avenika-buddha-dharma，佛的十八不共法）的見解，以及妄見？』 舍利弗回答說：『菩薩摩訶薩不以善巧方便（Upaya-kausalya）行般若波羅蜜（Prajna-paramita，智慧的完美），不執著於五陰、六情（Sad-indriya，六根）、十八性、十二因緣，不依賴六波羅蜜（Sat-paramita，六種到達彼岸的方法）、三十七品以及佛十八法而生起各種見解。菩薩摩訶薩行般若波羅蜜，以善巧方便斷除這些見解，為他人說法而不執著于任何事物。』 須菩提對佛說：『我也應當說說為什麼被稱為摩訶薩。』 佛告訴須菩提：『樂意說就說吧。』 須菩提說：『道意（Bodhi-citta，菩提心）是無與倫比的，不是聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨自覺悟的人）所能理解的。為什麼呢？因為薩云若（Sarvajna，一切智）的意念是無漏的，意念也不執著，因此被稱為摩訶薩。』 舍利弗問須菩提：『什麼是菩薩的意念無與倫比，是羅漢（Arhat，已證悟的聖者）、辟支佛所不能及的？』 須菩提回答說：『菩薩摩訶薩從最初發心以來，不見法有生滅，也不見有增減，也不見執著，也不見斷滅。舍利弗！諸法不生不滅、不增不減、不執著不斷滅，這其中既沒有羅漢、辟支佛的意念，也沒有道意、也沒有佛意；這就是菩薩摩訶薩的意念無與倫比，不是羅漢、辟支佛所能理解的。』 舍利弗說：『如須菩提所說，不執著于羅漢、辟支佛的境界；也不執著於五陰，也不執著於三十七品、佛十八法。』

【English Translation】 English version:

'Views' include the view of the path, the view of the Buddha, and the view of turning the Dharma wheel. When all views are severed, and it is proclaimed as such, therefore it is called a Mahasattva (great being). Subhuti asked Sariputra: 'Why does a Bodhisattva-Mahasattva have views about the five skandhas (Panca-skandha, the five aggregates that constitute an individual), the twelve nidanas (Dvadasha-nidana, the twelve links of dependent origination), the eighteen dhatus (Ashtadasha-dhatu, the eighteen elements), and the twelve links of dependent origination (Dvadasha-anga-pratitya-samutpada)? Why do they have views about the thirty-seven factors of enlightenment (Bodhipaksika-dharma), the eighteen unique qualities of a Buddha (Asta-dasa-avenika-buddha-dharma), and deluded views?' Sariputra replied: 'A Bodhisattva-Mahasattva does not practice Prajna-paramita (perfection of wisdom) with skillful means (Upaya-kausalya) by clinging to the five skandhas, the six senses (Sad-indriya), the eighteen dhatus, or the twelve links of dependent origination. They do not rely on the six paramitas (Sat-paramita, six perfections), the thirty-seven factors of enlightenment, or the eighteen unique qualities of a Buddha to generate views. A Bodhisattva-Mahasattva practices Prajna-paramita, uses skillful means to sever these views, and teaches others without clinging to anything.' Subhuti said to the Buddha: 'I should also explain why one is called a Mahasattva.' The Buddha told Subhuti: 'If you wish to speak, then speak.' Subhuti said: 'The Bodhi-citta (mind of enlightenment) is incomparable, not understood by Sravakas (hearers) or Pratyekabuddhas (solitary realizers). Why? Because the mind of Sarvajna (omniscience) is without outflows, and the mind does not cling, therefore it is called a Mahasattva.' Sariputra asked Subhuti: 'What is the Bodhisattva's mind that is incomparable, beyond the reach of Arhats (enlightened beings) and Pratyekabuddhas?' Subhuti replied: 'From the initial arising of the Bodhisattva's mind, they do not see the arising or ceasing of dharmas, nor do they see increase or decrease, nor do they see clinging, nor do they see annihilation. Sariputra! The dharmas that neither arise nor cease, neither increase nor decrease, neither cling nor are annihilated, are not within the minds of Arhats or Pratyekabuddhas, nor within the Bodhi-citta, nor within the Buddha's mind; this is the Bodhisattva-Mahasattva's mind that is incomparable, beyond the understanding of Arhats and Pratyekabuddhas.' Sariputra said: 'As Subhuti intends, one does not cling to the realm of Arhats or Pratyekabuddhas; one does not cling to the five skandhas, nor to the thirty-seven factors of enlightenment, nor to the eighteen unique qualities of a Buddha.'

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舍利弗語須菩提：「假令薩云若意無漏者，凡人意亦當無漏，性空故。羅漢、辟支佛及諸佛世尊意亦當無漏。」

須菩提言：「爾，如所言。」

舍利弗言：「五陰亦無漏，其性本空故。三十七品、佛十八法亦復無漏，性空故。」

須菩提言：「如舍利弗所言。」

舍利弗問須菩提言：「無意為不與意合耶？無色痛想行識為不與識合耶？」

須菩提言：「爾，如所言。」

舍利弗復問：「三十七品、佛十八法與非十八法，為不著不合耶？」

須菩提報言：「有無之事皆合。」

須菩提語舍利弗言：「菩薩摩訶薩作如是行般若波羅蜜，不持道意及羅漢、辟支佛所不能及知意，亦不貢高而有所猗，于猗於法而無所入。」

摩訶般若波羅蜜問僧那品第十六

是時邠耨文陀尼子白佛言：「世尊！我當說所以為摩訶薩者。」

佛言：「汝樂欲說者便說之。」

邠耨言：「菩薩為大功德所纏絡，乘于大乘，以是故謂為摩訶薩。」

舍利弗問邠耨言：「何等為菩薩摩訶薩以大功德所纏絡而為摩訶薩？」

邠耨報言：「菩薩摩訶薩不為齊限於人故住檀波羅蜜而為佈施，普為一切眾生故，行檀波羅蜜，尸、羼、惟逮、禪、般若波羅蜜，普為眾生

【現代漢語翻譯】 現代漢語譯本 舍利弗對須菩提說：『如果一切智（薩云若，指佛的智慧）的意念是無漏的，那麼凡夫的意念也應當是無漏的，因為它們的本性都是空性的。羅漢、辟支佛以及諸佛世尊的意念也應當是無漏的。』 須菩提說：『是的，正如你所說。』 舍利弗說：『五蘊（色、受、想、行、識）也是無漏的，因為它們的本性本來就是空性的。三十七道品（修行的三十七種方法）、佛的十八不共法也是無漏的，因為它們的本性是空性的。』 須菩提說：『正如舍利弗所說。』 舍利弗問須菩提：『無意念是不與意念相合嗎？無色、受、想、行、識是不與識相合嗎？』 須菩提說：『是的，正如你所說。』 舍利弗又問：『三十七道品、佛的十八不共法與非十八不共法，是不執著不相合嗎？』 須菩提回答說：『有和無的事物都是相合的。』 須菩提對舍利弗說：『菩薩摩訶薩（大菩薩）這樣修行般若波羅蜜（以智慧到達彼岸），不執著于道意以及羅漢、辟支佛所不能及的智慧，也不貢高自大而有所依賴，對於依賴和法都沒有任何執著。』 《摩訶般若波羅蜜經》問僧那品第十六 這時，邠耨文陀尼子對佛說：『世尊！我來說明為什麼稱為摩訶薩（大士）。』 佛說：『你樂意說就說吧。』 邠耨說：『菩薩被大功德所纏繞，乘坐于大乘，因此被稱為摩訶薩。』 舍利弗問邠耨：『菩薩摩訶薩是因何種大功德所纏繞而被稱為摩訶薩？』 邠耨回答說：『菩薩摩訶薩不為侷限於人而安住于檀波羅蜜（佈施的完美），而是爲了普度一切眾生而行檀波羅蜜，以及尸羅波羅蜜（持戒的完美）、羼提波羅蜜（忍辱的完美）、毗梨耶波羅蜜（精進的完美）、禪那波羅蜜（禪定的完美）、般若波羅蜜，都是爲了普度眾生。』

【English Translation】 English version Shariputra said to Subhuti, 'If the mind of Sarvajna (all-knowing, referring to Buddha's wisdom) is without outflows, then the mind of ordinary people should also be without outflows, because their nature is empty. The minds of Arhats, Pratyekabuddhas, and all Buddhas should also be without outflows.' Subhuti said, 'Yes, as you say.' Shariputra said, 'The five skandhas (form, feeling, perception, mental formations, and consciousness) are also without outflows, because their nature is originally empty. The thirty-seven factors of enlightenment (thirty-seven practices for enlightenment), and the eighteen unique qualities of a Buddha are also without outflows, because their nature is empty.' Subhuti said, 'As Shariputra says.' Shariputra asked Subhuti, 'Is the absence of mind not in conjunction with mind? Are the absence of form, feeling, perception, mental formations, and consciousness not in conjunction with consciousness?' Subhuti said, 'Yes, as you say.' Shariputra further asked, 'Are the thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha, and the non-eighteen unique qualities, not attached and not in conjunction?' Subhuti replied, 'The existence and non-existence of things are all in conjunction.' Subhuti said to Shariputra, 'A Bodhisattva Mahasattva (great Bodhisattva) practices Prajnaparamita (perfection of wisdom) in this way, not clinging to the mind of the path and the wisdom that Arhats and Pratyekabuddhas cannot reach, nor being arrogant and dependent, and having no attachment to dependence or to the Dharma.' The Sixteenth Chapter on Samgha of the Mahaprajnaparamita Sutra At that time, Bhinnavandani's son said to the Buddha, 'World Honored One! I will explain why one is called a Mahasattva (great being).' The Buddha said, 'If you wish to speak, then speak.' Bhinnavandani said, 'A Bodhisattva is entangled by great merits and rides on the Great Vehicle, therefore they are called a Mahasattva.' Shariputra asked Bhinnavandani, 'What kind of great merits entangle a Bodhisattva Mahasattva that they are called a Mahasattva?' Bhinnavandani replied, 'A Bodhisattva Mahasattva does not abide in Dana Paramita (perfection of giving) for the sake of being limited to people, but practices Dana Paramita for the sake of all sentient beings, as well as Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation), and Prajna Paramita, all for the sake of all sentient beings.'

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故，作謙苦行。菩薩成僧那僧涅不限眾生，亦不言：『我當限度若干人，不能度餘人。』亦不言：『我當教若干人至道。』亦不言：『我不能教餘人。』菩薩為眾生故，起大誓願言：『我自當具足六波羅蜜，亦當教他人使具足六波羅蜜。』菩薩行檀波羅蜜所佈施應薩云若，意願言：『持是功德，與一切眾生俱，共得阿耨多羅三耶三菩。』舍利弗！是為菩薩行般若波羅蜜而習佈施。

「複次，舍利弗！菩薩佈施應薩云若，不求羅漢、辟支佛地；是為菩薩行般若波羅蜜佈施，習於尸波羅蜜。

「複次，舍利弗！菩薩佈施時作薩云若念，法所應行；是為習羼波羅蜜。如精進所應行；是為習惟逮波羅蜜。一心佈施應薩云若念，終不起聲聞、辟支佛意；是為習禪波羅蜜。所可佈施如幻相，不見施者、亦不見所施、亦不見受者；是為菩薩佈施而習般若波羅蜜。菩薩以薩云若意，不想諸波羅蜜、亦不猗。舍利弗！是故當知菩薩為僧那僧涅。

「複次，舍利弗！菩薩摩訶薩行屍波羅蜜，意應薩云若佈施，持佈施功德與眾生，共求阿耨多羅三耶三菩；是為菩薩行屍波羅蜜而具檀波羅蜜。

「複次，舍利弗！菩薩行屍波羅蜜，盡能奉行能忍辱；是為菩薩行屍波羅蜜具足羼波羅蜜。

「複次，舍利弗！菩薩行

【現代漢語翻譯】 現代漢語譯本 因此，要實行謙卑的苦行。菩薩成就僧那僧涅（菩薩的修行目標），不限定眾生，也不說：『我應當度化若干人，不能度化其餘的人。』也不說：『我應當教導若干人達到真理。』也不說：『我不能教導其餘的人。』菩薩爲了眾生的緣故，發起大誓願說：『我應當自己具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也應當教導他人使他們具足六波羅蜜。』菩薩行佈施波羅蜜時，所佈施的應當與薩云若（一切智）相應，心願說：『以此功德，與一切眾生共同，一起證得阿耨多羅三藐三菩提（無上正等正覺）。』舍利弗！這就是菩薩行般若波羅蜜（智慧的完美）而修習佈施。 再者，舍利弗！菩薩佈施應當與薩云若相應，不求羅漢（聲聞乘的最高果位）、辟支佛（緣覺乘的修行者）的果位；這就是菩薩行般若波羅蜜的佈施，修習持戒波羅蜜。 再者，舍利弗！菩薩佈施時，作與薩云若相應的念頭，這是法所應當實行的；這就是修習忍辱波羅蜜。如同精進所應當實行的；這就是修習精進波羅蜜。一心佈施，與薩云若的念頭相應，始終不生起聲聞、辟支佛的念頭；這就是修習禪定波羅蜜。所佈施的如同幻象，不見施者、也不見所施之物、也不見受施者；這就是菩薩佈施而修習般若波羅蜜。菩薩以薩云若的意念，不想諸波羅蜜，也不執著。舍利弗！因此應當知道菩薩是爲了僧那僧涅。 再者，舍利弗！菩薩摩訶薩（大菩薩）行持戒波羅蜜，心意應當與薩云若相應而佈施，持佈施的功德與眾生，共同求證阿耨多羅三藐三菩提；這就是菩薩行持戒波羅蜜而具足佈施波羅蜜。 再者，舍利弗！菩薩行持戒波羅蜜，盡力奉行忍辱；這就是菩薩行持戒波羅蜜而具足忍辱波羅蜜。 再者，舍利弗！菩薩行

【English Translation】 English version Therefore, one should practice humble asceticism. A Bodhisattva, achieving Samyaksambodhi (the goal of a Bodhisattva's practice), does not limit sentient beings, nor does he say: 'I shall liberate a certain number of people, and not liberate the rest.' Nor does he say: 'I shall teach a certain number of people to reach the path.' Nor does he say: 'I cannot teach the rest.' For the sake of sentient beings, a Bodhisattva makes a great vow, saying: 'I shall myself perfect the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and I shall also teach others to perfect the Six Paramitas.' When a Bodhisattva practices the Paramita of generosity, his giving should be in accordance with Sarvajna (all-knowing wisdom), with the wish: 'May this merit be shared with all sentient beings, so that together we may attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' Shariputra! This is how a Bodhisattva practices the Prajna Paramita (perfection of wisdom) while cultivating generosity. Furthermore, Shariputra! A Bodhisattva's giving should be in accordance with Sarvajna, not seeking the state of an Arhat (the highest attainment of the Hearer Vehicle) or a Pratyekabuddha (a solitary enlightened one); this is how a Bodhisattva practices the Prajna Paramita of generosity, while cultivating the Sila Paramita (perfection of morality). Furthermore, Shariputra! When a Bodhisattva gives, he does so with a thought in accordance with Sarvajna, which is what the Dharma should be practiced; this is cultivating the Ksanti Paramita (perfection of patience). Just as diligence should be practiced; this is cultivating the Virya Paramita (perfection of diligence). Giving with a single-minded focus, in accordance with the thought of Sarvajna, never giving rise to the thought of a Hearer or a Pratyekabuddha; this is cultivating the Dhyana Paramita (perfection of meditation). What is given is like an illusion, not seeing the giver, nor the thing given, nor the receiver; this is how a Bodhisattva gives while cultivating the Prajna Paramita. A Bodhisattva, with the intention of Sarvajna, does not think of the Paramitas, nor does he cling to them. Shariputra! Therefore, it should be known that a Bodhisattva is for Samyaksambodhi. Furthermore, Shariputra! When a Bodhisattva Mahasattva (great Bodhisattva) practices the Sila Paramita, his intention should be in accordance with Sarvajna when giving, and he should share the merit of giving with sentient beings, seeking together Anuttara-samyak-sambodhi; this is how a Bodhisattva practices the Sila Paramita while perfecting the Dana Paramita (perfection of generosity). Furthermore, Shariputra! When a Bodhisattva practices the Sila Paramita, he fully practices patience; this is how a Bodhisattva practices the Sila Paramita while perfecting the Ksanti Paramita. Furthermore, Shariputra! When a Bodhisattva practices

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尸波羅蜜具足惟逮波羅蜜，是為菩薩習精進。菩薩行屍波羅蜜不受羅漢、辟支佛意。菩薩行屍波羅蜜，于諸波羅蜜如幻相，不貢高亦無所倚。舍利弗！是為菩薩行屍波羅蜜如習般若波羅蜜。是為菩薩行屍波羅蜜總持諸波羅蜜，是故名為僧那僧涅。菩薩行羼提波羅蜜，應薩云若佈施。菩薩入無形禪，亦不處其中，是為菩薩行漚和拘舍羅而為般若波羅蜜。

「複次，舍利弗！菩薩行禪分別空、無相、無愿，是為菩薩行僧那僧涅而為般若波羅蜜。以是故，名為僧那僧涅。舍利弗！菩薩作是僧那僧涅者，十方諸佛世尊皆以大音聲讚歎是菩薩言：『某國土菩薩具諸功德為僧那僧涅，當育養眾生、凈佛國土。』」

於是舍利弗問邠耨文陀尼子：「何等為菩薩摩訶薩摩訶衍三拔致？摩訶衍三拔致者，晉言發趣大乘。云何為發起大乘？」

邠耨報言：「行六波羅蜜，隨諸禪所應行盡奉行，持求薩云若。菩薩以薩云若意，於八禪觀其無常，觀其苦、空、非我、無愿，是為菩薩行般若波羅蜜為摩訶衍。菩薩念三十七品、佛十八法，是為菩薩摩訶衍。菩薩意不近羅漢、辟支佛地，志但崇薩云若，是為菩薩行四等而為羼波羅蜜。菩薩行薩云若意無懈時，是為菩薩惟逮波羅蜜。菩薩雖行四禪、慈悲喜護、八禪，亦不能動搖菩薩

【現代漢語翻譯】 現代漢語譯本 圓滿持戒波羅蜜（尸波羅蜜，Sila-paramita）並達到精進波羅蜜（惟逮波羅蜜，Virya-paramita），這就是菩薩修習精進的方式。菩薩修行持戒波羅蜜，不以羅漢（Arhat）、辟支佛（Pratyekabuddha）的境界為目標。菩薩修行持戒波羅蜜，視一切波羅蜜如幻象，既不驕傲也不執著。舍利弗（Sariputra）！這就是菩薩修行持戒波羅蜜，如同修習般若波羅蜜（Prajna-paramita）。這就是菩薩修行持戒波羅蜜，總持一切波羅蜜，因此稱為僧那僧涅（Samnaha-samnyuta）。菩薩修行忍辱波羅蜜（羼提波羅蜜，Ksanti-paramita），應當以求得一切智（薩云若，Sarvajna）為目標而佈施。菩薩進入無形禪定，也不執著于其中，這就是菩薩修行方便善巧（漚和拘舍羅，Upaya-kausalya），並以此為般若波羅蜜。 「再者，舍利弗！菩薩修行禪定，分別空（Sunyata）、無相（Animitta）、無愿（Apranihita），這就是菩薩修行僧那僧涅，並以此為般若波羅蜜。因此，稱為僧那僧涅。舍利弗！菩薩行此僧那僧涅時，十方諸佛世尊都會以大音聲讚歎這位菩薩說：『某國土的菩薩具足一切功德，爲了僧那僧涅，將養育眾生、清凈佛國土。』」 於是，舍利弗問邠耨文陀尼子（Punavardhanika-putra）：「什麼是菩薩摩訶薩（Bodhisattva-mahasattva）的大乘（Mahayana）三拔致（Samutpatti）？摩訶衍三拔致，用晉語來說就是發趣大乘。如何才能發起大乘？」 邠耨回答說：「修行六波羅蜜，隨順各種禪定所應修行的都盡力奉行，並以求得一切智為目標。菩薩以求得一切智的心意，在八禪中觀察其無常，觀察其苦、空、無我、無愿，這就是菩薩修行般若波羅蜜，爲了大乘。菩薩憶念三十七道品、佛十八不共法，這就是菩薩的大乘。菩薩的心意不接近羅漢、辟支佛的境界，志向只在于崇尚一切智，這就是菩薩修行四無量心（四等）並以此為忍辱波羅蜜。菩薩以求得一切智的心意，沒有懈怠的時候，這就是菩薩的精進波羅蜜。菩薩雖然修行四禪、慈悲喜捨、八禪，也不能動搖菩薩的求道之心。

【English Translation】 English version Perfecting the Sila-paramita (Perfection of Morality) and attaining the Virya-paramita (Perfection of Vigor), this is how a Bodhisattva practices vigor. A Bodhisattva practicing Sila-paramita does not aim for the state of an Arhat or a Pratyekabuddha. A Bodhisattva practicing Sila-paramita views all paramitas as illusions, neither arrogant nor attached. Sariputra! This is how a Bodhisattva practices Sila-paramita, like practicing Prajna-paramita (Perfection of Wisdom). This is how a Bodhisattva practices Sila-paramita, encompassing all paramitas, therefore it is called Samnaha-samnyuta. A Bodhisattva practicing Ksanti-paramita (Perfection of Patience) should give with the goal of attaining Sarvajna (Omniscience). A Bodhisattva entering formless samadhi does not cling to it, this is how a Bodhisattva practices Upaya-kausalya (Skillful Means) and uses it as Prajna-paramita. Furthermore, Sariputra! A Bodhisattva practicing meditation distinguishes emptiness (Sunyata), signlessness (Animitta), and wishlessness (Apranihita), this is how a Bodhisattva practices Samnaha-samnyuta and uses it as Prajna-paramita. Therefore, it is called Samnaha-samnyuta. Sariputra! When a Bodhisattva practices this Samnaha-samnyuta, all the Buddhas and World Honored Ones in the ten directions will praise this Bodhisattva with a great voice, saying: 'A Bodhisattva in a certain land, possessing all merits, for the sake of Samnaha-samnyuta, will nurture sentient beings and purify the Buddha-land.' Then, Sariputra asked Punavardhanika-putra: 'What is the Mahayana Samutpatti (arising) of a Bodhisattva-mahasattva? Mahayana Samutpatti, in the Jin language, means the arising of the Great Vehicle. How does one initiate the Great Vehicle?' Punavardhanika-putra replied: 'Practicing the six paramitas, following all the meditations that should be practiced, and striving to attain Sarvajna. A Bodhisattva, with the intention of attaining Sarvajna, observes impermanence in the eight samadhis, observes suffering, emptiness, non-self, and wishlessness, this is how a Bodhisattva practices Prajna-paramita for the Mahayana. A Bodhisattva remembers the thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha, this is the Bodhisattva's Mahayana. The Bodhisattva's mind does not approach the state of an Arhat or a Pratyekabuddha, but only aspires to Sarvajna, this is how a Bodhisattva practices the four immeasurables (four equals) and uses it as Ksanti-paramita. A Bodhisattva, with the intention of attaining Sarvajna, has no time for laziness, this is the Bodhisattva's Virya-paramita. Although a Bodhisattva practices the four dhyanas, loving-kindness, compassion, joy, equanimity, and the eight samadhis, it cannot shake the Bodhisattva's aspiration for the path.'

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。所以者何？以漚和拘舍羅故。菩薩行四等，為眾生消諸漏，是為菩薩行四等而為檀波羅蜜。諸法所作禪，不持求羅漢、辟支佛。何以故？常求薩云若故。是為菩薩行四等而不㧗尸波羅蜜。菩薩復有摩訶衍，于內外空其慧不轉，無所倚、無所得、無所見，是為菩薩摩訶衍。復有摩訶衍，不于諸法，慧不在亂亦不在定，慧亦不在有常亦不在無常，慧亦不在苦樂亦不在有我無我，是為菩薩摩訶衍而應無所倚。復有摩訶衍，慧不在當來過去今現在，慧亦不離三世，是為摩訶衍應無所倚。摩訶衍者，慧不在三界亦不離三界。復有摩訶衍，慧不在俗法亦不在道法，亦不在有為亦不在無為，亦不在有漏亦不在無漏，是為無所倚。舍利弗！是為菩薩摩訶薩摩訶衍。」

摩訶般若波羅蜜摩訶衍品第十七

爾時舍利弗問邠耨文陀尼子言：「何等為菩薩摩訶薩乘于大乘？」

邠耨報舍利弗言：「菩薩行般若波羅蜜，乘于檀、尸、羼、惟逮、禪波羅蜜，乘是六波羅蜜、不見六波羅蜜，亦不倚菩薩而無所倚，是為乘于大乘。

「複次，舍利弗！菩薩摩訶薩一心學薩云若，具足三十七品、佛十八法，雖念欲成、不有所倚，是為菩薩乘于大乘。

「複次，舍利弗！菩薩作是念言：『菩薩者但是字耳，五陰者但有字耳

【現代漢語翻譯】 現代漢語譯本：這是為什麼呢？因為有漚（煩惱）和拘舍羅（不善）的緣故。菩薩修行四等心（慈、悲、喜、舍），為眾生消除各種煩惱，這就是菩薩修行四等心而行佈施波羅蜜（檀波羅蜜）。對於諸法所產生的禪定，不執著于求證羅漢或辟支佛的果位。為什麼呢？因為菩薩常常追求一切智（薩云若）。這就是菩薩修行四等心而不執著于持戒波羅蜜（㧗尸波羅蜜）。菩薩還有大乘（摩訶衍）的修行，對於內外空性的智慧不執著，沒有依靠、沒有所得、沒有所見，這就是菩薩的大乘修行。還有一種大乘修行，對於諸法，智慧既不在散亂也不在禪定，智慧既不在有常也不在無常，智慧既不在苦樂也不在有我無我，這就是菩薩的大乘修行而應當無所依靠。還有一種大乘修行，智慧不在過去、現在、未來，智慧也不離開三世，這就是大乘修行應當無所依靠。所謂大乘，智慧不在三界之內也不離開三界。還有一種大乘修行，智慧不在世俗法也不在出世法，也不在有為法也不在無為法，也不在有漏法也不在無漏法，這就是無所依靠。舍利弗！這就是菩薩摩訶薩的大乘修行。

《摩訶般若波羅蜜摩訶衍品》第十七

這時，舍利弗問邠耨文陀尼子說：『什麼是菩薩摩訶薩所乘的大乘？』

邠耨回答舍利弗說：『菩薩修行般若波羅蜜，乘著佈施（檀）、持戒（尸）、忍辱（羼）、精進（惟逮）、禪定（禪）這五種波羅蜜，乘著這六種波羅蜜，卻不見這六種波羅蜜，也不執著于菩薩而無所依靠，這就是乘于大乘。

『再者，舍利弗！菩薩摩訶薩一心學習一切智（薩云若），具足三十七道品、佛的十八不共法，雖然想著要成就，卻不有所執著，這就是菩薩乘于大乘。

『再者，舍利弗！菩薩這樣想：『菩薩』只是一個名稱而已，『五陰』也只是一個名稱而已

【English Translation】 English version: Why is that? Because of the presence of 'Ogha' (floods of defilements) and 'Kusala' (unwholesome actions). When a Bodhisattva practices the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), eliminating all defilements for sentient beings, this is the Bodhisattva practicing the Four Immeasurables while engaging in the Perfection of Giving (Dana Paramita). Regarding the meditative states arising from all dharmas, they do not cling to seeking the attainment of an Arhat or Pratyekabuddha. Why is that? Because they always seek Omniscience (Sarvajna). This is the Bodhisattva practicing the Four Immeasurables without clinging to the Perfection of Morality (Sila Paramita). Furthermore, the Bodhisattva has the Great Vehicle (Mahayana), in which their wisdom regarding inner and outer emptiness does not waver, having no reliance, no attainment, and no perception. This is the Bodhisattva's Mahayana. There is also a Mahayana in which, regarding all dharmas, wisdom is neither in distraction nor in concentration, wisdom is neither in permanence nor in impermanence, wisdom is neither in suffering nor in happiness, and neither in self nor in non-self. This is the Bodhisattva's Mahayana, and they should have no reliance. There is also a Mahayana in which wisdom is neither in the past, future, nor present, and wisdom is not separate from the three times. This is the Mahayana, and they should have no reliance. The Mahayana is that wisdom is neither within the three realms nor separate from the three realms. There is also a Mahayana in which wisdom is neither in worldly dharmas nor in transcendental dharmas, neither in conditioned dharmas nor in unconditioned dharmas, neither in defiled dharmas nor in undefiled dharmas. This is having no reliance. Shariputra! This is the Mahayana of a Bodhisattva Mahasattva.

Chapter Seventeen: The Mahaprajnaparamita Mahayana

At that time, Shariputra asked Bhinnu-mandani-putra, 'What is the Great Vehicle (Mahayana) that a Bodhisattva Mahasattva rides?'

Bhinnu replied to Shariputra, 'A Bodhisattva practices the Perfection of Wisdom (Prajnaparamita), riding on the Perfections of Giving (Dana), Morality (Sila), Patience (Ksanti), Effort (Virya), and Meditation (Dhyana). Riding on these six perfections, they do not see these six perfections, nor do they cling to the Bodhisattva, and they have no reliance. This is riding on the Great Vehicle.'

'Furthermore, Shariputra! A Bodhisattva Mahasattva single-mindedly studies Omniscience (Sarvajna), fulfilling the thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha. Although they think of achieving them, they do not cling to them. This is the Bodhisattva riding on the Great Vehicle.'

'Furthermore, Shariputra! A Bodhisattva thinks thus: 'Bodhisattva' is just a name, 'the five aggregates' are just names.

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，不倚五陰故。六情者但有字耳，不倚六情故。三十七品者但有字耳，不倚三十七品故。內外空者但有字耳，不倚內外空故。佛十八法者但有字耳，不倚佛十八法故。如來法者但有字耳，不見法性故。真際者但有字耳，真際不可見故。佛及道者但有字耳，不倚佛故。』是為菩薩摩訶薩乘于大乘。

「複次，舍利弗！菩薩摩訶薩從初發意以來，具足菩薩之神通。具足已，欲育養群生，從一佛國游至一佛國，供養禮拜事諸佛世尊，從諸佛聽受法教。」

「何謂法教？」

報言：「菩薩大乘，是菩薩乘、是大乘。游諸佛剎，凈佛國土、育養眾生。初無佛國想，亦無眾生想，亦不住二地。菩薩為眾生故，隨其所應而變其形像，不得一切智終不離菩薩乘。逮一切智已，便能轉法輪，非羅漢、辟支佛及諸天、龍、閱叉、阿須倫及世間人所能轉。是時聞十方恒邊沙諸佛世尊讚歎聲言：『某國某菩薩摩訶薩，乘于大乘，逮薩云若，轉於法輪。』舍利弗！是為菩薩摩訶薩乘于大乘。」◎

◎摩訶般若波羅蜜僧那僧涅品第十八

爾時須菩提白佛言：「何等為菩薩摩訶薩僧那僧涅？」

佛告須菩提：「六波羅蜜、三十七品、內外空，及有無空、佛十八法及一切智，被諸功德之鎧成佛身，光徹三千大千剎

【現代漢語翻譯】 現代漢語譯本：不執著於五蘊（色、受、想、行、識）的緣故。六情（眼、耳、鼻、舌、身、意）只是一個名稱而已，不執著於六情的緣故。三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）只是一個名稱而已，不執著於三十七道品的緣故。內外空只是一個名稱而已，不執著于內外空的緣故。佛的十八不共法只是一個名稱而已，不執著于佛的十八不共法的緣故。如來法只是一個名稱而已，因為不見法性的緣故。真際（實相）只是一個名稱而已，真際是不可見的緣故。佛和道只是一個名稱而已，不執著于佛的緣故。』這就是菩薩摩訶薩所乘的大乘。 『再者，舍利弗！菩薩摩訶薩從最初發心以來，就具備菩薩的神通。具備神通后，爲了教化眾生，從一個佛國遊歷到另一個佛國，供養禮拜諸佛世尊，從諸佛那裡聽受佛法教誨。』 『什麼是佛法教誨呢？』 回答說：『菩薩的大乘，是菩薩的乘，是大乘。遊歷諸佛剎土，清凈佛的國土，教化眾生。最初沒有佛國的想法，也沒有眾生的想法，也不停留在二地（聲聞地和緣覺地）。菩薩爲了眾生的緣故，隨著他們所應接受的教化而變化形像，不獲得一切智慧終不離開菩薩乘。獲得一切智慧后，便能轉法輪，不是羅漢、辟支佛以及諸天、龍、閱叉（夜叉）、阿修羅和世間人所能轉的。這時，聽到十方恒河沙數諸佛世尊讚歎的聲音說：『某國某菩薩摩訶薩，乘于大乘，獲得一切智慧，轉於法輪。』舍利弗！這就是菩薩摩訶薩所乘的大乘。』 ◎摩訶般若波羅蜜僧那僧涅品第十八 這時，須菩提對佛說：『什麼是菩薩摩訶薩的僧那僧涅（鎧甲）？』 佛告訴須菩提：『六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、三十七道品、內外空，以及有無空、佛的十八不共法和一切智慧，披上這些功德的鎧甲成就佛身，光明照徹三千大千世界。

【English Translation】 English version: It is because they do not rely on the five skandhas (form, feeling, perception, mental formations, consciousness). The six senses (eye, ear, nose, tongue, body, mind) are merely names, because they do not rely on the six senses. The thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path) are merely names, because they do not rely on the thirty-seven factors of enlightenment. Inner and outer emptiness are merely names, because they do not rely on inner and outer emptiness. The eighteen unique qualities of a Buddha are merely names, because they do not rely on the eighteen unique qualities of a Buddha. The Dharma of the Tathagata is merely a name, because the nature of Dharma is not seen. True reality is merely a name, because true reality cannot be seen. Buddha and the path are merely names, because they do not rely on the Buddha.』 This is how a Bodhisattva Mahasattva rides the Great Vehicle. 『Furthermore, Shariputra! From the time a Bodhisattva Mahasattva first generates the aspiration for enlightenment, they possess the supernormal powers of a Bodhisattva. Having attained these powers, in order to nurture sentient beings, they travel from one Buddha-land to another, making offerings and paying homage to all the Buddhas, and receiving teachings from them.』 『What are these teachings?』 The answer is: 『The Great Vehicle of a Bodhisattva is the vehicle of a Bodhisattva, it is the Great Vehicle. They travel through all the Buddha-lands, purify the Buddha-lands, and nurture sentient beings. Initially, they have no thought of a Buddha-land, nor do they have a thought of sentient beings, nor do they dwell in the two grounds (the ground of the Hearers and the ground of the Pratyekabuddhas). For the sake of sentient beings, Bodhisattvas transform their forms according to what is appropriate for them, and they do not leave the Bodhisattva vehicle until they attain all-knowing wisdom. Having attained all-knowing wisdom, they are then able to turn the wheel of Dharma, which cannot be turned by Arhats, Pratyekabuddhas, or gods, dragons, Yakshas, Asuras, or people of the world. At that time, the voices of praise from the Buddhas of the ten directions, as numerous as the sands of the Ganges, are heard, saying: 『A certain Bodhisattva Mahasattva in a certain country, riding the Great Vehicle, has attained all-knowing wisdom and is turning the wheel of Dharma.』 Shariputra! This is how a Bodhisattva Mahasattva rides the Great Vehicle.』 ◎Chapter 18 on the Armor of the Mahaprajnaparamita At that time, Subhuti said to the Buddha: 『What is the armor (samnaha) of a Bodhisattva Mahasattva?』 The Buddha said to Subhuti: 『The six perfections (generosity, morality, patience, diligence, meditation, wisdom), the thirty-seven factors of enlightenment, inner and outer emptiness, as well as emptiness of existence and non-existence, the eighteen unique qualities of a Buddha, and all-knowing wisdom, by donning this armor of merits, they achieve the body of a Buddha, and their light illuminates the three thousand great thousand worlds.』

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土；復以光普遍十方恒邊沙佛國土，便為六反震動，三千大千剎土復六反震動。十方恒邊沙佛國土菩薩，已受是光明住于檀波羅蜜，以大乘之鎧便能變化三千大千剎土化為琉璃，自變其形為遮迦越王，佈施一切隨其所欲，飢渴與飲食，欲得衣者與衣，欲得香華醫藥佈施種種，隨眾人身所便樂盡給與之。作是佈施已，便為眾生說六波羅蜜行。眾生聞菩薩教已，至得阿耨多羅三耶三菩，不離六波羅蜜行。是為菩薩被大乘之鎧。須菩提！譬如工幻師在四要道頭于大眾人前佈施，隨人所欲飲食、衣被、錢財，隨人意所索，幻人盡與。于須菩提意云何，是幻師頗有所佈施於人不？」

須菩提白佛言：「無所施亦無得者。」

佛告須菩提：「菩薩自化身作遮迦越王佈施，隨人所樂而在所與，恣人所欲而施與，雖施而無所與亦無得者。何以故？須菩提！法之幻法應爾。

「複次，須菩提！菩薩摩訶薩住于尸波羅蜜，示現作遮迦越羅，于中使人持十善法，教人使為四禪、四等、四無形禪，立於三十七品至佛十八法。眾生聞是法教，至得道終不離是法教。須菩提！譬如幻師化作大眾人，教幻人持十善，立以三十七品至佛十八法。于須菩提意云何，頗有人立於十善、四禪、四無形禪，頗有人立於三十七品及佛十八法者不

【現代漢語翻譯】 現代漢語譯本： 佛陀再次放出光明，普遍照耀十方恒河沙數般的佛國土，使得這些國土發生六種震動，三千大千世界也隨之發生六種震動。十方恒河沙數佛國土的菩薩們，接受到這光明后，安住于檀波羅蜜（佈施波羅蜜），以大乘的鎧甲加身，便能變化三千大千世界為琉璃世界，自己化身為遮迦越王（轉輪聖王），佈施一切眾生所需，飢渴的給予飲食，想要衣服的給予衣服，想要香、花、醫藥的給予種種，隨眾生身心所喜樂的都盡力給予。在完成這些佈施后，便為眾生宣說六波羅蜜的修行。眾生聽聞菩薩的教導后，最終證得阿耨多羅三藐三菩提（無上正等正覺），始終不離六波羅蜜的修行。這就是菩薩披上大乘鎧甲的表現。須菩提！譬如一個幻術師在四通八達的要道口，于大眾面前佈施，隨人們所需要的飲食、衣物、錢財，都隨他們的意願給予。須菩提，你認為，這個幻術師真的有所佈施給別人嗎？ 須菩提回答佛陀說：『沒有施與者，也沒有接受者。』 佛陀告訴須菩提：『菩薩自己化身作遮迦越王進行佈施，隨人們所喜愛的而給予，任憑人們的慾望而施與，雖然佈施卻無所施與，也無所接受。為什麼呢？須菩提！法的幻化本應如此。』 『再者，須菩提！菩薩摩訶薩安住于尸波羅蜜（持戒波羅蜜），示現作遮迦越羅（轉輪聖王），在其中引導人們奉持十善法，教導人們修習四禪、四等、四無色禪，建立三十七道品直至佛的十八不共法。眾生聽聞這些教導后，最終證得道果，始終不離這些教導。須菩提！譬如幻術師幻化出許多人，教導這些幻化的人奉持十善，建立三十七道品直至佛的十八不共法。須菩提，你認為，真的有人能建立十善、四禪、四無色禪，真的有人能建立三十七道品以及佛的十八不共法嗎？』

【English Translation】 English version: Again, the Buddha emitted light, universally illuminating the Buddha lands as numerous as the sands of the Ganges in the ten directions, causing these lands to shake in six ways, and the three thousand great thousand worlds also shook in six ways. The Bodhisattvas in the Buddha lands as numerous as the sands of the Ganges in the ten directions, having received this light, abide in Dānapāramitā (Perfection of Giving), and with the armor of the Mahāyāna, they can transform the three thousand great thousand worlds into a world of lapis lazuli. They transform themselves into a Cakravartin King (Wheel-Turning King), giving to all beings whatever they desire. To the hungry and thirsty, they give food and drink; to those who want clothes, they give clothes; to those who want incense, flowers, and medicine, they give all kinds, fulfilling all the needs and desires of beings. After making these offerings, they then preach the practice of the Six Pāramitās to beings. Having heard the Bodhisattva's teachings, beings ultimately attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), never departing from the practice of the Six Pāramitās. This is how a Bodhisattva wears the armor of the Mahāyāna. Subhuti! It is like a magician at a crossroads, in front of a large crowd, making offerings, giving food, clothing, and money to people according to their desires. Subhuti, what do you think, does this magician actually give anything to anyone? Subhuti replied to the Buddha, 'There is no giver, nor is there a receiver.' The Buddha told Subhuti, 'The Bodhisattva transforms himself into a Cakravartin King to make offerings, giving according to people's preferences, and giving according to their desires. Although giving, there is no giver and no receiver. Why is that? Subhuti! The illusion of Dharma should be like this.' 'Furthermore, Subhuti! The Bodhisattva Mahāsattva abides in Śīlapāramitā (Perfection of Morality), manifesting as a Cakravartin King, guiding people to uphold the ten good deeds, teaching people to practice the four Dhyānas, the four Immeasurables, and the four Formless Dhyānas, establishing the thirty-seven factors of enlightenment up to the eighteen unique qualities of a Buddha. Having heard these teachings, beings ultimately attain the path, never departing from these teachings. Subhuti! It is like a magician who conjures up a crowd of people, teaching these conjured people to uphold the ten good deeds, establishing the thirty-seven factors of enlightenment up to the eighteen unique qualities of a Buddha. Subhuti, what do you think, are there really people who can establish the ten good deeds, the four Dhyānas, and the four Formless Dhyānas? Are there really people who can establish the thirty-seven factors of enlightenment and the eighteen unique qualities of a Buddha?'

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？」

須菩提對曰：「無有立者也。世尊！」

佛告須菩提：「菩薩立諸眾生於十善地、三十七品、佛十八法，亦不見有人住是法者。所以者何？法幻之法自應當爾。以是故，須菩提！菩薩摩訶薩為被大乘之鎧。

「複次，須菩提！菩薩住羼波羅蜜，亦立眾生於羼波羅蜜。菩薩從初發意以來作誓言：『假令眾生持刀杖害，我悉受，終不起惡意如彈指之頃；當復立眾生於忍辱地亦復如是。』雖立眾生於羼波羅蜜，亦復如幻師，亦無眾生想。須菩提！是為菩薩大乘之鎧。

「複次，須菩提！菩薩摩訶薩住于惟逮波羅蜜，立眾生精進意應薩云若，亦復如幻師；是為菩薩大乘之鎧。菩薩住于禪波羅蜜，亦復教一切人行一心。菩薩住于等法，不見法有亂者、有一心者。須菩提！是為菩薩住于禪波羅蜜，亦復教一心人行禪，乃至阿耨多羅三耶三菩，終不離是一心，亦復如幻師；是故名為僧那僧涅。

「複次，須菩提！菩薩摩訶薩住于般若波羅蜜，亦復勸助教一切人，使立於般若波羅蜜。須菩提！是為菩薩摩訶薩行般若波羅蜜，于諸法不見有彼此岸；是為菩薩住于般若波羅蜜，亦復勸助眾生化立人于般若波羅蜜，教化眾生亦復如幻，不見有學者、不見有受者。以是故，須菩提！菩薩摩訶薩僧那僧涅。

【現代漢語翻譯】 現代漢語譯本 須菩提回答說：『沒有能安立的，世尊！』 佛告訴須菩提：『菩薩使眾生安住於十善地（十種善業行為）、三十七品（三十七道品，即修行的三十七種方法）、佛十八法（佛的十八種不共功德），也不見有人真正安住于這些法中。這是為什麼呢？因為法的本質如幻，本應如此。因此，須菩提！菩薩摩訶薩是爲了披上大乘的鎧甲。』 『再者，須菩提！菩薩安住于羼波羅蜜（忍辱波羅蜜），也使眾生安住于羼波羅蜜。菩薩從最初發心以來就發誓說：『即使眾生拿著刀杖來傷害我，我都會承受，終究不會生起一絲惡念，哪怕像彈指那麼短的時間；並且還要使眾生安住于忍辱之地，也是如此。』雖然使眾生安住于羼波羅蜜，也像幻術師一樣，沒有眾生的實有之想。須菩提！這就是菩薩的大乘鎧甲。 『再者，須菩提！菩薩摩訶薩安住于惟逮波羅蜜（精進波羅蜜），使眾生精進的意念趨向薩云若（一切智），也像幻術師一樣；這就是菩薩的大乘鎧甲。菩薩安住于禪波羅蜜（禪定波羅蜜），也教導一切人修行一心。菩薩安住于平等之法，不見法有混亂，也不見有一心。須菩提！這就是菩薩安住于禪波羅蜜，也教導一心的人修行禪定，乃至達到阿耨多羅三耶三菩（無上正等正覺），始終不離一心，也像幻術師一樣；因此稱為僧那僧涅（鎧甲）。』 『再者，須菩提！菩薩摩訶薩安住于般若波羅蜜（智慧波羅蜜），也勸助教導一切人，使他們安住于般若波羅蜜。須菩提！這就是菩薩摩訶薩修行般若波羅蜜，對於諸法不見有此岸彼岸的分別；這就是菩薩安住于般若波羅蜜，也勸助眾生，教化他們安住于般若波羅蜜，教化眾生也像幻術一樣，不見有學習者，也不見有接受者。因此，須菩提！菩薩摩訶薩是僧那僧涅（披上鎧甲）。』

【English Translation】 English version Subhuti replied, 'There is no one who establishes, World Honored One!' The Buddha told Subhuti, 'Bodhisattvas establish sentient beings in the ten good grounds (ten virtuous actions), the thirty-seven factors of enlightenment (thirty-seven practices for enlightenment), and the eighteen unique qualities of a Buddha, yet they do not see anyone truly abiding in these dharmas. Why is this? Because the nature of dharmas is like an illusion, it should be so. Therefore, Subhuti! Bodhisattva Mahasattvas are putting on the armor of the Great Vehicle.' 'Furthermore, Subhuti! Bodhisattvas abide in Ksanti Paramita (Perfection of Patience), and also establish sentient beings in Ksanti Paramita. Bodhisattvas, from the initial arising of their intention, make a vow: 『Even if sentient beings harm me with swords and staffs, I will endure it, and will not generate a single thought of ill will, not even for the time it takes to snap a finger; and I will also establish sentient beings in the ground of patience, it is also like this.』 Although they establish sentient beings in Ksanti Paramita, it is like an illusionist, without the thought of a real sentient being. Subhuti! This is the Bodhisattva's armor of the Great Vehicle.' 'Furthermore, Subhuti! Bodhisattva Mahasattvas abide in Virya Paramita (Perfection of Diligence), and direct the diligent intention of sentient beings towards Sarvajna (Omniscience), it is also like an illusionist; this is the Bodhisattva's armor of the Great Vehicle. Bodhisattvas abide in Dhyana Paramita (Perfection of Meditation), and also teach all people to practice one-pointedness of mind. Bodhisattvas abide in the dharma of equality, they do not see any confusion in dharmas, nor do they see one-pointedness. Subhuti! This is the Bodhisattva abiding in Dhyana Paramita, and also teaching those with one-pointedness of mind to practice meditation, until they reach Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), they never depart from one-pointedness of mind, it is also like an illusionist; therefore it is called Samnaha Samnyuta (armor).' 'Furthermore, Subhuti! Bodhisattva Mahasattvas abide in Prajna Paramita (Perfection of Wisdom), and also encourage and teach all people, enabling them to abide in Prajna Paramita. Subhuti! This is the Bodhisattva Mahasattvas practicing Prajna Paramita, they do not see any distinction of this shore or the other shore in all dharmas; this is the Bodhisattva abiding in Prajna Paramita, and also encouraging sentient beings, teaching them to abide in Prajna Paramita, teaching sentient beings is also like an illusion, they do not see a learner, nor do they see a receiver. Therefore, Subhuti! Bodhisattva Mahasattvas are Samnaha Samnyuta (wearing armor).'

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「複次，須菩提！菩薩被大乘鎧以安處十方恒邊沙佛國眾生立於六波羅蜜。為眾生說六波羅蜜法使眾生聞之，聞已至阿耨多羅三耶三菩不離是法，亦復如幻，亦不見受法者、亦不見受是教者。以是故，菩薩為大乘之鎧。菩薩覆被大乘之鎧意應薩云若，菩薩不言：『我當教若干人立於六波羅蜜。』亦不言：『我當教若干人行三十七品、佛十八法。』亦復不言：『我不能教若干人。』亦復不言：『我教若干人得須陀洹乃至阿羅漢、辟支佛。』不言：『我不教若干人至阿羅漢。』亦不言：『我立若干人至薩云若。』不言：『我不悉教爾所人。』何以故？菩薩所度無有限礙亦無適莫，菩薩所度亦無有數亦無有量。須菩提！菩薩譬如幻師教幻人，不見有所教、亦不見有受者；是為菩薩摩訶薩僧那僧涅。」

須菩提白佛言：「如我從佛所聞義，當知菩薩非為僧那僧涅。何以故？諸法空故。色痛想行識空，眼耳鼻舌身意、色聲香味細滑法、十八性，各隨其相各自空。檀波羅蜜至般若波羅蜜亦自空，內外空皆自空，從三十七品至佛十八法皆空。菩薩亦空，僧那僧涅亦自空。以是故，世尊！當知菩薩為非僧那僧涅。」

佛告須菩提：「如所言，無有異。須菩提！薩云若非為非作，菩薩為眾生作摩訶僧那僧涅者，是眾

【現代漢語翻譯】 現代漢語譯本： 「再者，須菩提！菩薩披上大乘的鎧甲，安住於十方恒河沙數佛國，使眾生安立於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。爲了眾生宣說六波羅蜜法，使眾生聽聞，聽聞后直至證得阿耨多羅三藐三菩提（無上正等正覺）也不離此法，也如同幻化一般，既不見受法者，也不見施教者。因此，菩薩以大乘為鎧甲。菩薩披上大乘鎧甲時，心應向于薩云若（一切智），菩薩不應說：『我當教導若干人安立於六波羅蜜。』也不應說：『我當教導若干人修行三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）、佛十八不共法。』也不應說：『我不能教導若干人。』也不應說：『我教導若干人證得須陀洹（預流果）乃至阿羅漢（無學果）、辟支佛（獨覺）。』不應說：『我不教導若干人證得阿羅漢。』也不應說：『我使若干人安立於薩云若。』不應說：『我不全部教導這些人。』為什麼呢？菩薩所度化的眾生沒有限制，也沒有適宜與不適宜，菩薩所度化的眾生也沒有數量，也沒有限量。須菩提！菩薩就像幻術師教導幻化的人，既不見有所教導，也不見有接受教導的人；這就是菩薩摩訶薩（大菩薩）的僧那僧涅（鎧甲）。」 須菩提對佛說：『依我從佛所聽聞的義理，應當知道菩薩並非是僧那僧涅。為什麼呢？因為諸法皆空。色（物質）、受（感受）、想（概念）、行（意志）、識（分別）皆空，眼、耳、鼻、舌、身、意（六根），色、聲、香、味、觸、法（六塵），十八界（六根、六塵、六識）各自隨其自性皆空。佈施波羅蜜乃至般若波羅蜜（智慧到彼岸）也各自空，內外空都各自空，從三十七道品乃至佛十八不共法都空。菩薩也空，僧那僧涅也各自空。因此，世尊！應當知道菩薩並非是僧那僧涅。』 佛告訴須菩提：『正如你所說，沒有不同。須菩提！薩云若並非是無為法，菩薩爲了眾生而作摩訶僧那僧涅，這是眾生所作的。』

【English Translation】 English version: Furthermore, Subhuti! A Bodhisattva, having donned the great armor of the Mahayana, dwells in the countless Buddha-lands of the ten directions, establishing beings in the Six Paramitas (Perfections: generosity, morality, patience, diligence, meditation, and wisdom). For the sake of beings, they expound the Dharma of the Six Paramitas, causing beings to hear it. Having heard it, they do not depart from this Dharma until they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and it is also like an illusion. They see neither the receiver of the Dharma nor the giver of the teaching. Therefore, the Bodhisattva wears the great armor of the Mahayana. When a Bodhisattva dons the great armor of the Mahayana, their mind should be directed towards Sarvajna (Omniscience). The Bodhisattva should not say, 'I will teach a certain number of people to be established in the Six Paramitas.' Nor should they say, 'I will teach a certain number of people to practice the Thirty-seven Factors of Enlightenment (the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path), and the Eighteen Unique Qualities of a Buddha.' Nor should they say, 'I cannot teach a certain number of people.' Nor should they say, 'I will teach a certain number of people to attain Srotapanna (Stream-enterer), up to Arhat (Worthy One), and Pratyekabuddha (Solitary Buddha).' They should not say, 'I will not teach a certain number of people to attain Arhatship.' Nor should they say, 'I will establish a certain number of people in Sarvajna.' They should not say, 'I will not teach all those people.' Why? The beings that a Bodhisattva liberates are without limit or restriction, and there is no suitability or unsuitability. The beings that a Bodhisattva liberates are also without number or measure. Subhuti! A Bodhisattva is like a magician teaching illusory people; they see neither the one who teaches nor the one who receives the teaching. This is the armor of the Bodhisattva Mahasattva (Great Bodhisattva), the Samnahasamnyuta (armor).' Subhuti said to the Buddha, 'According to the meaning I have heard from the Buddha, it should be known that a Bodhisattva is not a Samnahasamnyuta. Why? Because all dharmas are empty. Form (materiality), feeling, perception, mental formations, and consciousness are empty. The eye, ear, nose, tongue, body, and mind (the six sense organs), form, sound, smell, taste, touch, and dharma (the six sense objects), the eighteen realms (the six sense organs, six sense objects, and six consciousnesses) are each empty according to their own nature. The Dana Paramita (Perfection of Generosity) up to the Prajna Paramita (Perfection of Wisdom) are also each empty. The internal and external emptiness are each empty. From the Thirty-seven Factors of Enlightenment up to the Eighteen Unique Qualities of a Buddha, all are empty. The Bodhisattva is also empty, and the Samnahasamnyuta is also empty. Therefore, World Honored One! It should be known that a Bodhisattva is not a Samnahasamnyuta.' The Buddha said to Subhuti, 'As you have said, there is no difference. Subhuti! Sarvajna is not an unconditioned dharma. The Bodhisattva, in making the Mahasamnahasamnyuta for the sake of beings, is what beings do.'

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生亦非為非作。」

須菩提白佛言：「何以故薩云若及眾生非為非作？」

佛言：「不見有人故，是故薩云若無為無作。何以故？須菩提！五陰亦不有所作亦非不作，六情、六衰亦無所為亦無所作，我、人、壽命亦無所為亦無所作。何以故？邊際不可得故。須菩提！夢、響、影、幻、熱時炎、化無所作亦無所為，內外空、三十七品、佛十八法亦無所為亦無所作。何以故？其本際不可得見故。如及法性、真際亦無所作亦無所為，菩薩薩云若亦無所作亦無所為。何以故？無有本際故。以是故，須菩提！薩云若及眾生無所有無所作。以是當知，菩薩非為摩訶僧那僧涅。」

須菩提白佛言：「如觀世尊所說義，五陰亦無縛無脫。」

邠耨文陀尼子問須菩提：「何等五陰無縛無脫？」

須菩提報言：「五陰如夢、如響、如影、如幻、如化、如熱時炎，當來過去今現在五陰無縛無脫；五陰無端緒，無縛無脫；五陰寂無所生，無縛無脫；五陰善不善、俗五陰、道五陰有漏無漏，亦無縛無脫。一切諸法無縛無脫，無際寂靜無縛無脫，六波羅蜜無縛無脫，無際寂靜內外空無縛無脫，三十七品無縛無脫，佛十八法無縛無脫；無際寂靜故。道及菩薩、薩云若、一切智事，無際寂靜，無所生亦不縛亦不脫。如、

【現代漢語翻譯】 現代漢語譯本：『生』也不是『作為』，也不是『不作為』。 須菩提對佛說：『為什麼薩云若（一切智）和眾生不是『作為』，也不是『不作為』呢？』 佛說：『因為看不見有『人』的緣故，所以薩云若（一切智）是無為無作的。為什麼呢？須菩提！五陰（色、受、想、行、識）也沒有『作為』，也沒有『不作為』；六情（眼、耳、鼻、舌、身、意）、六衰（色、聲、香、味、觸、法）也沒有『作為』，也沒有『不作為』；我、人、壽命也沒有『作為』，也沒有『不作為』。為什麼呢？因為它們的邊際是不可得的。須菩提！夢、響、影、幻、熱時炎、化，也沒有『作為』，也沒有『不作為』；內外空、三十七品（三十七道品）、佛十八法，也沒有『作為』，也沒有『不作為』。為什麼呢？因為它們的本際是不可見的。如以及法性、真際，也沒有『作為』，也沒有『不作為』；菩薩、薩云若（一切智）也沒有『作為』，也沒有『不作為』。為什麼呢？因為沒有本際的緣故。因此，須菩提！薩云若（一切智）和眾生是無所有，無所作的。由此應當知道，菩薩不是摩訶僧那僧涅（大僧團）。』 須菩提對佛說：『依世尊所說的義理來看，五陰（色、受、想、行、識）也沒有束縛，也沒有解脫。』 邠耨文陀尼子問須菩提：『什麼樣的五陰（色、受、想、行、識）沒有束縛，也沒有解脫呢？』 須菩提回答說：『五陰（色、受、想、行、識）如同夢、如同響、如同影、如同幻、如同化、如同熱時炎，當來、過去、現在這五陰（色、受、想、行、識）沒有束縛，也沒有解脫；五陰（色、受、想、行、識）沒有開端，沒有束縛，也沒有解脫；五陰（色、受、想、行、識）寂靜無所生，沒有束縛，也沒有解脫；五陰（色、受、想、行、識）善不善、俗五、五陰（色、受、想、行、識）有漏無漏，也沒有束縛，也沒有解脫。一切諸法沒有束縛，也沒有解脫，無際寂靜沒有束縛，也沒有解脫，六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）沒有束縛，也沒有解脫，無際寂靜內外空沒有束縛，也沒有解脫，三十七品（三十七道品）沒有束縛，也沒有解脫，佛十八法沒有束縛，也沒有解脫；因為無際寂靜的緣故。道以及菩薩、薩云若（一切智）、一切智的事，無際寂靜，無所生，也不束縛，也不解脫。如、』

【English Translation】 English version: 'Birth' is neither 'doing' nor 'not doing.' Subhuti said to the Buddha, 'Why is it that Sarvajna (all-knowing wisdom) and sentient beings are neither 'doing' nor 'not doing?' The Buddha said, 'Because there is no perception of a 'person,' therefore Sarvajna (all-knowing wisdom) is non-active and non-doing. Why is that? Subhuti! The five skandhas (form, feeling, perception, mental formations, consciousness) also have neither 'doing' nor 'not doing'; the six senses (eye, ear, nose, tongue, body, mind), the six objects of sense (form, sound, smell, taste, touch, dharma) also have neither 'doing' nor 'not doing'; self, person, and lifespan also have neither 'doing' nor 'not doing.' Why is that? Because their boundaries are unattainable. Subhuti! Dreams, echoes, shadows, illusions, mirages, and transformations also have neither 'doing' nor 'not doing'; inner and outer emptiness, the thirty-seven factors of enlightenment, and the eighteen unique qualities of a Buddha also have neither 'doing' nor 'not doing.' Why is that? Because their fundamental nature is invisible. Likewise, the nature of reality and the ultimate truth also have neither 'doing' nor 'not doing'; Bodhisattvas and Sarvajna (all-knowing wisdom) also have neither 'doing' nor 'not doing.' Why is that? Because there is no fundamental nature. Therefore, Subhuti! Sarvajna (all-knowing wisdom) and sentient beings are without any existence and without any action. From this, it should be understood that Bodhisattvas are not a Mahasangha (great community).' Subhuti said to the Buddha, 'According to the meaning of what the World Honored One has said, the five skandhas (form, feeling, perception, mental formations, consciousness) also have neither bondage nor liberation.' Bhinnavandani's son asked Subhuti, 'What kind of five skandhas (form, feeling, perception, mental formations, consciousness) have neither bondage nor liberation?' Subhuti replied, 'The five skandhas (form, feeling, perception, mental formations, consciousness) are like dreams, like echoes, like shadows, like illusions, like transformations, like mirages; the past, present, and future five skandhas (form, feeling, perception, mental formations, consciousness) have neither bondage nor liberation; the five skandhas (form, feeling, perception, mental formations, consciousness) have no beginning, no bondage, and no liberation; the five skandhas (form, feeling, perception, mental formations, consciousness) are silent and unproduced, having neither bondage nor liberation; the five skandhas (form, feeling, perception, mental formations, consciousness) whether good or bad, mundane or supramundane, defiled or undefiled, have neither bondage nor liberation. All dharmas have neither bondage nor liberation, the boundless silence has neither bondage nor liberation, the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) have neither bondage nor liberation, the boundless silence of inner and outer emptiness has neither bondage nor liberation, the thirty-seven factors of enlightenment have neither bondage nor liberation, the eighteen unique qualities of a Buddha have neither bondage nor liberation; because of the boundless silence. The path, Bodhisattvas, Sarvajna (all-knowing wisdom), and all-knowing matters are boundless silence, unproduced, and neither bound nor liberated. Like,'

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法性、真際、無為亦無縛無脫，無際寂靜不生無縛無脫。如是，邠耨！菩薩摩訶薩于無縛無脫六波羅蜜中住無縛無脫薩云若，于無縛無脫育養眾生，無著無縛無脫凈佛國土，無著無縛無脫見諸世尊，以無縛無脫聞法終不離，無縛無脫諸佛世尊終不離，無縛無脫諸神通終不離，無縛無脫五眼終不離，無縛無脫轉無縛無脫法輪，無縛無脫安立眾生於三乘。如是，邠耨！菩薩摩訶薩于無縛無脫六波羅蜜，于諸法得逮覺，無際寂靜無所生故。邠耨！當知是為菩薩摩訶薩無縛無脫之僧那僧涅。」

◎放光般若波羅蜜經卷第三 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第四

西晉于闐國三藏無羅叉奉　詔譯

◎摩訶般若波羅蜜問摩訶衍品第十九

是時須菩提白佛言：「何等為菩薩摩訶薩大誓？世尊！云何當知菩薩趣大乘？乘是乘當至何所？誰當成是乘者？」

佛告須菩提言：「六波羅蜜是菩薩摩訶薩之大乘。何等為六？檀、尸、羼、惟逮、禪、般若波羅蜜。」

須菩提白佛言：「何等為菩薩檀波羅蜜？」

佛告言：「菩薩摩訶薩佈施意應薩云若，內外所有佈施已，持是功德盡施眾生，與眾生共發阿耨多羅三耶三菩；是為菩薩摩訶薩檀波羅蜜。」

【現代漢語翻譯】 現代漢語譯本 法性（dharma-nature）、真際（reality-limit）、無為（unconditioned）也無束縛也無解脫，無邊寂靜不生不滅，無束縛也無解脫。像這樣，邠耨（Bhinna）！菩薩摩訶薩在無束縛無解脫的六波羅蜜（six pāramitās）中安住，在無束縛無解脫的薩云若（sarvajña，一切智）中，在無束縛無解脫中養育眾生，無執著無束縛無解脫地清凈佛國土，無執著無束縛無解脫地見到諸佛世尊，以無束縛無解脫聽聞佛法終不離，無束縛無解脫諸佛世尊終不離，無束縛無解脫諸神通終不離，無束縛無解脫五眼（five eyes）終不離，無束縛無解脫地轉無束縛無解脫法輪（dharma wheel），無束縛無解脫地安立眾生於三乘（three vehicles）。像這樣，邠耨！菩薩摩訶薩在無束縛無解脫的六波羅蜜中，于諸法中獲得覺悟，因為無邊寂靜無所生。邠耨！應當知道這就是菩薩摩訶薩無束縛無解脫的僧那僧涅（samnāha-samnīya，鎧甲和鎧甲的穿戴）。」

這時，須菩提（Subhuti）問佛說：『什麼是菩薩摩訶薩（bodhisattva-mahāsattva）的大誓願？世尊！如何得知菩薩趣向大乘（Mahāyāna）？乘坐此乘將到達何處？誰將成就此乘？』

佛告訴須菩提說：『六波羅蜜是菩薩摩訶薩的大乘。什麼是六波羅蜜？即檀（dāna，佈施）、尸（śīla，持戒）、羼（kṣānti，忍辱）、惟逮（vīrya，精進）、禪（dhyāna，禪定）、般若波羅蜜（prajñāpāramitā，智慧）。』

須菩提問佛說：『什麼是菩薩的檀波羅蜜？』

佛告訴他說：『菩薩摩訶薩佈施的心意應向于薩云若，將內外所有佈施之後，持此功德全部施與眾生，與眾生共同發起阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）；這就是菩薩摩訶薩的檀波羅蜜。』

【English Translation】 English version The dharma-nature, the reality-limit, the unconditioned are also without bondage and without liberation, boundless and tranquil, without arising and without ceasing, without bondage and without liberation. Thus, Bhinna! A Bodhisattva-Mahasattva dwells in the six pāramitās of no bondage and no liberation, in the sarvajña of no bondage and no liberation, nurtures sentient beings in no bondage and no liberation, purifies the Buddha-lands without attachment, bondage, or liberation, sees all the World-Honored Ones without attachment, bondage, or liberation, hears the Dharma without ever departing from no bondage and no liberation, never departs from the World-Honored Ones without bondage and no liberation, never departs from all the supernormal powers without bondage and no liberation, never departs from the five eyes without bondage and no liberation, turns the dharma wheel of no bondage and no liberation without bondage and no liberation, establishes sentient beings in the three vehicles without bondage and no liberation. Thus, Bhinna! A Bodhisattva-Mahasattva, in the six pāramitās of no bondage and no liberation, attains enlightenment in all dharmas, because of the boundless tranquility without arising. Bhinna! Know that this is the samnāha-samnīya of no bondage and no liberation for a Bodhisattva-Mahasattva.」

At that time, Subhuti said to the Buddha, 'What is the great vow of a Bodhisattva-Mahasattva? World-Honored One! How should one know that a Bodhisattva is heading towards the Mahāyāna? Where will one reach by riding this vehicle? Who will accomplish this vehicle?'

The Buddha said to Subhuti, 'The six pāramitās are the great vehicle of a Bodhisattva-Mahasattva. What are the six? They are dāna, śīla, kṣānti, vīrya, dhyāna, and prajñāpāramitā.'

Subhuti said to the Buddha, 'What is the dāna-pāramitā of a Bodhisattva?'

The Buddha said, 'The mind of a Bodhisattva-Mahasattva in giving should be directed towards sarvajña. After giving away all internal and external possessions, they should dedicate this merit entirely to all sentient beings, and together with them, arouse the aspiration for anuttarā-samyak-saṃbodhi; this is the dāna-pāramitā of a Bodhisattva-Mahasattva.'

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須菩提白佛言：「何等為尸波羅蜜？」

佛言：「菩薩持戒發意應薩云若，自持十善，教他人行十善、亦無所倚；是為菩薩不㧗戒應無所倚。」

須菩提白佛言：「何等為羼波羅蜜？」

佛言：「菩薩自具足於忍地，復勸他人令行忍辱而無所倚；是為菩薩摩訶薩行羼波羅蜜。」

須菩提白佛言：「何等為惟逮波羅蜜？」

佛言：「菩薩意應薩云若，不廢五波羅蜜，亦復立眾生於五波羅蜜而無所倚；是為菩薩惟逮波羅蜜。」

須菩提白佛言：「何等為禪波羅蜜？」佛言：「菩薩摩訶薩以薩云若意，自以漚和拘舍羅入諸禪，不隨禪生，亦復教他人使行禪而無所倚；是為菩薩禪波羅蜜。」

須菩提白佛言：「何等為菩薩般若波羅蜜？」

佛言：「菩薩摩訶薩以薩云若意，不入于諸法而觀諸法之性而無所倚，亦復教他人令不入于諸法而觀諸法之性而無所倚；是為菩薩摩訶薩般若波羅蜜，是為菩薩摩訶薩摩訶衍。又，須菩提！復有摩訶衍，內空、外空乃至有無空是也。何等為內空？內法是謂眼耳鼻舌身意。眼本空，不著垢亦不壞。何以故？本性爾。耳耳本空，鼻鼻本空，舌舌本空，身身本空，意意本空，亦不著垢亦不壞。何以故？本性爾。是為內空。何等為外空？謂色

【現代漢語翻譯】 現代漢語譯本 須菩提問佛：『什麼是尸波羅蜜（持戒的完美）？』 佛說：『菩薩發願爲了成就薩云若（一切智），自己持守十善業，也教導他人行十善業，並且不執著于任何事物；這就是菩薩不毀犯戒律，不執著于任何事物。』 須菩提問佛：『什麼是羼波羅蜜（忍辱的完美）？』 佛說：『菩薩自己圓滿具足忍辱的境界，又勸導他人修行忍辱，並且不執著于任何事物；這就是菩薩摩訶薩（大菩薩）修行羼波羅蜜。』 須菩提問佛：『什麼是惟逮波羅蜜（精進的完美）？』 佛說：『菩薩發願爲了成就薩云若，不廢棄五波羅蜜（佈施、持戒、忍辱、精進、禪定），也使眾生安住於五波羅蜜之中，並且不執著于任何事物；這就是菩薩惟逮波羅蜜。』 須菩提問佛：『什麼是禪波羅蜜（禪定的完美）？』 佛說：『菩薩摩訶薩以成就薩云若的心意，自己以善巧方便進入各種禪定，但不隨禪定而生，也教導他人修行禪定，並且不執著于任何事物；這就是菩薩禪波羅蜜。』 須菩提問佛：『什麼是菩薩般若波羅蜜（智慧的完美）？』 佛說：『菩薩摩訶薩以成就薩云若的心意，不執著于諸法，而觀察諸法的本性，並且不執著于任何事物，也教導他人不執著于諸法，而觀察諸法的本性，並且不執著于任何事物；這就是菩薩摩訶薩般若波羅蜜，這就是菩薩摩訶薩的摩訶衍（大乘）。又，須菩提！還有摩訶衍，即內空、外空乃至有無空。什麼是內空？內法是指眼、耳、鼻、舌、身、意。眼睛的本性是空，不執著于垢染，也不會壞滅。為什麼呢？因為本性就是如此。耳朵的本性是空，鼻子的本性是空，舌頭的本性是空，身體的本性是空，意識的本性是空，也不執著于垢染，也不會壞滅。為什麼呢？因為本性就是如此。這就是內空。什麼是外空？是指色

【English Translation】 English version Subhuti said to the Buddha, 'What is Śīla-pāramitā (perfection of morality)?' The Buddha said, 'A Bodhisattva, aspiring to achieve Sarvajña (all-knowing wisdom), upholds the ten wholesome actions himself, and also teaches others to practice the ten wholesome actions, without any attachment; this is a Bodhisattva not violating precepts, without any attachment.' Subhuti said to the Buddha, 'What is Kṣānti-pāramitā (perfection of patience)?' The Buddha said, 'A Bodhisattva himself fully possesses the state of patience, and also encourages others to practice patience, without any attachment; this is a Bodhisattva Mahāsattva (great Bodhisattva) practicing Kṣānti-pāramitā.' Subhuti said to the Buddha, 'What is Vīrya-pāramitā (perfection of vigor)?' The Buddha said, 'A Bodhisattva, aspiring to achieve Sarvajña, does not abandon the five pāramitās (giving, morality, patience, vigor, and meditation), and also establishes sentient beings in the five pāramitās, without any attachment; this is a Bodhisattva's Vīrya-pāramitā.' Subhuti said to the Buddha, 'What is Dhyāna-pāramitā (perfection of meditation)?' The Buddha said, 'A Bodhisattva Mahāsattva, with the intention of achieving Sarvajña, himself enters various meditations through skillful means, but does not arise with meditation, and also teaches others to practice meditation, without any attachment; this is a Bodhisattva's Dhyāna-pāramitā.' Subhuti said to the Buddha, 'What is a Bodhisattva's Prajñā-pāramitā (perfection of wisdom)?' The Buddha said, 'A Bodhisattva Mahāsattva, with the intention of achieving Sarvajña, does not enter into dharmas (phenomena) but observes the nature of dharmas, without any attachment, and also teaches others not to enter into dharmas but to observe the nature of dharmas, without any attachment; this is a Bodhisattva Mahāsattva's Prajñā-pāramitā, this is a Bodhisattva Mahāsattva's Mahāyāna (Great Vehicle). Furthermore, Subhuti! There is also Mahāyāna, which is inner emptiness, outer emptiness, and even the emptiness of existence and non-existence. What is inner emptiness? Inner dharmas refer to the eyes, ears, nose, tongue, body, and mind. The nature of the eyes is empty, not attached to defilement, nor does it perish. Why? Because its inherent nature is such. The nature of the ears is empty, the nature of the nose is empty, the nature of the tongue is empty, the nature of the body is empty, the nature of the mind is empty, not attached to defilement, nor does it perish. Why? Because its inherent nature is such. This is inner emptiness. What is outer emptiness? It refers to form

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聲香味細滑法。色本空，亦不著垢亦不壞。何以故？色本性爾。聲香味細滑法皆爾。何以故？本性空故。是為外空。何等為內外空？內六衰、外六衰，是為內外法。以外法故內法空，以內法故外法空，亦不著亦不壞。何以故？本性爾。是為內外空。何等為空空？諸法之空，持諸法空空于空，是為空空。何等為大空？八方上下皆空，是為大空。何等為最空？泥洹是不著不壞，是為最空。何等為有為空？從不著不壞本至三界空，是為有為空。何等為無為空？不生不滅住于不異，從不著不壞皆空。何以故？本空故。是為無為空。何等為至竟空？所可不得邊際者，是為至竟空。何等為不可得原空？諸可來者不知所從來，無有處故，是為無有原空。何等為無作空？于諸法無所棄，是為無作空。何等為性空？諸法所有性及有為、無為性，非羅漢、辟支佛、諸佛世尊所不作，是為性空。何等為諸法空？諸法者，謂五陰、十二衰、十八性，有為法、無為法，是為諸法。從不著不壞至諸法之性，是為諸法空。何等為自相空？色相所受相，是所持相為想所有相，便有所覺相是為識。乃至有為、無為相，從有為、無為相至諸法皆悉空，是為自相空。何等為無所得空？從無著無壞至無所得法，亦無所得，是為無所得空。何等為無空？于中無所見

【現代漢語翻譯】 現代漢語譯本：聲、香、味、細滑（觸感）這些法（現象）。色（物質）的本性是空，不執著于污垢，也不會被破壞。為什麼呢？因為色的本性就是如此。聲、香、味、細滑這些法也是如此。為什麼呢？因為它們的本性是空。這被稱為外空。什麼是內外空呢？內在的六衰（眼、耳、鼻、舌、身、意）和外在的六衰（色、聲、香、味、觸、法），這被稱為內外法。因為外在的法，所以內在的法是空的；因為內在的法，所以外在的法是空的，不執著也不被破壞。為什麼呢？因為本性就是如此。這被稱為內外空。什麼是空空呢？諸法的空，執持諸法的空，使之空于空，這被稱為空空。什麼是大空呢？八方上下都是空，這被稱為大空。什麼是最空呢？涅槃（不生不滅的境界）是不執著也不被破壞的，這被稱為最空。什麼是有為空呢？從不執著不壞的本性到三界（欲界、色界、無色界）的空，這被稱為有為空。什麼是無為空呢？不生不滅，安住于不異，從不執著不壞都是空。為什麼呢？因為本性是空。這被稱為無為空。什麼是至竟空呢？所不能到達邊際的，這被稱為至竟空。什麼是不可得原空呢？那些可以來的，不知道從哪裡來，沒有處所，這被稱為無有原空。什麼是無作空呢？對於諸法沒有捨棄，這被稱為無作空。什麼是性空呢？諸法所有的自性以及有為、無為的自性，不是阿羅漢（已斷煩惱的聖者）、辟支佛（獨覺者）、諸佛世尊所創造的，這被稱為性空。什麼是諸法空呢？諸法指的是五陰（色、受、想、行、識）、十二衰（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）、十八性（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），有為法、無為法，這被稱為諸法。從不執著不壞到諸法的自性，這被稱為諸法空。什麼是自相空呢？色相、所受的相，是所執持的相，為想所有相，便有所覺的相，這是識。乃至有為、無為的相，從有為、無為的相到諸法都是空，這被稱為自相空。什麼是無所得空呢？從無執著無壞到無所得法，也沒有所得，這被稱為無所得空。什麼是無空呢？在其中沒有所見。

【English Translation】 English version: Sound, smell, taste, fineness, and smoothness (touch) are dharmas (phenomena). The nature of form (matter) is empty, it is not attached to defilement, nor is it destroyed. Why? Because the nature of form is such. Sound, smell, taste, fineness, and smoothness are also like this. Why? Because their nature is empty. This is called external emptiness. What is internal and external emptiness? The six internal decays (eye, ear, nose, tongue, body, mind) and the six external decays (form, sound, smell, taste, touch, dharma), these are called internal and external dharmas. Because of external dharmas, internal dharmas are empty; because of internal dharmas, external dharmas are empty, neither attached nor destroyed. Why? Because the nature is such. This is called internal and external emptiness. What is emptiness of emptiness? The emptiness of all dharmas, holding the emptiness of all dharmas, making it empty of emptiness, this is called emptiness of emptiness. What is great emptiness? The eight directions and up and down are all empty, this is called great emptiness. What is ultimate emptiness? Nirvana (the state of non-birth and non-death) is neither attached nor destroyed, this is called ultimate emptiness. What is conditioned emptiness? From the nature of non-attachment and non-destruction to the emptiness of the three realms (desire realm, form realm, formless realm), this is called conditioned emptiness. What is unconditioned emptiness? Not being born and not dying, abiding in non-difference, from non-attachment and non-destruction all are empty. Why? Because the nature is empty. This is called unconditioned emptiness. What is ultimate emptiness? That which cannot reach the boundary, this is called ultimate emptiness. What is unattainable original emptiness? Those who can come do not know where they come from, there is no place, this is called unattainable original emptiness. What is non-action emptiness? There is no abandonment of any dharma, this is called non-action emptiness. What is nature emptiness? The inherent nature of all dharmas and the nature of conditioned and unconditioned, not created by Arhats (saints who have cut off afflictions), Pratyekabuddhas (solitary realizers), and all Buddhas, this is called nature emptiness. What is emptiness of all dharmas? All dharmas refer to the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma), the eighteen dhatus (eye element, ear element, nose element, tongue element, body element, mind element, form element, sound element, smell element, taste element, touch element, dharma element, eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element), conditioned dharmas, and unconditioned dharmas, this is called all dharmas. From non-attachment and non-destruction to the nature of all dharmas, this is called emptiness of all dharmas. What is self-nature emptiness? The form aspect, the aspect of what is received, is the aspect that is held, is the aspect of perception, then there is the aspect of what is felt, this is consciousness. Even the aspects of conditioned and unconditioned, from the aspects of conditioned and unconditioned to all dharmas are empty, this is called self-nature emptiness. What is unattainable emptiness? From non-attachment and non-destruction to the unattainable dharma, there is also no attainment, this is called unattainable emptiness. What is no emptiness? There is nothing seen within it.

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，是為無空。何等為有空？諸法無有偶者，于諸合會中皆無有實，是為有空。何等為有無空？于諸聚會中亦無有實，是為有無空。

「複次，須菩提！有以有為空，無以無為空，異以異為空。何等為有？有者謂五陰性，性以性為空，是為有空。何等為無？以無為空，無所成，無所成為空。空者亦非知可作、亦非見可作。何等為餘事空？有佛無佛法性法寂如，及爾真際住如故。以是異空，是為餘事空。須菩提！是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍。何等為衍？百七三昧是，各各有名。何等三昧名首楞嚴三昧？何等為首楞嚴三昧？諸三昧門之所趣聚皆來入其中，是故名首楞嚴。復有三昧名寶印。何等為寶印三昧？諸三昧所有印皆而印之。復有三昧名師子游戲。何等為師子游戲？住是三昧者盡遊戲諸三昧中。復有月三昧，住是三昧者能以光明照諸三昧。復有月幢三昧，住是三昧者持諸三昧。復有在諸法上三昧，住是三昧者諸三昧悉從其中出。復有照頂三昧，住是三昧者能以光明照諸三昧上。復有法性畢三昧，住是三昧者能決了諸法。復有必造幢三昧，住是三昧者于諸三昧中必持堅固幢。復有金剛三昧，住是三昧者諸三昧無有敢當者。復有法所入印三昧，住是三昧者與諸法印相應。復有安住三昧，住是三昧者便

【現代漢語翻譯】 現代漢語譯本： 什麼是無空？諸法沒有成對的，在各種聚合中都沒有實體，這就是無空。什麼是空有？在各種聚合中也沒有實體，這就是空有。什麼是既有又無空？在各種聚合中也沒有實體，這就是既有又無空。 「再者，須菩提！以『有』為空，以『無』為空，以『異』為空。什麼是『有』？『有』指的是五蘊的性質，性質以性質為空，這就是『有空』。什麼是『無』？以『無』為空，無所成就，無所成就即是空。空也不是可以被認知或被觀察的。什麼是『餘事空』？無論有佛還是無佛，法性都是寂靜如常，以及真如的實際狀態保持不變。因為這種不同，所以是『餘事空』。須菩提！這就是菩薩摩訶薩的摩訶衍（大乘）。須菩提！還有摩訶衍。什麼是衍？一百零七種三昧（samadhi，禪定）就是，它們各有名稱。什麼三昧名為首楞嚴三昧（Śūraṃgama samādhi，勇健定）？什麼是首楞嚴三昧？所有三昧的門徑都匯聚於此，所以名為首楞嚴。還有一種三昧名為寶印三昧（Ratna-mudrā samādhi，寶印定）。什麼是寶印三昧？所有三昧的印記都以此印之。還有一種三昧名為師子游戲三昧（Siṃha-vikrīḍita samādhi，獅子奮迅定）。什麼是師子游戲三昧？住於此三昧者，能盡情遊戲于各種三昧之中。還有月三昧（Candra samādhi，月定），住於此三昧者，能以光明照耀各種三昧。還有月幢三昧（Candra-ketu samādhi，月幢定），住於此三昧者，能持守各種三昧。還有在諸法之上三昧，住於此三昧者，各種三昧都從此中生出。還有照頂三昧（Śiro-prabhāsa samādhi，頂光定），住於此三昧者，能以光明照耀各種三昧之上。還有法性畢三昧（Dharma-svabhāva-niṣṭhā samādhi，法性究竟定），住於此三昧者，能決斷了知諸法。還有必造幢三昧（Dhruva-ketu samādhi，堅固幢定），住於此三昧者，在各種三昧中必持堅固的幢。還有金剛三昧（Vajra samādhi，金剛定），住於此三昧者，各種三昧都無法與之匹敵。還有法所入印三昧（Dharma-praveśa-mudrā samādhi，入法印定），住於此三昧者，與各種法印相應。還有安住三昧（Sthita samādhi，安住定），住於此三昧者，便

【English Translation】 English version: What is non-emptiness? When dharmas (phenomena) have no pairs, and in all gatherings there is no substance, this is non-emptiness. What is emptiness-with-existence? In all gatherings there is also no substance, this is emptiness-with-existence. What is both-existence-and-non-existence-emptiness? In all gatherings there is also no substance, this is both-existence-and-non-existence-emptiness. Furthermore, Subhuti! 'Existence' is empty, 'non-existence' is empty, and 'difference' is empty. What is 'existence'? 'Existence' refers to the nature of the five skandhas (aggregates), nature is empty by nature, this is 'existence-emptiness'. What is 'non-existence'? 'Non-existence' is empty, nothing is accomplished, and nothing accomplished is emptiness. Emptiness is neither knowable nor observable. What is 'other-things-emptiness'? Whether there is a Buddha or not, the nature of dharma (reality) is always tranquil, and the true reality remains as it is. Because of this difference, it is 'other-things-emptiness'. Subhuti! This is the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva. Subhuti! There is also Mahayana. What is 'yana' (vehicle)? The one hundred and seven samadhis (meditative absorptions) are, each with its own name. What samadhi is called the Śūraṃgama samādhi (Heroic March Samadhi)? What is the Śūraṃgama samādhi? All the entrances of samadhis gather and enter into it, therefore it is called Śūraṃgama. There is also a samadhi called Ratna-mudrā samādhi (Jewel Seal Samadhi). What is the Ratna-mudrā samādhi? All the seals of samadhis are sealed by it. There is also a samadhi called Siṃha-vikrīḍita samādhi (Lion's Play Samadhi). What is the Siṃha-vikrīḍita samādhi? One who dwells in this samadhi can freely play in all samadhis. There is also the Candra samādhi (Moon Samadhi), one who dwells in this samadhi can illuminate all samadhis with light. There is also the Candra-ketu samādhi (Moon Banner Samadhi), one who dwells in this samadhi can uphold all samadhis. There is also the samadhi above all dharmas, one who dwells in this samadhi, all samadhis arise from it. There is also the Śiro-prabhāsa samādhi (Head-Illuminating Samadhi), one who dwells in this samadhi can illuminate all samadhis with light. There is also the Dharma-svabhāva-niṣṭhā samādhi (Dharma-Nature Completion Samadhi), one who dwells in this samadhi can understand all dharmas. There is also the Dhruva-ketu samādhi (Firm Banner Samadhi), one who dwells in this samadhi will surely hold a firm banner among all samadhis. There is also the Vajra samādhi (Diamond Samadhi), one who dwells in this samadhi, no samadhi can withstand it. There is also the Dharma-praveśa-mudrā samādhi (Dharma-Entry Seal Samadhi), one who dwells in this samadhi is in accordance with all dharma seals. There is also the Sthita samādhi (Abiding Samadhi), one who dwells in this samadhi will

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能住諸三昧。復有放光明三昧，住是三昧者便能遍照諸三昧。復有勢進三昧，住是三昧者能以力勢教諸三昧。復有等步三昧，住是三昧者能等行諸三昧。復有入辯才教授三昧，住是三昧者能辯解諸三昧。復有過量音聲三昧，住是三昧者得入無量名字三昧。復有照處處三昧，住是三昧者于諸三昧能遍照于諸方面。復有總持印三昧，住是三昧者能持諸三昧印。復有不忘三昧，住是三昧者不忘諸三昧。復有一切法所聚海三昧，住是三昧者能使一切諸三昧等行。復有虛空普三昧，住是三昧者能遍足諸三昧。復有金剛部三昧，住是三昧者持諸三昧部。復有寶勝三昧，住是三昧者降伏諸垢濁。復有熾炎三昧，住是三昧者能以光炎遍照諸三昧。復有無愿三昧，住是三昧者于諸法無所取。復有審住三昧，住是三昧者不見諸法有住處。復有選擇三昧，住是三昧者于諸三昧無意念想。復有無垢燈三昧，住是三昧者為諸三昧作燈明。復有無限光三昧，住是三昧者于諸三昧無有限量。復有作光明三昧，住是三昧者能于諸三昧而有所照。復有普照明三昧，住是三昧者諸三昧皆在眼前現。復有凈要三昧，住是三昧者逮得等凈三昧。復有無垢光三昧，住是三昧者散諸三昧垢。復有造樂三昧，住是三昧者受諸三昧樂。復有電明三昧，住是三昧者為諸三昧

作燈明。復有無盡三昧，住是三昧者不見盡以不盡。復有上威三昧，住是三昧者于諸三昧中威德獨然。復有畢盡三昧，住是三昧者見諸三昧盡所可見如不見。復有不動三昧，住是三昧者令諸三昧不動不覺不戲。復有不別三昧。住是三昧者不見離別。復有日燈三昧，住是三昧者照諸三昧門。復有月無垢三昧。住是三昧者能去諸三昧冥。復有凈光明三昧，住是三昧者于諸三昧分別四無礙慧。復有作明三昧，住是三昧者為諸三昧門作明。復有造作三昧，住是三昧者為諸三昧作畢竟。復有諸慧三昧，住是三昧者見諸三昧慧。復有金剛三昧，住是三昧者決斷諸三昧。復有住意三昧，住是三昧者不動不搖不恐不怖亦無意想。復有現明三昧，住是三昧者于諸三昧悉遍見明。復有安立三昧，住是三昧者于諸三昧善處。復有寶積三昧，住是三昧者普見諸三昧寶。復有法印三昧，住是三昧者印諸三昧從印及不印。復有等三昧，住是三昧者不見法有等脫。復有棄樂三昧，住是三昧者悉棄諸樂。復有過法定三昧，住是三昧者滅諸法之冥在諸三昧上。復有散結三昧，住是三昧者能散用諸三昧。復有解諸法句三昧，住是三昧者能解諸三昧及諸法句。復有等文字三昧，住是三昧者得諸等字。復有畢字三昧，住是三昧者不見一字。復有斷因緣三昧，住是

三昧者斷諸因緣。復有無態三昧，住是三昧者不得諸法態。復有無行三昧，住是三昧者不見諸法行。復有無窟行三昧，住是三昧者未見諸三昧有窠窟之行。復有畢陰三昧，住是三昧者能凈諸陰。復有主行三昧，住是三昧者見諸三昧行。復有不起三昧，住是三昧者不見諸三昧起。復有度境界三昧，住是三昧者過諸境界。復有聚諸善三昧，住是三昧者能得聚諸法諸三昧。復有止選三昧，住是三昧者意不墮落。復有清凈華三昧，住是三昧者得諸三昧清凈華。復有主覺三昧，住是三昧者于諸三昧有七覺意。復有無限辯三昧，住是三昧者逮得無量之辯。復有無等等三昧，住是三昧者便得無等等。復有度諸法三昧，住是三昧者越度三界。復有決斷三昧，住是三昧者能見諸法見諸三昧決斷事。復有散諸狐疑三昧，住是三昧者逮得散諸法三昧。復有無住三昧，住是三昧者不見諸法處。復有一行三昧，住是三昧者不見諸法有二。復有眾生所入三昧，住是三昧者不見眾生亦不見所入。復有一事三昧，住是三昧者不見諸三昧事。復有厭該眾事三昧，住是三昧者不見有別。復有散諸生死勞怨三昧，住是三昧者逮得諸厭三昧慧所入處無所覺。復有眾行音所入三昧，住是三昧者眾行音聲皆悉隨從。復有脫諸音響字三昧，住是三昧者見諸三昧脫于音字

【現代漢語翻譯】 現代漢語譯本 『三昧』（Samadhi，禪定）是指斷絕一切因緣。還有一種『無態三昧』，處於這種禪定狀態的人不會執著于任何法的形態。還有一種『無行三昧』，處於這種禪定狀態的人不會看到任何法的執行。還有一種『無窟行三昧』，處於這種禪定狀態的人不會認為任何禪定有固定的窠臼或執行模式。還有一種『畢陰三昧』，處於這種禪定狀態的人能夠凈化諸蘊（Skandha，構成個體存在的五種要素）。還有一種『主行三昧』，處於這種禪定狀態的人能夠看到各種禪定的執行。還有一種『不起三昧』，處於這種禪定狀態的人不會看到任何禪定的生起。還有一種『度境界三昧』，處於這種禪定狀態的人能夠超越一切境界。還有一種『聚諸善三昧』，處於這種禪定狀態的人能夠獲得聚集一切法和一切禪定的能力。還有一種『止選三昧』，處於這種禪定狀態的人意念不會墮落。還有一種『清凈華三昧』，處於這種禪定狀態的人能夠獲得各種禪定的清凈之華。還有一種『主覺三昧』，處於這種禪定狀態的人在各種禪定中具有七覺支（Saptabodhyanga，通往覺悟的七種要素）。還有一種『無限辯三昧』，處於這種禪定狀態的人能夠獲得無量的辯才。還有一種『無等等三昧』，處於這種禪定狀態的人便能達到無與倫比的境界。還有一種『度諸法三昧』，處於這種禪定狀態的人能夠超越三界（Trailokya，欲界、色界、無色界）。還有一種『決斷三昧』，處於這種禪定狀態的人能夠看清一切法的本質，看清一切禪定的決斷之處。還有一種『散諸狐疑三昧』，處於這種禪定狀態的人能夠獲得驅散一切法中疑惑的禪定。還有一種『無住三昧』，處於這種禪定狀態的人不會執著于任何法的處所。還有一種『一行三昧』，處於這種禪定狀態的人不會認為任何法有二元對立。還有一種『眾生所入三昧』，處於這種禪定狀態的人既不會看到眾生，也不會看到所入之處。還有一種『一事三昧』，處於這種禪定狀態的人不會執著于任何禪定的具體事相。還有一種『厭該眾事三昧』，處於這種禪定狀態的人不會認為有任何差別。還有一種『散諸生死勞怨三昧』，處於這種禪定狀態的人能夠獲得厭離一切的禪定智慧，並且進入無所覺知的境界。還有一種『眾行音所入三昧』，處於這種禪定狀態的人能夠使一切行為和聲音都隨順於禪定。還有一種『脫諸音響字三昧』，處於這種禪定狀態的人能夠看到各種禪定都脫離了聲音和文字的束縛。

【English Translation】 English version 『Samadhi』 (三昧, meditative absorption) is the cessation of all causal conditions. There is also the 『Samadhi of No-Form,』 those who abide in this samadhi do not grasp the forms of any dharmas. There is also the 『Samadhi of No-Activity,』 those who abide in this samadhi do not see the activities of any dharmas. There is also the 『Samadhi of No-Abode Activity,』 those who abide in this samadhi do not see any samadhi as having a fixed abode or mode of activity. There is also the 『Samadhi of Exhausting the Skandhas,』 those who abide in this samadhi can purify all the skandhas (蘊, aggregates of existence). There is also the 『Samadhi of Masterful Activity,』 those who abide in this samadhi see the activities of all samadhis. There is also the 『Samadhi of Non-Arising,』 those who abide in this samadhi do not see the arising of any samadhis. There is also the 『Samadhi of Transcending Boundaries,』 those who abide in this samadhi transcend all boundaries. There is also the 『Samadhi of Gathering All Virtues,』 those who abide in this samadhi can attain the ability to gather all dharmas and all samadhis. There is also the 『Samadhi of Ceasing Selection,』 those who abide in this samadhi do not fall into delusion. There is also the 『Samadhi of Pure Flower,』 those who abide in this samadhi attain the pure flowers of all samadhis. There is also the 『Samadhi of Masterful Awakening,』 those who abide in this samadhi possess the seven factors of enlightenment (Saptabodhyanga, 七覺支) in all samadhis. There is also the 『Samadhi of Infinite Eloquence,』 those who abide in this samadhi attain immeasurable eloquence. There is also the 『Samadhi of Unequaled,』 those who abide in this samadhi attain the state of being unequaled. There is also the 『Samadhi of Transcending All Dharmas,』 those who abide in this samadhi transcend the three realms (Trailokya, 三界). There is also the 『Samadhi of Decisiveness,』 those who abide in this samadhi can see the essence of all dharmas and the decisive points of all samadhis. There is also the 『Samadhi of Dispelling All Doubts,』 those who abide in this samadhi attain the samadhi that dispels all doubts about dharmas. There is also the 『Samadhi of No-Abiding,』 those who abide in this samadhi do not cling to any place of dharmas. There is also the 『Samadhi of One Practice,』 those who abide in this samadhi do not see any dharma as having duality. There is also the 『Samadhi Entered by Sentient Beings,』 those who abide in this samadhi do not see sentient beings nor the place of entry. There is also the 『Samadhi of One Matter,』 those who abide in this samadhi do not cling to the specific matters of any samadhis. There is also the 『Samadhi of Disgusting All Matters,』 those who abide in this samadhi do not see any distinctions. There is also the 『Samadhi of Dispelling the Toil and Resentment of Birth and Death,』 those who abide in this samadhi attain the wisdom of samadhi that is disgusted with everything, and enter a state of no awareness. There is also the 『Samadhi Entered by the Sounds of All Activities,』 those who abide in this samadhi can make all actions and sounds follow the samadhi. There is also the 『Samadhi of Liberation from All Sounds and Words,』 those who abide in this samadhi see that all samadhis are liberated from the constraints of sounds and words.

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。復有然炬三昧，住是三昧者于諸三昧中威德獨明。復有凈相三昧，住是三昧者能凈一切三昧相。復有無準三昧，住是三昧者于諸三昧不見於準。復有具足眾事三昧，住是三昧者于諸三昧皆得具足。復有不願苦樂三昧，住是三昧者不見諸三昧有苦樂。復有事不減三昧，住是三昧者不見諸三昧有盡。復有持跡三昧，住是三昧者盡看諸三昧。復有邪正聚三昧，住是三昧者于諸三昧不見邪正。復有滅恚諍三昧，住是三昧者于諸三昧不見恚諍。復有無恚三昧，住是三昧者不見於諸法于諸三昧有恚無恚。復有無垢光三昧，住是三昧者于諸三昧亦不見光亦不見垢。復有主要三昧，住是三昧者于諸三昧不見無要。復有明月滿無垢炎三昧，住是三昧者能使諸三昧滿具足如月十五日時。復有大莊飾三昧，住是三昧者能使諸三昧嚴好。復有與世間作光明三昧，住是三昧者光明普照十方及諸法。復有三昧名三昧等，住是三昧者于諸法亦不見有亂亦不見有定。復有無忿三昧，住是三昧者能使諸三昧而無有忿。復有無倚無窟無樂三昧，住是三昧者于諸三昧不見巢窟。復有最如三昧，住是三昧者于諸三昧不轉于如。復有三昧名身骸，住是三昧者不見此三昧性。復有三昧名斷口行與空合，住是三昧者不見諸三昧有言。復有三昧名虛空本脫無色，住是三

【現代漢語翻譯】 現代漢語譯本：

還有一種名為『然炬』（燃燒的火炬）的三昧，住於此三昧者在所有三昧中威德最為顯赫。還有一種名為『凈相』（清凈的相）的三昧，住於此三昧者能夠凈化一切三昧的相。還有一種名為『無準』（沒有標準）的三昧，住於此三昧者在所有三昧中不見任何標準。還有一種名為『具足眾事』（圓滿一切事）的三昧，住於此三昧者在所有三昧中都能獲得圓滿。還有一種名為『不願苦樂』（不希求苦樂）的三昧，住於此三昧者不見任何三昧有苦樂。還有一種名為『事不減』（事不減少）的三昧，住於此三昧者不見任何三昧有窮盡。還有一種名為『持跡』（保持軌跡）的三昧，住於此三昧者能盡觀所有三昧。還有一種名為『邪正聚』（邪與正的聚集）的三昧，住於此三昧者在所有三昧中不見邪正。還有一種名為『滅恚諍』（滅除嗔恚爭鬥）的三昧，住於此三昧者在所有三昧中不見嗔恚爭鬥。還有一種名為『無恚』（沒有嗔恚）的三昧，住於此三昧者不見任何法或任何三昧有嗔恚或無嗔恚。還有一種名為『無垢光』（沒有污垢的光）的三昧，住於此三昧者在所有三昧中既不見光也不見垢。還有一種名為『主要』（最主要的）的三昧，住於此三昧者在所有三昧中不見無要。還有一種名為『明月滿無垢炎』（明月圓滿無垢的光焰）的三昧，住於此三昧者能使所有三昧圓滿具足，如同十五的滿月。還有一種名為『大莊飾』（大裝飾）的三昧，住於此三昧者能使所有三昧莊嚴美好。還有一種名為『與世間作光明』（給世間帶來光明）的三昧，住於此三昧者光明普照十方及一切法。還有一種名為『三昧等』（三昧平等）的三昧，住於此三昧者在所有法中既不見混亂也不見安定。還有一種名為『無忿』（沒有忿怒）的三昧，住於此三昧者能使所有三昧沒有忿怒。還有一種名為『無倚無窟無樂』（沒有依靠、沒有洞穴、沒有快樂）的三昧，住於此三昧者在所有三昧中不見巢穴。還有一種名為『最如』（最如實）的三昧，住於此三昧者在所有三昧中不偏離如實。還有一種名為『身骸』（身體骨骸）的三昧，住於此三昧者不見此三昧的自性。還有一種名為『斷口行與空合』（斷絕言語與空性結合）的三昧，住於此三昧者不見任何三昧有言語。還有一種名為『虛空本脫無色』（虛空本性解脫無色）的三昧，住於此三 昧者

【English Translation】 English version:

Furthermore, there is the Samadhi called 'Burning Torch' (Ran Ju), one who dwells in this Samadhi possesses unique and brilliant power among all Samadhis. Furthermore, there is the Samadhi called 'Pure Appearance' (Jing Xiang), one who dwells in this Samadhi can purify the appearances of all Samadhis. Furthermore, there is the Samadhi called 'No Standard' (Wu Zhun), one who dwells in this Samadhi sees no standard in all Samadhis. Furthermore, there is the Samadhi called 'Complete All Matters' (Ju Zu Zhong Shi), one who dwells in this Samadhi attains completeness in all Samadhis. Furthermore, there is the Samadhi called 'Not Desiring Suffering or Joy' (Bu Yuan Ku Le), one who dwells in this Samadhi sees no suffering or joy in any Samadhi. Furthermore, there is the Samadhi called 'Matters Not Diminishing' (Shi Bu Jian), one who dwells in this Samadhi sees no end in any Samadhi. Furthermore, there is the Samadhi called 'Holding Traces' (Chi Ji), one who dwells in this Samadhi observes all Samadhis completely. Furthermore, there is the Samadhi called 'Gathering of Wrong and Right' (Xie Zheng Ju), one who dwells in this Samadhi sees no wrong or right in any Samadhi. Furthermore, there is the Samadhi called 'Extinguishing Anger and Strife' (Mie Hui Zheng), one who dwells in this Samadhi sees no anger or strife in any Samadhi. Furthermore, there is the Samadhi called 'No Anger' (Wu Hui), one who dwells in this Samadhi sees no anger or non-anger in any Dharma or any Samadhi. Furthermore, there is the Samadhi called 'Immaculate Light' (Wu Gou Guang), one who dwells in this Samadhi sees neither light nor impurity in any Samadhi. Furthermore, there is the Samadhi called 'Principal' (Zhu Yao), one who dwells in this Samadhi sees no unimportance in any Samadhi. Furthermore, there is the Samadhi called 'Bright Moon Full Immaculate Flame' (Ming Yue Man Wu Gou Yan), one who dwells in this Samadhi can make all Samadhis full and complete, like the full moon on the fifteenth day. Furthermore, there is the Samadhi called 'Great Adornment' (Da Zhuang Shi), one who dwells in this Samadhi can make all Samadhis beautifully adorned. Furthermore, there is the Samadhi called 'Giving Light to the World' (Yu Shi Jian Zuo Guang Ming), one who dwells in this Samadhi illuminates the ten directions and all Dharmas with light. Furthermore, there is the Samadhi called 'Samadhi Equality' (San Mei Deng), one who dwells in this Samadhi sees neither chaos nor stability in any Dharma. Furthermore, there is the Samadhi called 'No Wrath' (Wu Fen), one who dwells in this Samadhi can make all Samadhis without wrath. Furthermore, there is the Samadhi called 'No Reliance, No Cave, No Joy' (Wu Yi Wu Ku Wu Le), one who dwells in this Samadhi sees no nest in any Samadhi. Furthermore, there is the Samadhi called 'Most Real' (Zui Ru), one who dwells in this Samadhi does not deviate from reality in any Samadhi. Furthermore, there is the Samadhi called 'Body Skeleton' (Shen Hai), one who dwells in this Samadhi does not see the nature of this Samadhi. Furthermore, there is the Samadhi called 'Cutting Off Speech and Uniting with Emptiness' (Duan Kou Xing Yu Kong He), one who dwells in this Samadhi sees no speech in any Samadhi. Furthermore, there is the Samadhi called 'Primordially Liberated Void, Without Form' (Xu Kong Ben Tuo Wu Se), one who dwells in this Sam

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昧者逮得諸法本空。須菩提！是為菩薩摩訶薩行般若波羅蜜摩訶衍。

摩訶般若波羅蜜陀鄰尼品第二十

「複次，須菩提！復有摩訶衍。何所為衍？所謂四意止是。何等四意止？菩薩自觀身、觀他人身，觀內外身已，亦無身想亦無所倚。若行若寂，常念世間從癡有[病-丙+((句-口+夕)/心)]。觀內痛意行法、觀外痛意行法，觀內外痛意行法，若行若寂，常念世間癡[病-丙+((句-口+夕)/心)]。須菩提！云何菩薩觀內身行？菩薩自知，可行知行、可住知住、可坐知坐、可臥知臥，隨身所行皆能自知。是為菩薩自觀身行，若行若寂，常念世間苦惱。又，須菩提！菩薩出入進止安詳瞻不忘，坐臥左右亦常安詳，服三法衣不失威儀。行般若波羅蜜菩薩自觀內外身行如是而無所倚。菩薩常觀息出入，息長亦知、息短亦知。譬如陶輪調其緩急。菩薩息知，意與息俱，俱出俱入。是為菩薩觀內身行，若行若寂，常念世間癡苦受患。

「複次，須菩提！用是行般若波羅蜜，常當觀身，分別四分：地、水、火、風。譬如屠牛分為四分。菩薩觀身份別四事，本末從來亦復如是。是為菩薩觀內外身亦無所倚。

「複次，須菩提！菩薩觀身，從頭至足但有不凈，發毛爪齒筋骨五藏三十六物有何可

【現代漢語翻譯】 現代漢語譯本：

愚昧的人領悟到一切法的本質是空性。須菩提！這就是菩薩摩訶薩修行般若波羅蜜大乘法。

第二十品 摩訶般若波羅蜜陀鄰尼品

『再者，須菩提！還有一種大乘法。什麼是大乘法呢？就是所謂的四意止。哪四種意止呢？菩薩自己觀察身體，觀察他人身體，觀察內外身體之後，既沒有身體的執著，也沒有所依賴。無論是行走還是靜止，都常常念及世間因愚癡而有的病痛。觀察內在的感受、意念和法，觀察外在的感受、意念和法，觀察內外在的感受、意念和法，無論是行走還是靜止，都常常念及世間因愚癡而有的病痛。須菩提！菩薩如何觀察內在的身體行為呢？菩薩自己知道，可行走時知道行走，可停留時知道停留，可坐時知道坐，可臥時知道臥，隨著身體的行動都能自己知道。這就是菩薩自己觀察身體的行為，無論是行走還是靜止，都常常念及世間的苦惱。還有，須菩提！菩薩出入進退都安詳，舉止不忘正念，坐臥左右也常常安詳，穿著三法衣不失威儀。修行般若波羅蜜的菩薩自己觀察內外身體的行為就是這樣，而沒有所依賴。菩薩常常觀察呼吸的出入，呼吸長時知道長，呼吸短時知道短。譬如陶輪調整快慢。菩薩知道呼吸，意念與呼吸同在，一同出入。這就是菩薩觀察內在身體的行為，無論是行走還是靜止，都常常念及世間因愚癡而有的苦受和患難。

『再者，須菩提！用這種修行般若波羅蜜的方法，應當常常觀察身體，分別其四種組成部分：地、水、火、風。譬如屠夫將牛分為四部分。菩薩觀察身體，分別其四種組成部分，從根本到末梢也是如此。這就是菩薩觀察內外身體，也沒有所依賴。

『再者，須菩提！菩薩觀察身體，從頭到腳只有不凈之物，頭髮、毛髮、指甲、牙齒、筋骨、五臟、三十六種不凈物，有什麼可以執著的呢？』 English version:

The ignorant grasp that the essence of all dharmas is emptiness. Subhuti! This is how a Bodhisattva Mahasattva practices the Prajna Paramita Mahayana.

Chapter 20: The Dharani of Maha Prajna Paramita

'Furthermore, Subhuti! There is another Mahayana. What is this Mahayana? It is the so-called Four Foundations of Mindfulness. What are these four foundations of mindfulness? A Bodhisattva observes their own body, observes the bodies of others, and observes both internal and external bodies. Having done so, they have no attachment to the body and nothing to rely on. Whether walking or still, they constantly remember that the world's suffering arises from ignorance. They observe internal feelings, thoughts, and dharmas; they observe external feelings, thoughts, and dharmas; and they observe both internal and external feelings, thoughts, and dharmas. Whether walking or still, they constantly remember that the world's suffering arises from ignorance. Subhuti! How does a Bodhisattva observe internal bodily actions? A Bodhisattva knows when they are walking, they know they are walking; when they are standing, they know they are standing; when they are sitting, they know they are sitting; when they are lying down, they know they are lying down. They are aware of all their bodily actions. This is how a Bodhisattva observes their own bodily actions. Whether walking or still, they constantly remember the suffering of the world. Furthermore, Subhuti! A Bodhisattva is composed in their movements, never forgetting mindfulness. Whether sitting or lying down, they are always composed. They wear the three robes without losing their dignity. A Bodhisattva practicing Prajna Paramita observes their internal and external bodily actions in this way, without relying on anything. A Bodhisattva constantly observes the in-breath and out-breath. When the breath is long, they know it is long; when the breath is short, they know it is short. Like a potter adjusting the speed of the wheel, a Bodhisattva is aware of their breath, their mind is with the breath, going in and out together. This is how a Bodhisattva observes their internal bodily actions. Whether walking or still, they constantly remember the suffering and afflictions of the world arising from ignorance.

'Furthermore, Subhuti! By practicing Prajna Paramita in this way, one should constantly observe the body, distinguishing its four components: earth, water, fire, and wind. Just as a butcher divides a cow into four parts, a Bodhisattva observes the body, distinguishing its four components, from the beginning to the end. This is how a Bodhisattva observes both internal and external bodies, without relying on anything.

'Furthermore, Subhuti! A Bodhisattva observes the body, from head to toe, and sees only impurities: hair, body hair, nails, teeth, tendons, bones, the five organs, and the thirty-six impure substances. What is there to cling to?'

【English Translation】 The ignorant grasp that the essence of all dharmas is emptiness. Subhuti! This is how a Bodhisattva Mahasattva practices the Prajna Paramita Mahayana. Chapter 20: The Dharani of Maha Prajna Paramita 'Furthermore, Subhuti! There is another Mahayana. What is this Mahayana? It is the so-called Four Foundations of Mindfulness. What are these four foundations of mindfulness? A Bodhisattva observes their own body, observes the bodies of others, and observes both internal and external bodies. Having done so, they have no attachment to the body and nothing to rely on. Whether walking or still, they constantly remember that the world's suffering arises from ignorance. They observe internal feelings, thoughts, and dharmas; they observe external feelings, thoughts, and dharmas; and they observe both internal and external feelings, thoughts, and dharmas. Whether walking or still, they constantly remember that the world's suffering arises from ignorance. Subhuti! How does a Bodhisattva observe internal bodily actions? A Bodhisattva knows when they are walking, they know they are walking; when they are standing, they know they are standing; when they are sitting, they know they are sitting; when they are lying down, they know they are lying down. They are aware of all their bodily actions. This is how a Bodhisattva observes their own bodily actions. Whether walking or still, they constantly remember the suffering of the world. Furthermore, Subhuti! A Bodhisattva is composed in their movements, never forgetting mindfulness. Whether sitting or lying down, they are always composed. They wear the three robes without losing their dignity. A Bodhisattva practicing Prajna Paramita observes their internal and external bodily actions in this way, without relying on anything. A Bodhisattva constantly observes the in-breath and out-breath. When the breath is long, they know it is long; when the breath is short, they know it is short. Like a potter adjusting the speed of the wheel, a Bodhisattva is aware of their breath, their mind is with the breath, going in and out together. This is how a Bodhisattva observes their internal bodily actions. Whether walking or still, they constantly remember the suffering and afflictions of the world arising from ignorance. 'Furthermore, Subhuti! By practicing Prajna Paramita in this way, one should constantly observe the body, distinguishing its four components: earth, water, fire, and wind. Just as a butcher divides a cow into four parts, a Bodhisattva observes the body, distinguishing its four components, from the beginning to the end. This is how a Bodhisattva observes both internal and external bodies, without relying on anything. 'Furthermore, Subhuti! A Bodhisattva observes the body, from head to toe, and sees only impurities: hair, body hair, nails, teeth, tendons, bones, the five organs, and the thirty-six impure substances. What is there to cling to?'

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貪？譬如田家器盛五穀，有目之士若開發器，悉見種稷分別識知。菩薩觀身，身中所有亦復如是。是為菩薩自觀內身，若行若寂，常念世間癡愛痛苦亦無所倚。

「複次，須菩提！菩薩觀人，初死之日至於五日，膀脹爛臭體壞汁流互相澆濽無有凈處，或為飛鳥走獸所食，或啖其半惡露不凈，或有死人筋纏骸骨血澆，或有死人血肉已盡筋骨相縺，中有骸骨已解離者節節異處，或見久死骸骨青白色者，或腐壞者，或與地土共同色者。菩薩都作是觀，作是觀已，還自計校：『我身份未脫未離此法，俱亦當爾。』是為菩薩觀內身法、觀他人身無所貪猗，若行若寂，常念世間癡苦災患。自觀覺意法亦觀他人覺意法，分別思念斷癡惑意。須菩提！是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，漸御四意斷是。何謂為四？惡意法未生，樂御習精進攝意使不生。已起惡意法，亦復樂御精進攝意習使斷。未生善事法，持樂意精進習使得生。已生善法念欲處，具足廣顯欲使不忘，亦復樂習精進攝意御使得成。是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，謂四神足是。何謂為四？已得樂定除諸所作行總攝神足，以精進定除諸所作行總攝神足，以持意定除諸所作行總攝神足，以智之定除諸所作行總攝神足。是為菩薩摩訶薩摩訶衍。須菩

【現代漢語翻譯】 現代漢語譯本：貪慾就像農家用來盛放五穀的器具，有眼睛的人如果打開器具，就能清楚地看到各種穀物，並能分辨認識它們。菩薩觀察自己的身體，身體中的一切也是如此。這就是菩薩觀察自身，無論行走還是靜止，都常念世間的愚癡、愛慾和痛苦，不執著于任何事物。 『再者，須菩提！菩薩觀察他人，從剛死的那天到五天，身體膨脹腐爛發出惡臭，體液流淌互相浸染，沒有乾淨的地方。有的被飛鳥走獸吃掉，有的被吃掉一半，露出污穢不凈的殘骸。有的死人筋纏著骨頭，血肉澆灌著；有的死人血肉已經腐爛，只剩下筋骨相連；有的骸骨已經分離，骨節散落在各處。有的看到死去很久的骸骨呈現青白色，有的已經腐爛，有的和泥土顏色一樣。菩薩都這樣觀察，觀察之後，反思自己：『我的身體還沒有脫離這種規律，將來也會這樣。』這就是菩薩觀察自身，觀察他人身體，不貪戀執著。無論行走還是靜止，都常念世間的愚癡、痛苦和災難。自己觀察覺悟的意念，也觀察他人覺悟的意念，分別思考，斷除愚癡迷惑的意念。須菩提！這就是菩薩摩訶薩（大菩薩）的摩訶衍（大乘）。須菩提！還有一種摩訶衍，是逐漸控制四種意念來斷除煩惱。哪四種呢？對於尚未產生的惡意，樂於控制、修習精進，攝持意念使之不產生；對於已經產生的惡意，也樂於控制、精進修習，攝持意念使之斷除；對於尚未產生的善事，保持歡喜心，精進修習，使之產生；對於已經產生的善法，念念不忘，使其增長廣大，也樂於修習精進，攝持意念使之成就。這就是菩薩摩訶薩的摩訶衍。須菩提！還有一種摩訶衍，就是四神足。哪四種呢？已經獲得樂定，去除一切所作之行，總攝神足；以精進定，去除一切所作之行，總攝神足；以持意定，去除一切所作之行，總攝神足；以智慧之定，去除一切所作之行，總攝神足。這就是菩薩摩訶薩的摩訶衍。須菩提！』

【English Translation】 English version: Greed? It is like a farmer's container filled with five grains. If a person with sight opens the container, they can clearly see the different kinds of grains and recognize them. A Bodhisattva observes their own body, and everything within the body is also like this. This is how a Bodhisattva observes their own body, whether walking or still, always mindful of the world's ignorance, desire, and suffering, without clinging to anything. 'Furthermore, Subhuti! A Bodhisattva observes a person, from the day they die to five days later, their body swells, rots, and emits a foul odor. The bodily fluids flow and soak into each other, with no clean place. Some are eaten by birds and beasts, some are half-eaten, revealing unclean remains. Some corpses have tendons wrapped around bones, with blood soaking them; some corpses have flesh and blood decayed, leaving only tendons connecting bones; some skeletons have separated, with joints scattered in different places. Some see long-dead skeletons that are bluish-white, some are decayed, and some are the same color as the earth. The Bodhisattva observes all of this, and after observing, reflects on themselves: 『My body has not escaped this law, and will be like this in the future.』 This is how a Bodhisattva observes their own body and the bodies of others, without greed or attachment. Whether walking or still, they are always mindful of the world's ignorance, suffering, and calamities. They observe their own thoughts of awakening, and also observe the thoughts of awakening of others, contemplating and cutting off thoughts of ignorance and delusion. Subhuti! This is the Mahayana (Great Vehicle) of a Bodhisattva Mahasattva (Great Bodhisattva). Subhuti! There is another Mahayana, which is to gradually control the four thoughts to cut off afflictions. What are the four? For evil thoughts that have not yet arisen, one is happy to control, practice diligence, and restrain the mind to prevent them from arising; for evil thoughts that have already arisen, one is also happy to control, practice diligence, and restrain the mind to cut them off; for good deeds that have not yet arisen, one maintains a joyful mind, practices diligence, and causes them to arise; for good dharmas that have already arisen, one is mindful of them, causing them to grow and expand, and is also happy to practice diligence, restraining the mind to bring them to fruition. This is the Mahayana of a Bodhisattva Mahasattva. Subhuti! There is another Mahayana, which is the four divine abodes. What are the four? Having attained the joy of concentration, removing all actions, and encompassing the divine abodes; with the concentration of diligence, removing all actions, and encompassing the divine abodes; with the concentration of mindfulness, removing all actions, and encompassing the divine abodes; with the concentration of wisdom, removing all actions, and encompassing the divine abodes. This is the Mahayana of a Bodhisattva Mahasattva. Subhuti!'

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提！復有摩訶衍，謂五根是。何謂五根？信根、精進根、志根、定根、智慧根。是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，謂五力是。何謂為五？信力、精進力、志力、定力、智慧力。是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，謂七覺意是。何謂為七？以志覺意、以法覺意、以精進覺意、以悅喜覺意、以信覺意、以定覺意、以適無以著覺意。是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，謂賢聖八品道是。何謂為八？正見、正念、正言、正行、正業、正習、正志、正定。是為菩薩摩訶薩摩訶衍，亦復無所倚。須菩提！復有摩訶衍，謂三三昧是。何謂為三？空三昧、無相三昧、無愿三昧。是為菩薩摩訶薩摩訶衍。復有摩訶衍，謂諸慧事是。苦慧、習慧、盡慧、道慧、消慧、無所起慧、法慧、明慧、各各知他人所念慧、真慧。何等為苦慧？不生苦是為苦慧。何等為習慧？習滅已斷是為習慧。何等為盡慧？滅諸苦事是為盡慧。何等為道慧？賢聖八品道是為道慧。何等為消慧？貪淫瞋恚愚癡儘是為消慧。何等為不起慧？不受生死處是為不起慧。何等為法慧？曉斷五陰是為法慧。何等為明慧？眼耳鼻舌身意無常，色聲香味細滑法亦復無常，是為明慧。何等為各各知他人所念慧？一切眾生心中所念、所起，種種悉知，是為

各各知他人所念慧。何等為真慧？所謂如來薩云若智是為真慧，亦無所倚。須菩提！是為菩薩摩訶薩摩訶衍。復有摩訶衍，所謂三根是。何等為三根？謂學士從白衣至須陀洹五根，是未曾知當知。從斯陀含至阿那含亦有五根，應知當知。從阿羅漢辟支佛菩薩至佛亦有五根，謂已知無所復學。當知是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，謂三三昧也。何等為三？第一有覺有觀，第二無覺有觀，第三無覺無觀。何等為有覺有觀？謂第一禪是為有覺有觀。何等為無覺有觀？謂第一禪未至二禪在其中間，是為無覺有觀。何等為無覺無觀？從第二禪至無思想無思想慧禪，是為無覺無觀。是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，謂十念是。佛念、法念、僧念、戒念、施念、天念、滅念、安般念、身苦念、死亡念，是亦無所倚，是為摩訶衍。須菩提！復有摩訶衍，謂四禪、四等、四無形禪、八惟無禪、九次第禪、佛十種力、四無所畏。十種力者，謂佛現身相好神足變化，感動眾邪回使入正；一力也。口之所說在眾智上，能變疑結開令解脫；二力也。意入空定清明六達，邪神嬈亂道志不搖；三力也。默然斷想神足無為，感動三千大千日月人無驚悚；四力也。道意聰睿演法布化，流盈十方各得其所；五力也。逆知眾意曉人行

【現代漢語翻譯】 現代漢語譯本 各自知道他人心中所想的智慧。什麼是真智慧？所謂的如來薩云若智（如來的一切智慧）是真智慧，也沒有任何依賴。須菩提！這就是菩薩摩訶薩（偉大的菩薩）的摩訶衍（大乘）。還有一種摩訶衍，就是所謂的三根。什麼是三根？指學人從在家居士到須陀洹（預流果）的五根，是未曾知而應當知道的。從斯陀含（一來果）到阿那含（不還果）也有五根，是應當知道的。從阿羅漢（無學果）、辟支佛（獨覺）菩薩到佛也有五根，是已經知道而無需再學的。應當知道這就是菩薩摩訶薩的摩訶衍。須菩提！還有一種摩訶衍，就是所謂的三三昧（三種禪定）。什麼是三？第一是有覺有觀，第二是無覺有觀，第三是無覺無觀。什麼是有覺有觀？指初禪是有覺有觀。什麼是無覺有觀？指初禪未到二禪的中間狀態，是無覺有觀。什麼是無覺無觀？從二禪到無想無非想處定，是無覺無觀。這就是菩薩摩訶薩的摩訶衍。須菩提！還有一種摩訶衍，就是所謂的十念。佛念、法念、僧念、戒念、施念、天念、滅念、安般念（數息觀）、身苦念、死亡念，這些也沒有任何依賴，這就是摩訶衍。須菩提！還有一種摩訶衍，就是所謂的四禪、四等（四無量心）、四無色定、八惟無禪（八解脫）、九次第定、佛的十種力、四無所畏。十種力是指，佛顯現身相好、神足變化，感動眾邪使其歸入正道，這是第一力。口中所說的話超越眾人的智慧，能化解疑惑，使人解脫，這是第二力。意念進入空定，清明通達六道，邪神擾亂道心也不會動搖，這是第三力。默然斷絕思慮，神足無為，感動三千大千世界日月人而無驚恐，這是第四力。道意聰慧，演說佛法，流佈十方，使各得其所，這是第五力。能預知眾人的心意，瞭解人們的行為

【English Translation】 English version Each knows the wisdom of what others are thinking. What is true wisdom? The so-called Tathagata Sarvajna-jnana (the all-knowing wisdom of the Tathagata) is true wisdom, and it is without any reliance. Subhuti! This is the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva (Great Bodhisattva). There is another Mahayana, which is the so-called three roots. What are the three roots? They refer to the five roots of a learner from a layperson to a Srotapanna (stream-enterer), which are what one has not known but should know. From a Sakrdagamin (once-returner) to an Anagamin (non-returner), there are also five roots, which one should know. From an Arhat (worthy one), Pratyekabuddha (solitary buddha), Bodhisattva to a Buddha, there are also five roots, which are what one has already known and no longer needs to learn. One should know that this is the Mahayana of the Bodhisattva Mahasattva. Subhuti! There is another Mahayana, which is the so-called three samadhis (three concentrations). What are the three? The first is with initial application and sustained application, the second is without initial application but with sustained application, and the third is without initial application and without sustained application. What is with initial application and sustained application? It refers to the first dhyana (meditative absorption), which is with initial application and sustained application. What is without initial application but with sustained application? It refers to the state between the first dhyana and the second dhyana, which is without initial application but with sustained application. What is without initial application and without sustained application? From the second dhyana to the neither perception nor non-perception samadhi, it is without initial application and without sustained application. This is the Mahayana of the Bodhisattva Mahasattva. Subhuti! There is another Mahayana, which is the so-called ten recollections. Recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of the precepts, recollection of generosity, recollection of the devas, recollection of cessation, recollection of mindfulness of breathing, recollection of the suffering of the body, and recollection of death. These are also without any reliance, and this is the Mahayana. Subhuti! There is another Mahayana, which is the so-called four dhyanas, four immeasurables, four formless absorptions, eight vimokshas (eight liberations), nine successive abidings, the ten powers of the Buddha, and the four fearlessnesses. The ten powers refer to the Buddha manifesting physical marks and characteristics, supernatural powers, and transformations, moving the heretics to enter the right path; this is the first power. The words spoken by the mouth surpass the wisdom of the multitude, able to resolve doubts and liberate people; this is the second power. The mind enters the emptiness samadhi, clear and penetrating the six realms, and the evil spirits cannot shake the resolve of the path; this is the third power. Silently ceasing thoughts, with supernatural powers and non-action, moving the people of the three thousand great thousand worlds without causing fear; this is the fourth power. The wisdom of the path is keen, expounding the Dharma, spreading it in all directions, so that each obtains what they need; this is the fifth power. Being able to foresee the minds of the multitude and understand people's actions

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趣，若縛若脫悉能解散；六力也。三世所作殃福本際報受之未，大慧悉知無有掛礙；七力也。一切人民眾行根源，種種各異受身不同，悉覺本際因緣起處；八力也。慧眼以凈所察無限，見諸生死往來所墮；九力也。大慧已足方便已備，生死已斷著行已盡，所作已訖不復還受，自然無師稱一切智；是謂十力也。四無所畏者，佛為正覺，或有沙門、婆羅門，或魔或天或梵，若復有餘眾，無有能來難詰我者，佛亦不見有起是意者，以是證故，佛行安隱逮無所畏；一無畏也。逮精進行得知最處，在眾人中得師子吼能轉梵輪，諸沙門、婆羅門，諸天梵魔，一切余法所不能轉，獨佛能轉；二無畏也。佛漏已盡，若有沙門、婆羅門，或天魔梵，無有敢言佛漏未盡者；三無畏也。如佛所說言真，無諱善惡之報，不失所行，一切餘眾諸天魔梵，不見能敢違佛言者。如佛所說賢聖八道，行是得道，得度眾苦。一切餘眾諸天魔梵，亦無有能戾此教者，佛亦不見有此處者；四無所畏也。是為菩薩摩訶薩摩訶衍，亦無所倚。須菩提！復有摩訶衍，謂四無礙慧是。何等為四？知諸法事其慧無礙；解諸句義其慧無礙；分別辯才其慧無礙；所說了了其慧無礙。是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，謂佛十八法。何等為十八法？一者謂佛從得佛以

【現代漢語翻譯】 現代漢語譯本：能解開一切束縛和解脫，這是六力（六種力量）的體現。大慧（指佛的智慧）完全知曉三世所作的善惡業報的根本和承受，沒有任何障礙，這是七力。完全覺知一切眾生行為的根源，以及因各自不同的業力而受生的情況，這是八力。以清凈的慧眼觀察無限，能見到眾生在生死輪迴中的種種境況，這是九力。大慧已經圓滿，方便法門已經具備，生死輪迴已經斷絕，執著行為已經止息，所作之事已經完成，不再受輪迴之苦，自然而然成為無師自通的一切智者，這就是十力。四無所畏是指：佛已證得正覺，無論是沙門（出家修行者）、婆羅門（祭司）、魔、天、梵天，還是其他任何眾生，都不能來詰難我，佛也看不到有誰會產生這樣的想法，因此佛能安穩行走，獲得無所畏懼，這是第一無畏。佛精進修行，到達最究竟的境界，在眾人中發出獅子吼，能轉動法輪，而沙門、婆羅門、諸天、梵天、魔以及其他一切法都不能轉動，只有佛能轉動，這是第二無畏。佛的煩惱已經斷盡，無論是沙門、婆羅門、天、魔、梵天，都沒有人敢說佛的煩惱沒有斷盡，這是第三無畏。佛所說的話真實不虛，善惡報應不會有錯失，一切眾生、諸天、魔、梵天，都不能違背佛的教誨。佛所說的賢聖八道，修行此道就能得道，脫離眾苦。一切眾生、諸天、魔、梵天，也沒有人能違背這個教導，佛也看不到有誰能違背，這是第四無畏。這就是菩薩摩訶薩（大菩薩）的摩訶衍（大乘），也是無所依恃的。須菩提！還有一種摩訶衍，叫做四無礙慧。哪四種呢？通達諸法事相的智慧無礙；理解諸句義理的智慧無礙；分別辯才的智慧無礙；所說之法明瞭無礙。這就是菩薩摩訶薩的摩訶衍。須菩提！還有一種摩訶衍，叫做佛的十八不共法。哪十八種呢？第一，佛從成佛以來，

【English Translation】 English version: The ability to untie all bonds and liberate, this is the six powers. Mahaprajna (the Buddha's wisdom) fully knows the root and reception of karmic retribution of good and evil deeds done in the three times, without any hindrance, this is the seventh power. Fully aware of the root of all beings' actions, and the different forms of rebirth due to their respective karmas, this is the eighth power. Observing the infinite with pure wisdom eyes, able to see the various situations of beings in the cycle of birth and death, this is the ninth power. Mahaprajna is already complete, the expedient methods are already equipped, the cycle of birth and death has been cut off, the clinging actions have ceased, the work that needs to be done has been completed, no longer suffering from the cycle of rebirth, naturally becoming the omniscient one who is self-taught without a teacher, this is the ten powers. The four fearlessnesses are: the Buddha has attained perfect enlightenment, whether it is a Sramana (ascetic), Brahmin (priest), Mara, Deva, Brahma, or any other being, none can come to challenge me, and the Buddha does not see anyone who would have such an idea, therefore the Buddha can walk peacefully and obtain fearlessness, this is the first fearlessness. The Buddha diligently cultivates and reaches the ultimate state, roaring like a lion among the crowd, able to turn the Dharma wheel, which Sramanas, Brahmins, Devas, Brahmas, Maras, and all other dharmas cannot turn, only the Buddha can turn, this is the second fearlessness. The Buddha's afflictions have been completely eradicated, whether it is a Sramana, Brahmin, Deva, Mara, or Brahma, no one dares to say that the Buddha's afflictions have not been eradicated, this is the third fearlessness. The words spoken by the Buddha are true and not false, the retribution of good and evil will not be missed, all beings, Devas, Maras, and Brahmas cannot violate the Buddha's teachings. The Noble Eightfold Path spoken by the Buddha, practicing this path will attain enlightenment and be liberated from all suffering. All beings, Devas, Maras, and Brahmas, no one can violate this teaching, and the Buddha does not see anyone who can violate it, this is the fourth fearlessness. This is the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva (Great Bodhisattva), and it is also without reliance. Subhuti! There is another Mahayana, called the four unobstructed wisdoms. What are the four? The wisdom that understands the phenomena of all dharmas without obstruction; the wisdom that understands the meaning of all sentences without obstruction; the wisdom of eloquence in distinguishing and explaining without obstruction; the wisdom that clearly understands what is spoken without obstruction. This is the Mahayana of the Bodhisattva Mahasattva. Subhuti! There is another Mahayana, called the eighteen unshared dharmas of the Buddha. What are the eighteen? First, since the Buddha attained Buddhahood,

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來，初無誤時；二者從得佛以來，言無粗無漏失；三者無忘志；四者無有種種想；五者意無有不定時；六者初無他觀；七者自在無有減；八者精進無有減；九者志念無減；十者智慧無減；十一者解脫無減；十二者見解脫慧無減；十三者一切身所行智慧最在前；十四者口所言事智慧最在前；十五者意所行事智慧最在前；十六者見過去事其慧無礙；十七者見當來事其慧無礙；十八者見現在事其慧無礙。是為摩訶衍亦無所倚。須菩提！復有摩訶衍，所謂陀鄰尼目佉是。何等為陀鄰尼目佉？與字等、與言等，字所入門。何等為字門？一者阿，阿者謂諸法來入不見有起者。二者羅，羅者垢貌于諸法無有塵。三者波，波者于諸法泥洹最第一教度。四者遮，遮者于諸法不見有生死。五者那，那者于諸法字已訖字本性亦不得亦不失。六者羅，羅者得度世愛枝各因緣已滅。七者陀，陀者諸法如無斷絕時。八者波，波者諸法已離獄。九者茶，茶者諸法垢已盡。十者沙，沙者諸法無有掛礙。十一者和，和者諸法言行已斷。十二者多，多者諸法如不。動十三者夜，夜者諸法諦無所生。十四者吒，吒者諸法強垢不可見。十五者加，加者諸法造作者亦不可得見。十六者娑，娑者諸法不可得時不可轉。十七者摩，摩者諸法吾我不可得見。十八者伽，伽

者受持諸法者不可得見。十九者他，他者諸法處不可得。二十者阇，阇者諸法生者亦不可得。二十一者濕波，濕波者諸法善不可得。二十二者大，大者諸法性不可得。二十三者赦，赦者諸法寂不可得。二十四者佉，佉者諸法虛空不可得。二十五者叉，叉者諸法消滅不可得。二十六者侈，侈者諸法各在其所處不可動搖。二十七者若，若者諸法慧不可得。二十八者伊陀，伊陀者諸法義不可得。二十九者繁，繁者諸法無有閑時。三十者車，車者諸法無可棄者。三十一者魔，魔者諸法無有丘墓。三十二者叵，叵者諸法不可分別。三十三者蹉，蹉者諸法死亡不可得。三十四者峨，峨者諸法無有朋黨。三十五者咃，咃者諸法各有異無不有處。三十六者那，那者諸法無來無去，亦不住亦不坐亦不臥亦不別。三十七者破，破者諸法皆於三界不安。三十八者歌，歌者諸法性不可得。三十九者嵯，嵯者諸法不可得常。四十者嗟，嗟者諸法分舍不可得。四十一者吒，吒者諸法無有度者。四十二者嗏，嗏者諸法邊際盡竟處亦不生亦不死。諸字數無有過嗏上者。何以故？是字無有數，亦不念言：『是字有失。』亦不可見亦無所說，亦無所書亦不現。須菩提！當知一切法譬如虛空，是字教所入皆是陀鄰尼所入門。若有菩薩摩訶薩曉了是字事者，不住

【現代漢語翻譯】 現代漢語譯本：

那些受持諸法的人是不可見的。第十九，『他』（ta），『他』指的是諸法所處之處是不可得的。第二十，『阇』（ja），『阇』指的是諸法的生起也是不可得的。第二十一，『濕波』（śpa），『濕波』指的是諸法的善也是不可得的。第二十二，『大』（da），『大』指的是諸法的自性是不可得的。第二十三，『赦』（ṣa），『赦』指的是諸法的寂靜是不可得的。第二十四，『佉』（kha），『佉』指的是諸法的虛空是不可得的。第二十五，『叉』（kṣa），『叉』指的是諸法的消滅是不可得的。第二十六，『侈』（ṭa），『侈』指的是諸法各自在其所處之處，不可動搖。第二十七，『若』（ya），『若』指的是諸法的智慧是不可得的。第二十八，『伊陀』（iha），『伊陀』指的是諸法的意義是不可得的。第二十九，『繁』（pa），『繁』指的是諸法沒有閑暇之時。第三十，『車』（ca），『車』指的是諸法沒有可以捨棄的。第三十一，『魔』（ma），『魔』指的是諸法沒有墳墓。第三十二，『叵』（pa），『叵』指的是諸法不可分別。第三十三，『蹉』（cha），『蹉』指的是諸法的死亡是不可得的。第三十四，『峨』（gha），『峨』指的是諸法沒有朋黨。第三十五，『咃』（tha），『咃』指的是諸法各有不同，沒有不存在之處。第三十六，『那』（na），『那』指的是諸法無來無去，不住也不坐，不臥也不分別。第三十七，『破』（pha），『破』指的是諸法都在三界中不安穩。第三十八，『歌』（ga），『歌』指的是諸法的自性是不可得的。第三十九，『嵯』（cha），『嵯』指的是諸法不可得常。第四十，『嗟』（ja），『嗟』指的是諸法分舍是不可得的。第四十一，『吒』（ṭa），『吒』指的是諸法沒有度脫者。第四十二，『嗏』（cha），『嗏』指的是諸法的邊際盡頭之處，不生也不死。這些字的數量沒有超過『嗏』的。為什麼呢？因為這些字沒有數量，也不認為：『這些字有缺失。』它們不可見，也無所說，也無所書寫，也不顯現。須菩提！應當知道一切法譬如虛空，這些字所教導的都是進入陀鄰尼（dharani，總持）的法門。如果有菩薩摩訶薩通曉這些字所代表的意義，就不會執著于任何事物。 English version:

Those who uphold these dharmas are not to be seen. Nineteenth, 'ta' (他), 'ta' refers to the place where dharmas are situated, which is unattainable. Twentieth, 'ja' (阇), 'ja' refers to the arising of dharmas, which is also unattainable. Twenty-first, 'śpa' (濕波), 'śpa' refers to the goodness of dharmas, which is unattainable. Twenty-second, 'da' (大), 'da' refers to the nature of dharmas, which is unattainable. Twenty-third, 'ṣa' (赦), 'ṣa' refers to the tranquility of dharmas, which is unattainable. Twenty-fourth, 'kha' (佉), 'kha' refers to the emptiness of dharmas, which is unattainable. Twenty-fifth, 'kṣa' (叉), 'kṣa' refers to the extinction of dharmas, which is unattainable. Twenty-sixth, 'ṭa' (侈), 'ṭa' refers to dharmas each being in their respective places, unshakeable. Twenty-seventh, 'ya' (若), 'ya' refers to the wisdom of dharmas, which is unattainable. Twenty-eighth, 'iha' (伊陀), 'iha' refers to the meaning of dharmas, which is unattainable. Twenty-ninth, 'pa' (繁), 'pa' refers to dharmas having no idle time. Thirtieth, 'ca' (車), 'ca' refers to dharmas having nothing that can be discarded. Thirty-first, 'ma' (魔), 'ma' refers to dharmas having no tombs. Thirty-second, 'pa' (叵), 'pa' refers to dharmas being indistinguishable. Thirty-third, 'cha' (蹉), 'cha' refers to the death of dharmas, which is unattainable. Thirty-fourth, 'gha' (峨), 'gha' refers to dharmas having no factions. Thirty-fifth, 'tha' (咃), 'tha' refers to dharmas each being different, with no place where they do not exist. Thirty-sixth, 'na' (那), 'na' refers to dharmas neither coming nor going, neither abiding nor sitting, neither lying down nor distinguishing. Thirty-seventh, 'pha' (破), 'pha' refers to dharmas all being unstable in the three realms. Thirty-eighth, 'ga' (歌), 'ga' refers to the nature of dharmas, which is unattainable. Thirty-ninth, 'cha' (嵯), 'cha' refers to dharmas not being attainable as permanent. Fortieth, 'ja' (嗟), 'ja' refers to the division and separation of dharmas, which is unattainable. Forty-first, 'ṭa' (吒), 'ṭa' refers to dharmas having no deliverer. Forty-second, 'cha' (嗏), 'cha' refers to the boundary and end of dharmas, which neither arises nor dies. The number of these letters does not exceed 'cha'. Why is that? Because these letters have no number, nor is it thought: 'These letters have a deficiency.' They are not visible, nor are they spoken, nor are they written, nor do they appear. Subhuti! You should know that all dharmas are like empty space, and what these letters teach are all the gateways to entering dharani (陀鄰尼, total retention). If a Bodhisattva Mahasattva understands the meaning of these letters, they will not abide in anything.

【English Translation】 Those who uphold these dharmas are not to be seen. Nineteenth, 'ta' (他), 'ta' refers to the place where dharmas are situated, which is unattainable. Twentieth, 'ja' (阇), 'ja' refers to the arising of dharmas, which is also unattainable. Twenty-first, 'śpa' (濕波), 'śpa' refers to the goodness of dharmas, which is unattainable. Twenty-second, 'da' (大), 'da' refers to the nature of dharmas, which is unattainable. Twenty-third, 'ṣa' (赦), 'ṣa' refers to the tranquility of dharmas, which is unattainable. Twenty-fourth, 'kha' (佉), 'kha' refers to the emptiness of dharmas, which is unattainable. Twenty-fifth, 'kṣa' (叉), 'kṣa' refers to the extinction of dharmas, which is unattainable. Twenty-sixth, 'ṭa' (侈), 'ṭa' refers to dharmas each being in their respective places, unshakeable. Twenty-seventh, 'ya' (若), 'ya' refers to the wisdom of dharmas, which is unattainable. Twenty-eighth, 'iha' (伊陀), 'iha' refers to the meaning of dharmas, which is unattainable. Twenty-ninth, 'pa' (繁), 'pa' refers to dharmas having no idle time. Thirtieth, 'ca' (車), 'ca' refers to dharmas having nothing that can be discarded. Thirty-first, 'ma' (魔), 'ma' refers to dharmas having no tombs. Thirty-second, 'pa' (叵), 'pa' refers to dharmas being indistinguishable. Thirty-third, 'cha' (蹉), 'cha' refers to the death of dharmas, which is unattainable. Thirty-fourth, 'gha' (峨), 'gha' refers to dharmas having no factions. Thirty-fifth, 'tha' (咃), 'tha' refers to dharmas each being different, with no place where they do not exist. Thirty-sixth, 'na' (那), 'na' refers to dharmas neither coming nor going, neither abiding nor sitting, neither lying down nor distinguishing. Thirty-seventh, 'pha' (破), 'pha' refers to dharmas all being unstable in the three realms. Thirty-eighth, 'ga' (歌), 'ga' refers to the nature of dharmas, which is unattainable. Thirty-ninth, 'cha' (嵯), 'cha' refers to dharmas not being attainable as permanent. Fortieth, 'ja' (嗟), 'ja' refers to the division and separation of dharmas, which is unattainable. Forty-first, 'ṭa' (吒), 'ṭa' refers to dharmas having no deliverer. Forty-second, 'cha' (嗏), 'cha' refers to the boundary and end of dharmas, which neither arises nor dies. The number of these letters does not exceed 'cha'. Why is that? Because these letters have no number, nor is it thought: 'These letters have a deficiency.' They are not visible, nor are they spoken, nor are they written, nor do they appear. Subhuti! You should know that all dharmas are like empty space, and what these letters teach are all the gateways to entering dharani (陀鄰尼, total retention). If a Bodhisattva Mahasattva understands the meaning of these letters, they will not abide in anything.

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于言數便曉知言數之慧。若有菩薩摩訶薩聞是四十二字所入句印者，持諷誦者，若復為他人解說其義，不以望見持諷誦者，當得二十功德。何等為二十？一者得強識念力。二者得慚愧羞恥力。三者得堅固行力。四者得覺知力。五者得辯才工談語力。六者得陀鄰尼不難力。七者所語不說不急之事。八者終不狐疑于經。九者聞善不喜聞惡不憂。十者亦不自貢高亦不自卑。十一者進止安詳不失威儀。十二者曉了五陰、六衰。十三者善於四諦、十二緣起事。十四者善知識因緣事。十五者善於法慧能滿具諸根。十六者知他人所念吉兇報應。十七者善於天耳徹聽、自識宿命。十八者善知眾生所生。十九者能消諸漏。二十者善於往來處處教授。須菩提！是為陀鄰尼門。是為字門，是為來入門，是為菩薩摩訶薩，是為摩訶衍。」◎

◎摩訶般若波羅蜜治地品第二十一

佛告須菩提：「如汝所問菩薩摩訶薩摩訶僧那僧涅、摩訶衍三拔致者，菩薩行六波羅蜜，過從一地至一地。云何菩薩過從一地至一地？以諸法無所過，法無來者亦無去者，亦無有過亦無不過。諸法亦無有壞，亦不貢高亦不念，但治住地事亦不見地。何等菩薩為治地事？始從第一地住，當行十事。何等為十？一者先當凈於三垢，亦無所倚。二者所作施與不自為身

【現代漢語翻譯】 現代漢語譯本：通過言語的數量就能瞭解言語數量的智慧。如果有菩薩摩訶薩（菩薩中的大菩薩）聽聞這四十二字所入的句印，能夠受持諷誦，或者為他人解釋其中的含義，不以期望回報而受持諷誦，就能獲得二十種功德。這二十種功德是什麼呢？第一，獲得強大的記憶力。第二，獲得慚愧羞恥的力量。第三，獲得堅定的修行力量。第四，獲得覺知力。第五，獲得善於辯論和談話的能力。第六，獲得陀鄰尼（總持）而不困難的能力。第七，所說的話不涉及不緊急的事情。第八，最終不會對經典產生懷疑。第九，聽到善事不喜悅，聽到惡事不憂愁。第十，既不自高自大也不自卑。第十一，進退舉止安詳不失威儀。第十二，瞭解五陰（色、受、想、行、識）、六衰（眼、耳、鼻、舌、身、意）。第十三，善於理解四諦（苦、集、滅、道）、十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的道理。第十四，善於瞭解善知識的因緣。第十五，善於運用法慧，能夠圓滿具足諸根。第十六，知道他人所想的吉兇報應。第十七，善於運用天耳通徹聽聞，並能自知宿命。第十八，善於瞭解眾生所生之處。第十九，能夠消除各種煩惱。第二十，善於往來各處進行教導。須菩提！這就是陀鄰尼之門，這就是字門，這就是來入門，這就是菩薩摩訶薩的修行，這就是摩訶衍（大乘）。 摩訶般若波羅蜜治地品第二十一 佛告訴須菩提：『正如你所問的菩薩摩訶薩（菩薩中的大菩薩）摩訶僧那僧涅（大僧團）、摩訶衍（大乘）三拔致（成就者），菩薩修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），從一個地（菩薩的修行階段）到另一個地。菩薩如何從一個地到另一個地呢？因為諸法（一切事物）沒有所謂的經過，法沒有來處也沒有去處，也沒有經過或不經過。諸法也沒有壞滅，既不自高自大也不執著，只是治理所住的地位，也不執著于地。什麼樣的菩薩是治理所住的地位呢？從第一地開始住，應當修行十件事。這十件事是什麼呢？第一，首先應當清凈三種垢染，也不執著于任何事物。第二，所作的佈施不為自己。

【English Translation】 English version: Through the number of words, one can understand the wisdom of the number of words. If there is a Bodhisattva Mahasattva (a great Bodhisattva) who hears the phrase seal entered by these forty-two letters, and can uphold and recite it, or explain its meaning to others, without expecting any reward for upholding and reciting it, they will obtain twenty merits. What are these twenty merits? First, they will obtain a strong power of memory. Second, they will obtain the power of shame and remorse. Third, they will obtain the power of firm practice. Fourth, they will obtain the power of awareness. Fifth, they will obtain the ability to debate and speak skillfully. Sixth, they will obtain the ability to master Dharani (total retention) without difficulty. Seventh, what they say will not involve unimportant matters. Eighth, they will ultimately not doubt the scriptures. Ninth, they will not be pleased when hearing good things, nor will they be worried when hearing bad things. Tenth, they will neither be arrogant nor humble. Eleventh, their movements will be peaceful and dignified. Twelfth, they will understand the five skandhas (form, feeling, perception, mental formations, consciousness) and the six senses (eye, ear, nose, tongue, body, mind). Thirteenth, they will be skilled in understanding the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering) and the Twelve Links of Dependent Origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death). Fourteenth, they will be skilled in understanding the causes and conditions of good teachers. Fifteenth, they will be skilled in using Dharma wisdom, and will be able to perfect all their faculties. Sixteenth, they will know the good and bad karmic retributions that others are thinking about. Seventeenth, they will be skilled in using the divine ear to hear everything, and will be able to know their past lives. Eighteenth, they will be skilled in understanding where beings are born. Nineteenth, they will be able to eliminate all defilements. Twentieth, they will be skilled in going to various places to teach. Subhuti! This is the gate of Dharani, this is the gate of letters, this is the gate of entry, this is the practice of a Bodhisattva Mahasattva, this is the Mahayana (Great Vehicle). Chapter Twenty-One on the Treatment of the Ground of the Maha Prajna Paramita The Buddha told Subhuti: 'As you asked about the Bodhisattva Mahasattva (a great Bodhisattva), Maha Sangha Sangha Nirvana (great monastic community), and Maha Yana (Great Vehicle) Samvatsara (accomplisher), the Bodhisattva practices the six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), progressing from one ground (stage of Bodhisattva practice) to another. How does a Bodhisattva progress from one ground to another? Because all dharmas (all things) have no so-called passing, dharmas have no coming and no going, and there is no passing or not passing. All dharmas also have no destruction, neither are they arrogant nor attached, but they only manage the ground they dwell in, and are not attached to the ground. What kind of Bodhisattva is managing the ground they dwell in? Starting from dwelling in the first ground, they should practice ten things. What are these ten things? First, they should first purify the three defilements, and not be attached to anything. Second, the giving they do is not for themselves.'

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，所念無倚，為一切眾生凈於四等心，亦不有眾生。三者為佈施不有所與、不有受者。四者當與善知識從事亦不貢高。五者欲得為法不有一切法。六者欲為出家不有愛慾。七者欲為佛身不有相好。八者欲為分流法教終不壞法。九者常欲滅于虜怙自用不有法財。十者欲為諦說不有言教故。須菩提！是治地菩薩當爲是十事。須菩提！菩薩摩訶薩於二地中，常當念八法，亦當成之。何等為八？一者當凈其戒。二者常念報恩。三者住于忍辱。四者得歡喜意。五者不捨一切。六者大慈為始。七者恭于師尊敬事篤信。八者于諸波羅蜜如奉世尊常欲崇習。須菩提！菩薩摩訶薩於二地中當具足是八法。

「複次，須菩提！菩薩於三地中當住於五法。何等為五？一者多學問無厭足。二者不入字法，分佈法施亦不貢高。三者凈佛國土。四者施於善本而不貢高。五者住于羞恥慚愧之地。須菩提！是為菩薩於三地中住於五法。須菩提！菩薩於四地中當不捨奉行十事法。一者不捨宴坐。二者少欲。三者知足。四者不捨沙門十二法行。五者不捨于戒。六者見欲污穢。七者于起意如泥洹。八者不惜身所有。九者無有懈慢。十者不慕所有。須菩提！是為菩薩於四地中當奉行十事而不捨離。須菩提！菩薩於五地中當離八法。何等為八？一者當遠離家

【現代漢語翻譯】 現代漢語譯本： 『所念無所依，為一切眾生凈化四等心（慈、悲、喜、舍），心中也不執著有眾生。第三，行佈施時，不執著有施與者，也不執著有接受者。第四，應當親近善知識，但不因此而貢高自大。第五，想要爲了佛法，心中不執著一切法。第六，想要出家，心中不執著愛慾。第七，想要成就佛身，心中不執著佛的相好。第八，想要弘揚佛法，終不破壞佛法。第九，常想滅除依賴和自用，心中不執著法財。第十，想要宣說真諦，心中不執著言教。須菩提！這是初地菩薩應當修行的十件事。須菩提！菩薩摩訶薩在第二地中，應當常念八法，並且成就它們。哪八法呢？第一，應當清凈持戒。第二，常念報恩。第三，安住于忍辱。第四，獲得歡喜心。第五，不捨棄一切眾生。第六，以大慈心為開始。第七，恭敬師長，尊敬並篤信。第八，對於諸波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧），如同侍奉世尊一樣，常想崇敬修習。須菩提！菩薩摩訶薩在第二地中應當具足這八法。 『再者，須菩提！菩薩在第三地中應當安住於五法。哪五法呢？第一，多學習佛法，永不滿足。第二，不執著于文字法，廣為眾生說法佈施，但不因此而貢高自大。第三，清凈佛國土。第四，施與善根，但不因此而貢高自大。第五，安住于羞恥慚愧之地。須菩提！這是菩薩在第三地中安住的五法。須菩提！菩薩在第四地中應當不捨棄奉行十事法。第一，不捨棄宴坐（禪修）。第二，少欲。第三，知足。第四，不捨棄沙門十二法行（頭陀行）。第五，不捨棄戒律。第六，視慾望為污穢。第七，對於生起意念，如同進入涅槃。第八，不吝惜自身所有。第九，沒有懈怠和傲慢。第十，不貪慕所有。須菩提！這是菩薩在第四地中應當奉行而不捨離的十件事。須菩提！菩薩在第五地中應當遠離八法。哪八法呢？第一，應當遠離家庭。

【English Translation】 English version: 'What is contemplated has no reliance, to purify the four immeasurable minds (loving-kindness, compassion, joy, and equanimity) for all sentient beings, and not to have sentient beings in mind. Third, when giving alms, not to have a giver, nor a receiver. Fourth, one should associate with good teachers, but not be arrogant because of it. Fifth, wanting to be for the Dharma, not to have all dharmas in mind. Sixth, wanting to leave home, not to have love and desire. Seventh, wanting to attain the Buddha's body, not to have the marks and characteristics in mind. Eighth, wanting to propagate the Dharma, never to destroy the Dharma. Ninth, always wanting to extinguish reliance and self-use, not to have Dharma wealth in mind. Tenth, wanting to speak the truth, not to have verbal teachings in mind. Subhuti! These are the ten things that a Bodhisattva in the first ground should do. Subhuti! A Bodhisattva Mahasattva in the second ground should always contemplate eight dharmas and accomplish them. What are the eight? First, one should purify one's precepts. Second, always remember to repay kindness. Third, abide in patience. Fourth, attain a joyful mind. Fifth, not abandon all sentient beings. Sixth, begin with great compassion. Seventh, be respectful to teachers, and have sincere faith. Eighth, towards the Paramitas (six perfections: generosity, morality, patience, diligence, meditation, and wisdom), like serving the World Honored One, always wanting to revere and practice. Subhuti! A Bodhisattva Mahasattva in the second ground should fulfill these eight dharmas. 'Furthermore, Subhuti! A Bodhisattva in the third ground should abide in five dharmas. What are the five? First, to study the Dharma extensively without being satisfied. Second, not to be attached to the literal meaning of the Dharma, to distribute the Dharma to sentient beings, but not to be arrogant because of it. Third, to purify the Buddha's land. Fourth, to give good roots, but not to be arrogant because of it. Fifth, to abide in a place of shame and remorse. Subhuti! These are the five dharmas that a Bodhisattva abides in the third ground. Subhuti! A Bodhisattva in the fourth ground should not abandon the practice of ten dharmas. First, not to abandon sitting meditation. Second, to have few desires. Third, to be content. Fourth, not to abandon the twelve ascetic practices of a Shramana. Fifth, not to abandon the precepts. Sixth, to see desires as defilements. Seventh, to regard the arising of thoughts as entering Nirvana. Eighth, not to be stingy with one's possessions. Ninth, to have no laziness or arrogance. Tenth, not to crave possessions. Subhuti! These are the ten things that a Bodhisattva in the fourth ground should practice without abandoning. Subhuti! A Bodhisattva in the fifth ground should abandon eight dharmas. What are the eight? First, one should abandon the home.

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業。二者當遠離比丘尼。三者善於功德遠離嫉妒。四者遠離世會。五者遠離忿諍。六者遠離斗訟。七者遠離高住。八者遠離蔑人。須菩提！是為菩薩住五地中遠離八事。須菩提！菩薩於六住地當具足六法。何等為六？所謂六波羅蜜。復有六事所不應為。何等為六？一者不為聲聞意。二者不為辟支佛意。三者不為小意。四者見有所索者，遠離有厭足意。五者所有好物施與之後，遠離悔意。六者遠離吾我想。須菩提！是為菩薩於六住中當具足六事、遠離六事。須菩提！菩薩於七住地有二十事所不當為。何等二十？有吾我、有眾生、有壽有命想，有斷、有常、有念想，有種想，入陰、入性、入衰，欲生三界，不入依佛見、不入依法見、不入依僧見，不入依戒、不入空、不入無相、不入無愿、不入道。是為二十事所不當為。當復具足二十事。何等為二十？覺空無相，證不願慧，凈身口意，慈哀一切眾生亦不念有眾生，等視諸法。雖爾無所入，欲為導御亦不貢高，無所生忍，一道教化，斷諸分別，轉于想，轉于見，轉于滅垢見，慧地自調意，慧無所礙，不染于欲事。須菩提！是為菩薩摩訶薩於七住行地當具足是二十法。

「複次，須菩提！菩薩當復於八住地具足四法。何等為四？以神通為遊觀，入于眾生之意。到諸佛國觀

【現代漢語翻譯】 現代漢語譯本：須菩提，菩薩住在第五地時，應當遠離八件事。哪八件呢？第一，遠離與在家人的交往。第二，遠離與比丘尼的交往。第三，要善於行功德，遠離嫉妒。第四，遠離世俗的集會。第五，遠離憤怒和爭執。第六，遠離爭鬥和訴訟。第七，遠離高傲自居。第八，遠離輕蔑他人。須菩提，這就是菩薩住在第五地時應當遠離的八件事。須菩提，菩薩在第六住地時，應當具足六種法。哪六種呢？就是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。還有六件事不應當做。哪六件呢？第一，不為聲聞（小乘修行者）的意願而行。第二，不為辟支佛（獨覺）的意願而行。第三，不為小乘的意願而行。第四，見到有人來乞求時，不應生起厭煩滿足的心。第五，將所有好東西施捨出去之後，不應生起後悔的心。第六，遠離執著于『我』的念頭。須菩提，這就是菩薩在第六住地時應當具足的六件事，以及應當遠離的六件事。須菩提，菩薩在第七住地時，有二十件事不應當做。哪二十件呢？有『我』的執著，有『眾生』的執著，有『壽命』的執著，有『命』的執著，有『斷滅』的執著，有『常住』的執著，有『念頭』的執著，有『種姓』的執著，執著于『入陰』（五蘊），執著于『入性』（自性），執著于『入衰』（衰敗），想要生於三界（欲界、色界、無色界），不依佛的見解，不依法的見解，不依僧的見解，不依戒律，不入空性，不入無相，不入無愿，不入道。這二十件事是不應當做的。應當具足二十件事。哪二十件呢？覺悟空性無相，證得無愿的智慧，清凈身口意，慈悲憐憫一切眾生，也不執著于有眾生，平等看待一切法。雖然如此，卻不執著于任何事物，想要引導眾生卻不貢高自大，對一切法都能安忍，用一種道來教化眾生，斷除一切分別，轉變妄想，轉變邪見，轉變滅除煩惱的見解，用智慧來調伏自己的心意，智慧沒有障礙，不被慾望所污染。須菩提，這就是菩薩摩訶薩在第七住地所應當具足的二十種法。 複次，須菩提，菩薩在第八住地時，應當具足四種法。哪四種呢？以神通作為遊歷觀察的方式，深入瞭解眾生的心意。到達諸佛的國土，觀察

【English Translation】 English version: Subhuti, when a Bodhisattva dwells in the fifth stage, they should stay away from eight things. What are the eight? First, stay away from interactions with laypeople. Second, stay away from interactions with Bhikkhunis (nuns). Third, be good at performing meritorious deeds and stay away from jealousy. Fourth, stay away from worldly gatherings. Fifth, stay away from anger and disputes. Sixth, stay away from fights and lawsuits. Seventh, stay away from being arrogant. Eighth, stay away from looking down on others. Subhuti, these are the eight things a Bodhisattva should stay away from when dwelling in the fifth stage. Subhuti, when a Bodhisattva is in the sixth stage, they should possess six dharmas. What are the six? They are the six Paramitas (perfections): generosity, morality, patience, diligence, meditation, and wisdom. There are also six things that should not be done. What are the six? First, do not act for the sake of the Sravakas (Hearers, disciples of the Hinayana). Second, do not act for the sake of the Pratyekabuddhas (Solitary Buddhas). Third, do not act for the sake of the Hinayana (Lesser Vehicle). Fourth, when seeing someone begging, do not develop a sense of aversion or satisfaction. Fifth, after giving away all good things, do not develop regret. Sixth, stay away from the thought of 'I'. Subhuti, these are the six things a Bodhisattva should possess and the six things they should stay away from when in the sixth stage. Subhuti, when a Bodhisattva is in the seventh stage, there are twenty things that should not be done. What are the twenty? Having the attachment of 'I', having the attachment of 'sentient beings', having the attachment of 'lifespan', having the attachment of 'life', having the attachment of 'annihilation', having the attachment of 'permanence', having the attachment of 'thoughts', having the attachment of 'lineage', attachment to 'entering the skandhas' (five aggregates), attachment to 'entering nature' (self-nature), attachment to 'entering decay', wanting to be born in the three realms (desire realm, form realm, formless realm), not relying on the view of the Buddha, not relying on the view of the Dharma, not relying on the view of the Sangha, not relying on precepts, not entering emptiness, not entering no-sign, not entering no-wish, not entering the path. These twenty things should not be done. There are twenty things that should be possessed. What are the twenty? Realizing emptiness and no-sign, attaining the wisdom of no-wish, purifying body, speech, and mind, having compassion for all sentient beings without clinging to the idea of sentient beings, viewing all dharmas equally. Although doing so, not clinging to anything, wanting to guide sentient beings without being arrogant, being patient with all dharmas, teaching with one path, cutting off all discriminations, transforming delusions, transforming wrong views, transforming the view of eliminating defilements, using wisdom to tame one's own mind, wisdom without obstacles, not being tainted by desires. Subhuti, these are the twenty dharmas that a Bodhisattva Mahasattva should possess when in the seventh stage. Furthermore, Subhuti, when a Bodhisattva is in the eighth stage, they should possess four dharmas. What are the four? Using supernatural powers as a means of traveling and observing, deeply understanding the minds of sentient beings. Arriving at the Buddha lands, observing

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其奇特。當自莊嚴其佛國土。往見禮敬供養諸佛，如其實觀佛身。當具足是四法。

「複次，須菩提！菩薩摩訶薩於八住地當復具足四法。何等四法？以智具足諸根凈佛國土，常坐如幻三昧，知其眾生本所作功德，所應得者各隨其所而成就之。須菩提！菩薩於八住地具足四法。

「複次，須菩提！菩薩摩訶薩於九住地當具足十二法。何等為十二？持無限處廣大之愿，隨所應各授其證。天、龍、閱叉、犍陀羅悉皆具足。知其音聲，以辯才教授所因。胞胎成就。居家成就。父母成就。種姓成就。宗親成就。得產生就。出家成就。莊嚴佛樹成就。諸善功德成就。須菩提！菩薩摩訶薩九住地當成就十二法。須菩提！十住菩薩摩訶薩當名之為如來。」

須菩提白佛言：「世尊！何等為菩薩凈其所有？」

佛言：「所作眾善應薩云若意，是為菩薩凈其所有。」

「何等為菩薩等於眾生？」

佛言：「凈於四等心等於眾生。」

「何等為菩薩施於所有？」

佛言：「施與眾生而不分別。」

「何等為菩薩當與善知識從事？」

佛言：「教人入薩云若，勤修勸助，當與是人共從事，恭敬師受；是為菩薩善知識。」

「何等為欲得為法？」

佛言：「所行法

【現代漢語翻譯】 現代漢語譯本 『其奇特之處在於，應當自行莊嚴其佛國土（Buddha-kṣetra），前往拜見、禮敬、供養諸佛，如實地觀察佛身。應當具足這四種法。』 『再者，須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-mahāsattva）在第八住地（aṣṭamī-bhūmi）應當再具足四種法。是哪四種法？以智慧具足諸根，清凈佛國土，常處於如幻三昧（māyopama-samādhi），知曉眾生本所作的功德，以及他們所應得的，各自隨其所應而成就之。須菩提！菩薩在第八住地具足這四種法。』 『再者，須菩提！菩薩摩訶薩在第九住地（navamī-bhūmi）應當具足十二種法。是哪十二種？持有無限處廣大之愿，隨其所應各自授予其證悟。天（deva）、龍（nāga）、閱叉（yakṣa）、犍陀羅（gandharva）悉皆具足。知曉其音聲，以辯才教授所因。胞胎成就。居家成就。父母成就。種姓成就。宗親成就。得產生就。出家成就。莊嚴佛樹成就。諸善功德成就。須菩提！菩薩摩訶薩在第九住地應當成就這十二種法。須菩提！十住菩薩摩訶薩（daśamī-bhūmi Bodhisattva-mahāsattva）應當被稱之為如來（Tathāgata）。』 須菩提問佛說：『世尊！什麼是菩薩清凈其所有？』 佛說：『所作的眾善都應迴向薩云若（sarvajñatā，一切智），這就是菩薩清凈其所有。』 『什麼是菩薩平等對待眾生？』 佛說：『以清凈的四等心（catasra apramāṇāni，四無量心）平等對待眾生。』 『什麼是菩薩佈施其所有？』 佛說：『佈施給眾生而不分別。』 『什麼是菩薩應當與善知識（kalyāṇa-mitra）共事？』 佛說：『教導他人進入薩云若，勤奮修行並勸助他人，應當與這樣的人共事，恭敬師長並接受教誨；這就是菩薩的善知識。』 『什麼是想要成為法？』 佛說：『所行之法』

【English Translation】 English version 'It is extraordinary. One should adorn one's own Buddha-land (Buddha-kṣetra), go to see, pay homage to, and make offerings to all the Buddhas, and truly observe the Buddha's body. One should possess these four dharmas.' 'Furthermore, Subhuti! A Bodhisattva-mahāsattva should possess four more dharmas at the eighth stage (aṣṭamī-bhūmi). What are these four dharmas? With wisdom, one perfects the senses, purifies the Buddha-land, constantly abides in the illusion-like samadhi (māyopama-samādhi), knows the merits that beings have originally accumulated, and what they should attain, each according to their due. Subhuti! A Bodhisattva possesses these four dharmas at the eighth stage.' 'Furthermore, Subhuti! A Bodhisattva-mahāsattva should possess twelve dharmas at the ninth stage (navamī-bhūmi). What are these twelve? Holding vast vows of infinite scope, granting each their respective realization as appropriate. Devas (deva), Nagas (nāga), Yakshas (yakṣa), and Gandharvas (gandharva) are all perfected. Knowing their voices, teaching the causes with eloquence. Accomplishment of the womb. Accomplishment of the household. Accomplishment of parents. Accomplishment of lineage. Accomplishment of relatives. Accomplishment of birth. Accomplishment of renunciation. Accomplishment of adorning the Bodhi tree. Accomplishment of all virtuous merits. Subhuti! A Bodhisattva-mahāsattva should accomplish these twelve dharmas at the ninth stage. Subhuti! A Bodhisattva-mahāsattva at the tenth stage (daśamī-bhūmi) should be called a Tathagata (Tathāgata).' Subhuti said to the Buddha, 'World Honored One! What is it for a Bodhisattva to purify all that they possess?' The Buddha said, 'All the good deeds done should be dedicated to sarvajñatā (all-knowingness), this is for a Bodhisattva to purify all that they possess.' 'What is it for a Bodhisattva to be equal to all beings?' The Buddha said, 'To be equal to all beings with a pure four immeasurable minds (catasra apramāṇāni).' 'What is it for a Bodhisattva to give all that they possess?' The Buddha said, 'To give to all beings without discrimination.' 'What is it for a Bodhisattva to associate with a good spiritual friend (kalyāṇa-mitra)?' The Buddha said, 'To teach others to enter sarvajñatā, to diligently practice and encourage others, one should associate with such a person, respect the teacher and receive teachings; this is a good spiritual friend for a Bodhisattva.' 'What is it to desire to be the Dharma?' The Buddha said, 'The Dharma that is practiced.'

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但求薩云若法，不墮羅漢、辟支佛地是。」

「何等為菩薩常欲出家為道？」

佛言：「在所生處常欲作沙門，無能中道為作礙者，初不忘失出家之事。」

「何等為意願佛身相？」

佛言：「若見佛形像，意常在佛，至得薩云若未曾有離時。」

「何等為分流法化？」

佛言：「若佛在世、若般泥洹后，菩薩持十二部經教授，上教亦真、中教亦真、竟教亦真，本末義解具足清凈。」

「何等為菩薩不虜怙自用？」

佛言：「從滅恚怒以來，初不復墮下賤之處。」

「何等為菩薩所說如諦？」

佛言：「如口所說言行相應。是為菩薩十法事行。」

須菩提白佛言：「何等為菩薩凈戒？」

佛言：「不念羅漢、辟支佛意及余惡戒誹謗道者，是為凈戒。」

「云何菩薩報恩念恩？」

佛言：「行菩薩道者小恩尚不忘，何況于大者？是爲念恩。」

「云何菩薩立忍辱力？」

佛言：「于諸眾生無侵無恚，是為忍力。」

「云何菩薩得歡喜樂？」

佛言：「教授眾生以是為樂。」

「云何菩薩不捨眾生？」

佛言：「欲救一切故。」

「云何菩薩而有大悲？」

佛言：「菩薩心念

【現代漢語翻譯】 現代漢語譯本：但求證得薩云若（一切智）之法，不墮入羅漢（聲聞乘的最高果位）、辟支佛（緣覺乘的最高果位）的境界。 「什麼是菩薩常常想要出家修道的原因？」 佛說：「在所投生之處，菩薩總是想要成為沙門（出家修行者），沒有任何事物能夠阻止他們，他們從不忘記出家修道這件事。」 「什麼是菩薩所意願的佛身相？」 佛說：「如果見到佛的形像，菩薩的心總是專注于佛，直到證得薩云若（一切智）之前，從未曾離開過佛。」 「什麼是菩薩分流教化眾生的方法？」 佛說：「無論是佛在世時，還是佛般泥洹（涅槃）之後，菩薩都持守十二部經（佛教經典分類）進行教導，初期的教導是真實的，中期的教導也是真實的，最終的教導也是真實的，從根本到末梢的義理都解釋得完整而清凈。」 「什麼是菩薩不被自己的主觀意見所束縛？」 佛說：「自從滅除嗔恚以來，菩薩初不再墮入嗔恚的境地。」 「什麼是菩薩所說的話如同真理？」 佛說：「所說的話與所做的事相一致。這就是菩薩的十種修行。」 須菩提問佛說：「什麼是菩薩的清凈戒律？」 佛說：「不執著于羅漢（聲聞乘的最高果位）、辟支佛（緣覺乘的最高果位）的境界，以及不誹謗其他持惡戒的修行者，這就是清凈的戒律。」 「菩薩如何報答恩情，憶念恩情？」 佛說：「修行菩薩道的人，即使是小小的恩惠也不會忘記，更何況是大的恩惠呢？這就是憶念恩情。」 「菩薩如何建立忍辱的力量？」 佛說：「對於一切眾生，沒有侵犯和嗔恨，這就是忍辱的力量。」 「菩薩如何獲得歡喜快樂？」 佛說：「教導眾生，以此為樂。」 「菩薩如何不捨棄眾生？」 佛說：「因為想要救度一切眾生。」 「菩薩如何擁有大悲心？」 佛說：「菩薩心中想著眾生」

【English Translation】 English version: But seek the Dharma of Sarvajna (all-knowing wisdom), not falling into the realms of Arhat (the highest attainment of the Sravaka vehicle) or Pratyekabuddha (the highest attainment of the Pratyekabuddha vehicle). 『What is the reason that Bodhisattvas always desire to leave home and practice the Way?』 The Buddha said, 『In every place they are born, Bodhisattvas always desire to become Sramanas (monastic practitioners), and nothing can hinder them. They never forget the matter of leaving home to practice.』 『What is the form of the Buddha that Bodhisattvas aspire to?』 The Buddha said, 『If they see the image of the Buddha, their minds are always focused on the Buddha, and they never leave the Buddha until they attain Sarvajna (all-knowing wisdom).』 『What is the method by which Bodhisattvas spread and transform beings?』 The Buddha said, 『Whether the Buddha is in the world or after the Buddha』s Parinirvana (final nirvana), Bodhisattvas uphold the twelve divisions of scriptures (a classification of Buddhist texts) to teach. The initial teachings are true, the intermediate teachings are true, and the final teachings are true. The meanings from beginning to end are explained completely and purely.』 『What is it that Bodhisattvas are not captured by their own subjective views?』 The Buddha said, 『Since extinguishing anger, Bodhisattvas never again fall into the state of anger.』 『What is it that the words of Bodhisattvas are like truth?』 The Buddha said, 『Their words are consistent with their actions. These are the ten practices of Bodhisattvas.』 Subhuti asked the Buddha, 『What are the pure precepts of Bodhisattvas?』 The Buddha said, 『Not being attached to the realms of Arhats (the highest attainment of the Sravaka vehicle) or Pratyekabuddhas (the highest attainment of the Pratyekabuddha vehicle), and not slandering other practitioners who hold evil precepts, these are pure precepts.』 『How do Bodhisattvas repay kindness and remember kindness?』 The Buddha said, 『Those who practice the Bodhisattva path do not forget even small kindnesses, let alone great ones. This is remembering kindness.』 『How do Bodhisattvas establish the power of patience?』 The Buddha said, 『Towards all beings, there is no aggression or hatred. This is the power of patience.』 『How do Bodhisattvas obtain joy and happiness?』 The Buddha said, 『Teaching beings, they take this as joy.』 『How do Bodhisattvas not abandon beings?』 The Buddha said, 『Because they want to save all beings.』 『How do Bodhisattvas have great compassion?』 The Buddha said, 『Bodhisattvas think of beings in their hearts.』

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：『我當爲一一眾生故，在地獄中恒邊沙劫代受勤苦，一一眾生皆得佛道令般泥洹。』以是勸樂是為大悲。」

「云何菩薩順尊師父于信恭敬？」

佛言：「事于師父如世尊想。」

「云何菩薩欲習諸波羅蜜？」

佛言：「遠離餘事但求諸波羅蜜。」

「何謂菩薩多學無厭？」

佛言：「諸十方佛世尊所說盡當受持，是為無厭。」

「何謂菩薩持無所希望法施分佈？」

佛言：「持所法施不希望道，何況其餘？」

「何謂菩薩凈佛國土？」

佛言：「為諸善本種種功德，持是功德凈佛國土。」

「何謂菩薩生死無量阿僧祇劫不以為限？」

佛言：「以諸功德備具，持是育養眾生凈佛國土，至具足薩云若，不厭不懈。」

「何謂菩薩立於慚愧？」

佛言：「恥于羅漢、辟支佛意。」

「何等為菩薩不捨宴坐？」

佛言：「諸羅漢、辟支佛所不能及，是為菩薩不捨宴坐。」

「何謂菩薩少於所欲？」

佛言：「菩薩道尚不欲，何況余欲？」

「何謂菩薩而自知足？」

佛言：「得薩云若是為知足。」

「何謂菩薩不捨沙門頭陀德行？」

佛言：「入深法忍者是。」

「

【現代漢語翻譯】 現代漢語譯本：『我應當爲了每一個眾生，在地獄中經歷恒河沙數般的劫難，代他們承受勤苦，直到每一個眾生都成就佛道，進入涅槃。』以這樣的心願來勸勉自己，這就是大悲心。 『菩薩如何才能順從尊敬師父，做到信奉恭敬呢？』 佛說：『侍奉師父應當如同看待世尊一樣。』 『菩薩如何才能修習各種波羅蜜（paramita，意為到達彼岸的方法）呢？』 佛說：『應當遠離其他俗事，只求修習各種波羅蜜。』 『什麼是菩薩多學而不厭倦呢？』 佛說：『十方諸佛世尊所說的一切教法，都應當接受並奉持，這就是不厭倦。』 『什麼是菩薩持有不求回報的法施（dharma-dana，意為佛法的佈施）呢？』 佛說：『持有佛法佈施，不求證得道果，更何況其他世俗的利益呢？』 『什麼是菩薩清凈佛國土呢？』 佛說：『爲了各種善的根本和種種功德，以這些功德來清凈佛國土。』 『什麼是菩薩經歷無量阿僧祇劫（asamkhya kalpa，意為無數大劫）的生死輪迴而不以為限呢？』 佛說：『以各種功德圓滿具足，用這些功德來培育眾生，清凈佛國土，直到成就薩云若（sarvajna，意為一切智），都不厭倦不懈怠。』 『什麼是菩薩安住于慚愧之心呢？』 佛說：『以羅漢（arhat，意為斷盡煩惱的聖者）、辟支佛（pratyekabuddha，意為獨覺的聖者）的境界為恥。』 『什麼是菩薩不捨棄禪坐呢？』 佛說：『那些羅漢、辟支佛所不能達到的境界，就是菩薩不捨棄禪坐的原因。』 『什麼是菩薩少欲呢？』 佛說：『菩薩連菩薩道尚且不貪求，更何況其他慾望呢？』 『什麼是菩薩知足呢？』 佛說：『得到薩云若就是知足。』 『什麼是菩薩不捨棄沙門（sramana，意為出家修行者）的頭陀（dhuta，意為苦行）德行呢？』 佛說：『深入佛法並能安忍的人就是。』

【English Translation】 English version: 『I should, for the sake of each and every sentient being, endure suffering in hell for kalpas as numerous as the sands of the Ganges, until each and every sentient being attains Buddhahood and enters Nirvana.』 To encourage oneself with this aspiration is great compassion. 『How does a Bodhisattva respect and revere their teacher with faith and reverence?』 The Buddha said: 『One should regard their teacher as they would a World Honored One.』 『How does a Bodhisattva practice the various Paramitas (perfections, ways to cross over)?』 The Buddha said: 『One should abandon other matters and only seek to practice the various Paramitas.』 『What is meant by a Bodhisattva being tireless in learning?』 The Buddha said: 『One should receive and uphold all the teachings spoken by the Buddhas, the World Honored Ones of the ten directions; this is what it means to be tireless.』 『What is meant by a Bodhisattva practicing Dharma-dana (giving of the Dharma) without expectation?』 The Buddha said: 『One should practice Dharma-dana without expecting to attain the path, let alone other worldly benefits.』 『What is meant by a Bodhisattva purifying the Buddha-land?』 The Buddha said: 『For the sake of all good roots and various merits, one should use these merits to purify the Buddha-land.』 『What is meant by a Bodhisattva not considering the countless asamkhya kalpas (incalculable eons) of birth and death as a limit?』 The Buddha said: 『With all merits fully perfected, one should use these merits to nurture sentient beings and purify the Buddha-land, until one attains Sarvajna (all-knowing wisdom), without weariness or laziness.』 『What is meant by a Bodhisattva abiding in shame and remorse?』 The Buddha said: 『One should be ashamed of the states of Arhats (worthy ones who have extinguished all defilements) and Pratyekabuddhas (solitary realizers).』 『What is meant by a Bodhisattva not abandoning meditation?』 The Buddha said: 『The states that Arhats and Pratyekabuddhas cannot reach are the reasons why a Bodhisattva does not abandon meditation.』 『What is meant by a Bodhisattva having few desires?』 The Buddha said: 『A Bodhisattva does not even desire the Bodhisattva path, let alone other desires.』 『What is meant by a Bodhisattva being content?』 The Buddha said: 『Attaining Sarvajna is being content.』 『What is meant by a Bodhisattva not abandoning the ascetic practices of a Sramana (renunciate)?』 The Buddha said: 『It is one who deeply enters the Dharma and is able to endure.』

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何謂菩薩不捨于戒？」

佛言：「菩薩不復用戒，是為不捨于戒。」

「何謂菩薩污穢色慾？」

佛言：「于淫妒無所生。」

「何謂菩薩意與泥洹等？」

佛言：「菩薩不有一切諸法。」

「何謂菩薩棄捨所有？」

佛言：「不受內外所有，是為棄捨。」「何謂菩薩不厭不懈？」

佛言：「不生二識之處，是為不厭。」

「何謂菩薩于諸所有無所戀慕？」

佛言：「于諸物無念故。」

須菩提白佛言：「何等為菩薩遠離居業？」

佛言：「游諸佛國、轉所生處，常下鬚髮被著袈裟，是為遠離家業。」

「何謂菩薩遠離比丘尼眾？」

佛言：「彈指之頃不與共止，彈指之頃不得生意，是為菩薩離比丘尼。」

「何謂菩薩離於妒嫉？」

佛言：「菩薩當作是念：『我當安隱眾生，不宜生嫉。』」

「何謂菩薩離於聚會？」

佛言：「菩薩所住聚會，若有羅漢、辟支佛意者，常遠離之。」

「何謂菩薩遠離瞋恚？」

佛言：「不令恚害斗諍得其便。」

「云何菩薩遠離自舉？」

佛言：「內法不可得見故。」

「云何菩薩遠離訾蔑他人？」

佛言：「亦不見外法

【現代漢語翻譯】 現代漢語譯本 『什麼是菩薩不捨棄戒律？』 佛說：『菩薩不再執著于戒律，這就是不捨棄戒律。』 『什麼是菩薩的污穢？』 佛說：『對於淫慾和嫉妒不起任何念頭。』 『什麼是菩薩的心意與涅槃等同？』 佛說：『菩薩不執著於一切諸法。』 『什麼是菩薩捨棄所有？』 佛說：『不接受內外的一切所有，這就是捨棄。』 『什麼是菩薩不厭倦不懈怠？』 佛說：『不生起二元對立的分別念，這就是不厭倦。』 『什麼是菩薩對於一切所有都不貪戀？』 佛說：『因為對一切事物都沒有執念。』 須菩提問佛：『什麼是菩薩遠離世俗的家業？』 佛說：『遊歷諸佛國土，轉生於不同的地方，經常剃除鬚髮，披著袈裟，這就是遠離家業。』 『什麼是菩薩遠離比丘尼眾？』 佛說：『即使是彈指之間也不與她們共處，彈指之間也不生起任何念頭，這就是菩薩遠離比丘尼。』 『什麼是菩薩遠離嫉妒？』 佛說：『菩薩應當這樣想：『我應當使眾生安穩，不應該生起嫉妒。』』 『什麼是菩薩遠離聚會？』 佛說：『菩薩所處的聚會，如果有羅漢（Arhat，已證悟的聖者）、辟支佛（Pratyekabuddha，獨覺者）的心意，就應當經常遠離他們。』 『什麼是菩薩遠離嗔恚？』 佛說：『不讓嗔恚、傷害、鬥爭有機可乘。』 『菩薩如何遠離自我抬舉？』 佛說：『因為內在的法不可見。』 『菩薩如何遠離誹謗他人？』 佛說：『也因為不見外在的法。』

【English Translation】 English version 'What does it mean that a Bodhisattva does not abandon precepts?' The Buddha said, 'A Bodhisattva no longer clings to precepts; this is what it means to not abandon precepts.' 'What is the defilement of a Bodhisattva?' The Buddha said, 'It is not giving rise to any thoughts of lust or jealousy.' 'What does it mean that a Bodhisattva's mind is equal to Nirvana?' The Buddha said, 'A Bodhisattva does not cling to any dharmas (phenomena).' 'What does it mean that a Bodhisattva abandons all possessions?' The Buddha said, 'It is not accepting anything internal or external; this is what it means to abandon.' 'What does it mean that a Bodhisattva is not weary or懈怠(xie dai, lax)?' The Buddha said, 'It is not giving rise to dualistic perceptions; this is what it means to not be weary.' 'What does it mean that a Bodhisattva has no attachment to anything?' The Buddha said, 'Because there is no clinging to any things.' Subhuti asked the Buddha, 'What does it mean that a Bodhisattva is detached from worldly affairs?' The Buddha said, 'It is to travel through the Buddha lands, to be reborn in different places, to constantly shave one's head and beard, and to wear the kasaya (monk's robe); this is what it means to be detached from worldly affairs.' 'What does it mean that a Bodhisattva is detached from the community of Bhikkhunis (nuns)?' The Buddha said, 'It is not to stay with them even for the snap of a finger, and not to give rise to any thoughts even for the snap of a finger; this is what it means for a Bodhisattva to be detached from Bhikkhunis.' 'What does it mean that a Bodhisattva is detached from jealousy?' The Buddha said, 'A Bodhisattva should think thus: 『I should bring peace to all beings, and should not give rise to jealousy.』' 'What does it mean that a Bodhisattva is detached from gatherings?' The Buddha said, 'In the gatherings where a Bodhisattva resides, if there are Arhats (enlightened saints) or Pratyekabuddhas (solitary realizers) in mind, one should always stay away from them.' 'What does it mean that a Bodhisattva is detached from anger?' The Buddha said, 'It is not allowing anger, harm, or conflict to take advantage.' 'How does a Bodhisattva detach from self-praise?' The Buddha said, 'Because the inner dharma is not visible.' 'How does a Bodhisattva detach from slandering others?' The Buddha said, 'Also because the outer dharma is not visible.'

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故。」

「何謂菩薩遠離十惡？」

佛言：「此十惡事，常欲壞於賢聖之道，何況佛道而不遠離？是故當遠離十惡。」

「何謂菩薩遠離𢤱戾？」

佛言：「不見有法可貢高者，是為離於𢤱戾。」

「何謂菩薩遠離自用？」

佛言：「尚不見有形，當於何所而行自用？」

「何等為菩薩遠離顛倒？」

佛言：「以形不可得見故。」

「云何菩薩離淫怒癡？」

佛言：「不復見淫怒癡形故。」

「云何菩薩在於六住，具足六波羅蜜？」

佛言：「住於六波羅蜜、諸佛世尊及聲聞、辟支佛所可度彼岸，是為菩薩具足六波羅蜜。」

「云何菩薩不為聲聞意？」

佛言：「以聲聞事非平等道故。不為小意。何以故？亦非平等道故。云何不厭？厭者亦非平等道故。棄捨不悔，悔者非平等道。初發意者便當施與，亦不當惜。云何菩薩不當作吾我想？從本際以來不可見故；乃至眾生有壽命想，從本以來亦不可見故。云何菩薩不斷所生見？以諸法無有斷截，從有本以來無所生故。云何菩薩不為常見？見法所不生者亦無有常故。云何菩薩不作念想？以無有垢故。云何菩薩不作種相？以諸見不可得見故。云何菩薩不入名色？不見有形故。云何菩薩

【現代漢語翻譯】 現代漢語譯本 所以說。」

「什麼是菩薩遠離十惡？」

佛說：「這十惡之事，常常想要破壞賢聖之道，何況是佛道而不遠離呢？因此應當遠離十惡。」

「什麼是菩薩遠離傲慢？」

佛說：「不見有任何法可以用來貢高自大，這就是遠離傲慢。」

「什麼是菩薩遠離自以為是？」

佛說：「連形體都不可見，又在哪裡可以自以為是呢？」

「什麼是菩薩遠離顛倒？」

佛說：「因為形體不可得見。」

「菩薩如何遠離淫慾、嗔怒、愚癡？」

佛說：「不再見到淫慾、嗔怒、愚癡的形相。」

「菩薩如何在六住（菩薩修行過程中的六個階段）中，具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）？」

佛說：「安住於六波羅蜜，諸佛世尊以及聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）所能度達的彼岸，這就是菩薩具足六波羅蜜。」

「菩薩如何不為聲聞的意念所動？」

佛說：「因為聲聞所行之事並非平等之道。不為小乘的意念所動。為什麼呢？因為小乘也不是平等之道。如何不厭倦？厭倦也不是平等之道。捨棄之後不後悔，後悔也不是平等之道。初發菩提心的人就應當佈施，也不應當吝惜。菩薩如何不生起『我』的念頭？因為從本源以來『我』是不可見的；乃至眾生有壽命的念頭，從本源以來也是不可見的。菩薩如何不斷除所生的見解？因為諸法沒有斷絕，從有本以來就沒有產生。菩薩如何不執著于常見？因為所見之法不生，所以也沒有常。菩薩如何不作念想？因為沒有垢染。菩薩如何不作種種相？因為諸見不可得見。菩薩如何不入名色（物質和精神現象）？因為不見有形體。菩薩如何

【English Translation】 English version Therefore.」

「What is meant by a Bodhisattva』s detachment from the ten evils?」

The Buddha said, 「These ten evil deeds constantly seek to destroy the path of the virtuous and the holy, how much more so would they not be detached from the path of the Buddha? Therefore, one should detach from the ten evils.」

「What is meant by a Bodhisattva』s detachment from arrogance?」

The Buddha said, 「Not seeing any dharma that can be used to be arrogant, this is detachment from arrogance.」

「What is meant by a Bodhisattva』s detachment from self-will?」

The Buddha said, 「Even the form is not seen, where can one exercise self-will?」

「What is meant by a Bodhisattva』s detachment from perversion?」

The Buddha said, 「Because form cannot be seen.」

「How does a Bodhisattva detach from lust, anger, and ignorance?」

The Buddha said, 「No longer seeing the forms of lust, anger, and ignorance.」

「How does a Bodhisattva, in the six abodes (six stages of a Bodhisattva's practice), fulfill the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom)?」

The Buddha said, 「Abiding in the six paramitas, the other shore that the Buddhas, World Honored Ones, as well as Sravakas (those who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) can reach, this is how a Bodhisattva fulfills the six paramitas.」

「How does a Bodhisattva not follow the intentions of a Sravaka?」

The Buddha said, 「Because the affairs of a Sravaka are not the path of equality. Not following the intentions of the Hinayana (small vehicle). Why? Because it is also not the path of equality. How not to be weary? Weariness is also not the path of equality. Abandoning without regret, regret is not the path of equality. One who has just generated the Bodhi mind should give, and should not be stingy. How does a Bodhisattva not generate the thought of 『I』? Because from the origin, 『I』 is not seen; even the thought of sentient beings having life, from the origin, is also not seen. How does a Bodhisattva not cut off the views that arise? Because all dharmas have no cutting off, from the origin, there is no arising. How does a Bodhisattva not cling to the view of permanence? Because the dharma that is seen does not arise, therefore there is no permanence. How does a Bodhisattva not make thoughts? Because there is no defilement. How does a Bodhisattva not make various forms? Because all views cannot be seen. How does a Bodhisattva not enter into name and form (material and mental phenomena)? Because no form is seen. How does a Bodhisattva

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不入五陰，亦不入性，亦不入衰，其實不可得見故。云何菩薩不入三界？以三界亦無真故。云何菩薩不作住處，亦不與虛空作期，無所依怙。何以故？無有形像故。云何菩薩不入佛見？不從所依得見佛故。云何菩薩不與空諍？一切法空，空不與空諍故。云何菩薩具足於空？其欲具足相者，是為具足空。云何菩薩得無相證？不念于諸相故。云何菩薩得無愿智？不著三界故。云何菩薩凈於三事？具足十善故。云何菩薩以慧具足哀念眾生？以大悲利之故。云何菩薩無眾生？念欲凈佛國故。云何菩薩等觀諸法？以不高下諸法故。云何菩薩得於道覺？隨諸法所覺而度脫之故。云何菩薩得無所生忍？得諸法所有無生無滅，無所忍故。云何菩薩得無所生慧？知名色無所起故。云何菩薩得一道之教？無有二教故。云何菩薩滅諸分別？于諸法無所分部故。云何菩薩不修轉見？以不轉求羅漢、辟支佛意故。云何菩薩轉于垢濁？滅諸所習漏故。云何菩薩得滅諸垢而得清凈？所謂薩云若慧是。云何菩薩而自調意？不厭三界故。云何菩薩而得滅意？制六根故。云何菩薩慧無有礙？謂得佛眼故。云何菩薩知情慾不堅固？觀六衰故。云何菩薩能入眾生意？持一意悉知眾生所念故。云何菩薩游于神通，從一佛國至一佛國？初無有佛國想故。云何菩薩得佛

國觀？於是國住，遍見諸佛國亦無佛國想故。云何菩薩隨其所見，諸佛國土自成其國，住于遮迦越羅地？游諸三千大千國土故。云何菩薩奉見諸佛？以見法故，是為見佛。云何菩薩真見佛身？逮法性故，是為真見。云何菩薩以智具足力？已住世尊十力之地，便能具足眾生力故。云何菩薩能凈佛國？能凈眾生故。云何菩薩如幻三昧？所作隨所應，無有動轉故。云何菩薩常住三昧？已得報應故。云何菩薩入諸功德？隨其道法而度脫之故。云何菩薩不復思議？能自成立教授一切故。云何菩薩所愿諧偶？具足行六波羅蜜是故諧偶。云何菩薩知諸天、龍、鬼神所知所言？以辯才慧無所不了故。云何菩薩得胞胎成就？在所生常化生故。云何菩薩居家成就？生於豪貴家故。云何菩薩父母成就？得生剎利、婆羅門家故。云何菩薩種姓成就？得繼過去諸菩薩種故。云何菩薩宗親成就？以眾菩薩為眷屬故。云何菩薩得產生就？生時光明普遍無量國土，震動無量國土故。云何菩薩出家成就？菩薩出家時，安諸無央數百千眾生，滿具足是三乘之愿故。云何菩薩莊嚴佛樹？以黃金為樹，七寶為枝葉，其枝葉光明悉遍照十方無央數剎土，是為佛樹成就。云何菩薩諸善功德成就？菩薩摩訶薩凈佛土凈眾生，是為成就凈諸功德也。云何十住菩薩名為如來

【現代漢語翻譯】 現代漢語譯本：

『觀察國土』是什麼意思？菩薩因此安住，遍觀諸佛國土，卻不執著于佛土的觀念。為什麼呢？因為菩薩隨其所見，諸佛國土自然成就其國土，安住于轉輪聖王之地。這是因為菩薩遊歷三千大千世界。菩薩如何奉見諸佛？因為見到法，這就是見到佛。菩薩如何真正見到佛身？因為證得法性，這就是真正見到佛。菩薩如何以智慧具足力量？因為已經安住於世尊的十力之地，便能具足眾生的力量。菩薩如何能清凈佛土？因為能清凈眾生。菩薩如何如幻三昧？所作所為隨順所應，沒有動搖。菩薩如何常住三昧？因為已經得到報應。菩薩如何進入諸功德？因為隨順其道法而度脫眾生。菩薩如何不再思議？因為能自立教化一切眾生。菩薩如何所愿皆成？因為具足修行六波羅蜜，所以所愿皆成。菩薩如何知道諸天、龍、鬼神所知所言？因為以辯才智慧無所不知。菩薩如何得到胞胎成就？因為在所生之處常為化生。菩薩如何居家成就？因為生於豪貴之家。菩薩如何父母成就？因為得生於剎利（武士）、婆羅門（祭司）之家。菩薩如何種姓成就？因為能繼承過去諸菩薩的種姓。菩薩如何宗親成就？因為以眾菩薩為眷屬。菩薩如何得到產生就？因為出生時光明普遍照耀無量國土，震動無量國土。菩薩如何出家成就？因為菩薩出家時，安頓無數百千眾生，圓滿具足三乘的願望。菩薩如何莊嚴佛樹？因為以黃金為樹，七寶為枝葉，其枝葉光明悉皆遍照十方無數剎土，這就是佛樹成就。菩薩如何諸善功德成就？因為菩薩摩訶薩清凈佛土，清凈眾生，這就是成就清凈諸功德。十住菩薩為什麼被稱為如來？ 現代漢語譯本：

『國觀』是什麼意思？菩薩因此安住，遍觀諸佛國土，卻不執著于佛土的觀念。為什麼呢？因為菩薩隨其所見，諸佛國土自然成就其國土，安住于轉輪聖王之地。這是因為菩薩遊歷三千大千世界。菩薩如何奉見諸佛？因為見到法，這就是見到佛。菩薩如何真正見到佛身？因為證得法性，這就是真正見到佛。菩薩如何以智慧具足力量？因為已經安住於世尊的十力之地，便能具足眾生的力量。菩薩如何能清凈佛土？因為能清凈眾生。菩薩如何如幻三昧？所作所為隨順所應，沒有動搖。菩薩如何常住三昧？因為已經得到報應。菩薩如何進入諸功德？因為隨順其道法而度脫眾生。菩薩如何不再思議？因為能自立教化一切眾生。菩薩如何所愿皆成？因為具足修行六波羅蜜，所以所愿皆成。菩薩如何知道諸天、龍、鬼神所知所言？因為以辯才智慧無所不知。菩薩如何得到胞胎成就？因為在所生之處常為化生。菩薩如何居家成就？因為生於豪貴之家。菩薩如何父母成就？因為得生於剎利（武士）、婆羅門（祭司）之家。菩薩如何種姓成就？因為能繼承過去諸菩薩的種姓。菩薩如何宗親成就？因為以眾菩薩為眷屬。菩薩如何得到產生就？因為出生時光明普遍照耀無量國土，震動無量國土。菩薩如何出家成就？因為菩薩出家時，安頓無數百千眾生，圓滿具足三乘的願望。菩薩如何莊嚴佛樹？因為以黃金為樹，七寶為枝葉，其枝葉光明悉皆遍照十方無數剎土，這就是佛樹成就。菩薩如何諸善功德成就？因為菩薩摩訶薩清凈佛土，清凈眾生，這就是成就清凈諸功德。十住菩薩為什麼被稱為如來？

【English Translation】 English version:

What is 『observing the land』? It is when a Bodhisattva dwells, observing all Buddha lands, yet without the thought of a Buddha land. Why? Because as the Bodhisattva sees, the Buddha lands naturally become their own land, dwelling in the realm of a Chakravartin (universal monarch). This is because the Bodhisattva travels through the three thousand great thousand worlds. How does a Bodhisattva pay homage to the Buddhas? By seeing the Dharma, this is seeing the Buddha. How does a Bodhisattva truly see the Buddha's body? By attaining the Dharma-nature, this is truly seeing. How does a Bodhisattva possess the power of wisdom? Having already dwelt in the place of the World Honored One's ten powers, they are able to possess the power of all beings. How does a Bodhisattva purify a Buddha land? By purifying sentient beings. How is a Bodhisattva like the illusionary Samadhi? Their actions are in accordance with what is appropriate, without wavering. How does a Bodhisattva constantly dwell in Samadhi? Because they have already received the karmic reward. How does a Bodhisattva enter into all merits? By liberating beings according to the Dharma. How does a Bodhisattva no longer contemplate? Because they can establish themselves and teach all beings. How do a Bodhisattva's wishes come to fruition? By fully practicing the six Paramitas, their wishes come to fruition. How does a Bodhisattva know what the Devas, Nagas, and spirits know and say? Because with eloquence and wisdom, there is nothing they do not understand. How does a Bodhisattva attain the accomplishment of being born from a womb? Because wherever they are born, they are always born through transformation. How does a Bodhisattva attain the accomplishment of being a householder? Because they are born into a noble family. How does a Bodhisattva attain the accomplishment of parents? Because they are born into a Kshatriya (warrior) or Brahmin (priest) family. How does a Bodhisattva attain the accomplishment of lineage? Because they can continue the lineage of past Bodhisattvas. How does a Bodhisattva attain the accomplishment of relatives? Because they have all Bodhisattvas as their family. How does a Bodhisattva attain the accomplishment of birth? Because at the time of their birth, light universally illuminates immeasurable lands, and immeasurable lands shake. How does a Bodhisattva attain the accomplishment of renouncing the household life? Because when a Bodhisattva renounces the household life, they settle countless hundreds of thousands of beings, fulfilling the wishes of the three vehicles. How does a Bodhisattva adorn the Bodhi tree? Because they use gold for the tree, and seven treasures for the branches and leaves, and the light from the branches and leaves illuminates all immeasurable lands in the ten directions, this is the accomplishment of the Bodhi tree. How does a Bodhisattva attain the accomplishment of all good merits? Because the Bodhisattva Mahasattva purifies the Buddha land and purifies sentient beings, this is the accomplishment of purifying all merits. Why is a Bodhisattva of the tenth stage called a Tathagata? English version:

What is 『observing the land』? It is when a Bodhisattva dwells, observing all Buddha lands, yet without the thought of a Buddha land. Why? Because as the Bodhisattva sees, the Buddha lands naturally become their own land, dwelling in the realm of a Chakravartin (universal monarch). This is because the Bodhisattva travels through the three thousand great thousand worlds. How does a Bodhisattva pay homage to the Buddhas? By seeing the Dharma, this is seeing the Buddha. How does a Bodhisattva truly see the Buddha's body? By attaining the Dharma-nature, this is truly seeing. How does a Bodhisattva possess the power of wisdom? Having already dwelt in the place of the World Honored One's ten powers, they are able to possess the power of all beings. How does a Bodhisattva purify a Buddha land? By purifying sentient beings. How is a Bodhisattva like the illusionary Samadhi? Their actions are in accordance with what is appropriate, without wavering. How does a Bodhisattva constantly dwell in Samadhi? Because they have already received the karmic reward. How does a Bodhisattva enter into all merits? By liberating beings according to the Dharma. How does a Bodhisattva no longer contemplate? Because they can establish themselves and teach all beings. How do a Bodhisattva's wishes come to fruition? By fully practicing the six Paramitas, their wishes come to fruition. How does a Bodhisattva know what the Devas, Nagas, and spirits know and say? Because with eloquence and wisdom, there is nothing they do not understand. How does a Bodhisattva attain the accomplishment of being born from a womb? Because wherever they are born, they are always born through transformation. How does a Bodhisattva attain the accomplishment of being a householder? Because they are born into a noble family. How does a Bodhisattva attain the accomplishment of parents? Because they are born into a Kshatriya (warrior) or Brahmin (priest) family. How does a Bodhisattva attain the accomplishment of lineage? Because they can continue the lineage of past Bodhisattvas. How does a Bodhisattva attain the accomplishment of relatives? Because they have all Bodhisattvas as their family. How does a Bodhisattva attain the accomplishment of birth? Because at the time of their birth, light universally illuminates immeasurable lands, and immeasurable lands shake. How does a Bodhisattva attain the accomplishment of renouncing the household life? Because when a Bodhisattva renounces the household life, they settle countless hundreds of thousands of beings, fulfilling the wishes of the three vehicles. How does a Bodhisattva adorn the Bodhi tree? Because they use gold for the tree, and seven treasures for the branches and leaves, and the light from the branches and leaves illuminates all immeasurable lands in the ten directions, this is the accomplishment of the Bodhi tree. How does a Bodhisattva attain the accomplishment of all good merits? Because the Bodhisattva Mahasattva purifies the Buddha land and purifies sentient beings, this is the accomplishment of purifying all merits. Why is a Bodhisattva of the tenth stage called a Tathagata?

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？用具足六波羅蜜，諸習緒盡，得佛十八法，具足薩云若慧。須菩提！是故菩薩摩訶薩已得十住名為如來。」

「云何菩薩已住十地？」

佛告須菩提：「菩薩摩訶薩漚和拘舍羅行六波羅蜜乃至三十七品，行十八法，過滅凈地、種性地、八地、見地、薄地、滅淫怒癡地、已作地、辟支佛地、菩薩地。須菩提！菩薩摩訶薩過是九地，便住佛地。須菩提！是為菩薩摩訶薩十住之地，當知是為菩薩摩訶薩摩訶衍三拔致。」

摩訶般若波羅蜜問出衍品第二十二

佛告須菩提：「汝所問：『菩薩摩訶薩從何所出衍中？當住何所？』者，今當說之。」

佛言：「當出三界，隨薩云若住，而無所倚。何以故？摩訶衍與薩云若是法共等，亦不別、亦不同，亦無形、亦非見，亦非礙一相，一相者謂無相。何以故？須菩提！無相之法，亦不出亦非不出。須菩提！若無相法出者，法性亦當復出生。假令無相法出生者，如亦當復出生。欲出生無相法者，為欲出生真際。若欲出生無相法者，為復欲出生不可思議性。欲出生無相法者，為復欲出生安隱之性。欲出生無相法者，為欲出生滅盡。欲出生無相法者，為欲出生滅盡之體。欲出生無相法者，為欲出生色空、痛想行識空。何以故？色空者，亦不出三界亦不住薩云

【現代漢語翻譯】 現代漢語譯本：'通過圓滿六波羅蜜（六種到達彼岸的方法），所有習氣都已斷盡，獲得佛的十八種不共法，具備一切智（薩云若）的智慧。須菩提！因此，菩薩摩訶薩已經證得十住位，被稱為如來。' '菩薩如何安住於十地呢？' 佛告訴須菩提：'菩薩摩訶薩以善巧方便修行六波羅蜜，乃至三十七道品，修行十八種不共法，超越滅凈地、種性地、八地、見地、薄地、滅淫怒癡地、已作地、辟支佛地、菩薩地。須菩提！菩薩摩訶薩超越這九地，便安住于佛地。須菩提！這就是菩薩摩訶薩的十住之地，應當知道這就是菩薩摩訶薩的大乘三昧。' 《摩訶般若波羅蜜經》問出衍品第二十二 佛告訴須菩提：'你所問的「菩薩摩訶薩從何處出離大乘？應當安住於何處？」我現在就來解說。' 佛說：'應當出離三界，隨順一切智（薩云若）而住，但無所依。為什麼呢？大乘與一切智（薩云若）是法性平等，不相異、不相同，沒有形相、不可見，也沒有障礙，是一相，一相就是無相。為什麼呢？須菩提！無相之法，既不出離，也非不出離。須菩提！如果無相之法可以出離，那麼法性也應當可以出生。假設無相之法可以出生，那麼如也應當可以出生。想要出生無相之法，就是想要出生真際。想要出生無相之法，就是想要出生不可思議。想要出生無相之法，就是想要出生安穩。想要出生無相之法，就是想要出生滅盡。想要出生無相之法，就是想要出生滅盡的本體。想要出生無相之法，就是想要出生色空、受想行識空。為什麼呢？色空，既不出離三界，也不安住於一切智（薩云若）。'

【English Translation】 English version: 'Having perfected the six paramitas (six perfections), all habitual tendencies are exhausted, attaining the eighteen unique qualities of a Buddha, and possessing the wisdom of all-knowingness (Sarvajna). Subhuti! Therefore, a Bodhisattva Mahasattva who has attained the ten abodes is called a Tathagata.' 'How does a Bodhisattva abide in the ten grounds?' The Buddha told Subhuti: 'A Bodhisattva Mahasattva, through skillful means, practices the six paramitas, up to the thirty-seven factors of enlightenment, practices the eighteen unique qualities, and transcends the grounds of extinction and purity, the nature ground, the eighth ground, the seeing ground, the thin ground, the ground of extinguishing lust, anger, and delusion, the ground of accomplished action, the Pratyekabuddha ground, and the Bodhisattva ground. Subhuti! A Bodhisattva Mahasattva, having transcended these nine grounds, then abides in the Buddha ground. Subhuti! This is the ten abodes of a Bodhisattva Mahasattva, and it should be known that this is the great vehicle samadhi of a Bodhisattva Mahasattva.' Chapter 22 of the Mahaprajnaparamita Sutra: Inquiry into the Emergence of the Vehicle The Buddha told Subhuti: 'What you asked, 「From where does a Bodhisattva Mahasattva emerge from the great vehicle? Where should they abide?」 I will now explain.' The Buddha said: 'One should emerge from the three realms, abide in accordance with all-knowingness (Sarvajna), yet without any reliance. Why? The great vehicle and all-knowingness (Sarvajna) are equal in nature, neither different nor the same, without form, invisible, without obstruction, of one characteristic, and that one characteristic is non-characteristic. Why? Subhuti! The dharma of non-characteristic neither emerges nor does not emerge. Subhuti! If the dharma of non-characteristic could emerge, then the nature of dharma would also have to be born. If the dharma of non-characteristic could be born, then Suchness would also have to be born. To want to give birth to the dharma of non-characteristic is to want to give birth to the true limit. To want to give birth to the dharma of non-characteristic is to want to give birth to the inconceivable. To want to give birth to the dharma of non-characteristic is to want to give birth to peace. To want to give birth to the dharma of non-characteristic is to want to give birth to extinction. To want to give birth to the dharma of non-characteristic is to want to give birth to the essence of extinction. To want to give birth to the dharma of non-characteristic is to want to give birth to the emptiness of form, feeling, perception, volition, and consciousness. Why? The emptiness of form neither emerges from the three realms nor abides in all-knowingness (Sarvajna).'

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若；痛想行識空亦爾。何以故？須菩提！色色自空，痛想行識識自空。欲出生無相法者，為欲出眼空、為欲出意空。欲出生無相法者，為欲出六衰及十二因緣空。何以故？六衰空者，亦不出三界亦不住薩云若。欲出生無相法者，為欲出生夢、幻、炎、響、光、影。欲出生無相法者，為欲出生如來之所作化。何以故？夢、幻、炎、響、光、影及如來所化，亦不出三界亦不住薩云若。何以故？夢以夢事空，炎事、幻事、響光事、影事，乃至如來所化，事皆自空。欲出生無相法者，為欲出生檀波羅蜜。欲出生無相法者，為欲出生尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜。欲出生無相法者，為欲出生般若波羅蜜。何以故？須菩提！六波羅蜜事，亦不出三界亦不住薩云若。何以故？六波羅蜜六波羅蜜空故。欲出生無相法者，為欲出生內外空。欲出生無相法者，為欲出有空、無空。何以故？須菩提！內外空事至有無空事自空，亦不出三界亦不住薩云若。何以故？內外空空乃至有無空空。欲出生無相法者，為欲出生四意止、四意斷、四神足、五根、五力、七覺意、八正行。欲出生無相法者，為欲出生十八法。欲出生無相法者，為欲出生羅漢、辟支佛，上至如來等正覺也。何以故？羅漢、辟支佛事上至佛，亦不出三界亦不住薩云若

【現代漢語翻譯】 現代漢語譯本：若（如果）說，感受、思想、行為、意識也是空性的，也是如此。為什麼呢？須菩提！因為自性是空的，感受、思想、行為、意識的自性也是空的。想要生出無相法的人，是爲了生出眼空、意空。想要生出無相法的人，是爲了生出六衰（指色、聲、香、味、觸、法六種塵境）以及十二因緣的空性。為什麼呢？六衰的空性，既不超出三界（欲界、色界、無色界），也不安住于薩云若（一切智）。想要生出無相法的人，是爲了生出夢、幻、火焰、迴響、光、影的空性。想要生出無相法的人，是爲了生出如來所作的化現的空性。為什麼呢？夢、幻、火焰、迴響、光、影以及如來所化現的事物，既不超出三界，也不安住于薩云若。為什麼呢？夢以夢的事物為空，火焰的事物、幻化的事物、迴響光影的事物，乃至如來所化現的事物，其自性皆是空的。想要生出無相法的人，是爲了生出檀波羅蜜（佈施波羅蜜）。想要生出無相法的人，是爲了生出尸波羅蜜（持戒波羅蜜）、羼波羅蜜（忍辱波羅蜜）、惟逮波羅蜜（精進波羅蜜）、禪波羅蜜（禪定波羅蜜）。想要生出無相法的人，是爲了生出般若波羅蜜（智慧波羅蜜）。為什麼呢？須菩提！六波羅蜜的事物，既不超出三界，也不安住于薩云若。為什麼呢？因為六波羅蜜的自性是空的。想要生出無相法的人，是爲了生出內外空。想要生出無相法的人，是爲了生出有空、無空。為什麼呢？須菩提！內外空的事物乃至有無空的事物，其自性是空的，既不超出三界，也不安住于薩云若。為什麼呢？因為內外空的空性乃至有無空的空性。想要生出無相法的人，是爲了生出四意止（身、受、心、法四念處）、四意斷（四正勤）、四神足（欲、勤、心、觀四種定力）、五根（信、進、念、定、慧五種善根）、五力（信、進、念、定、慧五種力量）、七覺意（七菩提分）、八正行（八聖道）。想要生出無相法的人，是爲了生出十八法（佛的十八不共法）。想要生出無相法的人，是爲了生出羅漢（阿羅漢）、辟支佛（獨覺），乃至上至如來等正覺（佛）。為什麼呢？羅漢、辟支佛的事物乃至佛，既不超出三界，也不安住于薩云若。 English version: If it is said that feeling, thought, action, and consciousness are also empty, it is so. Why is that? Subhuti! Because self-nature is empty, the self-nature of feeling, thought, action, and consciousness is also empty. Those who wish to give rise to the unconditioned Dharma, wish to give rise to the emptiness of the eye and the emptiness of the mind. Those who wish to give rise to the unconditioned Dharma, wish to give rise to the emptiness of the six defilements (referring to the six sense objects: form, sound, smell, taste, touch, and dharma) and the twelve links of dependent origination. Why is that? The emptiness of the six defilements neither transcends the three realms (desire realm, form realm, formless realm) nor abides in Sarvajna (omniscience). Those who wish to give rise to the unconditioned Dharma, wish to give rise to the emptiness of dreams, illusions, flames, echoes, light, and shadows. Those who wish to give rise to the unconditioned Dharma, wish to give rise to the emptiness of the transformations created by the Tathagata. Why is that? Dreams, illusions, flames, echoes, light, shadows, and the transformations created by the Tathagata neither transcend the three realms nor abide in Sarvajna. Why is that? Dreams are empty because of the nature of dreams, the nature of flames, the nature of illusions, the nature of echoes, light, and shadows, and even the nature of the transformations created by the Tathagata, all are empty in their self-nature. Those who wish to give rise to the unconditioned Dharma, wish to give rise to Dana Paramita (perfection of giving). Those who wish to give rise to the unconditioned Dharma, wish to give rise to Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), Dhyana Paramita (perfection of meditation). Those who wish to give rise to the unconditioned Dharma, wish to give rise to Prajna Paramita (perfection of wisdom). Why is that? Subhuti! The matters of the six Paramitas neither transcend the three realms nor abide in Sarvajna. Why is that? Because the self-nature of the six Paramitas is empty. Those who wish to give rise to the unconditioned Dharma, wish to give rise to the emptiness of inner and outer. Those who wish to give rise to the unconditioned Dharma, wish to give rise to the emptiness of existence and non-existence. Why is that? Subhuti! The matters of inner and outer emptiness, up to the matters of existence and non-existence, are empty in their self-nature, neither transcending the three realms nor abiding in Sarvajna. Why is that? Because the emptiness of inner and outer emptiness, up to the emptiness of existence and non-existence. Those who wish to give rise to the unconditioned Dharma, wish to give rise to the four foundations of mindfulness (mindfulness of body, feeling, mind, and dharma), the four right exertions, the four bases of psychic power, the five roots (faith, diligence, mindfulness, concentration, and wisdom), the five powers (faith, diligence, mindfulness, concentration, and wisdom), the seven factors of enlightenment, and the eightfold noble path. Those who wish to give rise to the unconditioned Dharma, wish to give rise to the eighteen dharmas (the eighteen unique qualities of a Buddha). Those who wish to give rise to the unconditioned Dharma, wish to give rise to Arhats (worthy ones), Pratyekabuddhas (solitary realizers), and even up to the Tathagata, the fully enlightened one (Buddha). Why is that? The matters of Arhats, Pratyekabuddhas, and even the Buddha, neither transcend the three realms nor abide in Sarvajna.

【English Translation】 If; the feeling, thought, action, and consciousness are also empty. Why is that? Subhuti! Because self-emptiness, the feeling, thought, action, and consciousness are self-empty. Those who wish to give birth to the unconditioned dharma, wish to give birth to the emptiness of the eye, wish to give birth to the emptiness of the mind. Those who wish to give birth to the unconditioned dharma, wish to give birth to the emptiness of the six defilements and the twelve links of dependent origination. Why is that? The emptiness of the six defilements neither transcends the three realms nor abides in Sarvajna. Those who wish to give birth to the unconditioned dharma, wish to give birth to dreams, illusions, flames, echoes, light, and shadows. Those who wish to give birth to the unconditioned dharma, wish to give birth to the transformations created by the Tathagata. Why is that? Dreams, illusions, flames, echoes, light, shadows, and the transformations created by the Tathagata neither transcend the three realms nor abide in Sarvajna. Why is that? Dreams are empty because of the nature of dreams, the nature of flames, the nature of illusions, the nature of echoes, light, and shadows, and even the transformations created by the Tathagata, all are self-empty. Those who wish to give birth to the unconditioned dharma, wish to give birth to Dana Paramita. Those who wish to give birth to the unconditioned dharma, wish to give birth to Sila Paramita, Ksanti Paramita, Virya Paramita, and Dhyana Paramita. Those who wish to give birth to the unconditioned dharma, wish to give birth to Prajna Paramita. Why is that? Subhuti! The matters of the six Paramitas neither transcend the three realms nor abide in Sarvajna. Why is that? Because the six Paramitas are empty. Those who wish to give birth to the unconditioned dharma, wish to give birth to inner and outer emptiness. Those who wish to give birth to the unconditioned dharma, wish to give birth to the emptiness of existence and non-existence. Why is that? Subhuti! The matters of inner and outer emptiness, up to the matters of existence and non-existence, are self-empty, neither transcending the three realms nor abiding in Sarvajna. Why is that? Because the emptiness of inner and outer emptiness, up to the emptiness of existence and non-existence. Those who wish to give birth to the unconditioned dharma, wish to give birth to the four foundations of mindfulness, the four right exertions, the four bases of psychic power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path. Those who wish to give birth to the unconditioned dharma, wish to give birth to the eighteen dharmas. Those who wish to give birth to the unconditioned dharma, wish to give birth to Arhats, Pratyekabuddhas, and even up to the Tathagata, the fully enlightened one. Why is that? The matters of Arhats, Pratyekabuddhas, and even the Buddha, neither transcend the three realms nor abide in Sarvajna.

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。何以故？羅漢羅漢事空，辟支佛辟支佛事空，佛佛事空。欲出生無相法者，為欲出生須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果、佛果。欲出生無相法者，為欲出生薩云若。欲出生無相法者，為欲出生名相。欲出生行者，為欲出生設法教數。何以故？須菩提！名空及設教法行空空。何以故？名空空故。欲出生無相法者，為欲出生無所生、無所滅、無所著、無所斷、無所有。以是故，須菩提！摩訶衍從三界出，住薩云若不動處。須菩提！汝所問：『衍住何所？』佛言衍無所住。何以故？如諸法亦無所住，衍所住如無所住。譬如法性亦不住亦不不住，衍者、不住亦不不住，無所生、亦不住亦不不住。不生不滅、不著不斷，無所有，亦不住亦不不住。衍亦如是。何以故？法性事亦不住亦不不住，法性事自空故。乃至無所有，無所有亦自空。須菩提！衍無所住。何以故？諸法無所住而住而不動。如須菩提所問：『誰當出衍者？』無有從衍中出者。何以故？須菩提！所可出者及衍、甫當出者，亦無所有，是亦不可見。諸法亦不可見，當從何法出？何以故？吾我不可見故。乃至壽命、知見之事，從本至竟凈，從我人至知見及法性不可，見如亦不可見，真際亦不可見至竟凈。不可思議、性、陰、衰不可見，六波羅蜜亦不

可見至竟凈。內外空至有無空，亦不可見至竟凈。三十七品、佛十八法亦不可見至竟凈。從須陀洹至羅漢、辟支佛，上至佛，亦不可見至竟凈。從須陀洹道至羅漢、辟支佛道，上至阿耨多羅三耶三菩，亦不可見至竟凈，不生不滅、不著不斷，無所有，不可見至竟凈。過去當來今現在，亦無所有至竟凈。去住從此至彼，亦無所有至竟凈。增減亦不可見至竟凈。何誰不生而不可見？法性不生不可見。何以故。法性亦不可見亦不不可見，如不可見無所見，空、真際至般若波羅蜜，無所有不可見。內外空至有無空，無所見亦不可見。三十七品及十八法，無所有不可見。從須陀洹至佛，無所有不可見。從須陀洹道至佛道、阿耨多羅三耶三菩，無所有不可見，無所生不可見。至無所有，從無所有，無所有不可見。何以故？須菩提！無所有不可見。初住地亦不可見。至十住地，無所有不可見。無所有不可見至竟常凈。何等為初住地滅凈地、種性地、第八地、見地、薄地、除垢地、所作已作地、辟支佛地、菩薩地、佛地，于內外空亦不見。初地不可見，至內外空有無空無所有。第二住地第三第四第五第六第七第八第九乃至第十，從內外空有無空，至第十住亦不可見。何以故？須菩提！從一住至十住，亦無所有亦不可見，至竟凈。內外空

至有無空，眾生凈，無所有至竟凈。內外空至有無空，佛國凈，無所有至竟凈。內外空有無空，五眼無所有，至竟凈。須菩提！如是，菩薩摩訶薩以無所倚事，令諸法以摩訶衍出薩云若。」◎

放光般若波羅蜜經卷第四 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第五

西晉于闐國三藏無羅叉奉　詔譯

◎摩訶般若波羅蜜嘆衍品第二十三

須菩提白佛言：「唯，世尊！摩訶衍摩訶衍者，出諸天、世間人、阿須倫之上。衍與空等，如虛空，與無量無央數眾生而作救護，以此，世尊！為摩訶衍。菩薩摩訶薩亦不見來時、亦不見去時、亦不見住處；摩訶衍如是，亦不見前後、亦不見中央。世尊！是故摩訶衍名為無有與等者，而無有雙，是故名曰摩訶衍。」

佛告須菩提：「如是，如是！須菩提！摩訶衍者，六波羅蜜是。復有摩訶衍，所謂諸陀羅尼門、諸三昧門，首楞嚴三昧乃至虛空際解脫無所著三昧，是為菩薩摩訶薩摩訶衍。須菩提！復有摩訶衍，內外空乃至無有空，是為摩訶衍復有摩訶衍。三十七品、佛十八法，是為菩薩摩訶薩摩訶衍。如須菩提所言，摩訶衍者，出諸天、阿須倫、世間人民之上。須菩提！假令欲界其中所有，實有、不異諦、不顛倒、有

【現代漢語翻譯】 現代漢語譯本：從有到無的空性，眾生清凈，從無所有到究竟清凈。內外空到有無空，佛國清凈，從無所有到究竟清凈。內外空有無空，五眼（肉眼、天眼、慧眼、法眼、佛眼）無所有，到究竟清凈。須菩提！是這樣的，菩薩摩訶薩以無所依賴的行事，令一切法以大乘（摩訶衍）而出，成就一切智（薩云若）。

須菩提對佛說：『是的，世尊！大乘（摩訶衍），大乘（摩訶衍）是超越諸天、世間人、阿修羅之上的。大乘（摩訶衍）與空性相等，如同虛空，為無量無數的眾生提供救護，因此，世尊！稱為大乘（摩訶衍）。菩薩摩訶薩也看不到來處，也看不到去處，也看不到住處；大乘（摩訶衍）就是這樣，也看不到前後，也看不到中央。世尊！因此大乘（摩訶衍）被稱為沒有可以與之相比的，沒有雙對，所以稱為大乘（摩訶衍）。』

佛告訴須菩提：『是的，是的！須菩提！大乘（摩訶衍）就是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。還有大乘（摩訶衍），就是各種陀羅尼門（總持法門）、各種三昧門（禪定法門），從首楞嚴三昧（一切事究竟堅固三昧）乃至虛空際解脫無所著三昧（如同虛空般無所執著的解脫三昧），這是菩薩摩訶薩的大乘（摩訶衍）。須菩提！還有大乘（摩訶衍），內外空乃至無有空，這是大乘（摩訶衍）。還有大乘（摩訶衍），三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）、佛十八不共法，這是菩薩摩訶薩的大乘（摩訶衍）。正如須菩提所說，大乘（摩訶衍）是超越諸天、阿修羅、世間人民之上的。須菩提！假設欲界（眾生所居的慾望世界）其中所有，真實存在、不異於真理、不顛倒，有』

【English Translation】 English version: From existence to non-existence, beings are pure; from having nothing to ultimate purity. From inner and outer emptiness to the emptiness of existence and non-existence, the Buddha-land is pure; from having nothing to ultimate purity. Inner and outer emptiness, the emptiness of existence and non-existence, the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye) have nothing, to ultimate purity. Subhuti! It is so, the Bodhisattva Mahasattva, by acting without reliance, causes all dharmas to emerge through the Mahayana (Great Vehicle), achieving omniscience (Sarvajna).

Subhuti said to the Buddha, 'Yes, World Honored One! The Mahayana (Great Vehicle), the Mahayana (Great Vehicle) surpasses the heavens, the people of the world, and the Asuras. The Mahayana (Great Vehicle) is equal to emptiness, like space, providing protection for countless beings, therefore, World Honored One! it is called the Mahayana (Great Vehicle). The Bodhisattva Mahasattva also does not see where it comes from, nor where it goes, nor where it stays; the Mahayana (Great Vehicle) is like this, it does not see the beginning or the end, nor the middle. World Honored One! Therefore, the Mahayana (Great Vehicle) is called having no equal, having no pair, therefore it is called the Mahayana (Great Vehicle).'

The Buddha told Subhuti, 'It is so, it is so! Subhuti! The Mahayana (Great Vehicle) is the six paramitas (generosity, morality, patience, diligence, meditation, wisdom). There is also the Mahayana (Great Vehicle), which is the various Dharani gates (mantra gates), the various Samadhi gates (meditation gates), from the Shurangama Samadhi (the samadhi of ultimate firmness in all matters) to the Samadhi of liberation without attachment at the limit of space (the samadhi of liberation without attachment like space), this is the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva. Subhuti! There is also the Mahayana (Great Vehicle), inner and outer emptiness to the emptiness of non-existence, this is the Mahayana (Great Vehicle). There is also the Mahayana (Great Vehicle), the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five roots, five powers, seven factors of enlightenment, eightfold path), and the eighteen unique qualities of the Buddha, this is the Mahayana (Great Vehicle) of the Bodhisattva Mahasattva. As Subhuti said, the Mahayana (Great Vehicle) surpasses the heavens, Asuras, and the people of the world. Subhuti! Suppose all that exists in the desire realm (the world of desires where beings reside), is real, not different from the truth, not inverted, there is'

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常、堅強，亦不變易，非為空法。若當爾者，摩訶衍亦不能出過諸天、龍、阿須倫、世間人民上。須菩提！當知欲界，劫盡燒時所有皆盡，無常無強、亦無堅固用。是故摩訶衍出過世間人民、諸天、阿須倫之上。若使色界亦當有常、常堅固者，摩訶衍亦不能出其上。用色界空無常，堅固亦當壞盡亦不久住，是故摩訶衍出過其上。至於無色界皆當滅盡，亦如是。須菩提！若色湛然堅固、有常、諦、不顛倒，為是堅固法者，摩訶衍亦復不能過諸天、阿須倫、世間人民上；用色無常、無強堅固、不諦、顛倒故，摩訶衍出過其上。痛想行識皆悉無常，亦如是。若眼耳鼻舌身意，色聲香味細滑法及十二因緣，湛然有常、堅強、牢固、諦、不顛倒、常久安者，摩訶衍亦復不能出過其上；用諸法及十二因緣，無常、無堅、無強、無牢、無固、不諦、顛倒，皆如劫燒非安法故，摩訶衍德出過諸天、龍、鬼神、世間人民上。須菩提！若法性中有所有者，不為摩訶衍；以法性無所有故，為摩訶衍。假令如、真際、不可思議，體有所有者，亦不為摩訶衍；以如、真際、不可思議、體無所有故，為摩訶衍。須菩提！若六波羅蜜有所有者，不為摩訶衍；以六波羅蜜無所有故，為摩訶衍，出過諸天、龍、阿須倫、世間人民上。若內外空及有無空有所

【現代漢語翻譯】 現代漢語譯本： 須菩提，如果說存在常住、堅強、不變易的法，而不是空性的法，那麼摩訶衍（大乘）也就不能超越諸天（deva）、龍（naga）、阿修羅（asura）、世間人民之上。須菩提，你應該知道，欲界在劫末火災時，一切都會毀滅，沒有什麼是常住、堅強、牢固的。因此，摩訶衍才能超越世間人民、諸天、阿修羅之上。如果說存在常住、堅固的法，摩訶衍也不能超越其上。正因為一切都是空性、無常，堅固的也會壞滅，不會長久存在，所以摩訶衍才能超越其上。至於無，也都會滅盡，也是如此。須菩提，如果色（rupa）是湛然堅固、常住、真實、不顛倒的，是堅固的法，那麼摩訶衍也不能超越諸天、阿修羅、世間人民之上；正因為色是無常、不堅固、不真實、顛倒的，所以摩訶衍才能超越其上。受（vedana）、想（samjna）、行（samskara）、識（vijnana）也都是無常，也是如此。如果眼、耳、鼻、舌、身、意（六根），色、聲、香、味、觸、法（六塵）以及十二因緣是湛然常住、堅強、牢固、真實、不顛倒、常久安住的，那麼摩訶衍也不能超越其上；正因為諸法和十二因緣是無常、不堅固、不牢固、不真實、顛倒的，都像劫末火災一樣不是安穩的法，所以摩訶衍的功德才能超越諸天、龍、鬼神、世間人民之上。須菩提，如果法性（dharmata）中有任何『所有』，那就不是摩訶衍；正因為法性中沒有任何『所有』，才是摩訶衍。假使如（tathata）、真際（bhutakoti）、不可思議的本體中有任何『所有』，那也不是摩訶衍；正因為如、真際、不可思議的本體中沒有任何『所有』，才是摩訶衍。須菩提，如果六波羅蜜（paramita）中有任何『所有』，那就不是摩訶衍；正因為六波羅蜜中沒有任何『所有』，才是摩訶衍，才能超越諸天、龍、阿修羅、世間人民之上。如果內外空以及有無空中有任何『所有』， 現代漢語譯本： 須菩提，如果存在常住、堅強、不變易的法，而不是空性的法，那麼摩訶衍（大乘）也就不能超越諸天（deva）、龍（naga）、阿修羅（asura）、世間人民之上。須菩提，你應該知道，欲界在劫末火災時，一切都會毀滅，沒有什麼是常住、堅強、牢固的。因此，摩訶衍才能超越世間人民、諸天、阿修羅之上。如果說存在常住、堅固的法，摩訶衍也不能超越其上。正因為一切都是空性、無常，堅固的也會壞滅，不會長久存在，所以摩訶衍才能超越其上。至於無，也都會滅盡，也是如此。須菩提，如果色（rupa）是湛然堅固、常住、真實、不顛倒的，是堅固的法，那麼摩訶衍也不能超越諸天、阿修羅、世間人民之上；正因為色是無常、不堅固、不真實、顛倒的，所以摩訶衍才能超越其上。受（vedana）、想（samjna）、行（samskara）、識（vijnana）也都是無常，也是如此。如果眼、耳、鼻、舌、身、意（六根），色、聲、香、味、觸、法（六塵）以及十二因緣是湛然常住、堅強、牢固、真實、不顛倒、常久安住的，那麼摩訶衍也不能超越其上；正因為諸法和十二因緣是無常、不堅固、不牢固、不真實、顛倒的，都像劫末火災一樣不是安穩的法，所以摩訶衍的功德才能超越諸天、龍、鬼神、世間人民之上。須菩提，如果法性（dharmata）中有任何『所有』，那就不是摩訶衍；正因為法性中沒有任何『所有』，才是摩訶衍。假使如（tathata）、真際（bhutakoti）、不可思議的本體中有任何『所有』，那也不是摩訶衍；正因為如、真際、不可思議的本體中沒有任何『所有』，才是摩訶衍。須菩提，如果六波羅蜜（paramita）中有任何『所有』，那就不是摩訶衍；正因為六波羅蜜中沒有任何『所有』，才是摩訶衍，才能超越諸天、龍、阿修羅、世間人民之上。如果內外空以及有無空中有任何『所有』，

【English Translation】 English version: Subhuti, if there were a dharma that is permanent, strong, and unchangeable, and not a void dharma, then the Mahayana (Great Vehicle) would not be able to surpass the devas (gods), nagas (dragons), asuras (demigods), and the people of the world. Subhuti, you should know that when the kalpa (eon) ends in fire, everything in the desire realm will be destroyed; nothing will be permanent, strong, or solid. Therefore, the Mahayana surpasses the people of the world, the devas, and the asuras. If there were a dharma that is permanent and solid, the Mahayana would not be able to surpass it. It is because everything is void and impermanent, and even what is solid will be destroyed and will not last long, that the Mahayana surpasses it. As for nothingness, it will also be extinguished, and it is the same. Subhuti, if form (rupa) were pure, solid, permanent, true, and not inverted, and were a solid dharma, then the Mahayana would not be able to surpass the devas, asuras, and the people of the world; it is because form is impermanent, not solid, not true, and inverted that the Mahayana surpasses it. Feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are all impermanent, and it is the same. If the eyes, ears, nose, tongue, body, and mind (the six sense organs), form, sound, smell, taste, touch, and dharma (the six sense objects), and the twelve links of dependent origination were pure, permanent, strong, solid, true, not inverted, and always abiding, then the Mahayana would not be able to surpass them; it is because all dharmas and the twelve links of dependent origination are impermanent, not solid, not strong, not firm, not true, and inverted, and are like the fire at the end of a kalpa, not a stable dharma, that the merit of the Mahayana surpasses the devas, nagas, ghosts, and the people of the world. Subhuti, if there were anything 『existent』 in the nature of dharma (dharmata), it would not be the Mahayana; it is because there is nothing 『existent』 in the nature of dharma that it is the Mahayana. If the essence of suchness (tathata), the limit of reality (bhutakoti), and the inconceivable had anything 『existent』, it would not be the Mahayana; it is because there is nothing 『existent』 in the essence of suchness, the limit of reality, and the inconceivable that it is the Mahayana. Subhuti, if there were anything 『existent』 in the six perfections (paramita), it would not be the Mahayana; it is because there is nothing 『existent』 in the six perfections that it is the Mahayana, and it surpasses the devas, nagas, asuras, and the people of the world. If there were anything 『existent』 in the emptiness of inner and outer, and the emptiness of existence and non-existence, English version: Subhuti, if there were a dharma that is permanent, strong, and unchangeable, and not a void dharma, then the Mahayana (Great Vehicle) would not be able to surpass the devas (gods), nagas (dragons), asuras (demigods), and the people of the world. Subhuti, you should know that when the kalpa (eon) ends in fire, everything in the desire realm will be destroyed; nothing will be permanent, strong, or solid. Therefore, the Mahayana surpasses the people of the world, the devas, and the asuras. If there were a dharma that is permanent and solid, the Mahayana would not be able to surpass it. It is because everything is void and impermanent, and even what is solid will be destroyed and will not last long, that the Mahayana surpasses it. As for nothingness, it will also be extinguished, and it is the same. Subhuti, if form (rupa) were pure, solid, permanent, true, and not inverted, and were a solid dharma, then the Mahayana would not be able to surpass the devas, asuras, and the people of the world; it is because form is impermanent, not solid, not true, and inverted that the Mahayana surpasses it. Feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are all impermanent, and it is the same. If the eyes, ears, nose, tongue, body, and mind (the six sense organs), form, sound, smell, taste, touch, and dharma (the six sense objects), and the twelve links of dependent origination were pure, permanent, strong, solid, true, not inverted, and always abiding, then the Mahayana would not be able to surpass them; it is because all dharmas and the twelve links of dependent origination are impermanent, not solid, not strong, not firm, not true, and inverted, and are like the fire at the end of a kalpa, not a stable dharma, that the merit of the Mahayana surpasses the devas, nagas, ghosts, and the people of the world. Subhuti, if there were anything 『existent』 in the nature of dharma (dharmata), it would not be the Mahayana; it is because there is nothing 『existent』 in the nature of dharma that it is the Mahayana. If the essence of suchness (tathata), the limit of reality (bhutakoti), and the inconceivable had anything 『existent』, it would not be the Mahayana; it is because there is nothing 『existent』 in the essence of suchness, the limit of reality, and the inconceivable that it is the Mahayana. Subhuti, if there were anything 『existent』 in the six perfections (paramita), it would not be the Mahayana; it is because there is nothing 『existent』 in the six perfections that it is the Mahayana, and it surpasses the devas, nagas, asuras, and the people of the world. If there were anything 『existent』 in the emptiness of inner and outer, and the emptiness of existence and non-existence,

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有者，不為摩訶衍；以內外空及有無空無所有故，為摩訶衍，出過諸天、阿須倫、世間人民上。若三十七品及十八法有所有者，不為摩訶衍；用三十七品及佛十八法無所有故，為摩訶衍，出過諸天、阿須倫、世間人民上。須菩提！若八輩地法須陀洹法、斯陀含法、阿那含法、阿羅漢法、辟支佛法、阿惟三佛法、佛法有所有者，不為摩訶衍；用八輩法從須陀洹至佛法無所有故，為摩訶衍，出過諸天、阿須倫、世間人民上。須菩提！若八輩從須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、阿惟三佛、佛有所有者，不為摩訶衍；用種性從須陀洹上至佛無所有故，為摩訶衍，出過諸天、阿須倫、世間人民上。須菩提！若諸天、阿須倫、世間人民有所有者，不為摩訶衍；用諸天、阿須倫、世間人民無所有故，為摩訶衍，出過其上。須菩提！若有菩薩摩訶薩從初發意乃至佛坐，中間諸可所作，發意以來有所有者，不為摩訶衍；用菩薩摩訶薩初發意以來乃至佛坐，無所有故，為摩訶衍，出過諸天、阿須倫、世間人民上。須菩提！若菩薩摩訶薩金剛慧有所有者，菩薩不覺諸習緒不成薩云若；用金剛慧無所有故，菩薩覺諸習緒者成薩云若，以是故出過諸天、阿須倫、世間人民上。須菩提！若如來、無所著、等正覺三十二大士之相有所有者，

【現代漢語翻譯】 現代漢語譯本： 須菩提，如果有人認為存在『摩訶衍』（大乘），那是因為他們執著于內外、有無、空無等概念，所以不是真正的『摩訶衍』。真正的『摩訶衍』是因為不執著于這些概念，超越了諸天、阿修羅和世間人民之上。 如果有人認為『三十七品』（三十七道品）和『十八法』（佛的十八不共法）是真實存在的，那他們就不是在修習『摩訶衍』。真正的『摩訶衍』是因為不執著于『三十七品』和『十八法』，超越了諸天、阿修羅和世間人民之上。 須菩提，如果有人認為『八輩地法』（八種聖者果位）——須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺）、阿惟三佛（無上正等覺）、佛法是真實存在的，那他們就不是在修習『摩訶衍』。真正的『摩訶衍』是因為不執著于從須陀洹到佛的『八輩地法』，超越了諸天、阿修羅和世間人民之上。 須菩提，如果有人認為從須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、阿惟三佛到佛的『八輩』是真實存在的，那他們就不是在修習『摩訶衍』。真正的『摩訶衍』是因為不執著于從須陀洹到佛的『種性』，超越了諸天、阿修羅和世間人民之上。 須菩提，如果有人認為諸天、阿修羅和世間人民是真實存在的，那他們就不是在修習『摩訶衍』。真正的『摩訶衍』是因為不執著于諸天、阿修羅和世間人民，超越了他們之上。 須菩提，如果菩薩摩訶薩（大菩薩）從初發菩提心到成佛之間所做的一切，被認為是真實存在的，那他們就不是在修習『摩訶衍』。真正的『摩訶衍』是因為不執著于菩薩摩訶薩從初發心到成佛所做的一切，超越了諸天、阿修羅和世間人民之上。 須菩提，如果菩薩摩訶薩執著于『金剛慧』（金剛般若智慧），那麼菩薩就不能覺悟一切習氣，不能成就『薩云若』（一切智）。真正的『摩訶衍』是因為不執著于『金剛慧』，菩薩才能覺悟一切習氣，成就『薩云若』，因此超越了諸天、阿修羅和世間人民之上。 須菩提，如果有人認為如來（佛）、無所著（無所執著）、等正覺（正等正覺）的三十二大丈夫相是真實存在的，

【English Translation】 English version: Subhuti, if someone considers 'Mahayana' (the Great Vehicle) to exist because they are attached to concepts of inner and outer, existence and non-existence, emptiness and non-emptiness, then that is not the true 'Mahayana'. The true 'Mahayana' is because of non-attachment to these concepts, surpassing the gods, asuras, and people of the world. If someone considers the 'thirty-seven factors of enlightenment' (thirty-seven Bodhipakkhiya-dhammas) and the 'eighteen unique qualities of a Buddha' (eighteen Avenika-Buddha-dharmas) to be real, then they are not practicing 'Mahayana'. The true 'Mahayana' is because of non-attachment to the 'thirty-seven factors' and the 'eighteen qualities', surpassing the gods, asuras, and people of the world. Subhuti, if someone considers the 'eight stages of realization' (eight types of noble persons) – Srotapanna (stream-enterer), Sakadagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), Anuttara-samyak-sambuddha (unexcelled perfect enlightenment), and the Dharma of the Buddha to be real, then they are not practicing 'Mahayana'. The true 'Mahayana' is because of non-attachment to the 'eight stages of realization' from Srotapanna to Buddha, surpassing the gods, asuras, and people of the world. Subhuti, if someone considers the 'eight types' from Srotapanna, Sakadagamin, Anagamin, Arhat, Pratyekabuddha, Anuttara-samyak-sambuddha, to Buddha to be real, then they are not practicing 'Mahayana'. The true 'Mahayana' is because of non-attachment to the 'lineage' from Srotapanna to Buddha, surpassing the gods, asuras, and people of the world. Subhuti, if someone considers the gods, asuras, and people of the world to be real, then they are not practicing 'Mahayana'. The true 'Mahayana' is because of non-attachment to the gods, asuras, and people of the world, surpassing them. Subhuti, if a Bodhisattva Mahasattva (great Bodhisattva) considers everything they do from the initial arising of Bodhicitta (the aspiration for enlightenment) to the attainment of Buddhahood to be real, then they are not practicing 'Mahayana'. The true 'Mahayana' is because of non-attachment to everything a Bodhisattva Mahasattva does from the initial arising of Bodhicitta to the attainment of Buddhahood, surpassing the gods, asuras, and people of the world. Subhuti, if a Bodhisattva Mahasattva is attached to 'Vajra Wisdom' (diamond-like wisdom), then the Bodhisattva cannot awaken to all habitual tendencies and cannot achieve 'Sarvajna' (omniscience). The true 'Mahayana' is because of non-attachment to 'Vajra Wisdom', the Bodhisattva can awaken to all habitual tendencies and achieve 'Sarvajna', thus surpassing the gods, asuras, and people of the world. Subhuti, if someone considers the thirty-two marks of a great man of the Tathagata (Buddha), the unattached one, the perfectly enlightened one to be real,

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如來、無所著、等正覺不能出諸天、阿須倫、世間人民上，無此威德神耀光明巍巍之事；用三十二相無所有故，如來、無所著、等正覺威德神耀光明巍巍，出過諸天，阿須倫，世間人民上。須菩提！若如來、無所著、等正覺光明有所有者，如來光明不能遍至十方恒邊沙國土。須菩提！用光明無所有故，能遍照恒沙國土。須菩提！若八種聲有所有者，如來音聲不能周遍十方恒邊沙無量國土。若佛法輪有所有者，如來不能轉法輪——諸沙門、婆羅門、世間人民，諸天、鬼神、龍，諸魔諸梵所不能轉者。須菩提！若眾生有所有者，如來所能為眾生轉法輪，令諸眾生於無餘泥洹界而般泥洹；以眾生非物，無所有故，是以如來為轉法輪令得泥洹，當來者亦當復般泥洹。」◎

◎摩訶般若波羅蜜衍與空等品第二十四

佛告須菩提：「如汝所言，衍與空等。如是，如是！實與空等。譬如虛空，亦不可知東、亦不知西、亦不知南、亦不知北、亦不知四維上下。須菩提！如來衍者，亦無有東西南北，亦無四維上下。須菩提！譬如虛空，無長無短、無方無圓；如來衍者亦如是。譬如虛空，亦不青黃、亦不赤白、亦不紅縹；如來衍者亦如是。是故，須菩提！衍與空等，是故名為衍。譬如虛空，不過去不當來亦不現在；如來衍者亦

【現代漢語翻譯】 現代漢語譯本：如來（Tathagata，佛的稱號）、無所著（Anasakta，不執著）、等正覺（Samyaksambuddha，正等覺悟者）不能超越諸天（Devas，天神）、阿修羅（Asuras，非天神）、世間人民之上，沒有這樣的威德神耀光明巍峨之事；因為三十二相（Lakshanas，佛的三十二種殊勝相貌）是無所有的，所以如來、無所著、等正覺的威德神耀光明巍峨，超越諸天、阿修羅、世間人民之上。須菩提（Subhuti，佛陀的弟子）！如果如來、無所著、等正覺的光明是有所依附的，如來的光明就不能遍及十方恒河沙數般的國土。須菩提！因為光明是無所有的，所以能遍照恒河沙數般的國土。須菩提！如果八種音聲是有所依附的，如來的音聲就不能周遍十方恒河沙數般無量的國土。如果佛法輪（Dharmachakra，佛法之輪）是有所依附的，如來就不能轉法輪——這法輪是沙門（Sramanas，出家修行者）、婆羅門（Brahmanas，祭司）、世間人民，諸天、鬼神、龍，諸魔、諸梵所不能轉動的。須菩提！如果眾生是有所依附的，如來所能為眾生轉法輪，令諸眾生在無餘涅槃界（Nirvana，寂滅的境界）而般涅槃（Parinirvana，完全的涅槃）；因為眾生不是實物，是無所有的，所以如來為他們轉法輪令得涅槃，未來者也將復得般涅槃。」 ◎《摩訶般若波羅蜜多經》（Mahaprajnaparamita Sutra，大智慧到彼岸的經典）與空等品第二十四 佛告訴須菩提：『正如你所說，般若波羅蜜多（Prajnaparamita，智慧到彼岸）與空（Sunyata，空性）相等。是的，是的！確實與空相等。譬如虛空，既不可知東，也不可知西，也不可知南，也不可知北，也不可知四維上下。須菩提！如來的般若波羅蜜多，也沒有東西南北，也沒有四維上下。須菩提！譬如虛空，無長無短，無方無圓；如來的般若波羅蜜多也是如此。譬如虛空，不青不黃，不赤不白，不紅不縹；如來的般若波羅蜜多也是如此。所以，須菩提！般若波羅蜜多與空相等，所以名為般若波羅蜜多。譬如虛空，不屬於過去，不屬於未來，也不屬於現在；如來的般若波羅蜜多也是如此。

【English Translation】 English version: The Tathagata (Thus Come One, an epithet of the Buddha), the Anasakta (Unattached One), the Samyaksambuddha (Perfectly Enlightened One) cannot surpass the Devas (gods), Asuras (demigods), and the people of the world, there is no such majestic, glorious, and radiant matter; because the thirty-two Lakshanas (marks of a great being) are without any inherent existence, therefore the Tathagata, the Anasakta, the Samyaksambuddha's majestic, glorious, and radiant light surpasses the Devas, Asuras, and the people of the world. Subhuti (a disciple of the Buddha)! If the light of the Tathagata, the Anasakta, the Samyaksambuddha had any inherent existence, the Tathagata's light could not pervade the countless lands like the sands of the Ganges. Subhuti! Because the light is without any inherent existence, it can illuminate countless lands like the sands of the Ganges. Subhuti! If the eight kinds of sounds had any inherent existence, the Tathagata's voice could not pervade the countless immeasurable lands like the sands of the Ganges in the ten directions. If the Dharma-wheel (Dharmachakra, the wheel of Dharma) had any inherent existence, the Tathagata could not turn the Dharma-wheel—which cannot be turned by Sramanas (ascetics), Brahmanas (priests), the people of the world, Devas, ghosts, dragons, demons, and Brahmas. Subhuti! If sentient beings had any inherent existence, the Tathagata could turn the Dharma-wheel for sentient beings, causing them to attain Parinirvana (complete Nirvana) in the realm of Nirvana (the state of cessation) without remainder; because sentient beings are not real entities, they are without any inherent existence, therefore the Tathagata turns the Dharma-wheel for them to attain Nirvana, and those who come in the future will also attain Parinirvana.」 ◎ The Twenty-fourth Chapter of the Mahaprajnaparamita Sutra (The Great Perfection of Wisdom Sutra) on Equality with Emptiness The Buddha said to Subhuti: 'As you have said, Prajnaparamita (Perfection of Wisdom) is equal to Sunyata (Emptiness). Yes, yes! It is indeed equal to Emptiness. For example, space is neither known to be east, nor known to be west, nor known to be south, nor known to be north, nor known to be the four intermediate directions, nor above, nor below. Subhuti! The Tathagata's Prajnaparamita also has no east, west, south, north, nor the four intermediate directions, nor above, nor below. Subhuti! Like space, it is neither long nor short, neither square nor round; the Tathagata's Prajnaparamita is also like this. Like space, it is neither blue nor yellow, neither red nor white, neither crimson nor pale; the Tathagata's Prajnaparamita is also like this. Therefore, Subhuti! Prajnaparamita is equal to Emptiness, hence it is called Prajnaparamita. Like space, it does not belong to the past, does not belong to the future, nor does it belong to the present; the Tathagata's Prajnaparamita is also like this.'

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如是，衍與空等。譬如虛空，不長亦不大、不增亦不減；如來衍者亦如是，是故衍與空等。須菩提！譬如虛空，亦不著亦不斷；如來衍者亦如是。譬如虛空，不生亦不滅、亦不住亦無異，是故名為衍與空等。譬如虛空，亦不善亦不不善、亦不言亦不語；衍亦如是，不語亦不善惡，是故衍與空等。須菩提！譬如虛空，亦不見亦不聞、亦不有亦不識；衍者亦不聞亦不見、亦不有亦不識，是故衍與空等。須菩提！譬如虛空，不思亦不覺、亦不作證、亦不棄亦不念；衍亦如是。譬如虛空，亦不淫法亦不無淫；摩訶衍亦如是。須菩提！譬如虛空，亦不屬欲界、亦不屬形界、亦不屬無形界；衍亦如是，亦不屬三界，是故衍與空等。譬如虛空，亦不初發意，亦不二三四五六七八九，亦不十住意；衍亦如是，亦無十住意，是故衍與空等。譬如虛空，亦無須陀洹道、斯陀含道、阿那含道、阿羅漢道；衍亦如是，是故衍與空等。須菩提！譬如虛空，亦非弟子地、亦非辟支佛地、亦非阿惟三佛地；衍亦如是，是故衍與空等。譬如虛空，亦非形色亦不非形色、亦非礙亦不非礙、亦非應亦不非應；衍亦如是，是故衍與空等。須菩提！譬如虛空，亦不有常亦不無常、亦非苦亦非樂、亦非我亦不非我；衍亦如是，是故衍與空等。譬如虛空，亦非空亦不

【現代漢語翻譯】 現代漢語譯本：如此，『衍』（Mahayana，大乘）與『空』（sunyata，空性）是等同的。譬如虛空，它不增長也不縮小，不增加也不減少；如來的『衍』也是如此，所以說『衍』與『空』是等同的。須菩提！譬如虛空，它不執著也不斷滅；如來的『衍』也是如此。譬如虛空，它不生起也不滅亡，不住留也沒有變異，所以說『衍』與『空』是等同的。譬如虛空，它既不是善也不是不善，既不言說也不沉默；『衍』也是如此，不言說也沒有善惡，所以說『衍』與『空』是等同的。須菩提！譬如虛空，它既看不見也聽不見，既不存在也不可識別；『衍』也是聽不見也看不見，不存在也不可識別，所以說『衍』與『空』是等同的。須菩提！譬如虛空，它既不思慮也不覺知，既不作證也不捨棄也不憶念；『衍』也是如此。譬如虛空，它既不執著于淫慾之法也不脫離淫慾；『摩訶衍』（Mahayana，大乘）也是如此。須菩提！譬如虛空，它既不屬於欲界，也不屬於色界，也不屬於無色界；『衍』也是如此，不屬於三界，所以說『衍』與『空』是等同的。譬如虛空，它既不是初發菩提心，也不是二三四五六七八九，也不是十住位的菩提心；『衍』也是如此，沒有十住位的菩提心，所以說『衍』與『空』是等同的。譬如虛空，它既沒有須陀洹（Srotapanna，入流果）道、斯陀含（Sakrdagamin，一來果）道、阿那含（Anagamin，不還果）道、阿羅漢（Arhat，無學果）道；『衍』也是如此，所以說『衍』與『空』是等同的。須菩提！譬如虛空，它既不是弟子地（聲聞乘），也不是辟支佛地（緣覺乘），也不是阿惟三佛地（無上正等正覺，佛的境界）；『衍』也是如此，所以說『衍』與『空』是等同的。譬如虛空，它既不是形色也不是非形色，既不是障礙也不是非障礙，既不是相應也不是非相應；『衍』也是如此，所以說『衍』與『空』是等同的。須菩提！譬如虛空，它既不是常也不是無常，既不是苦也不是樂，既不是我也不是非我；『衍』也是如此，所以說『衍』與『空』是等同的。譬如虛空，它既不是空也不是不空

【English Translation】 English version: Thus, 'Mahayana' (the Great Vehicle) is equivalent to 'emptiness' (sunyata). For example, like space, it neither grows nor shrinks, neither increases nor decreases; the Tathagata's 'Mahayana' is also like this, therefore it is said that 'Mahayana' is equivalent to 'emptiness'. Subhuti! For example, like space, it neither clings nor is it cut off; the Tathagata's 'Mahayana' is also like this. For example, like space, it neither arises nor ceases, neither dwells nor changes, therefore it is said that 'Mahayana' is equivalent to 'emptiness'. For example, like space, it is neither good nor not good, neither speaks nor is silent; 'Mahayana' is also like this, neither speaks nor has good or evil, therefore it is said that 'Mahayana' is equivalent to 'emptiness'. Subhuti! For example, like space, it is neither seen nor heard, neither exists nor is recognized; 'Mahayana' is also neither heard nor seen, neither exists nor is recognized, therefore it is said that 'Mahayana' is equivalent to 'emptiness'. Subhuti! For example, like space, it neither thinks nor perceives, neither realizes nor abandons nor remembers; 'Mahayana' is also like this. For example, like space, it neither clings to the law of lust nor is it free from lust; 'Mahayana' is also like this. Subhuti! For example, like space, it belongs neither to the desire realm, nor to the form realm, nor to the formless realm; 'Mahayana' is also like this, it does not belong to the three realms, therefore it is said that 'Mahayana' is equivalent to 'emptiness'. For example, like space, it is neither the initial aspiration for enlightenment, nor two, three, four, five, six, seven, eight, nine, nor the aspiration of the ten abodes; 'Mahayana' is also like this, it has no aspiration of the ten abodes, therefore it is said that 'Mahayana' is equivalent to 'emptiness'. For example, like space, it has neither the path of Srotapanna (stream-enterer), nor the path of Sakrdagamin (once-returner), nor the path of Anagamin (non-returner), nor the path of Arhat (worthy one); 'Mahayana' is also like this, therefore it is said that 'Mahayana' is equivalent to 'emptiness'. Subhuti! For example, like space, it is neither the disciple's ground (Sravaka), nor the Pratyekabuddha's ground (solitary Buddha), nor the ground of Anuttara-samyak-sambodhi (supreme perfect enlightenment, the state of a Buddha); 'Mahayana' is also like this, therefore it is said that 'Mahayana' is equivalent to 'emptiness'. For example, like space, it is neither form nor non-form, neither an obstacle nor non-obstacle, neither corresponding nor non-corresponding; 'Mahayana' is also like this, therefore it is said that 'Mahayana' is equivalent to 'emptiness'. Subhuti! For example, like space, it is neither permanent nor impermanent, neither suffering nor happiness, neither self nor non-self; 'Mahayana' is also like this, therefore it is said that 'Mahayana' is equivalent to 'emptiness'. For example, like space, it is neither empty nor not empty

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非空、亦不相亦非不相、亦不願亦非不願；衍亦如是，是故衍與空等。須菩提！譬如虛空，亦不滅凈亦不不滅凈、亦非寂亦不非寂；衍亦如是，是故衍與空等。譬如虛空，亦不明亦不冥；衍亦如是。須菩提！譬如虛空，亦不可見亦非不見；衍亦如是，是故衍與空等。譬如虛空，亦無行亦無不行；衍亦如是，是故衍與空等。以是故，須菩提！摩訶衍與空等。如須菩提言，虛空覆護不可計阿僧祇人；摩訶衍亦如是。須菩提！眾生無有緒，虛空亦無有緒；虛空無有緒，摩訶衍亦無有緒。當作是念，當作是知。須菩提！是故不可計阿僧祇人仰摩訶衍。何以故？須菩提！眾、生摩訶衍、虛空，俱無所有故。眾生無有限量，虛空亦無有限量，摩訶衍亦不可限量。是故，須菩提！無量阿僧祇眾生望摩訶衍。須菩提！虛空、摩訶衍、眾生，俱不可得見。須菩提！如眾生無有限，虛空無有限。當作是知，摩訶衍亦無有限。眾生無有緒，法性亦無有緒；如法性無有緒，虛空亦無有緒。如虛空無有緒，摩訶衍亦無有緒；如摩訶衍無有緒，無量無限亦無有緒。如無限無有緒，不可計亦無有緒。以是，須菩提！不可計眾生望摩訶衍。何以故？眾生及法性、虛空、摩訶衍、阿僧祇、無有量、不可計，皆不可得見。須菩提！如眾生無緒，當知如來亦無

【現代漢語翻譯】 現代漢語譯本： 非空，也不可說是既相合又不相合，也不可說是既願意又不情願；衍（Mahayana，大乘）也是如此，因此衍與空（sunyata，空性）相等。須菩提！譬如虛空，既不滅凈也不不滅凈，既不是寂靜也不是不寂靜；衍也是如此，因此衍與空相等。譬如虛空，既不明亮也不黑暗；衍也是如此。須菩提！譬如虛空，既不可見也不是不可見；衍也是如此，因此衍與空相等。譬如虛空，既沒有執行也沒有不執行；衍也是如此，因此衍與空相等。因此，須菩提！摩訶衍（Mahayana，大乘）與空相等。正如須菩提所說，虛空覆蓋和保護著不可計數的阿僧祇（asamkhya，無數）人；摩訶衍也是如此。須菩提！眾生沒有頭緒，虛空也沒有頭緒；虛空沒有頭緒，摩訶衍也沒有頭緒。應當這樣想，應當這樣知道。須菩提！因此不可計數的阿僧祇人仰望摩訶衍。為什麼呢？須菩提！眾生、摩訶衍、虛空，都因為沒有實體。眾生沒有，虛空也沒有，摩訶衍也不可**。因此，須菩提！無量阿僧祇眾生仰望摩訶衍。須菩提！虛空、摩訶衍、眾生，都不可得見。須菩提！如同眾生沒有界限，虛空也沒有界限。應當這樣知道，摩訶衍也沒有界限。眾生沒有頭緒，法性（dharmata，法性）也沒有頭緒；如同法性沒有頭緒，虛空也沒有頭緒。如同虛空沒有頭緒，摩訶衍也沒有頭緒；如同摩訶衍沒有頭緒，無量無限也沒有頭緒。如同無限沒有頭緒，不可計數也沒有頭緒。因此，須菩提！不可計數的眾生仰望摩訶衍。為什麼呢？眾生以及法性、虛空、摩訶衍、阿僧祇、無有量、不可計數，都不可得見。須菩提！如同眾生沒有頭緒，應當知道如來（Tathagata，佛）也沒有頭緒。

【English Translation】 English version: It is not empty, nor is it both existent and non-existent, nor is it both willing and unwilling; so it is with the Mahayana (great vehicle), therefore the Mahayana is equal to emptiness (sunyata). Subhuti! Like space, it is neither extinguished nor unextinguished, neither tranquil nor untranquil; so it is with the Mahayana, therefore the Mahayana is equal to emptiness. Like space, it is neither bright nor dark; so it is with the Mahayana. Subhuti! Like space, it is neither visible nor invisible; so it is with the Mahayana, therefore the Mahayana is equal to emptiness. Like space, it neither moves nor does not move; so it is with the Mahayana, therefore the Mahayana is equal to emptiness. Therefore, Subhuti! The Mahayana is equal to emptiness. As Subhuti said, space covers and protects countless asamkhya (incalculable) beings; so it is with the Mahayana. Subhuti! Beings have no beginning, space has no beginning; space has no beginning, the Mahayana has no beginning. One should think thus, one should know thus. Subhuti! Therefore countless asamkhya beings look up to the Mahayana. Why is that? Subhuti! Beings, the Mahayana, and space, all have no substance. Beings have no , space has no , the Mahayana is also not **. Therefore, Subhuti! Countless asamkhya beings look up to the Mahayana. Subhuti! Space, the Mahayana, and beings, all cannot be seen. Subhuti! Just as beings have no limit, space has no limit. One should know thus, the Mahayana also has no limit. Beings have no beginning, dharmata (the nature of reality) has no beginning; just as dharmata has no beginning, space has no beginning. Just as space has no beginning, the Mahayana has no beginning; just as the Mahayana has no beginning, the immeasurable and infinite also have no beginning. Just as the infinite has no beginning, the incalculable also has no beginning. Therefore, Subhuti! Countless beings look up to the Mahayana. Why is that? Beings, dharmata, space, the Mahayana, asamkhya, the immeasurable, the incalculable, all cannot be seen. Subhuti! Just as beings have no beginning, one should know that the Tathagata (Buddha) also has no beginning.

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緒；如佛無有緒，虛空亦無有緒。如虛空無有緒，當知摩訶衍亦無緒；如衍無緒，阿僧祇無有緒；如阿僧祇無緒，當知無量無限亦無緒；如無限無有緒，當知一切眾生亦無有緒。如是，須菩提！不可計阿僧祇人皆仰摩訶衍。何以故？眾生及佛、虛空、摩訶衍、阿僧祇、無量無限，一切諸法皆不可見。

「複次，須菩提！吾我緒乃至知見緒、真際緒，如真際緒，當如是知諸法緒。是故，須菩提！無央數阿僧祇人皆仰摩訶衍。何以故？眾生及諸法皆不可見。須菩提！吾我、眾生緒及知見、不可思議體，如不可思議，當知五陰緒、諸法緒。須菩提！不可計阿僧祇人望摩訶衍。何以故？所謂吾我及諸法，皆不可見故。須菩提！如吾我緒、知見緒，眼耳鼻舌身意亦無有緒。如六情無有緒，當知諸法亦無有緒。如是，須菩提！不可計阿僧祇人皆仰摩訶衍。何以故？所謂吾我及諸法，皆不可見故。須菩提！如吾我無緒及知見亦無有緒，當作是知，六波羅蜜亦無有緒。如般若波羅蜜無緒，當知諸法亦無有緒。須菩提！是故無央數阿僧祇人皆仰摩訶衍。何以故？吾我及諸法皆不可見。須菩提！以吾我無緒，內外空無緒及有無空亦復無緒。如有無空無端緒，諸法亦無端緒。以是故，不可計阿僧祇眾生皆望摩訶衍。何以故？吾我及諸法

【現代漢語翻譯】 現代漢語譯本：

開端；如同佛沒有開端，虛空也沒有開端。如同虛空沒有開端，應當知道摩訶衍（大乘）也沒有開端；如同大乘沒有開端，阿僧祇（無數）也沒有開端；如同阿僧祇沒有開端，應當知道無量無限也沒有開端；如同無限沒有開端，應當知道一切眾生也沒有開端。像這樣，須菩提！不可計數阿僧祇的人都仰慕摩訶衍。為什麼呢？因為眾生以及佛、虛空、摩訶衍、阿僧祇、無量無限，一切諸法都是不可見的。

『再者，須菩提！我的開端乃至知見的開端、真際（真如實際）的開端，如同真際的開端，應當這樣知道諸法的開端。因此，須菩提！無數阿僧祇的人都仰慕摩訶衍。為什麼呢？因為眾生以及諸法都是不可見的。須菩提！我的、眾生的開端以及知見、不可思議的本體，如同不可思議，應當知道五陰（色、受、想、行、識）的開端、諸法的開端。須菩提！不可計數阿僧祇的人都期望摩訶衍。為什麼呢？因為所謂的我以及諸法，都是不可見的緣故。須菩提！如同我的開端、知見的開端，眼耳鼻舌身意也沒有開端。如同六情（六根）沒有開端，應當知道諸法也沒有開端。像這樣，須菩提！不可計數阿僧祇的人都仰慕摩訶衍。為什麼呢？因為所謂的我以及諸法，都是不可見的緣故。須菩提！如同我沒有開端以及知見也沒有開端，應當這樣知道，六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也沒有開端。如同般若波羅蜜（智慧到彼岸）沒有開端，應當知道諸法也沒有開端。須菩提！因此無數阿僧祇的人都仰慕摩訶衍。為什麼呢？因為我以及諸法都是不可見的。須菩提！因為我沒有開端，內外空沒有開端以及有無空也沒有開端。如同有無空沒有端緒，諸法也沒有端緒。因此，不可計數阿僧祇的眾生都期望摩訶衍。為什麼呢？因為我以及諸法

【English Translation】 English version:

Beginning; just as the Buddha has no beginning, so too does empty space have no beginning. Just as empty space has no beginning, it should be known that Mahayana (the Great Vehicle) also has no beginning; just as the Mahayana has no beginning, Asamkhya (countless) has no beginning; just as Asamkhya has no beginning, it should be known that immeasurable and infinite also have no beginning; just as the infinite has no beginning, it should be known that all sentient beings also have no beginning. Thus, Subhuti! Countless Asamkhya people all admire the Mahayana. Why is that? Because sentient beings, as well as the Buddha, empty space, Mahayana, Asamkhya, immeasurable and infinite, all dharmas are invisible.

'Furthermore, Subhuti! The beginning of 'I', even the beginning of knowledge and views, the beginning of the true reality (the true suchness), just like the beginning of the true reality, one should know the beginning of all dharmas in this way. Therefore, Subhuti! Countless Asamkhya people all admire the Mahayana. Why is that? Because sentient beings and all dharmas are invisible. Subhuti! The beginning of 'I', sentient beings, and knowledge and views, the inconceivable essence, just like the inconceivable, one should know the beginning of the five skandhas (form, feeling, perception, mental formations, consciousness), the beginning of all dharmas. Subhuti! Countless Asamkhya people all look forward to the Mahayana. Why is that? Because what is called 'I' and all dharmas are invisible. Subhuti! Just like the beginning of 'I', the beginning of knowledge and views, the eyes, ears, nose, tongue, body, and mind also have no beginning. Just as the six senses have no beginning, it should be known that all dharmas also have no beginning. Thus, Subhuti! Countless Asamkhya people all admire the Mahayana. Why is that? Because what is called 'I' and all dharmas are invisible. Subhuti! Just as 'I' has no beginning and knowledge and views also have no beginning, one should know in this way that the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) also have no beginning. Just as Prajna Paramita (wisdom to the other shore) has no beginning, it should be known that all dharmas also have no beginning. Subhuti! Therefore, countless Asamkhya people all admire the Mahayana. Why is that? Because 'I' and all dharmas are invisible. Subhuti! Because 'I' has no beginning, the emptiness of inner and outer has no beginning, and the emptiness of existence and non-existence also has no beginning. Just as the emptiness of existence and non-existence has no end, all dharmas also have no end. Therefore, countless Asamkhya sentient beings all look forward to the Mahayana. Why is that? Because 'I' and all dharmas

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皆不可見故。須菩提！吾我、眾生及知見無端緒，及三十七品、十八法亦無端緒。如十八法無端緒，須菩提！是故不可計阿僧祇人望摩訶衍。何以故？吾我諸法皆不可見故。須菩提！吾我無端緒，種性已辨及諸法無有緒，是故不可計眾生望摩訶衍。何以故？吾我及諸法皆不可見。須菩提！須陀洹無有緒，斯陀含、阿那含、阿羅漢、辟支佛上至佛薩云若及諸法無有緒。以是故，一切眾生望摩訶衍。何以故？吾我及諸法皆不可見。譬如泥洹性為一切眾生而作覆護，是故摩訶衍為一切眾生而作覆護。須菩提！所言摩訶衍，亦不見來時、亦不見去時、亦不見住處。何以故？諸法不動搖故。諸法亦不去、亦不來、亦無有住處。何以故？五陰性、五陰相、五陰事、五陰如，亦不來、亦不去、亦無住處。眼耳鼻舌身意，色聲香味細滑識法、性、如、事、相，亦不來、亦不去、亦無住處。四大，性、如、事、相，識性空，如、事、相，亦不來、亦不去、亦無住處。如、真際、不可思議性，亦不來、亦不去、亦無住處。六波羅蜜，性、如、事、相，亦不來、亦不去、亦無住處。三十七品、十八法，性、如、事、相，亦不來、亦不去、亦無住處。道及佛，性、如、事、相，亦不來、亦不去、亦無住處。有為、無為，性、如、事、相，亦不來

、亦不去、亦無住處。須菩提！如汝所言，摩訶衍亦不見東西南北四維上下者，名與三世等，是故為摩訶衍。須菩提！如汝所言，審諦無異。何以故？過去世非世空，當來世非世空，現在世非世空，三世等等者空，摩訶衍衍自空，菩薩菩薩自空。須菩提！空者亦非數，亦非多亦非少。是故菩薩摩訶薩、摩訶衍與三世等，無偶無只，無淫怒癡亦不離淫怒癡，亦不恚亦不可見，善惡亦不可見，有常無常及與吾我亦不可見，苦樂我非我亦不可見，三界亦不可見，度三界亦不可見。何以故？其形事不可見故。過去色以過去色自空，當來色以當來色自空，今現在色以現在色自空，痛想行識亦爾。過去色空不可見，過去空空不可見，現在五陰色空尚不可見，何況當來過去五陰空而可見者？空亦不見五陰，五陰亦不見空。假令空能見五陰者，五陰亦當見空。須菩提！過去六波羅蜜亦不見，當來六波羅蜜亦不見，現在六波羅蜜亦不見。三世等，六波羅蜜亦不見，等亦不見，三世等亦復不見等。等不見等，故三世不見，過去當來今現在三十七品、十八法亦不見，三世等亦不見。須菩提！等亦不見，三十七品及十八法過去當來今現在等亦不於三世不可見，於三世中亦不見三十七品及十八法，何況於三世等而可見者？

「複次，須菩提

【現代漢語翻譯】 現代漢語譯本：既不離去，也沒有固定的居所。須菩提！正如你所說，摩訶衍（大乘）也看不到東西南北四維上下這些方位，它與三世（過去、現在、未來）相等同，所以稱為摩訶衍。須菩提！正如你所說，審視諦觀，確實沒有差別。為什麼呢？因為過去世不是真實存在的世，是空；未來世不是真實存在的世，是空；現在世不是真實存在的世，是空；三世平等，都是空。摩訶衍本身是空，菩薩本身也是空。須菩提！空不是一個數字，也不是多或少。因此，菩薩摩訶薩（大菩薩）、摩訶衍與三世相等同，沒有伴侶，沒有單獨，沒有貪慾、嗔恚、愚癡，也不脫離貪慾、嗔恚、愚癡，不嗔恨，也不可見，善惡也不可見，有常無常以及我、我的概念也不可見，苦樂、我、非我的概念也不可見，三界（欲界、色界、無色界）也不可見，度脫三界也不可見。為什麼呢？因為它們的形相和事物是不可見的。過去的色以過去的色自身為空，未來的色以未來的色自身為空，現在的色以現在的色自身為空，受、想、行、識也是如此。過去的色空不可見，過去的空空不可見，現在的五陰（色、受、想、行、識）的色空尚且不可見，何況未來的、過去的五陰空而可以被看見呢？空也看不見五陰，五陰也看不見空。假設空能看見五陰，那麼五陰也應當能看見空。須菩提！過去的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也不可見，未來的六波羅蜜也不可見，現在的六波羅蜜也不可見。三世平等的六波羅蜜也不可見，平等也不可見，三世平等也不可見平等。平等不見平等，所以三世不可見，過去、未來、現在三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）、十八法（十八不共法）也不可見，三世平等也不可見。須菩提！平等也不可見，三十七道品和十八法，過去、未來、現在平等，在三世中不可見，在三世中也看不見三十七道品和十八法，何況在三世平等中可以看見呢？ 再說，須菩提！

【English Translation】 English version: Neither going nor having a dwelling place. Subhuti! As you said, the Mahayana (Great Vehicle) also does not see the four directions of east, west, south, north, the four intermediate directions, above, and below. It is equal to the three times (past, present, and future), therefore it is called Mahayana. Subhuti! As you said, upon careful examination, there is indeed no difference. Why? Because the past world is not a real world, it is empty; the future world is not a real world, it is empty; the present world is not a real world, it is empty; the three times are equal, all are empty. Mahayana itself is empty, and the Bodhisattva itself is also empty. Subhuti! Emptiness is not a number, nor is it more or less. Therefore, the Bodhisattva Mahasattva (Great Bodhisattva), Mahayana, is equal to the three times, without a companion, without being alone, without greed, hatred, and delusion, nor is it separate from greed, hatred, and delusion, not hateful, nor can it be seen, good and evil cannot be seen, permanence and impermanence, as well as the concepts of 'I' and 'mine' cannot be seen, suffering and happiness, 'I' and 'not-I' cannot be seen, the three realms (desire realm, form realm, formless realm) cannot be seen, and liberation from the three realms cannot be seen. Why? Because their forms and things are invisible. The past form is empty by its own past form, the future form is empty by its own future form, the present form is empty by its own present form, and so are sensation, perception, volition, and consciousness. The past form of emptiness is invisible, the past emptiness of emptiness is invisible, the present five aggregates (form, sensation, perception, volition, consciousness) of form of emptiness are still invisible, how much more so can the future and past five aggregates of emptiness be seen? Emptiness also does not see the five aggregates, and the five aggregates also do not see emptiness. If emptiness could see the five aggregates, then the five aggregates should also be able to see emptiness. Subhuti! The past six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are also invisible, the future six paramitas are also invisible, and the present six paramitas are also invisible. The six paramitas equal to the three times are also invisible, equality is also invisible, and the equality of the three times is also invisible. Equality does not see equality, therefore the three times are invisible, the past, future, and present thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path), and the eighteen dharmas (eighteen unique qualities of a Buddha) are also invisible, and the equality of the three times is also invisible. Subhuti! Equality is also invisible, the thirty-seven factors of enlightenment and the eighteen dharmas, the equality of the past, future, and present, are invisible in the three times, and the thirty-seven factors of enlightenment and the eighteen dharmas are not seen in the three times, how much more so can they be seen in the equality of the three times? Furthermore, Subhuti!

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！過去凡人、當來凡人、現在凡人亦不可見，三世等凡人亦不可見。何以故？眾生本不可見故。過去當來今現在弟子、緣覺、菩薩、如來亦不可見，三世等弟子、緣覺、菩薩、如來、眾生本不可見故。須菩提！菩薩摩訶薩住般若波羅蜜中，當了三世事，當具足薩云若；是為菩薩摩訶薩三世等學摩訶衍。菩薩摩訶薩已住其中者，便過諸天、阿須倫、世間人民上，出薩云若。」

須菩提白佛言：「善哉，善哉！世尊！菩薩摩訶薩從摩訶衍中學，自致具足薩云若慧。過去十方諸菩薩皆從是摩訶衍得成逮薩云若慧，當來十方諸菩薩亦當從是摩訶衍中學得成逮薩云若，今現在十方無央數不可計諸菩薩摩訶薩亦皆從是摩訶衍得成具足薩云若；是故菩薩摩訶薩摩訶衍。」

佛告須菩提：「如是，如是！須菩提！過去當來今現在諸佛，皆當從是衍中學成薩云若。已逮者未逮者甫當逮者，皆當從是摩訶衍中學具足薩云若慧。」

摩訶般若波羅蜜合聚品第二十五

於是邠耨文陀尼子白佛言：「唯，世尊！世尊使須菩提說般若波羅蜜，乃說摩訶衍教為？」

須菩提白佛言：「唯，世尊！須菩提說摩訶衍教，將無離般若波羅蜜耶？」

佛言：「不也。須菩提！汝所說摩訶衍教者，順從、無違、不失般若波

【現代漢語翻譯】 現代漢語譯本：'過去、未來和現在的凡人都是不可見的，三世的凡人也是不可見的。為什麼呢？因為眾生的本質是不可見的。過去、未來和現在的弟子（sravaka）、緣覺（pratyekabuddha）、菩薩（bodhisattva）、如來（tathagata）也是不可見的，三世的弟子、緣覺、菩薩、如來、眾生的本質都是不可見的。須菩提！菩薩摩訶薩（bodhisattva-mahasattva）安住于般若波羅蜜（prajnaparamita）中，應當了知三世之事，應當具足薩云若（sarvajna，一切智）；這就是菩薩摩訶薩三世所學的摩訶衍（mahayana，大乘）。菩薩摩訶薩已經安住于其中，便超越諸天、阿修羅（asura）、世間人民之上，證得薩云若。' 須菩提對佛說：'太好了，太好了！世尊！菩薩摩訶薩從摩訶衍中學習，自己達到具足薩云若的智慧。過去十方的菩薩都從這摩訶衍中成就並獲得薩云若的智慧，未來十方的菩薩也將從這摩訶衍中學習併成就薩云若，現在十方無數不可計量的菩薩摩訶薩也都從這摩訶衍中成就並具足薩云若；因此，菩薩摩訶薩要修學摩訶衍。' 佛告訴須菩提：'是的，是的！須菩提！過去、未來和現在的諸佛，都應當從這衍中學習併成就薩云若。已經獲得、尚未獲得和將要獲得的，都應當從這摩訶衍中學習並具足薩云若的智慧。' 摩訶般若波羅蜜合聚品第二十五 這時，邠耨文陀尼子（Binouwenduonizi）對佛說：'世尊！世尊讓須菩提說般若波羅蜜，難道是在說摩訶衍的教法嗎？' 須菩提對佛說：'世尊！須菩提所說的摩訶衍教法，難道會離開般若波羅蜜嗎？' 佛說：'不會的。須菩提！你所說的摩訶衍教法，是順應、不違背、不失去般若波羅蜜的。'

【English Translation】 English version: 'The ordinary beings of the past, future, and present are not visible, nor are the ordinary beings of the three times visible. Why is that? Because the nature of beings is invisible. The disciples (sravaka), pratyekabuddhas, bodhisattvas, and tathagatas of the past, future, and present are also not visible, as the nature of disciples, pratyekabuddhas, bodhisattvas, tathagatas, and beings of the three times is invisible. Subhuti! A bodhisattva-mahasattva, dwelling in prajnaparamita, should understand the affairs of the three times and should fulfill sarvajna (all-knowing); this is the mahayana (great vehicle) that bodhisattva-mahasattvas learn in the three times. A bodhisattva-mahasattva who has already dwelt in it surpasses the gods, asuras, and people of the world, and attains sarvajna.' Subhuti said to the Buddha, 'Excellent, excellent! World Honored One! Bodhisattva-mahasattvas learn from the mahayana and attain the wisdom of sarvajna. The bodhisattvas of the ten directions in the past all attained the wisdom of sarvajna from this mahayana, the bodhisattvas of the ten directions in the future will also learn from this mahayana and attain sarvajna, and the countless immeasurable bodhisattva-mahasattvas of the ten directions in the present have also attained and fulfilled sarvajna from this mahayana; therefore, bodhisattva-mahasattvas should practice the mahayana.' The Buddha told Subhuti, 'So it is, so it is! Subhuti! The Buddhas of the past, future, and present should all learn from this yana and attain sarvajna. Those who have already attained, those who have not yet attained, and those who will attain should all learn from this mahayana and fulfill the wisdom of sarvajna.' Chapter 25: The Gathering of the Maha Prajnaparamita Then, Binouwenduonizi said to the Buddha, 'World Honored One! Is it that the World Honored One is having Subhuti speak about prajnaparamita, and is actually teaching the dharma of mahayana?' Subhuti said to the Buddha, 'World Honored One! Is it that the mahayana dharma that Subhuti speaks of is separate from prajnaparamita?' The Buddha said, 'No. Subhuti! The mahayana dharma that you speak of is in accordance with, not in contradiction to, and does not lose prajnaparamita.'

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羅蜜教也。何以故？須菩提！諸所可有一切善法，及諸聲聞、辟支佛法，上至佛法，皆共合集於般若波羅蜜中。」

須菩提白佛言：「世尊！云何善法及聲聞、辟支佛法、菩薩法、佛法，皆共合在般若波羅蜜中？」

佛告須菩提：「所謂六波羅蜜、四意止、四意斷、四神足、五根、五力、七覺意、賢聖八品道、三脫門、四無礙慧、大慈大悲、十種力、四無所畏、十八不共，無所望法常等行，須菩提！是為善法。三十七品、聲聞法、辟支佛法、菩薩法、佛法，是為合聚般若波羅蜜中。須菩提！所謂摩訶衍六波羅蜜、五陰、十二衰、十八性、三十七品，乃至佛十八法、三脫門，善法漏法、有為法無為法、苦習盡道法，欲界、形界、無形界，內空、外空、所有空、無所有空，諸三昧門、陀鄰尼門，佛十八法，如是如來所說法教律，法性及如、真際、不可思議性、泥洹，一切諸法亦不合亦不散，亦無有形亦不可見、亦無有對一相，一相者所謂無有相。以是故，須菩提！汝所說摩訶衍教與般若波羅蜜，其義順從、不相違錯。所以者何？摩訶衍與般若波羅蜜無別無異，摩訶衍與三十七品至十八法亦復不別。摩訶衍則佛法，佛法則摩訶衍，是事一、無有二，亦不相違背。須菩提！以是故說摩訶衍教者，則為說般若波羅蜜

【現代漢語翻譯】 現代漢語譯本：這是關於般若波羅蜜的教義。為什麼這麼說呢？須菩提！所有可以稱為善法的事物，以及所有聲聞（sravaka，指聽聞佛陀教誨而修行的人）、辟支佛（pratyekabuddha，指無師自悟的修行者）的修行方法，乃至最高的佛法，都共同彙集在般若波羅蜜（prajnaparamita，指通過智慧達到彼岸）之中。 須菩提問佛說：『世尊！為什麼善法以及聲聞、辟支佛的修行方法、菩薩（bodhisattva，指發願救度一切眾生的修行者）的修行方法、佛法，都共同彙集在般若波羅蜜之中呢？』 佛告訴須菩提：『所謂的六波羅蜜（sadparamita，指佈施、持戒、忍辱、精進、禪定、智慧六種修行方法）、四意止（catvarah smrtyupasthanah，指身、受、心、法四種觀照）、四意斷（catvari samyakpradhanani，指斷惡、修善的四種精進）、四神足（catvarah rddhipadah，指欲、精進、心、觀四種禪定）、五根（panca indriyani，指信、精進、念、定、慧五種能力）、五力（panca balani，指信、精進、念、定、慧五種力量）、七覺意（sapta bodhyangani，指擇法、精進、喜、輕安、念、定、舍七種覺悟的因素）、賢聖八品道（arya astangika marga，指正見、正思惟、正語、正業、正命、正精進、正念、正定八種修行方法）、三脫門（trini vimoksamukhani，指空、無相、無愿三種解脫之門）、四無礙慧（catasrah pratisamvidah，指法、義、辭、辯四種無礙的智慧）、大慈大悲（maha maitri karuna，指給予眾生快樂和拔除眾生痛苦的偉大慈悲心）、十種力（dasa balani，指佛陀的十種智慧力量）、四無所畏（catvari vaisaradyani，指佛陀的四種無所畏懼的自信）、十八不共法（asta dasa avenika buddhaharma，指佛陀獨有的十八種功德），以及無所求的法和恒常的修行，須菩提！這些都稱為善法。三十七品（bodhipaksika dharma，指三十七種有助於覺悟的修行方法）、聲聞的修行方法、辟支佛的修行方法、菩薩的修行方法、佛法，這些都彙集在般若波羅蜜之中。須菩提！所謂的大乘（mahayana，指普度眾生的大乘佛教）的六波羅蜜、五陰（panca skandhah，指色、受、想、行、識五種構成人存在的要素）、十二衰（dvadasanga pratityasamutpada，指十二因緣）、十八性（astadasa dhatavah，指眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）、三十七品，乃至佛的十八種功德、三脫門，善法和漏法（sasrava dharma，指有煩惱的法）、有為法（samskrta dharma，指因緣和合而生的法）和無為法（asamskrta dharma，指不生不滅的法）、苦諦（duhkha satya，指人生是苦的真理）、集諦（samudaya satya，指苦的根源的真理）、滅諦（nirodha satya，指滅除痛苦的真理）、道諦（marga satya，指滅苦的方法的真理），欲界（kamadhatu，指有慾望的世界）、色界（rupadhatu，指有物質但無慾望的世界）、無色界（arupadhatu，指無物質也無慾望的世界），內空（adhyatma sunyata，指內在的空性）、外空（bahirdha sunyata，指外在的空性）、所有空（sarva sunyata，指一切皆空的空性）、無所有空（abhava sunyata，指連空性本身也是空的空性），各種三昧門（samadhi mukha，指各種禪定之門）、陀羅尼門（dharani mukha，指總持一切法門的咒語），佛的十八種功德，如是如來（tathagata，指佛陀）所說的法教和戒律，法性（dharmata，指諸法的本性）以及如（tathata，指真如）、真際（bhutakoti，指真理的邊際）、不可思議性（acintya svabhava，指無法用思維理解的性質）、涅槃（nirvana，指解脫生死輪迴的境界），一切諸法既不聚合也不分散，既沒有形狀也不可見，既沒有對立也是一相，一相就是無相。因此，須菩提！你所說的大乘教義與般若波羅蜜的意義是相順的，沒有衝突。為什麼呢？大乘與般若波羅蜜沒有區別，大乘與三十七品乃至十八法也沒有區別。大乘就是佛法，佛法就是大乘，這是一回事，沒有兩樣，也不相違背。須菩提！因此，說大乘教義，就是說般若波羅蜜。』

【English Translation】 English version: This is the teaching of Prajnaparamita (the perfection of wisdom). Why is that? Subhuti! All that can be called good dharmas (teachings), as well as all the practices of Sravakas (those who hear the teachings), Pratyekabuddhas (those who attain enlightenment on their own), and even the highest Buddha-dharma (teachings of the Buddha), are all gathered together in Prajnaparamita. Subhuti asked the Buddha, 'World Honored One! How is it that good dharmas, as well as the practices of Sravakas, Pratyekabuddhas, Bodhisattvas (those who seek enlightenment for the benefit of all beings), and the Buddha-dharma, are all gathered together in Prajnaparamita?' The Buddha told Subhuti, 'The so-called Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), Four Smrtyupasthanas (foundations of mindfulness), Four Samyakpradhanas (right efforts), Four Rddhipadas (bases of miraculous power), Five Indriyas (faculties), Five Balas (powers), Seven Bodhyangas (factors of enlightenment), the Noble Eightfold Path, Three Vimoksamukhas (gates of liberation), Four Pratisamvids (analytical knowledges), Great Maitri (loving-kindness) and Karuna (compassion), Ten Balas (powers of the Buddha), Four Vaisaradyas (fearlessnesses), Eighteen Avenika Buddhadharmas (unique qualities of the Buddha), and the practice of dharma without seeking anything, Subhuti! These are called good dharmas. The Thirty-seven Bodhipaksika Dharmas (factors of enlightenment), the practices of Sravakas, the practices of Pratyekabuddhas, the practices of Bodhisattvas, and the Buddha-dharma, these are all gathered together in Prajnaparamita. Subhuti! The so-called Mahayana (the Great Vehicle) Six Paramitas, Five Skandhas (aggregates), Twelve Nidanas (links of dependent origination), Eighteen Dhatus (elements), Thirty-seven Bodhipaksika Dharmas, up to the Eighteen Avenika Buddhadharmas, Three Vimoksamukhas, good dharmas and Asrava dharmas (defiled dharmas), Samskrta dharmas (conditioned dharmas) and Asamskrta dharmas (unconditioned dharmas), the Four Noble Truths (Dukkha, Samudaya, Nirodha, Marga), the Kamadhatu (desire realm), Rupadhatu (form realm), and Arupadhatu (formless realm), Adhyatma Sunyata (internal emptiness), Bahirdha Sunyata (external emptiness), Sarva Sunyata (emptiness of all), Abhava Sunyata (emptiness of non-existence), various Samadhi Mukhas (gates of concentration), Dharani Mukhas (gates of mantras), the Eighteen Avenika Buddhadharmas, as such the Dharma teachings and precepts spoken by the Tathagata (the Buddha), Dharmata (the nature of dharmas) and Tathata (suchness), Bhutakoti (the limit of reality), Acintya Svabhava (inconceivable nature), Nirvana (liberation), all dharmas neither gather nor scatter, neither have form nor are visible, neither have opposition nor are one aspect, one aspect is the so-called no aspect. Therefore, Subhuti! The meaning of the Mahayana teachings you speak of and Prajnaparamita are in accordance and not contradictory. Why is that? Mahayana and Prajnaparamita are not different, Mahayana and the Thirty-seven Bodhipaksika Dharmas up to the Eighteen Avenika Buddhadharmas are also not different. Mahayana is the Buddha-dharma, and the Buddha-dharma is Mahayana, this is one thing, not two, and not contradictory. Subhuti! Therefore, to speak of the Mahayana teachings is to speak of Prajnaparamita.'

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摩訶般若波羅蜜不可得三際品第二十六

於是須菩提白佛言：「菩薩摩訶薩無有端緒、無有邊際、亦無有底，色痛想行識亦無有端緒、亦無有邊際；當知菩薩亦復如是。欲言色是菩薩乎？非也。痛想行識是菩薩耶？非也。」

須菩提言：「世尊！我都盧不見有菩薩，當爲何誰說般若波羅蜜？當教何誰？」

須菩提言：「所謂菩薩，菩薩但字耳。世尊！譬如自言：『我。』有無之法不生。云何色痛想行識不生？世尊！不生者為非色，亦非痛想行識；尚無所生，當爲誰說般若波羅蜜？亦不離於生處，見菩薩行道作是說者，菩薩聞是不恐不怖、不悔不怯，是為菩薩摩訶薩行般若波羅蜜。」

舍利弗問須菩提：「若使菩薩前後邊際中央際不可得。何以故？色與菩薩俱無有邊。云何色痛想行識為非菩薩？云何言都盧不見有菩薩，當爲誰說般若波羅蜜？何以故言菩薩但有字耳？何以故言我有無之法不生，五陰何以生？何以故言不生者為非五陰？云何言無生當教誰說般若波羅蜜？云何言不見有離生行菩薩道者？何以故言菩薩聞是不恐不怖為行般若波羅蜜？」

須菩提語舍利弗言：「用眾生始終端緒不可得故，菩薩前後中央際不可得見。舍利弗！以眾生空故，菩薩端緒亦不可得見。用眾生

【現代漢語翻譯】 現代漢語譯本 第二十六品：摩訶般若波羅蜜不可得三際品 這時，須菩提對佛說：『菩薩摩訶薩（偉大的菩薩）沒有開端、沒有邊際、也沒有盡頭，色（物質）、受（感受）、想（概念）、行（意志）、識（意識）也沒有開端、也沒有邊際；應當知道菩薩也是如此。如果要說色是菩薩嗎？不是。受、想、行、識是菩薩嗎？也不是。』 須菩提說：『世尊！我完全看不到有菩薩，應當為誰說般若波羅蜜（智慧的完美）？應當教導誰？』 須菩提說：『所謂菩薩，菩薩只是一個名稱罷了。世尊！譬如自己說：「我。」有和無的法都不產生。為什麼說色、受、想、行、識不產生呢？世尊！不產生的東西不是色，也不是受、想、行、識；既然沒有產生，應當為誰說般若波羅蜜？也不離開產生的地方，看到菩薩修行時這樣說，菩薩聽到這些不恐懼、不害怕、不後悔、不膽怯，這就是菩薩摩訶薩修行般若波羅蜜。』 舍利弗問須菩提：『如果說菩薩的前際、后際、中際都不可得，為什麼呢？因為色與菩薩都沒有邊際。為什麼說色、受、想、行、識不是菩薩？為什麼說完全看不到有菩薩，應當為誰說般若波羅蜜？為什麼說菩薩只是一個名稱罷了？為什麼說「我」有和無的法不產生，五陰（色、受、想、行、識）為什麼會產生？為什麼說不產生的東西不是五陰？為什麼說沒有產生應當教導誰說般若波羅蜜？為什麼說看不到有離開產生而修行菩薩道的人？為什麼說菩薩聽到這些不恐懼、不害怕就是修行般若波羅蜜？』 須菩提對舍利弗說：『因為眾生的始終開端都不可得，所以菩薩的前際、后際、中際都不可見。舍利弗！因為眾生是空性的，所以菩薩的開端也無法見到。因為眾生

【English Translation】 English version Chapter 26: The Impossibility of Attaining the Three Limits of Mahāprajñāpāramitā Then, Subhuti said to the Buddha: 'A Bodhisattva Mahasattva (great Bodhisattva) has no beginning, no end, and no limit, and neither do form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana); one should know that a Bodhisattva is also like this. If one were to say that form is a Bodhisattva, it is not. Are feeling, perception, mental formations, and consciousness a Bodhisattva? They are not.' Subhuti said: 'World Honored One! I do not see any Bodhisattva at all, for whom should one speak of Prajnaparamita (perfection of wisdom)? Whom should one teach?' Subhuti said: 'The so-called Bodhisattva, Bodhisattva is just a name. World Honored One! It is like saying 「I.」 The dharmas of existence and non-existence do not arise. Why do form, feeling, perception, mental formations, and consciousness not arise? World Honored One! That which does not arise is not form, nor is it feeling, perception, mental formations, or consciousness; since there is no arising, for whom should one speak of Prajnaparamita? Nor does it depart from the place of arising. When a Bodhisattva sees someone practicing the path and saying this, the Bodhisattva who hears this is not afraid, not frightened, not regretful, and not timid; this is a Bodhisattva Mahasattva practicing Prajnaparamita.' Sariputra asked Subhuti: 'If the Bodhisattva's past, future, and present limits are unattainable, why is that? Because form and the Bodhisattva have no limits. Why are form, feeling, perception, mental formations, and consciousness not a Bodhisattva? Why say that one does not see any Bodhisattva at all, and for whom should one speak of Prajnaparamita? Why say that a Bodhisattva is just a name? Why say that the dharmas of existence and non-existence of 「I」 do not arise, and why do the five skandhas (form, feeling, perception, mental formations, and consciousness) arise? Why say that what does not arise is not the five skandhas? Why say that without arising, for whom should one teach Prajnaparamita? Why say that one does not see anyone who practices the Bodhisattva path apart from arising? Why say that a Bodhisattva who hears this is not afraid or frightened is practicing Prajnaparamita?' Subhuti said to Sariputra: 'Because the beginning and end of sentient beings are unattainable, the past, future, and present limits of a Bodhisattva are not seen. Sariputra! Because sentient beings are empty, the beginning of a Bodhisattva is also not seen. Because sentient beings

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寂故，菩薩端緒不可得見。用五陰無有邊際、用五陰空、用五陰寂、用五陰不真故，是故菩薩端緒不可得見，以六波羅蜜無有底、無有邊際故。何以故？舍利弗！空及五陰、菩薩等無異，是三事一、無有二。是故，舍利弗！菩薩端緒不可得見。以六波羅蜜空寂不真，是故菩薩端緒不可得見。何以故？舍利弗！空本際亦不可見，末際亦不可得見，中際亦不可得見，空與菩薩俱亦不可得見。舍利弗！空、菩薩端緒一、無有二，是故菩薩端緒不可見。內空、外空及有無空邊際不可見，是故菩薩端緒不可得見。

「複次，舍利弗！三十七品及佛十八法，皆無有端緒，佛法空、佛法寂、佛法不真，是故菩薩端緒不可得見。從六波羅蜜至佛十八法，皆無有端緒、皆空、皆寂、皆不真，是故菩薩端緒不可得、不可見。

「複次，舍利弗！諸三昧門、陀鄰尼門，皆無有端緒、皆空、皆寂、皆不真，是故菩薩端緒不可得見。

「複次，舍利弗！法性及如、真際、不可思議性，皆無有端緒，空寂、不真，是故菩薩端緒不可得見。

「複次，舍利弗！聲聞、辟支佛、如來，皆無有端緒、皆空、皆寂、皆不真，是故菩薩端緒不可得見。道、薩云若皆無有端緒、皆空、皆寂、皆不真，是故菩薩端緒不可得見。何以故？舍

【現代漢語翻譯】 現代漢語譯本：

因為寂靜的緣故，菩薩的端緒（開始或線索）是不可見的。因為五陰（色、受、想、行、識）沒有邊際，五陰是空性的，五陰是寂靜的，五陰是不真實的，所以菩薩的端緒是不可見的。因為六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）沒有底，沒有邊際。為什麼呢？舍利弗！空性與五陰、菩薩等沒有差別，這三者是一體的，沒有二。所以，舍利弗！菩薩的端緒是不可見的。因為六波羅蜜是空寂不真實的，所以菩薩的端緒是不可見的。為什麼呢？舍利弗！空性的本際（開始）也是不可見的，末際（結束）也是不可見的，中際（中間）也是不可見的，空性與菩薩兩者也是不可見的。舍利弗！空性與菩薩的端緒是一體的，沒有二，所以菩薩的端緒是不可見的。內空、外空以及有無空這些邊際都是不可見的，所以菩薩的端緒是不可見的。

『再者，舍利弗！三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）以及佛的十八不共法，都沒有端緒，佛法是空性的，佛法是寂靜的，佛法是不真實的，所以菩薩的端緒是不可見的。從六波羅蜜到佛的十八不共法，都沒有端緒，都是空性的，都是寂靜的，都是不真實的，所以菩薩的端緒是不可得見。

『再者，舍利弗！各種三昧門（禪定之門）、陀鄰尼門（總持之門），都沒有端緒，都是空性的，都是寂靜的，都是不真實的，所以菩薩的端緒是不可見的。

『再者，舍利弗！法性（諸法的本性）以及如（真如）、真際（真實的邊際）、不可思議性，都沒有端緒，是空寂不真實的，所以菩薩的端緒是不可見的。

『再者，舍利弗！聲聞（聽聞佛法而修行的人）、辟支佛（獨覺佛）、如來（佛），都沒有端緒，都是空性的，都是寂靜的，都是不真實的，所以菩薩的端緒是不可見的。道（修行之道）、薩云若（一切智）都沒有端緒，都是空性的，都是寂靜的，都是不真實的，所以菩薩的端緒是不可見的。為什麼呢？舍利弗！』 因為寂靜的緣故，菩薩的端緒（開始或線索）是不可見的。因為五陰（色、受、想、行、識）沒有邊際，五陰是空性的，五陰是寂靜的，五陰是不真實的，所以菩薩的端緒是不可見的。因為六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）沒有底，沒有邊際。為什麼呢？舍利弗！空性與五陰、菩薩等沒有差別，這三者是一體的，沒有二。所以，舍利弗！菩薩的端緒是不可見的。因為六波羅蜜是空寂不真實的，所以菩薩的端緒是不可見的。為什麼呢？舍利弗！空性的本際（開始）也是不可見的，末際（結束）也是不可見的，中際（中間）也是不可見的，空性與菩薩兩者也是不可見的。舍利弗！空性與菩薩的端緒是一體的，沒有二，所以菩薩的端緒是不可見的。內空、外空以及有無空這些邊際都是不可見的，所以菩薩的端緒是不可見的。 『再者，舍利弗！三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）以及佛的十八不共法，都沒有端緒，佛法是空性的，佛法是寂靜的，佛法是不真實的，所以菩薩的端緒是不可見的。從六波羅蜜到佛的十八不共法，都沒有端緒，都是空性的，都是寂靜的，都是不真實的，所以菩薩的端緒是不可得見。 『再者，舍利弗！各種三昧門（禪定之門）、陀鄰尼門（總持之門），都沒有端緒，都是空性的，都是寂靜的，都是不真實的，所以菩薩的端緒是不可見的。 『再者，舍利弗！法性（諸法的本性）以及如（真如）、真際（真實的邊際）、不可思議性，都沒有端緒，是空寂不真實的，所以菩薩的端緒是不可見的。 『再者，舍利弗！聲聞（聽聞佛法而修行的人）、辟支佛（獨覺佛）、如來（佛），都沒有端緒，都是空性的，都是寂靜的，都是不真實的，所以菩薩的端緒是不可見的。道（修行之道）、薩云若（一切智）都沒有端緒，都是空性的，都是寂靜的，都是不真實的，所以菩薩的端緒是不可見的。為什麼呢？舍利弗！』

【English Translation】 English version:

Because of stillness, the bodhisattva's beginning (or clue) cannot be seen. Because the five skandhas (form, feeling, perception, mental formations, consciousness) have no boundaries, the five skandhas are empty, the five skandhas are still, and the five skandhas are unreal, therefore the bodhisattva's beginning cannot be seen. Because the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) have no bottom, no boundaries. Why is that? Shariputra! Emptiness and the five skandhas, bodhisattvas, etc., are not different; these three are one, not two. Therefore, Shariputra! The bodhisattva's beginning cannot be seen. Because the six paramitas are empty, still, and unreal, therefore the bodhisattva's beginning cannot be seen. Why is that? Shariputra! The beginning of emptiness is also invisible, the end is also invisible, the middle is also invisible, and emptiness and the bodhisattva are also invisible. Shariputra! Emptiness and the bodhisattva's beginning are one, not two, therefore the bodhisattva's beginning is invisible. The boundaries of inner emptiness, outer emptiness, and the emptiness of existence and non-existence are invisible, therefore the bodhisattva's beginning cannot be seen. 'Furthermore, Shariputra! The thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path) and the eighteen unique qualities of a Buddha all have no beginning. The Buddha's teachings are empty, the Buddha's teachings are still, the Buddha's teachings are unreal, therefore the bodhisattva's beginning cannot be seen. From the six paramitas to the eighteen unique qualities of a Buddha, all have no beginning, all are empty, all are still, all are unreal, therefore the bodhisattva's beginning cannot be seen. 'Furthermore, Shariputra! All samadhi doors (doors of meditation), dharani doors (doors of total retention), all have no beginning, all are empty, all are still, all are unreal, therefore the bodhisattva's beginning cannot be seen. 'Furthermore, Shariputra! The nature of phenomena (the inherent nature of all things) and suchness (tathata), the true limit (the real boundary), the inconceivable nature, all have no beginning, are empty, still, and unreal, therefore the bodhisattva's beginning cannot be seen. 'Furthermore, Shariputra! Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (solitary Buddhas), Tathagatas (Buddhas), all have no beginning, all are empty, all are still, all are unreal, therefore the bodhisattva's beginning cannot be seen. The path (the path of practice), Sarvajna (omniscience), all have no beginning, all are empty, all are still, all are unreal, therefore the bodhisattva's beginning cannot be seen. Why is that? Shariputra!'

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利弗！空始終、端緒、中邊皆不可得見，故菩薩亦不可得見。舍利弗！空、五陰、菩薩，是三事皆一，無有二法，是故菩薩端緒不可見。如舍利弗所問，五陰無有底故，當知菩薩亦無有底。」

須菩提言：「五陰如虛空，虛空亦無邊、亦無際、亦不可量、亦無有底，但以名字為虛空耳。舍利弗！色空無有邊際，痛想行識識空無有邊際，亦不可得見。是故，舍利弗！虛空底、五陰底、菩薩底亦不可得見。十二衰、十二因緣、三十七品、佛十八法，此諸法端緒，菩薩端緒，皆不可得見，皆無有邊際故。」

須菩提言：「舍利弗！所問五陰是菩薩耶？不可得見，亦無邊、亦無際、亦不可量、亦無有底，但以名字為虛空耳。舍利弗！色空無有邊際，痛想行識識空無有邊際，亦不可得見。是故，舍利弗！虛空底、五陰底、菩薩底亦不可得見。十二衰、十二因緣、三十七品、佛十八法，此諸法端緒，菩薩端緒，皆不可得見，皆無有邊際故。」

須菩提言：「舍利弗所問，五陰是菩薩耶？不可得見，是故五陰與菩薩皆不可得見。舍利弗！六波羅蜜六波羅蜜自空，內外空內外空自空，乃至有無空有無空自空，三十七品三十七品自空，乃至佛十八法十八法自空，如及真際、不思議性、陀鄰尼三昧門、薩云若、道事、聲

【現代漢語翻譯】 現代漢語譯本：舍利弗！空性（śūnyatā）的始終、端緒、中間和邊際都不可見，因此菩薩（bodhisattva）也是不可見的。舍利弗！空性、五蘊（pañca-skandha）、菩薩，這三者是一體的，沒有兩種不同的法，所以菩薩的端緒是不可見的。正如舍利弗所問，五蘊沒有底，應當知道菩薩也沒有底。 須菩提（Subhūti）說：『五蘊如同虛空，虛空也沒有邊際、沒有盡頭、不可衡量、也沒有底，只是用名字稱之為虛空罷了。舍利弗！色蘊（rūpa-skandha）的空性沒有邊際，受蘊（vedanā-skandha）、想蘊（saṃjñā-skandha）、行蘊（saṃskāra-skandha）、識蘊（vijñāna-skandha）的空性也沒有邊際，也是不可見的。所以，舍利弗！虛空的底、五蘊的底、菩薩的底也是不可見的。十二衰（dvādaśāṅga-pratītyasamutpāda）、十二因緣（dvādaśāṅga-pratītyasamutpāda）、三十七道品（bodhipākṣika-dharmāḥ）、佛的十八不共法（aṣṭādaśa āveṇika-buddhadharmāḥ），這些法的端緒，菩薩的端緒，都是不可見的，因為它們都沒有邊際。』 須菩提說：『舍利弗！你所問的五蘊是菩薩嗎？是不可見的，也沒有邊際、沒有盡頭、不可衡量、也沒有底，只是用名字稱之為虛空罷了。舍利弗！色蘊的空性沒有邊際，受蘊、想蘊、行蘊、識蘊的空性也沒有邊際，也是不可見的。所以，舍利弗！虛空的底、五蘊的底、菩薩的底也是不可見的。十二衰、十二因緣、三十七道品、佛的十八不共法，這些法的端緒，菩薩的端緒，都是不可見的，因為它們都沒有邊際。』 須菩提說：『舍利弗所問，五蘊是菩薩嗎？是不可見的，所以五蘊和菩薩都是不可見的。舍利弗！六波羅蜜（ṣaṭ-pāramitā）的自性是空，內外空的自性是空，乃至有無空的自性是空，三十七道品的自性是空，乃至佛的十八不共法的自性是空，如同真際（bhūta-koṭi）、不可思議性（acintya-svabhāva）、陀羅尼（dhāraṇī）三昧門（samādhi-mukha）、薩云若（sarvajña，一切智）、道事（mārga-kṛtya）、聲聞（śrāvaka）……』

【English Translation】 English version: Shariputra! The beginning, the end, the middle, and the edges of emptiness (śūnyatā) are all not to be seen, therefore a Bodhisattva (bodhisattva) is also not to be seen. Shariputra! Emptiness, the five aggregates (pañca-skandha), and a Bodhisattva, these three are one, there are no two separate dharmas, therefore the beginning of a Bodhisattva is not to be seen. As Shariputra asked, since the five aggregates have no bottom, it should be known that a Bodhisattva also has no bottom. Subhuti (Subhūti) said: 'The five aggregates are like empty space, and empty space also has no edge, no limit, cannot be measured, and has no bottom, it is just called empty space by name. Shariputra! The emptiness of the form aggregate (rūpa-skandha) has no edge, the emptiness of the feeling aggregate (vedanā-skandha), the perception aggregate (saṃjñā-skandha), the mental formations aggregate (saṃskāra-skandha), and the consciousness aggregate (vijñāna-skandha) also has no edge, and is also not to be seen. Therefore, Shariputra! The bottom of empty space, the bottom of the five aggregates, and the bottom of a Bodhisattva are also not to be seen. The twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), the thirty-seven factors of enlightenment (bodhipākṣika-dharmāḥ), the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika-buddhadharmāḥ), the beginnings of these dharmas, and the beginning of a Bodhisattva, are all not to be seen, because they all have no edge.' Subhuti said: 'Shariputra! Are the five aggregates that you asked about a Bodhisattva? They are not to be seen, and have no edge, no limit, cannot be measured, and have no bottom, they are just called empty space by name. Shariputra! The emptiness of the form aggregate has no edge, the emptiness of the feeling aggregate, the perception aggregate, the mental formations aggregate, and the consciousness aggregate also has no edge, and is also not to be seen. Therefore, Shariputra! The bottom of empty space, the bottom of the five aggregates, and the bottom of a Bodhisattva are also not to be seen. The twelve links of dependent origination, the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, the beginnings of these dharmas, and the beginning of a Bodhisattva, are all not to be seen, because they all have no edge.' Subhuti said: 'What Shariputra asked, are the five aggregates a Bodhisattva? They are not to be seen, therefore the five aggregates and a Bodhisattva are both not to be seen. Shariputra! The six perfections (ṣaṭ-pāramitā) are empty of themselves, the inner and outer emptiness is empty of itself, and even the emptiness of existence and non-existence is empty of itself, the thirty-seven factors of enlightenment are empty of themselves, and even the eighteen unique qualities of a Buddha are empty of themselves, like the true limit (bhūta-koṭi), the inconceivable nature (acintya-svabhāva), the dharani (dhāraṇī) samadhi gate (samādhi-mukha), the all-knowing (sarvajña), the path practice (mārga-kṛtya), the śrāvaka (śrāvaka)...'

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聞、緣覺、佛佛義，各各自空。舍利弗！如來五陰空，亦不有亦不可見，以是故，舍利弗！是故菩薩五陰不可得見。舍利弗所問，何以故菩薩不可見、不可得，當爲何誰說般若波羅蜜？」

須菩提語舍利弗：「色不見色；色亦不見痛，痛亦不見色；痛亦不見行，行亦不見痛；痛亦不見想，想亦不見痛；想亦不見識，識亦不見想；色痛想行識亦如是。眼眼，亦不有亦不可見，至意意，亦不有亦不可見；眼識意識，亦不有亦不可見，眼栽至意意栽至因緣法，亦不有亦不可見；至六波羅蜜，亦不有亦不可見。內空、外空至所有空、無所有空，三十七品及佛十八法，亦不有亦不可見；諸三昧門、陀鄰尼門，亦不有亦不可得見。從須陀洹法至羅漢法，亦不有亦不可見；十住亦不有亦不可見；道法、薩云若法，亦不有亦不可見；須陀洹至羅漢、辟支佛及佛，亦不有亦不可見；至教法亦不有亦不可見。舍利弗！以諸法無所有、不可見，菩薩不可見。以是故，無所教。」

須菩提語舍利弗：「如所問，何以故但以字為菩薩者。字法但以名字假號為菩薩耳，以是故，但字為菩薩也。色痛想行識亦復假號有字耳，諸有名者亦無色痛想行識。何以故？空無有真名故。若使空者非是菩薩，是故言但以字為菩薩耳。

「複次，

【現代漢語翻譯】 現代漢語譯本： 聽聞、緣覺（辟支佛）和佛的意義，各自都是空性的。舍利弗！如來的五蘊（色、受、想、行、識）是空性的，既不存在也不可見，因此，舍利弗！菩薩的五蘊也是不可見的。舍利弗所問，為什麼菩薩不可見、不可得，要為誰說般若波羅蜜呢？ 須菩提對舍利弗說：『色（物質）是不可見的；受（感受）也是不可見的，受也不見色；受也不見行（意志），行也不見受；受也不見想（概念），想也不見受；想也不見識（意識），識也不見想；色、受、想、行、識也是如此。眼（視覺器官）本身，既不存在也不可見，直到意（思維器官）本身，既不存在也不可見；眼識（視覺意識）和意識（思維意識），既不存在也不可見；眼根到意根，以及因緣法，既不存在也不可見；直到六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），既不存在也不可見。內空、外空，直到所有空、無所有空，三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）以及佛的十八不共法，既不存在也不可見；各種三昧門（禪定之門）、陀羅尼門（總持之門），既不存在也不可見。從須陀洹（初果）的法到阿羅漢（四果）的法，既不存在也不可見；十住（菩薩的十個修行階段）既不存在也不可見；道法、薩云若法（一切智），既不存在也不可見；須陀洹到阿羅漢、辟支佛以及佛，既不存在也不可見；直到教法，既不存在也不可見。舍利弗！因為一切法都是無所有、不可見的，所以菩薩也是不可見的。因此，沒有什麼可以教導的。』 須菩提對舍利弗說：『正如你所問，為什麼只是用「菩薩」這個字來稱呼。字法只是用名字假借地稱呼為菩薩罷了，因此，只是用字來稱呼菩薩。色、受、想、行、識也只是假借地有字而已，所有有名的事物都沒有色、受、想、行、識。為什麼呢？因為空性沒有真實的名稱。如果空性不是菩薩，所以說只是用字來稱呼菩薩罷了。』 『再者，』

【English Translation】 English version: The meanings of Hearers, Pratyekabuddhas (Solitary Buddhas), and Buddhas are each empty in themselves. Shariputra! The five skandhas (form, feeling, perception, mental formations, consciousness) of the Tathagata are empty, neither existing nor visible. Therefore, Shariputra! The five skandhas of a Bodhisattva are also not visible. Shariputra, as you asked, why is it that a Bodhisattva is not visible and cannot be attained, and for whom should one speak of Prajnaparamita? Subhuti said to Shariputra: 'Form (materiality) is not seen; feeling is also not seen, and feeling does not see form; feeling does not see mental formations, and mental formations do not see feeling; feeling does not see perception, and perception does not see feeling; perception does not see consciousness, and consciousness does not see perception; form, feeling, perception, mental formations, and consciousness are also like this. The eye (visual organ) itself neither exists nor is visible, up to the mind (mental organ) itself, which neither exists nor is visible; eye-consciousness (visual consciousness) and mind-consciousness (mental consciousness) neither exist nor are visible; the eye faculty to the mind faculty, and the law of dependent origination, neither exist nor are visible; up to the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), which neither exist nor are visible. Inner emptiness, outer emptiness, up to the emptiness of all things and the emptiness of non-existence, the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path) and the eighteen unique qualities of a Buddha, neither exist nor are visible; the various samadhi gates (gates of meditation), and dharani gates (gates of total retention), neither exist nor are visible. From the Dharma of a Srotapanna (stream-enterer) to the Dharma of an Arhat (worthy one), neither exist nor are visible; the ten stages (ten stages of a Bodhisattva's practice) neither exist nor are visible; the Dharma of the Path, the Dharma of Sarvajna (omniscience), neither exist nor are visible; Srotapanna to Arhat, Pratyekabuddha, and Buddha, neither exist nor are visible; up to the Dharma of teaching, which neither exists nor is visible. Shariputra! Because all dharmas are without existence and invisible, a Bodhisattva is also invisible. Therefore, there is nothing to teach.' Subhuti said to Shariputra: 'As you asked, why is it that one only uses the word 'Bodhisattva'? The Dharma of words is merely a name given provisionally to a Bodhisattva, therefore, one only uses the word to refer to a Bodhisattva. Form, feeling, perception, mental formations, and consciousness are also merely provisional names, and all things that have names do not have form, feeling, perception, mental formations, or consciousness. Why is that? Because emptiness has no true name. If emptiness is not a Bodhisattva, therefore it is said that one only uses the word to refer to a Bodhisattva.' 'Furthermore,'

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舍利弗！六波羅蜜者但字耳，六波羅蜜亦非字，字亦非六波羅蜜。何以故？字、菩薩、諸波羅蜜，俱等不可見故。是以菩薩但以假號為字耳。舍利弗！內外空、有無空，亦但以字著耳。字亦非空，空亦非字。何以故？字空、內外空乃至有無空俱不可見故。舍利弗！是故但以字為菩薩耳。舍利弗！三十七品至十八法，亦假名與字耳。諸三昧門、陀鄰尼門，亦復如是；乃至薩云若，普皆如是如是。舍利弗所問，何以故名為吾我至本無所生。從本已來至於吾我，亦不可得見，當那得生？從有生有命至於知見，常不可見，當那得生？從有名以來，五陰不可見知，當那得生。從六情至十二因緣起亦不可見。何況有生？六波羅蜜亦不可見，何況有生？從內外空及有無空常不可見，何況有生？從有名以來，三十七品及十八法亦不可見，當從何生？從有名以來，諸三昧門、陀鄰尼門亦不可見，當從何生？從有名已來，聲聞、辟支佛及佛亦不可見，當從何生？舍利弗！是故名為吾我，諸法皆不生故。

「複次，舍利弗！如所問諸法有無之事，無有作者。」

舍利弗問須菩提：「何等所有，無有作者？」

須菩提言：「五陰所有，無有作者；六情內外至於十二緣起所有，亦無作者；六波羅蜜所有，亦無作者。以是因緣，

【現代漢語翻譯】 現代漢語譯本：舍利弗！所謂的六波羅蜜（六種到達彼岸的方法）只是文字上的說法，六波羅蜜本身並非文字，文字也並非六波羅蜜。為什麼呢？因為文字、菩薩、以及各種波羅蜜，它們都是平等而不可見的。因此，菩薩只是借用假名來稱呼文字罷了。舍利弗！內外空、有無空，也只是用文字來表達而已。文字並非空，空也並非文字。為什麼呢？因為文字的空性、內外空乃至有無空，都是不可見的。舍利弗！所以，只是用文字來稱呼菩薩罷了。舍利弗！三十七道品（三十七種修行方法）乃至十八不共法（佛陀獨有的十八種功德），也只是假名和文字而已。各種三昧門（禪定之門）、陀羅尼門（總持之門），也是如此；乃至一切智（薩云若），也都如此。舍利弗所問，為什麼說『我』乃至『本無所生』？從根本上來說，『我』是不可見的，又怎麼會產生呢？從有生、有命乃至知見，都是不可見的，又怎麼會產生呢？從有名以來，五陰（構成個體的五種要素）是不可見的，又怎麼會產生呢？從六情（六種感官）到十二因緣（生命輪迴的十二個環節）的生起也是不可見的。何況有生呢？六波羅蜜也是不可見的，何況有生呢？從內外空以及有無空都是不可見的，何況有生呢？從有名以來，三十七道品以及十八不共法也是不可見的，又從何而生呢？從有名以來，各種三昧門、陀羅尼門也是不可見的，又從何而生呢？從有名以來，聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）以及佛也是不可見的，又從何而生呢？舍利弗！因此，稱之為『我』，是因為一切法都不生。 複次，舍利弗！如你所問的諸法有無的問題，是沒有作者的。 舍利弗問須菩提：『什麼東西是沒有作者的呢？』 須菩提回答說：『五陰所有，是沒有作者的；六情內外乃至十二緣起所有，也是沒有作者的；六波羅蜜所有，也是沒有作者的。因為這個原因，』

【English Translation】 English version: Shariputra! The six paramitas (six perfections) are merely words; the six paramitas are not words, and words are not the six paramitas. Why is that? Because words, bodhisattvas, and all paramitas are equally invisible. Therefore, bodhisattvas only use provisional names as words. Shariputra! Inner emptiness, outer emptiness, existence and non-existence emptiness are also just expressed through words. Words are not emptiness, and emptiness is not words. Why is that? Because the emptiness of words, inner and outer emptiness, and even existence and non-existence emptiness are all invisible. Shariputra! Therefore, bodhisattvas are only referred to by words. Shariputra! The thirty-seven factors of enlightenment (thirty-seven practices) up to the eighteen unique qualities of a Buddha are also just provisional names and words. The various samadhi gates (gates of meditation), dharani gates (gates of mantras), are also the same; even omniscience (Sarvajna) is all like this. Shariputra, as you asked, why is it said that 『I』 and 『fundamentally unproduced』? From the very beginning, 『I』 is invisible, so how can it be produced? From birth, life, and even perception, all are invisible, so how can they be produced? Since the beginning of name, the five skandhas (five aggregates) are invisible, so how can they be produced? From the six senses to the arising of the twelve links of dependent origination, all are invisible. How much more so is there production? The six paramitas are also invisible, how much more so is there production? From inner and outer emptiness and existence and non-existence emptiness, all are invisible, how much more so is there production? Since the beginning of name, the thirty-seven factors of enlightenment and the eighteen unique qualities are also invisible, from where do they arise? Since the beginning of name, the various samadhi gates and dharani gates are also invisible, from where do they arise? Since the beginning of name, sravakas (hearers of the Dharma), pratyekabuddhas (solitary realizers), and Buddhas are also invisible, from where do they arise? Shariputra! Therefore, it is called 『I』 because all dharmas are unproduced. Furthermore, Shariputra! As for your question about the existence or non-existence of dharmas, there is no creator. Shariputra asked Subhuti, 'What is it that has no creator?' Subhuti replied, 'All that is of the five skandhas has no creator; all that is of the six senses, internal and external, up to the twelve links of dependent origination, also has no creator; all that is of the six paramitas also has no creator. For this reason,'

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舍利弗！諸法亦不有亦不無。

「複次，舍利弗！一切諸法皆悉無常，無能壞者。」

舍利弗問須菩提：「何等諸法無有常，無能壞者。」

答言：「五陰無有常，無能壞者。何以故，無常無所有、消盡，是故諸法無常，無能壞者。乃至有為法、無為法、有漏法、無漏法、已記法、未記法無常，無能壞者。舍利弗！無常無所有、消盡，以是故諸法無常，無能壞者。舍利弗！諸法亦不聚亦不散。」

舍利弗言：「何等不聚、何等不散？」

須菩提言：「五陰不聚不散。何以故？性自爾。乃至善法惡法、有為法無為法、有漏法無漏法，亦不聚亦不散。何以故？性自爾。以是故，諸法亦不有亦不無。舍利弗！所問五陰無所生者，用五陰、六衰無有作者，不見有作者故。諸法皆無有作者，以是故無所生。舍利弗！所問無所生非五陰者，以五陰性自空故，亦不生、亦不滅、亦不住。乃至有為性性空故，性自空者，亦不起亦不滅亦不住。是故無所生非五陰。舍利弗！所問無所生為誰說般若波羅蜜者，若無所生，為非般若波羅蜜；般若波羅蜜亦非無所生。無所生、般若波羅蜜，一法無有二，是故言當爲誰說般若波羅蜜。舍利弗，所問亦不離五陰生行菩薩道者，無所生則是般若波羅蜜，般若波羅蜜則是

【現代漢語翻譯】 現代漢語譯本 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！一切諸法（dharma，指構成世界的一切事物和現象）既不是存在也不是不存在。

「再者，舍利弗！一切諸法都是無常的，沒有什麼是可以破壞它們的。」

舍利弗問須菩提（Subhūti，佛陀十大弟子之一，以解空第一著稱）：「哪些諸法是無常的，沒有什麼是可以破壞它們的？」

須菩提回答說：「五陰（skandha，構成個體存在的五種要素，即色、受、想、行、識）是無常的，沒有什麼是可以破壞它們的。為什麼呢？因為無常是無所有、消散的，所以諸法是無常的，沒有什麼是可以破壞它們的。乃至有為法（saṃskṛta-dharma，由因緣和合而生的事物）、無為法（asaṃskṛta-dharma，不依賴因緣而存在的事物）、有漏法（sāsrava-dharma，受煩惱污染的事物）、無漏法（anāsrava-dharma，不受煩惱污染的事物）、已記法（vyākṛta-dharma，佛陀已明確解釋的事物）、未記法（avyākṛta-dharma，佛陀未明確解釋的事物）都是無常的，沒有什麼是可以破壞它們的。舍利弗！無常是無所有、消散的，因此諸法是無常的，沒有什麼是可以破壞它們的。舍利弗！諸法既不聚集也不消散。」

舍利弗說：「什麼是不聚集，什麼是消散？」

須菩提說：「五陰不聚集也不消散。為什麼呢？因為它們的本性就是如此。乃至善法（kuśala-dharma，帶來善果的事物）、惡法（akuśala-dharma，帶來惡果的事物）、有為法、無為法、有漏法、無漏法，也不聚集也不消散。為什麼呢？因為它們的本性就是如此。因此，諸法既不是存在也不是不存在。舍利弗！你問的五陰無所生，是因為五陰、六衰（ṣaḍāyatana，指眼、耳、鼻、舌、身、意六種感覺器官）沒有作者，因為看不見有作者。諸法都沒有作者，因此無所生。舍利弗！你問的無所生不是五陰，是因為五陰的本性是空性的，所以既不生、也不滅、也不住。乃至有為法的本性是空性的，本性是空性的，所以既不起、也不滅、也不住。因此，無所生不是五陰。舍利弗！你問的無所生是為誰說般若波羅蜜（prajñāpāramitā，指通過智慧達到彼岸的修行方法）的，如果無所生，就不是般若波羅蜜；般若波羅蜜也不是無所生。無所生和般若波羅蜜是一體的，沒有二者之分，所以說當爲誰說般若波羅蜜。舍利弗，你問的也不離五陰而生行菩薩道（bodhisattva-caryā，指菩薩的修行道路），無所生就是般若波羅蜜，般若波羅蜜就是

【English Translation】 English version Śāriputra! All dharmas (phenomena, things) are neither existent nor non-existent.

Furthermore, Śāriputra! All dharmas are impermanent, and there is nothing that can destroy them.

Śāriputra asked Subhūti: 'Which dharmas are impermanent, and there is nothing that can destroy them?'

Subhūti replied: 'The five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness) are impermanent, and there is nothing that can destroy them. Why? Because impermanence is without substance, it is extinguished, therefore dharmas are impermanent, and there is nothing that can destroy them. Even the conditioned dharmas (saṃskṛta-dharma), the unconditioned dharmas (asaṃskṛta-dharma), the defiled dharmas (sāsrava-dharma), the undefiled dharmas (anāsrava-dharma), the declared dharmas (vyākṛta-dharma), and the undeclared dharmas (avyākṛta-dharma) are impermanent, and there is nothing that can destroy them. Śāriputra! Impermanence is without substance, it is extinguished, therefore dharmas are impermanent, and there is nothing that can destroy them. Śāriputra! Dharmas neither gather nor scatter.'

Śāriputra said: 'What does not gather, and what does not scatter?'

Subhūti said: 'The five skandhas neither gather nor scatter. Why? Because it is their nature. Even good dharmas (kuśala-dharma), bad dharmas (akuśala-dharma), conditioned dharmas, unconditioned dharmas, defiled dharmas, and undefiled dharmas neither gather nor scatter. Why? Because it is their nature. Therefore, dharmas are neither existent nor non-existent. Śāriputra! What you asked about the five skandhas being unborn, it is because the five skandhas and the six sense bases (ṣaḍāyatana) have no maker, because no maker is seen. All dharmas have no maker, therefore they are unborn. Śāriputra! What you asked about the unborn not being the five skandhas, it is because the nature of the five skandhas is emptiness, so they neither arise, nor cease, nor abide. Even the nature of conditioned dharmas is emptiness, and because their nature is emptiness, they neither arise, nor cease, nor abide. Therefore, the unborn is not the five skandhas. Śāriputra! What you asked about for whom the Prajñāpāramitā (perfection of wisdom) is spoken, if there is no birth, then it is not Prajñāpāramitā; and Prajñāpāramitā is also not unborn. The unborn and Prajñāpāramitā are one, there is no duality, therefore it is said for whom should the Prajñāpāramitā be spoken. Śāriputra, what you asked about not departing from the five skandhas to practice the Bodhisattva path (bodhisattva-caryā), the unborn is Prajñāpāramitā, and Prajñāpāramitā is

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無所生。無所生則是五陰，五陰則是無所生，而不別是法亦不二。舍利弗！是故亦不離生行菩薩道也。舍利弗！所問云何聞是不恐不怖為行般若波羅蜜者。菩薩摩訶薩見諸法皆空，如夢、如幻、如炎、如響、如影、如化，以是故菩薩聞是教不恐不怖。」

須菩提白佛言：「菩薩行般若波羅蜜時作是觀，是時亦不見色，亦不入色，亦不生色，亦不住色，亦不言是色；痛想行識亦不見識，亦不入識，亦不生識，亦不住識，亦不言是識。眼耳鼻舌身意，亦不見、亦不入、亦不生、亦不住、亦不言是我所。六波羅蜜，亦不見、亦不入、亦不生、亦不住、亦不言是我所。內外空至有無空，亦不見、亦不入、亦不生、亦不住、亦不言是我所。世尊！菩薩行般若波羅蜜，至三十七品、佛十八法，亦不見、亦不入、亦不生、亦不住、亦不言是我所。諸三昧門、陀鄰尼門，亦不見、亦不入、亦不生、亦不住、亦不言是我所。何以故？菩薩行般若波羅蜜，亦不見色，乃至薩云若亦無所見。世尊！不生色者為非色，亦不生痛想行識者為非識，不生六衰者為非六衰，不生六波羅蜜者為非六波羅蜜。六波羅蜜至無所生，一法無二。不生內外空為非空，不生有無空為非空，有無空及無所生一法耳無二。世尊！三十七品不生為非三十七品，佛十

【現代漢語翻譯】 現代漢語譯本 沒有所謂的產生。沒有產生，那就是五蘊（色、受、想、行、識），五蘊就是沒有產生，它們之間沒有區別，也不是兩個不同的東西。舍利弗（佛陀的十大弟子之一）！因此，也不能離開產生而修行菩薩道。舍利弗！你問，如何才能在聽到這些時不恐懼不害怕，從而成為修行般若波羅蜜（以智慧到達彼岸）的人？菩薩摩訶薩（偉大的菩薩）看到一切法都是空性的，如同夢境、幻象、火焰、回聲、影子、變化，因此菩薩聽到這些教導時不會恐懼也不會害怕。

須菩提（佛陀的十大弟子之一）對佛說：『菩薩在修行般若波羅蜜時，這樣觀察：那時既不看見色（物質），也不進入色，也不產生色，也不停留在色，也不說這是色；感受、思想、行為、意識也是如此，既不看見識，也不進入識，也不產生識，也不停留在識，也不說這是識。眼、耳、鼻、舌、身、意，既不看見，也不進入，也不產生，也不停留，也不說這是我所擁有的。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），既不看見，也不進入，也不產生，也不停留，也不說這是我所擁有的。從內空到有無空，既不看見，也不進入，也不產生，也不停留，也不說這是我所擁有的。世尊！菩薩修行般若波羅蜜，乃至三十七道品（菩提道的三十七個組成部分）、佛的十八不共法（佛獨有的十八種功德），既不看見，也不進入，也不產生，也不停留，也不說這是我所擁有的。各種三昧門（禪定之門）、陀羅尼門（總持之門），既不看見，也不進入，也不產生，也不停留，也不說這是我所擁有的。為什麼呢？菩薩修行般若波羅蜜，既不看見色，乃至一切智（薩云若）也無所見。世尊！不產生色，就不是色；不產生感受、思想、行為、意識，就不是識；不產生六衰（六種衰敗），就不是六衰；不產生六波羅蜜，就不是六波羅蜜。六波羅蜜乃至無所生，一法沒有二。不產生內外空，就不是空；不產生有無空，就不是空，有無空和無所生只是一種法，沒有二。世尊！三十七道品不產生，就不是三十七道品，佛的十』

【English Translation】 English version There is no such thing as arising. No arising is the five skandhas (form, feeling, perception, mental formations, consciousness), the five skandhas are no arising, and there is no distinction between them, nor are they two separate things. Shariputra (one of the Buddha's ten great disciples)! Therefore, one cannot practice the Bodhisattva path apart from arising. Shariputra! You ask, how can one not be afraid or terrified upon hearing these teachings, thus becoming a practitioner of Prajnaparamita (perfection of wisdom)? A Bodhisattva Mahasattva (great Bodhisattva) sees that all dharmas are empty, like dreams, illusions, flames, echoes, shadows, and transformations. Therefore, a Bodhisattva does not fear or become terrified upon hearing these teachings.

Subhuti (one of the Buddha's ten great disciples) said to the Buddha: 'When a Bodhisattva practices Prajnaparamita, they observe thus: at that time, they neither see form (matter), nor enter into form, nor produce form, nor abide in form, nor say that this is form; the same is true for feeling, perception, mental formations, and consciousness, they neither see consciousness, nor enter into consciousness, nor produce consciousness, nor abide in consciousness, nor say that this is consciousness. The eye, ear, nose, tongue, body, and mind, they neither see, nor enter, nor produce, nor abide, nor say that these are mine. The six paramitas (generosity, morality, patience, diligence, meditation, wisdom), they neither see, nor enter, nor produce, nor abide, nor say that these are mine. From inner emptiness to the emptiness of existence and non-existence, they neither see, nor enter, nor produce, nor abide, nor say that these are mine. World Honored One! When a Bodhisattva practices Prajnaparamita, even up to the thirty-seven factors of enlightenment (thirty-seven components of the path to enlightenment), and the eighteen unique qualities of a Buddha, they neither see, nor enter, nor produce, nor abide, nor say that these are mine. The various samadhi gates (gates of meditation), and dharani gates (gates of total retention), they neither see, nor enter, nor produce, nor abide, nor say that these are mine. Why is this so? When a Bodhisattva practices Prajnaparamita, they do not see form, and even omniscience (Sarvajna) is not seen. World Honored One! Not producing form is not form; not producing feeling, perception, mental formations, and consciousness is not consciousness; not producing the six decays is not the six decays; not producing the six paramitas is not the six paramitas. The six paramitas up to no arising, one dharma is not two. Not producing inner and outer emptiness is not emptiness; not producing the emptiness of existence and non-existence is not emptiness, the emptiness of existence and non-existence and no arising are just one dharma, not two. World Honored One! The thirty-seven factors of enlightenment not arising is not the thirty-seven factors of enlightenment, the ten powers of a Buddha'

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八法不生為非十八法。無所生及佛十八法，一法無二。世尊！無所生一法耳，亦非二亦非三亦非四亦非五，亦不若干數，是故佛法、無所生法，一法無二。世尊！如及不思議性不生者，為非如、為非不思議性。不生道者為非道，不生薩云若者為非薩云若，無所生、薩云若，一法無二。世尊！無所生亦不一、無有若干數。是故不生薩云若者為非薩云若，滅色者為非色。滅色者是一法無有二。世尊！滅者一、無有二。是故滅色者為非色，滅痛想行識者為非識，是故生識者為非識。內空外空至有無空，及三十七品佛十八法，亦如是。世尊！是為滅，非若干也。從識至薩云若亦如是，是為行般若波羅蜜。」◎

◎摩訶般若波羅蜜問觀品第二十七

舍利弗問須菩提言：「菩薩摩訶薩云何行般若波羅蜜而觀諸法？何等為菩薩？何等為般若波羅蜜？何等為觀？」

尊者須菩提語舍利弗言：「如所問，何等為菩薩？菩薩者為道士也，故名為菩薩。以道故，知諸法事而無所入。」

問曰：「知何等諸法事？」

答曰：「知色事不入色，知痛想行識事不入識，盡知佛十八法事不入十八法。」

舍利弗問：「何等為諸法事？」

須菩提言：「所可名者，諸法之貌，色聲香味細滑法，內法外法，有

【現代漢語翻譯】 現代漢語譯本：八法（指八種修行方法）不生，就不是十八法（佛的十八種不共法）。無所生（指不生不滅的真理）以及佛的十八法，本質上是一法，沒有二致。世尊！無所生只是一種法，它既不是二，也不是三，也不是四，也不是五，也不是任何數量，所以佛法和無所生法，本質上是一法，沒有二致。世尊！如同不思議的自性不生，它不是如（真如），也不是不思議的自性。不生之道不是道，不生薩云若（一切智）不是薩云若，無所生和薩云若，本質上是一法，沒有二致。世尊！無所生也不是一，也沒有任何數量。所以不生薩云若就不是薩云若，滅色（色蘊的滅盡）就不是色。滅色是一法，沒有二致。世尊！滅是一，沒有二致。所以滅色就不是色，滅受想行識（受蘊、想蘊、行蘊、識蘊的滅盡）就不是識，所以生識（識蘊的生起）就不是識。內空、外空，乃至有無空，以及三十七道品（三十七種修行方法）、佛的十八法，也是如此。世尊！這就是滅，不是任何數量。從識到薩云若也是如此，這就是行般若波羅蜜（以智慧到達彼岸）。 舍利弗問須菩提說：『菩薩摩訶薩（大菩薩）如何修行般若波羅蜜而觀察諸法？什麼是菩薩？什麼是般若波羅蜜？什麼是觀？』 尊者須菩提對舍利弗說：『正如你所問，什麼是菩薩？菩薩就是道士，所以稱為菩薩。因為道的緣故，知道諸法的事相而不執著。』 問：『知道哪些諸法的事相？』 答：『知道色法的事相而不執著於色，知道受想行識的事相而不執著于識，完全知道佛的十八法的事相而不執著於十八法。』 舍利弗問：『什麼是諸法的事相？』 須菩提說：『凡是可被命名的，都是諸法的表象，如色、聲、香、味、觸、法，內法、外法，有為法、無為法，都是諸法的事相。』

【English Translation】 English version: The eight dharmas (eight practices) not arising are not the eighteen dharmas (eighteen unique qualities of a Buddha). That which is unarisen (the truth of non-arising and non-ceasing) and the eighteen dharmas of the Buddha are essentially one dharma, not two. World Honored One! The unarisen is just one dharma; it is neither two, nor three, nor four, nor five, nor any number. Therefore, the Buddha's dharma and the unarisen dharma are essentially one dharma, not two. World Honored One! Like the inconceivable nature that does not arise, it is neither 'suchness' (tathata), nor is it the inconceivable nature. The path that does not arise is not the path, the Sarvajna (all-knowing wisdom) that does not arise is not Sarvajna. The unarisen and Sarvajna are essentially one dharma, not two. World Honored One! The unarisen is not one, nor is it any number. Therefore, the Sarvajna that does not arise is not Sarvajna, the cessation of form (rupa) is not form. The cessation of form is one dharma, not two. World Honored One! Cessation is one, not two. Therefore, the cessation of form is not form, the cessation of feeling, perception, volition, and consciousness (vedana, samjna, samskara, vijnana) is not consciousness. Therefore, the arising of consciousness is not consciousness. Inner emptiness, outer emptiness, up to the emptiness of existence and non-existence, as well as the thirty-seven factors of enlightenment (bodhipaksika-dharmas) and the eighteen dharmas of the Buddha, are also like this. World Honored One! This is cessation, not any number. From consciousness to Sarvajna, it is also like this. This is practicing Prajnaparamita (perfection of wisdom). Shariputra asked Subhuti, 'How does a Bodhisattva Mahasattva (great Bodhisattva) practice Prajnaparamita while observing all dharmas? What is a Bodhisattva? What is Prajnaparamita? What is observation?' Venerable Subhuti said to Shariputra, 'As you have asked, what is a Bodhisattva? A Bodhisattva is a seeker of the path, therefore called a Bodhisattva. Because of the path, he knows the characteristics of all dharmas without attachment.' Asked: 'What characteristics of dharmas does he know?' Answered: 'He knows the characteristics of form (rupa) without attachment to form, he knows the characteristics of feeling, perception, volition, and consciousness (vedana, samjna, samskara, vijnana) without attachment to consciousness, and he fully knows the characteristics of the eighteen dharmas of the Buddha without attachment to the eighteen dharmas.' Shariputra asked: 'What are the characteristics of all dharmas?' Subhuti said: 'Whatever can be named are the appearances of all dharmas, such as form, sound, smell, taste, touch, and dharma, inner dharmas, outer dharmas, conditioned dharmas, and unconditioned dharmas, all are the characteristics of dharmas.'

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為無為法像貌；所可名者是為諸法事也。舍利弗！所問何等為般若波羅蜜？般若波羅蜜者名為遠離。」

問曰：「何以故名為遠離？」

須菩提言：「遠離五陰、遠離十八性、遠離六衰、遠離檀波羅蜜至禪波羅蜜、遠離內外空至有無空、遠離三十七品至十八法，是名為遠離。遠離薩云若、遠離薩云若事，尊者舍利弗！是故名為遠離般若波羅蜜。舍利弗！所問何等為觀行般若波羅蜜？菩薩亦不觀五陰有常無常，亦不觀五陰苦樂，亦不觀五陰有我非我，亦不空亦非不空、亦不相亦非不相、亦不願亦非不願，亦不滅亦非不滅、亦不寂亦非不寂，亦不作是觀至六波羅蜜。從內外空至有無空，及佛十八法，亦復如是。諸三昧門、陀鄰尼門至薩云若，乃至滅不滅，亦不作有常無常觀。舍利弗！行般若波羅蜜菩薩當作是觀。」

舍利弗問尊者須菩提：「何以故賢者作是言：『五陰無所生為非五陰，乃至薩云若無所生為非薩云若。』？」

須菩提報言：「五陰空，空非五陰，是故五陰無所生為非五陰。六波羅蜜空，空亦非六波羅蜜，亦非生，是故六波羅蜜無所生為非六波羅蜜。從內外空至有無空，亦復如是；從三十七品至佛十八法，亦復如是；薩云若亦復爾。以是故，五陰無所生為非五陰。五陰亦非生，乃至

【現代漢語翻譯】 現代漢語譯本：無為法的真實面貌是無法用語言描述的；凡是可以用名稱來指代的，都只是諸法的現象而已。舍利弗！你問什麼是般若波羅蜜？般若波羅蜜的含義是遠離。 有人問：『為什麼稱之為遠離呢？』 須菩提回答說：『遠離五陰（色、受、想、行、識五種構成人身心的要素）、遠離十八性（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）、遠離六衰（指色、聲、香、味、觸、法六種感官享受的衰敗）、遠離佈施波羅蜜（檀波羅蜜）乃至禪定波羅蜜、遠離內空至有無空（指空性的不同層次）、遠離三十七道品（修行的三十七種方法）至十八不共法（佛獨有的十八種功德），這稱為遠離。遠離一切智（薩云若）、遠離一切智的現象，尊者舍利弗！因此稱為遠離般若波羅蜜。舍利弗！你問什麼是觀行般若波羅蜜？菩薩也不觀察五陰是常還是無常，也不觀察五陰是苦還是樂，也不觀察五陰是有我還是無我，也不執著于空也不執著于非空，也不執著于相也不執著于非相，也不執著于愿也不執著于非愿，也不執著于滅也不執著于非滅，也不執著于寂靜也不執著于非寂靜，也不作這樣的觀察，乃至六波羅蜜。從內空到有無空，以及佛的十八不共法，也是如此。諸三昧門（各種禪定方法）、陀羅尼門（總持法門）乃至一切智，乃至滅與不滅，也不作有常無常的觀察。舍利弗！修行般若波羅蜜的菩薩應當這樣觀察。』 舍利弗問尊者須菩提：『為什麼賢者您說：『五陰無所生所以不是五陰，乃至一切智無所生所以不是一切智。』？』 須菩提回答說：『五陰是空性的，空性不是五陰，所以五陰無所生所以不是五陰。六波羅蜜是空性的，空性也不是六波羅蜜，也不是生，所以六波羅蜜無所生所以不是六波羅蜜。從內空到有無空，也是如此；從三十七道品到佛的十八不共法，也是如此；一切智也是如此。因此，五陰無所生所以不是五陰。五陰也不是生，乃至一切智也不是生，所以一切智無所生所以不是一切智。』

【English Translation】 English version: The true nature of the unconditioned dharma is beyond description; whatever can be named is merely the phenomena of all dharmas. Shariputra! What is Prajna Paramita that you ask about? Prajna Paramita means 'separation'. Someone asked: 'Why is it called separation?' Subhuti replied: 'Separation from the five skandhas (form, feeling, perception, mental formations, and consciousness), separation from the eighteen elements (the six sense organs, the six sense objects, and the six consciousnesses), separation from the six declines (the decay of the six senses), separation from Dana Paramita (the perfection of giving) to Dhyana Paramita (the perfection of meditation), separation from inner emptiness to the emptiness of existence and non-existence, separation from the thirty-seven factors of enlightenment to the eighteen unique qualities of a Buddha, this is called separation. Separation from Sarvajna (omniscience), separation from the phenomena of Sarvajna, Venerable Shariputra! Therefore, it is called separation, Prajna Paramita. Shariputra! What is the Prajna Paramita of contemplation that you ask about? A Bodhisattva does not contemplate whether the five skandhas are permanent or impermanent, nor does he contemplate whether the five skandhas are suffering or pleasure, nor does he contemplate whether the five skandhas have a self or no-self, nor does he cling to emptiness or non-emptiness, nor does he cling to form or non-form, nor does he cling to wish or non-wish, nor does he cling to cessation or non-cessation, nor does he cling to stillness or non-stillness, nor does he make such observations, even up to the six paramitas. From inner emptiness to the emptiness of existence and non-existence, and the eighteen unique qualities of a Buddha, it is also the same. The doors of all samadhis (meditative states), the doors of dharanis (mantras), up to Sarvajna, and even cessation and non-cessation, he does not contemplate permanence or impermanence. Shariputra! A Bodhisattva practicing Prajna Paramita should contemplate in this way.' Shariputra asked Venerable Subhuti: 'Why do you, venerable one, say: 'The five skandhas are not produced, therefore they are not the five skandhas, and even Sarvajna is not produced, therefore it is not Sarvajna?' Subhuti replied: 'The five skandhas are empty, emptiness is not the five skandhas, therefore the five skandhas are not produced, therefore they are not the five skandhas. The six paramitas are empty, emptiness is not the six paramitas, nor is it produced, therefore the six paramitas are not produced, therefore they are not the six paramitas. From inner emptiness to the emptiness of existence and non-existence, it is also the same; from the thirty-seven factors of enlightenment to the eighteen unique qualities of a Buddha, it is also the same; Sarvajna is also the same. Therefore, the five skandhas are not produced, therefore they are not the five skandhas. The five skandhas are also not produced, and even Sarvajna is not produced, therefore Sarvajna is not produced, therefore it is not Sarvajna.'

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薩云若亦無所生。」

舍利弗問須菩提：「何以故言：『五陰不二為非五陰，乃至薩云若不二為非薩云若。』？」

須菩提報言：「五陰不二，亦不合亦不散，亦無有形、不可見、一相，一相者則無相，薩云若亦如是；以是故，五陰無有二不為五陰，薩云若無有二不為薩云若。」

舍利弗問：「何以故五陰無有二為作數，乃至薩云若無有二為作數耶？」

須菩提言：「無所生及五陰，無有二。五陰則是無所生，無所生則是五陰。以是故，五陰無有二為作數耳。乃至薩云若亦無有二，為作數耳。」

須菩提白佛言：「菩薩學般若波羅蜜觀是法時，見五陰無所生常凈故，見吾我亦無所生常凈故，見檀波羅蜜至般若波羅蜜亦無所生常凈故，見內外空至有無空亦無所生常凈故，見三十七品、佛十八法亦無所生常凈故，見諸陀鄰尼三昧門亦無所生常凈故，見薩云若無所從生常凈故，見凡人凡人法亦無所生常凈故，見須陀洹須陀洹法、斯陀含斯陀含法、阿那含阿那含法、阿羅漢阿羅漢法、辟支佛辟支佛法，見菩薩菩薩法，見佛佛法，皆無所生常凈故。」

舍利弗問：「如我從須菩提所聞，五陰為無所生，乃至道亦無所生，佛法亦無所生，亦無所逮得。須陀洹至阿羅漢、辟支佛亦復不逮，菩薩

【現代漢語翻譯】 現代漢語譯本 『薩云若（Sarvajna，一切智）也是無所生的。』

舍利弗問須菩提：『為什麼說：「五陰（Panca-skandha，色、受、想、行、識五種構成要素）不二就不是五陰，乃至薩云若不二就不是薩云若」？』

須菩提回答說：『五陰不二，既不合也不散，也沒有形狀、不可見，是同一相，同一相就是無相，薩云若也是這樣；因此，五陰沒有二，所以不是五陰，薩云若沒有二，所以不是薩云若。』

舍利弗問：『為什麼五陰沒有二就成為一個整體，乃至薩云若沒有二就成為一個整體呢？』

須菩提說：『無所生和五陰，沒有二。五陰就是無所生，無所生就是五陰。因此，五陰沒有二才成為一個整體。乃至薩云若也沒有二，才成為一個整體。』

須菩提對佛說：『菩薩學習般若波羅蜜（Prajnaparamita，智慧的完美）觀察這些法時，見到五陰無所生，常是清凈的，見到我、我的概念也是無所生，常是清凈的，見到檀波羅蜜（Dānapāramitā，佈施的完美）乃至般若波羅蜜也是無所生，常是清凈的，見到內空（adhyatma-sunyata）乃至有無空（bhava-abhava-sunyata）也是無所生，常是清凈的，見到三十七品（bodhipaksika-dharma，三十七道品）、佛十八法（avenika-buddha-dharma，佛的十八種不共法）也是無所生，常是清凈的，見到諸陀鄰尼（dharani，總持）三昧門（samadhi-mukha，禪定之門）也是無所生，常是清凈的，見到薩云若無所從來，常是清凈的，見到凡人凡人法也是無所生，常是清凈的，見到須陀洹（srota-apanna，入流者）須陀洹法、斯陀含（sakrdagamin，一來者）斯陀含法、阿那含（anagamin，不還者）阿那含法、阿羅漢（arhat，無學）阿羅漢法、辟支佛（pratyekabuddha，獨覺）辟支佛法，見到菩薩菩薩法，見到佛佛法，都是無所生，常是清凈的。』

舍利弗問：『如我從須菩提那裡聽到的，五陰是無所生的，乃至道也是無所生的，佛法也是無所生的，也沒有什麼可以獲得的。須陀洹乃至阿羅漢、辟支佛也是沒有獲得的，菩薩

【English Translation】 English version 'Sarvajna (all-knowing) is also unborn.'

Sariputra asked Subhuti, 'Why is it said: 「The five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) not being two is not the five skandhas, and even Sarvajna not being two is not Sarvajna?」'

Subhuti replied, 'The five skandhas are not two, neither united nor scattered, without form, invisible, of one characteristic, and one characteristic is no characteristic; Sarvajna is also like this. Therefore, the five skandhas not being two is not the five skandhas, and Sarvajna not being two is not Sarvajna.'

Sariputra asked, 'Why is it that the five skandhas not being two constitutes a unity, and even Sarvajna not being two constitutes a unity?'

Subhuti said, 'The unborn and the five skandhas are not two. The five skandhas are the unborn, and the unborn are the five skandhas. Therefore, the five skandhas not being two constitutes a unity. Even Sarvajna not being two constitutes a unity.'

Subhuti said to the Buddha, 'When a Bodhisattva studies the Prajnaparamita (perfection of wisdom) and observes these dharmas, they see that the five skandhas are unborn and always pure; they see that the concept of self and mine are also unborn and always pure; they see that the Danaparamita (perfection of giving) up to the Prajnaparamita are also unborn and always pure; they see that inner emptiness (adhyatma-sunyata) up to the emptiness of being and non-being (bhava-abhava-sunyata) are also unborn and always pure; they see that the thirty-seven factors of enlightenment (bodhipaksika-dharma) and the eighteen unique qualities of a Buddha (avenika-buddha-dharma) are also unborn and always pure; they see that the dharani (mantras) and samadhi-mukha (gates of concentration) are also unborn and always pure; they see that Sarvajna has no origin and is always pure; they see that ordinary people and their dharmas are also unborn and always pure; they see that Srota-apanna (stream-enterer) and the dharma of Srota-apanna, Sakrdagamin (once-returner) and the dharma of Sakrdagamin, Anagamin (non-returner) and the dharma of Anagamin, Arhat (worthy one) and the dharma of Arhat, Pratyekabuddha (solitary buddha) and the dharma of Pratyekabuddha, they see that Bodhisattvas and the dharma of Bodhisattvas, they see that Buddhas and the dharma of Buddhas, are all unborn and always pure.'

Sariputra asked, 'As I have heard from Subhuti, the five skandhas are unborn, and even the path is unborn, the Buddha's dharma is unborn, and there is nothing to be attained. Srota-apanna up to Arhat and Pratyekabuddha have also not attained anything, and Bodhisattvas

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亦無所逮得，薩云若亦無所逮得。菩薩摩訶薩無所逮得薩云若者，為壞五趣，是為菩薩不於五趣中得道。」

舍利弗言：「若使諸法無所生，云何須陀洹三應滅而念成道，斯陀含三垢薄而念成道，阿那含五應滅而念成道，阿羅漢滅上五所得，辟支佛以因緣覺故而念成道？何以故菩薩作勤苦行，代眾生受勤苦？為何等故如來、無所著、得等正覺轉法輪乎？」

須菩提言：「舍利弗！我亦不使無所生法有所逮得，我亦不使無所生得須陀洹道、斯陀含、阿那含、阿羅漢、辟支佛道，我亦不使菩薩有勤苦行，菩薩行亦無有勤苦想。舍利弗！菩薩亦不覺苦想。何以故？舍利弗！不可從覺苦想能為不可計阿僧祇眾生作本。菩薩于眾生，如父想、如母想、如子想、如身想，無所有。菩薩于內外法，當作是想，當作是念：『所言我及一切眾生，亦不有亦不可見。』于內外法當作是念，作是想念不起勤苦想。何以故？一切無所有故。世尊于無所生、非我所能令得，如來阿惟三佛亦無所生，如來不從無所生逮轉法輪。」

舍利弗問尊者須菩提言：「欲使從無所生逮得？欲使從有所生逮得？」

須菩提言：「我亦不使從無所生逮得，亦復不使從有所生逮得。」

舍利弗言：「如所言，為無所逮、無所得耶？」

【現代漢語翻譯】 現代漢語譯本：也無所能證得，如果說菩薩證得一切智，那麼菩薩摩訶薩證得一切智，是爲了斷滅五道輪迴，這樣菩薩就不是在五道輪迴中得道了。 舍利弗說：『如果一切法都沒有生起，那麼為何須陀洹（初果，入流者）需要斷除三結才能證道，斯陀含（二果，一來者）需要減輕三垢才能證道，阿那含（三果，不還者）需要斷除五下分結才能證道，阿羅漢（四果，無學）需要斷除上五分結才能證道，辟支佛（緣覺）因為因緣覺悟而證道？為什麼菩薩要修行勤苦，代替眾生承受勤苦？爲了什麼如來、無所執著、證得無上正等正覺要轉法輪呢？』 須菩提說：『舍利弗！我也不認為無所生之法可以被證得，我也不認為無所生可以證得須陀洹道、斯陀含、阿那含、阿羅漢、辟支佛道，我也不認為菩薩有勤苦修行，菩薩的修行也沒有勤苦的想法。舍利弗！菩薩也不覺知苦的想法。為什麼呢？舍利弗！不能從覺知苦的想法為不可計數的阿僧祇眾生作根本。菩薩對於眾生，如同父親的想法、如同母親的想法、如同孩子的想法、如同自身，沒有執著。菩薩對於內外之法，應當這樣想，應當這樣念：『所說的我以及一切眾生，既不存在也不可見。』對於內外之法應當這樣念，這樣想，不生起勤苦的想法。為什麼呢？因為一切都是無所有的。世尊對於無所生，不是我能令其證得的，如來阿惟三佛（無上正等正覺）也是無所生的，如來不是從無所生而證得轉法輪的。』 舍利弗問尊者須菩提說：『是想從無所生證得？還是想從有所生證得？』 須菩提說：『我也不認為從無所生證得，也不認為從有所生證得。』 舍利弗說：『如你所說，是無所證得、無所得嗎？』

【English Translation】 English version: Nor is there anything to be attained. If one says that a Bodhisattva attains Sarvajnata (all-knowing wisdom), then a Bodhisattva-Mahasattva attaining Sarvajnata is for the destruction of the five destinies (five realms of existence). Thus, a Bodhisattva does not attain enlightenment within the five destinies. Sariputra said, 'If all dharmas (phenomena) are unarisen, then why does a Srotapanna (stream-enterer) need to eradicate three fetters to attain the path, a Sakadagamin (once-returner) need to weaken three defilements to attain the path, an Anagamin (non-returner) need to eradicate five lower fetters to attain the path, an Arhat (worthy one) need to eradicate the five higher fetters to attain the path, and a Pratyekabuddha (solitary buddha) attain the path through realization of dependent origination? Why does a Bodhisattva practice asceticism, enduring hardships on behalf of sentient beings? For what purpose does the Tathagata (Thus-gone one), the unattached one, attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) and turn the wheel of Dharma?' Subhuti said, 'Sariputra! I do not assert that unarisen dharmas can be attained, nor do I assert that the unarisen attain the path of Srotapanna, Sakadagamin, Anagamin, Arhat, or Pratyekabuddha. I also do not assert that a Bodhisattva has ascetic practices, nor does a Bodhisattva have the thought of asceticism. Sariputra! A Bodhisattva does not perceive the thought of suffering. Why? Sariputra! It is not possible to make the perception of suffering the basis for countless Asankhyeya (incalculable) sentient beings. A Bodhisattva regards sentient beings as a father, as a mother, as a child, as oneself, without attachment. A Bodhisattva should think and contemplate regarding internal and external dharmas: 『What is called 『I』 and all sentient beings, neither exist nor are visible.』 Regarding internal and external dharmas, one should contemplate and think in this way, not giving rise to the thought of asceticism. Why? Because everything is without substance. The World Honored One (Buddha) cannot cause the unarisen to be attained. The Tathagata, Anuttara-samyak-sambuddha, is also unarisen. The Tathagata does not attain the turning of the wheel of Dharma from the unarisen.' Sariputra asked the Venerable Subhuti, 'Do you intend to attain from the unarisen? Or do you intend to attain from the arisen?' Subhuti said, 'I do not intend to attain from the unarisen, nor do I intend to attain from the arisen.' Sariputra said, 'As you say, is it without attainment and without gain?'

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須菩提言：「有所逮、有所得，不以二世俗之事有逮有得，但以世事故有須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，有佛；欲論最第一者，無有逮、無有得，從須陀洹上至佛，亦無逮亦無得。」

「云何，須菩提！但以世事故有逮有得。壞五趣者亦復如是耶？」

須菩提言：「以世俗事故有逮有得，以世俗事故有五趣教。何以故？舍利弗！最第一法無有生死，無有善惡之報，亦無斷亦無著。」

舍利弗言：「云何，須菩提！無所生有所生耶？有所生有所生乎？」

須菩提報言：「我亦不使無所生有所生，亦不使有所生有所生也。」

舍利弗言：「為欲使何所無所生法有所生？」

須菩提言：「我不令五陰、有無空有所生，乃至道、有無空亦不令無所生。」

舍利弗言：「不生為生耶？生為生乎？」

須菩提言：「生亦不生，不生亦不生。何以故？諸可有所生、無所生一耳，亦不別，亦無形、不可見、不可得、一相，一相者則無所有之貌。是故，舍利弗！有所生亦不生，無所生亦不生。」

舍利弗言：「當說無所生無所生法，說有所生無所生法。我樂欲聞。」

須菩提言：「恣所樂。何以故？舍利弗！所可無所生法、所可有所生法，無所樂。

【現代漢語翻譯】 現代漢語譯本 須菩提說：『如果說有所證得、有所獲得，那不是在世俗的層面說有證得有獲得，而是因為世俗的緣故，才會有須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺），乃至佛的出現；如果要論最究竟的境界，那是無所證得、無所獲得的，從須陀洹到佛，也都是無所證得、無所獲得的。』 『須菩提，你說說看，只是因為世俗的緣故才有證得和獲得嗎？那麼，那些斷絕五趣（地獄、餓鬼、畜生、人、天）輪迴的人也是這樣嗎？』 須菩提說：『因為世俗的緣故才有證得和獲得，也因為世俗的緣故才有五趣的教導。為什麼呢？舍利弗，最究竟的法是沒有生死的，沒有善惡的報應，也沒有斷滅和執著。』 舍利弗問：『須菩提，你說說看，是無所生而有所生嗎？還是有所生而有所生呢？』 須菩提回答說：『我既不認為無所生而有所生，也不認為有所生而有所生。』 舍利弗問：『那麼，你想要讓什麼無所生的法有所生呢？』 須菩提說：『我不認為五陰（色、受、想、行、識）、有無空有所生，乃至道、有無空也不認為無所生。』 舍利弗問：『不生是生嗎？生是生嗎？』 須菩提說：『生也不是生，不生也不是生。為什麼呢？所有可以有所生、無所生的，都是一樣的，沒有差別，也沒有形狀，不可見，不可得，都是一相，一相就是沒有所有相。所以，舍利弗，有所生也不是生，無所生也不是生。』 舍利弗說：『請你講講無所生無所生的法，講講有所生無所生的法，我非常想聽。』 須菩提說：『隨你喜歡。為什麼呢？舍利弗，所謂無所生法、所謂有所生法，都是沒有執著的。』

【English Translation】 English version Subhuti said, 'If there is something attained or something gained, it is not in the worldly sense that there is attainment or gain, but because of worldly matters, there are Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary buddhas), and even Buddhas; if one were to discuss the ultimate state, there is no attainment, no gain, from Srotapanna up to Buddha, there is neither attainment nor gain.' 'Tell me, Subhuti! Is it only because of worldly matters that there is attainment and gain? Are those who have broken the cycle of the five realms (hell, hungry ghosts, animals, humans, and gods) also like this?' Subhuti said, 'Because of worldly matters, there is attainment and gain, and because of worldly matters, there is the teaching of the five realms. Why? Shariputra, the ultimate Dharma has no birth and death, no karmic retribution of good and evil, and neither annihilation nor attachment.' Shariputra asked, 'Tell me, Subhuti! Is it that from the unborn, there is birth? Or is it that from the born, there is birth?' Subhuti replied, 'I do not assert that from the unborn, there is birth, nor do I assert that from the born, there is birth.' Shariputra asked, 'Then, what unborn Dharma do you intend to bring into existence?' Subhuti said, 'I do not assert that the five skandhas (form, feeling, perception, mental formations, and consciousness), existence, non-existence, or emptiness are brought into existence, nor do I assert that the path, existence, non-existence, or emptiness are unborn.' Shariputra asked, 'Is non-birth birth? Or is birth birth?' Subhuti said, 'Birth is not birth, and non-birth is not non-birth. Why? All that can be born or unborn are the same, without distinction, without form, invisible, unattainable, of one nature, and one nature is the appearance of non-existence. Therefore, Shariputra, what is born is not born, and what is unborn is not born.' Shariputra said, 'Please speak about the Dharma of the unborn that is unborn, and speak about the Dharma of the born that is unborn. I am eager to hear.' Subhuti said, 'As you wish. Why? Shariputra, what is called the unborn Dharma and what is called the born Dharma are without attachment.'

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所問無所生無所生，是諸法亦不合、亦不散，亦無形、不可見、不可得、一相，一相者則無相。」

舍利弗言：「所生亦復無所生，所樂亦復無所生，法亦無所生，所報亦復無所生。」

「如是，如是！舍利弗！諸法皆無所生。何以故？五陰無所生，六情亦無所生，六性——地水火風空識——是六性亦無所生，身口意行亦無所生，至薩云若亦無所生。是故，舍利弗！所報亦無所生法！所因緣樂聞皆無所生。」

舍利弗言：「如尊者須菩提，為是法師之上。何以故？隨所問能發遣。何以故？于諸法無所依。」

舍利弗問長老須菩提：「諸法雲何無所依？」

答言：「舍利弗！色性空，亦不依內、亦不依外、亦不依兩中間；痛想行識性空，亦不依內、亦不依外、亦不依兩中間。六情、十二衰性空，亦不依內外中間。六波羅蜜性空，亦不依內外中間。從內外空至有無空性，亦不依內外中間。三十七品至佛十八法性空，亦不依內外中間。諸法性皆空者，亦不依內外中間。舍利弗！是故無所依。是故行六波羅蜜菩薩，能凈五陰至薩云若。」

舍利弗問須菩提：「云何菩薩行六波羅蜜凈菩薩道？」

答言：「舍利弗！亦有道檀波羅蜜亦有俗檀波羅蜜，至般若波羅蜜亦有道亦有俗。」

【現代漢語翻譯】 現代漢語譯本：所問的『無所生』，實際上是無所生，這些法既不結合，也不離散，既沒有形狀，也不可見，不可獲得，是『一相』（唯一的真實狀態），而『一相』就是無相。 舍利弗（佛陀的十大弟子之一）說：『所生』也是無所生，『所樂』也是無所生，『法』也是無所生，『所報』也是無所生。 須菩提（佛陀的十大弟子之一）說：『是的，是的！舍利弗！一切法都是無所生的。為什麼呢？五陰（色、受、想、行、識）是無所生的，六情（眼、耳、鼻、舌、身、意）也是無所生的，六性（地、水、火、風、空、識）也是無所生的，身口意行也是無所生的，乃至薩云若（一切智）也是無所生的。所以，舍利弗！所報也是無所生法！所因緣樂聞的也都是無所生。』 舍利弗說：『像尊者須菩提，是法師中的佼佼者。為什麼呢？因為他能解答任何問題。為什麼呢？因為他對一切法都沒有執著。』 舍利弗問長老須菩提：『一切法如何無所依呢？』 須菩提回答說：『舍利弗！色性是空的，既不依賴於內，也不依賴於外，也不依賴於內外之間；受、想、行、識的自性也是空的，既不依賴於內，也不依賴於外，也不依賴於內外之間。六情、十二衰（十二因緣）的自性是空的，也不依賴於內外之間。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的自性是空的，也不依賴於內外之間。從內外空到有無空的自性，也不依賴於內外之間。三十七品（三十七道品）到佛十八法（佛的十八不共法）的自性是空的，也不依賴於內外之間。一切法的自性都是空的，也不依賴於內外之間。舍利弗！所以是無所依。所以，修行六波羅蜜的菩薩，能夠凈化五陰，直至薩云若。』 舍利弗問須菩提：『菩薩如何修行六波羅蜜來凈化菩薩道呢？』 須菩提回答說：『舍利弗！既有道檀波羅蜜（以道為基礎的佈施），也有俗檀波羅蜜（世俗的佈施），乃至般若波羅蜜（智慧）既有道也有俗。』

【English Translation】 English version: 'That which is asked about as 'not being born' is actually not born; these dharmas neither combine nor disperse, neither have form nor are visible, nor can be obtained, they are of 'one mark' (the single true state), and 'one mark' is no mark.' Sariputra (one of the Buddha's ten great disciples) said, 'That which is born is also not born, that which is desired is also not born, dharma is also not born, and that which is reported is also not born.' Subhuti (one of the Buddha's ten great disciples) said, 'So it is, so it is! Sariputra! All dharmas are not born. Why is that? The five skandhas (form, feeling, perception, mental formations, consciousness) are not born, the six senses (eye, ear, nose, tongue, body, mind) are also not born, the six elements (earth, water, fire, wind, space, consciousness) are also not born, the actions of body, speech, and mind are also not born, even Sarvajna (omniscience) is not born. Therefore, Sariputra! That which is reported is also a dharma that is not born! That which is heard with joy due to conditions is also not born.' Sariputra said, 'Like the venerable Subhuti, he is the best among Dharma teachers. Why is that? Because he can answer any question. Why is that? Because he has no attachment to any dharma.' Sariputra asked the elder Subhuti, 'How are all dharmas without reliance?' Subhuti replied, 'Sariputra! The nature of form is empty, it does not rely on the internal, nor on the external, nor on the space between the two; the nature of feeling, perception, mental formations, and consciousness is also empty, it does not rely on the internal, nor on the external, nor on the space between the two. The nature of the six senses and the twelve nidanas (twelve links of dependent origination) is empty, it does not rely on the internal, external, or the space between. The nature of the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) is empty, it does not rely on the internal, external, or the space between. From the emptiness of internal and external to the emptiness of existence and non-existence, it does not rely on the internal, external, or the space between. The nature of the thirty-seven factors of enlightenment (thirty-seven aids to enlightenment) to the eighteen unique qualities of a Buddha (eighteen unique qualities of a Buddha) is empty, it does not rely on the internal, external, or the space between. The nature of all dharmas is empty, it does not rely on the internal, external, or the space between. Sariputra! Therefore, there is no reliance. Therefore, a Bodhisattva who practices the six paramitas can purify the five skandhas up to Sarvajna.' Sariputra asked Subhuti, 'How does a Bodhisattva practice the six paramitas to purify the Bodhisattva path?' Subhuti replied, 'Sariputra! There is both the paramita of giving based on the path (dana paramita) and the paramita of giving based on the mundane (dana paramita), and so on up to the paramita of wisdom (prajna paramita), which has both the path and the mundane.'

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復問：「何等為俗檀波羅蜜？何等為道檀波羅蜜？」

答言：「菩薩住于佈施，若有沙門、婆羅門，若有貧窮、疾病、形殘，隨其所索城國、珍寶、衣被、飲食、妻子、眷屬、頭目肌肉、髓腦骨血，一切所有皆給與之。所可與者有所依倚，作是念言：『我與、彼受，我不嫉他人與。』言：『我是施主。』言：『我與一切。』言：『我隨佛教。』言：『我行檀波羅蜜。』雖作是施與而有所倚，所作阿耨多羅三耶三菩與眾生共之，以是施與欲令眾生於無餘泥洹而般泥洹。雖佈施，有三礙意。何等為三？有我想，有彼想，有施想；是為三礙。是為世俗佈施。何以故名為世俗佈施？以不能離世俗，亦不出世俗事故，是為世俗佈施。何等為道施？以三事凈。何等為三？菩薩佈施，亦不自見，亦不見受者，不望其報；是為菩薩於三事凈。舍利弗！菩薩佈施施與眾生，亦不倚眾生為阿耨多羅三耶三菩，亦不見有阿耨多羅三耶三菩之兆，是為道檀波羅蜜。何以故名道檀波羅蜜？道檀波羅蜜者，勝出勝於世間故。從檀波羅蜜至般若波羅蜜，世俗有所依，道無所依。」

須菩提言：「是為菩薩行六波羅蜜凈菩薩道。」

舍利弗問須菩提：「何等為菩薩摩訶薩道？」

答言：「三十七品是菩薩摩訶薩道，空、

【現代漢語翻譯】 現代漢語譯本 又問：『什麼是俗檀波羅蜜（世俗的佈施）？什麼是道檀波羅蜜（通向覺悟的佈施）？』 回答說：『菩薩在佈施時，如果遇到沙門（出家修行者）、婆羅門（祭司），或者貧窮、疾病、殘疾的人，他們無論索要城池、珍寶、衣服、飲食、妻子、眷屬，甚至頭目、肌肉、骨髓、腦血，菩薩都會全部給予。但這種佈施有所依恃，會想：『我給予，他們接受，我不嫉妒他人佈施。』會說：『我是施主。』會說：『我給予一切。』會說：『我遵循佛教。』會說：『我行檀波羅蜜。』雖然這樣佈施，但有所執著，所作的阿耨多羅三藐三菩提（無上正等正覺）也想與眾生共享，希望通過佈施使眾生進入無餘涅槃（徹底的解脫）。雖然佈施，但有三種障礙。哪三種呢？有我相，有受者相，有佈施相；這就是三種障礙。這就是世俗的佈施。為什麼稱為世俗佈施呢？因為它不能脫離世俗，也不能超出世俗的緣故，所以是世俗佈施。什麼是道施呢？以三事清凈。哪三事呢？菩薩佈施時，不執著于自己，也不執著于受者，不期望回報；這就是菩薩在三事上清凈。舍利弗！菩薩佈施給眾生，也不執著于眾生來成就阿耨多羅三藐三菩提，也不認為有阿耨多羅三藐三菩提的跡象，這就是道檀波羅蜜。為什麼稱為道檀波羅蜜呢？道檀波羅蜜，是超越世間的，勝過世間的。從檀波羅蜜到般若波羅蜜（智慧的圓滿），世俗的佈施有所執著，而通向覺悟的佈施則無所執著。』 須菩提說：『這就是菩薩行六波羅蜜（六種到達彼岸的方法）清凈的菩薩道。』 舍利弗問須菩提：『什麼是菩薩摩訶薩（偉大的菩薩）道？』 回答說：『三十七道品（三十七種修行方法）是菩薩摩訶薩道，空（空性）、

【English Translation】 English version Again asked: 'What is mundane Dāna pāramitā (worldly giving)? What is the path Dāna pāramitā (giving that leads to enlightenment)?' Answered: 'When a Bodhisattva engages in giving, if there are Śramaṇas (ascetics), Brahmins (priests), or those who are poor, sick, or disabled, whatever they ask for—cities, treasures, clothing, food, wives, relatives, even their own heads, muscles, marrow, brains, and blood—the Bodhisattva gives it all. However, this giving is dependent, thinking: 『I give, they receive, I am not jealous of others』 giving.』 Saying: 『I am the giver.』 Saying: 『I give everything.』 Saying: 『I follow the Buddha』s teachings.』 Saying: 『I practice Dāna pāramitā.』 Although giving in this way, there is attachment. The Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) that is attained is shared with all beings, hoping that through this giving, beings will enter into Nirvāṇa without remainder (complete liberation). Although giving, there are three hindrances. What are the three? The notion of self, the notion of the receiver, and the notion of giving; these are the three hindrances. This is worldly giving. Why is it called worldly giving? Because it cannot detach from the world, nor transcend worldly affairs, therefore it is worldly giving. What is path giving? It is pure in three aspects. What are the three? When a Bodhisattva gives, they do not cling to themselves, nor to the receiver, nor do they expect any reward; this is the Bodhisattva』s purity in three aspects. Śāriputra! When a Bodhisattva gives to beings, they do not cling to beings for the sake of attaining Anuttarā-samyak-saṃbodhi, nor do they see any sign of Anuttarā-samyak-saṃbodhi; this is path Dāna pāramitā. Why is it called path Dāna pāramitā? Path Dāna pāramitā is superior, surpassing the world. From Dāna pāramitā to Prajñā pāramitā (perfection of wisdom), worldly giving has attachments, while giving that leads to enlightenment has no attachments.』 Subhūti said: 『This is the Bodhisattva path of practicing the six pāramitās (six perfections) purely.』 Śāriputra asked Subhūti: 『What is the path of a Bodhisattva Mahāsattva (great Bodhisattva)?』 Answered: 『The thirty-seven factors of enlightenment (thirty-seven practices) are the path of a Bodhisattva Mahāsattva, emptiness (śūnyatā),』

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無相、無愿三脫門，內外空乃至有無空，諸三昧門、陀鄰尼門，佛十種力、四無所畏、佛十八法、四無礙慧、大慈大悲，是為菩薩摩訶薩道。」

舍利弗言：「善哉，善哉！須菩提！是為何等波羅蜜功德力？」

須菩提言：「是般若波羅蜜功德力。何以故？般若波羅蜜者，諸善法功德之母。般若波羅蜜者，悉持三乘之法。諸過去佛世尊皆行般若波羅蜜，自致成阿惟三佛；當來諸佛世尊亦行般若波羅蜜，自致成阿惟三佛；現在十方恒邊沙國諸佛世尊，亦行般若波羅蜜自致成阿惟三佛。」

須菩提言：「若聞說般若波羅蜜不疑不懼，當知是菩薩能行菩薩道不捨眾生，能為一切眾生作護，亦無所猗，終不離是念，所謂大慈大悲之念。」

舍利弗復問：「欲使菩薩不捨大慈大悲之念，不離是者，以為一切眾生皆當爲菩薩。何以故？一切眾生終不離是念。」

須菩提贊言：「善哉，善哉！舍利弗！我已覺知所譏來跡。我當受之。如眾生無所有，念亦無所有，有無亦無所有。如眾生寂，念亦復寂。如眾生空，念亦復空。如眾生無所覺，念亦無所覺。如五陰無所有，念亦無所有。如五陰無有實、如五陰空、如五陰寂、如五陰無所覺，當知念亦無所覺。眼耳鼻舌身意，色聲香味細滑法，地水火風空識亦

【現代漢語翻譯】 現代漢語譯本：'無相'（沒有表象）、'無愿'（沒有渴求）和'三脫門'（三種解脫之門），內外皆空，乃至有和無的空性，各種禪定之門、'陀鄰尼門'（總持之門），佛的十種力量、四種無所畏懼、佛的十八種不共法、四種無礙智慧、大慈大悲，這些都是菩薩摩訶薩的道。 舍利弗問：'太好了，太好了！須菩提！這是何等波羅蜜（到達彼岸）的功德力？' 須菩提說：'這是般若波羅蜜（智慧到達彼岸）的功德力。為什麼呢？因為般若波羅蜜是所有善法功德的母親。般若波羅蜜能持一切三乘之法。過去諸佛世尊都修行般若波羅蜜，自己成就了阿惟三佛（無上正等正覺）；未來諸佛世尊也將修行般若波羅蜜，自己成就阿惟三佛；現在十方恒河沙數國土的諸佛世尊，也都是修行般若波羅蜜而成就阿惟三佛。' 須菩提說：'如果聽到說般若波羅蜜而不懷疑不恐懼，應當知道這位菩薩能行菩薩道，不捨棄眾生，能為一切眾生作守護，也沒有任何執著，始終不離這個念頭，也就是大慈大悲的念頭。' 舍利弗又問：'要使菩薩不捨大慈大悲的念頭，不離開這個念頭，那麼一切眾生都應當成為菩薩。為什麼呢？因為一切眾生最終都不會離開這個念頭。' 須菩提讚歎說：'太好了，太好了！舍利弗！我已經覺察到你所譏諷的來意。我應當接受它。就像眾生沒有所有，念頭也沒有所有，有和無也沒有所有。就像眾生寂靜，念頭也同樣寂靜。就像眾生空性，念頭也同樣空性。就像眾生沒有覺知，念頭也沒有覺知。就像五陰（色、受、想、行、識）沒有所有，念頭也沒有所有。就像五陰沒有真實、就像五陰空性、就像五陰寂靜、就像五陰沒有覺知，應當知道念頭也沒有覺知。眼、耳、鼻、舌、身、意，色、聲、香、味、細滑、法，地、水、火、風、空、識也都是如此。'

【English Translation】 English version: 'Non-appearance' (no form), 'non-desire' (no craving), and the 'three doors of liberation', emptiness both internally and externally, even the emptiness of existence and non-existence, all the doors of samadhi, the 'dharani doors' (doors of total retention), the ten powers of the Buddha, the four fearlessnesses, the eighteen unique qualities of the Buddha, the four unobstructed wisdoms, great loving-kindness and great compassion, these are the path of a Bodhisattva Mahasattva. Sariputra said: 'Excellent, excellent! Subhuti! What kind of power of merit is this Paramita (perfection)?' Subhuti said: 'This is the power of merit of Prajna Paramita (perfection of wisdom). Why? Because Prajna Paramita is the mother of all meritorious qualities of good dharmas. Prajna Paramita holds all the teachings of the three vehicles. All the Buddhas, World Honored Ones of the past, practiced Prajna Paramita and attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment); all the Buddhas, World Honored Ones of the future, will also practice Prajna Paramita and attain Anuttara-samyak-sambodhi; all the Buddhas, World Honored Ones in the present, in the countless lands like the sands of the Ganges, also attain Anuttara-samyak-sambodhi by practicing Prajna Paramita.' Subhuti said: 'If one hears about Prajna Paramita without doubt or fear, one should know that this Bodhisattva can walk the Bodhisattva path, not abandoning sentient beings, able to protect all sentient beings, without any attachment, and never leaving this thought, which is the thought of great loving-kindness and great compassion.' Sariputra asked again: 'To make the Bodhisattva not abandon the thought of great loving-kindness and great compassion, not leave this thought, then all sentient beings should become Bodhisattvas. Why? Because all sentient beings will ultimately not leave this thought.' Subhuti praised: 'Excellent, excellent! Sariputra! I have already perceived the intention of your criticism. I shall accept it. Just as sentient beings have nothing, thoughts also have nothing, existence and non-existence also have nothing. Just as sentient beings are tranquil, thoughts are also tranquil. Just as sentient beings are empty, thoughts are also empty. Just as sentient beings have no awareness, thoughts also have no awareness. Just as the five skandhas (form, feeling, perception, mental formations, consciousness) have nothing, thoughts also have nothing. Just as the five skandhas have no reality, just as the five skandhas are empty, just as the five skandhas are tranquil, just as the five skandhas have no awareness, one should know that thoughts also have no awareness. The eyes, ears, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma, earth, water, fire, wind, space, and consciousness are all the same.'

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爾。六波羅蜜空，內外空至有無空，三十七品佛十八法，陀鄰尼門、諸三昧門，及薩云若薩云若事，乃至道與念等無所有。如道無所覺，念亦無所覺。舍利弗！我欲使菩薩不離是行念。」

於是世尊讚歎須菩提言：「善哉，善哉！為諸菩薩摩訶薩說般若波羅蜜行，當如是如須菩提所言，如須菩提承佛威神說般若波羅蜜，菩薩摩訶薩亦當如是如須菩提所說。」

須菩提說是般若波羅蜜品時，三千大千剎土六反震動，前沒後涌、前涌后沒，八方上下皆悉如是。佛因是事便笑。

時須菩提叉手白佛言：「世尊！何因緣笑？」

佛告須菩提：「今我說般若波羅蜜，東方恒邊沙不可計諸佛，亦為諸菩薩說般若波羅蜜；十方諸如來、等正覺、無所著者，亦復為諸菩薩說般若波羅蜜，亦復如是。」

須菩提說是般若波羅蜜時，十二那術億天及人、阿須倫，皆得無所從生法忍。十方諸佛說般若波羅蜜時，不可計阿僧祇眾生皆發無上正真道意。◎

放光般若波羅蜜經卷第五 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第六

西晉于闐國三藏無羅叉奉　詔譯

◎摩訶般若波羅蜜無住品第二十八

爾時三千大千剎土諸四天王與無央數億百千諸天子

【現代漢語翻譯】 現代漢語譯本：

『爾』（你）所說的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧的完美）是空性的，從內空到有無空，三十七道品（通往覺悟的三十七種修行方法），佛的十八不共法（佛獨有的十八種功德），陀羅尼門（總持一切法門的修行方法）、各種三昧門（禪定之門），以及薩云若（一切智）和薩云若之事，乃至道與念等都是無所有的。如同道沒有覺知，念也沒有覺知。舍利弗！我希望讓菩薩不離開這種行念。」

於是世尊讚歎須菩提說：「善哉，善哉！為諸菩薩摩訶薩（偉大的菩薩）宣說般若波羅蜜（通過智慧達到彼岸的修行）的修行，應當像須菩提所說的那樣，如同須菩提承佛的威神力宣說般若波羅蜜，菩薩摩訶薩也應當像須菩提所說的那樣。」

須菩提宣說這個般若波羅蜜品時，三千大千世界六次震動，前沒後涌、前涌后沒，八方上下都是這樣。佛因為這件事就笑了。

這時須菩提合掌對佛說：「世尊！是什麼因緣讓您笑了？」

佛告訴須菩提：「現在我宣說般若波羅蜜，東方恒河沙數不可計量的諸佛，也為諸菩薩宣說般若波羅蜜；十方諸如來（佛的稱號）、等正覺（完全覺悟者）、無所著者（沒有任何執著的人），也為諸菩薩宣說般若波羅蜜，也是這樣。」

須菩提宣說這個般若波羅蜜時，十二那由他億的天人、阿修羅（非天神），都得到了無生法忍（對一切法不生不滅的真理的領悟）。十方諸佛宣說般若波羅蜜時，不可計量的阿僧祇（極大的數字）眾生都發起了無上正真道意（追求最高覺悟的心）。

《放光般若波羅蜜經》卷第五 大正藏第08冊 No. 0221 《放光般若經》

《放光般若經》卷第六

西晉于闐國三藏無羅叉奉詔譯

◎《摩訶般若波羅蜜無住品》第二十八

這時三千大千世界的諸四天王與無數億百千諸天子 English version:

'You' (referring to the listener) say that the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) are empty, from inner emptiness to the emptiness of existence and non-existence, the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment), the eighteen unique qualities of a Buddha, the Dharani gates (practices that hold all teachings), various Samadhi gates (gates of meditation), and Sarvajna (omniscience) and matters of Sarvajna, even the path and mindfulness are all without substance. Just as the path has no awareness, mindfulness also has no awareness. Shariputra! I wish to keep Bodhisattvas from straying from this practice of mindfulness.」

Then the World Honored One praised Subhuti, saying: 「Excellent, excellent! For the Bodhisattva Mahasattvas (great Bodhisattvas), the practice of Prajnaparamita (the perfection of wisdom that leads to the other shore) should be explained as Subhuti has said. Just as Subhuti, empowered by the Buddha's majestic power, explains Prajnaparamita, so too should the Bodhisattva Mahasattvas explain it as Subhuti has.」

When Subhuti was explaining this chapter on Prajnaparamita, the three thousand great thousand world systems shook six times, rising and falling, and falling and rising, in all eight directions and above and below. Because of this, the Buddha smiled.

At that time, Subhuti, with his palms together, said to the Buddha: 「World Honored One! What is the cause and condition for your smile?」

The Buddha told Subhuti: 「Now that I am explaining Prajnaparamita, the Buddhas in the east, as numerous as the sands of the Ganges, are also explaining Prajnaparamita to the Bodhisattvas; the Tathagatas (title of a Buddha), Samyaksambuddhas (fully enlightened ones), and those who are without attachment in the ten directions are also explaining Prajnaparamita to the Bodhisattvas, and it is the same.」

When Subhuti was explaining this Prajnaparamita, twelve nayutas (a large number) of billions of gods, humans, and Asuras (demigods) all attained the forbearance of the non-arising of dharmas (understanding of the truth that all phenomena are neither created nor destroyed). When the Buddhas in the ten directions explain Prajnaparamita, countless Asankhyeyas (immeasurable numbers) of beings all generate the intention for the unsurpassed, true, and right path (the aspiration for the highest enlightenment).

'The Sutra of the Light-emitting Prajnaparamita', Volume 5 Tripitaka No. 0221, Volume 8, 'The Sutra of the Light-emitting Prajna'

'The Sutra of the Light-emitting Prajnaparamita', Volume 6

Translated by the Tripitaka Master Wu Luocha of Khotan during the Western Jin Dynasty under imperial decree

◎Chapter 28, 'The Non-Abiding Chapter of the Mahaprajnaparamita'

At that time, the Four Heavenly Kings of the three thousand great thousand world systems, along with countless billions of hundreds of thousands of heavenly beings

【English Translation】 'You' say that the six paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) are empty, from inner emptiness to the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, the Dharani gates, various Samadhi gates, and Sarvajna and matters of Sarvajna, even the path and mindfulness are all without substance. Just as the path has no awareness, mindfulness also has no awareness. Shariputra! I wish to keep Bodhisattvas from straying from this practice of mindfulness. Then the World Honored One praised Subhuti, saying: 'Excellent, excellent! For the Bodhisattva Mahasattvas, the practice of Prajnaparamita should be explained as Subhuti has said. Just as Subhuti, empowered by the Buddha's majestic power, explains Prajnaparamita, so too should the Bodhisattva Mahasattvas explain it as Subhuti has.' When Subhuti was explaining this chapter on Prajnaparamita, the three thousand great thousand world systems shook six times, rising and falling, and falling and rising, in all eight directions and above and below. Because of this, the Buddha smiled. At that time, Subhuti, with his palms together, said to the Buddha: 'World Honored One! What is the cause and condition for your smile?' The Buddha told Subhuti: 'Now that I am explaining Prajnaparamita, the Buddhas in the east, as numerous as the sands of the Ganges, are also explaining Prajnaparamita to the Bodhisattvas; the Tathagatas, Samyaksambuddhas, and those who are without attachment in the ten directions are also explaining Prajnaparamita to the Bodhisattvas, and it is the same.' When Subhuti was explaining this Prajnaparamita, twelve nayutas of billions of gods, humans, and Asuras all attained the forbearance of the non-arising of dharmas. When the Buddhas in the ten directions explain Prajnaparamita, countless Asankhyeyas of beings all generate the intention for the unsurpassed, true, and right path. 'The Sutra of the Light-emitting Prajnaparamita', Volume 5 Tripitaka No. 0221, Volume 8, 'The Sutra of the Light-emitting Prajna' 'The Sutra of the Light-emitting Prajnaparamita', Volume 6 Translated by the Tripitaka Master Wu Luocha of Khotan during the Western Jin Dynasty under imperial decree ◎Chapter 28, 'The Non-Abiding Chapter of the Mahaprajnaparamita' At that time, the Four Heavenly Kings of the three thousand great thousand world systems, along with countless billions of hundreds of thousands of heavenly beings

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皆來共會；諸釋提桓因與諸無數億百千諸天皆共來會；須炎天子上至首陀會天，其中諸天各各與無數若干億百千天子皆來共會。從四天王至首陀會天，諸天功德光明巍巍；雖爾，不如世尊最下光明，百千萬倍巨億萬倍。諸天光明及閻浮檀寶之光明悉不現也。諸天在佛邊，其形體光明如燒炷，是故諸天光明即不復現。

釋提桓因白尊者須菩提：「今是三千大千剎土諸四天王、諸首陀會天，欲聽須菩提說般若波羅蜜，教菩薩云何住般若波羅蜜。何等為菩薩摩訶薩般若波羅蜜？當云何行般若波羅蜜？」

須菩提報釋提桓因言：「拘翼！今當承佛威神為諸菩薩說般若波羅蜜，當爲菩薩如所應住說。是諸天子未發意者，今當應發菩薩心。已住于道撿者，力不堪發阿耨多羅三耶三菩意。何以故？為生死界作障隔故。假令是輩能發阿耨多羅三耶三菩意者，我亦代其歡喜；從上轉尊，我終不中道斷其功德。拘翼！何等為般若波羅蜜？菩薩摩訶薩當持應薩云若意，當念色無常、苦、空、非身，老病憂患惱結裁聚、轉變壞敗恐畏斗訟、不可恃怙。菩薩當念是亦無所倚。痛想行識，六情、六性，皆當念是苦。凈亦無所倚。當念五陰凈、當念六情、六性凈寂。以薩云若意，當知從癡有愛習，十二因緣亦無所倚；當復念滅癡愛十二因

【現代漢語翻譯】 現代漢語譯本 他們都來集會；諸釋提桓因（Śakra devānām indra，帝釋天）與無數億百千諸天都來集會；從須炎天子（Suyāma，夜摩天王）到首陀會天（Śuddhāvāsa，凈居天），其中的諸天各自與無數若干億百千天子都來集會。從四天王天（Cāturmahārājika，四大天王所居之天）到首陀會天，諸天的功德光明非常盛大；即使如此，也不如世尊（佛陀）最微弱的光明，相差百千萬倍巨億萬倍。諸天的光明以及閻浮檀寶（Jambūdvīpa，一種金）的光明都無法顯現。諸天在佛陀身邊，他們的形體光明如同燃燒的火柱，因此諸天的光明就無法再顯現。 釋提桓因對尊者須菩提說：『現在這三千大千世界（trisāhasra-mahāsāhasra-lokadhātu）的諸四天王、諸首陀會天，想要聽須菩提講說般若波羅蜜（Prajñāpāramitā，智慧到彼岸），教導菩薩如何安住于般若波羅蜜。什麼是菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的般若波羅蜜？應當如何修行般若波羅蜜？』 須菩提回答釋提桓因說：『拘翼（Kauśika，帝釋的別名）！我現在將承佛的威神之力，為諸菩薩講說般若波羅蜜，應當為菩薩講說他們應當如何安住。這些天子中尚未發菩提心者，現在應當發起菩薩心。已經安住于道的人，力量不足以發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺）。為什麼呢？因為他們為生死輪迴設定了障礙。假如這些人能夠發起阿耨多羅三藐三菩提心，我也將為他們感到歡喜；從上轉尊，我終究不會中途斷絕他們的功德。拘翼！什麼是般若波羅蜜？菩薩摩訶薩應當持有應薩云若（sarvajña，一切智）的意念，應當思念色（rūpa，物質）是無常、苦、空、非我，老、病、憂、患、惱、結、裁聚、轉變、壞敗、恐懼、斗訟、不可依賴。菩薩應當思念這些都是無所依的。受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識），六情（ṣaḍindriya，六根）、六性（ṣaḍviṣaya，六境），都應當思念這些是苦。清凈也無所依。應當思念五陰（pañca-skandha，五蘊）清凈，應當思念六情、六性清凈寂滅。以薩云若的意念，應當知道從癡（avidyā，無明）有愛習（tṛṣṇā，渴愛），十二因緣（dvādaśāṅga-pratītyasamutpāda，十二緣起）也無所依；應當再思念滅癡愛十二因緣。』

【English Translation】 English version They all came together; the Śakra devānām indra (釋提桓因, the lord of the gods) and countless billions of heavenly beings all came together; from Suyāma (須炎天子, the Yama heaven king) up to the Śuddhāvāsa heavens (首陀會天, the Pure Abodes), the gods within each came together with countless billions of heavenly beings. From the Cāturmahārājika heavens (四天王天, the heaven of the Four Great Kings) to the Śuddhāvāsa heavens, the meritorious light of the gods was magnificent; even so, it was not comparable to the faintest light of the World Honored One (世尊, the Buddha), by hundreds of thousands of times, billions of times. The light of the gods and the light of Jambūdvīpa gold (閻浮檀寶, a type of gold) all disappeared. When the gods were by the Buddha's side, their forms and light were like burning pillars, therefore the light of the gods no longer appeared. Śakra devānām indra said to the venerable Subhūti: 'Now, the Four Great Kings of this trisāhasra-mahāsāhasra-lokadhātu (三千大千世界, the great trichiliocosm) and the Śuddhāvāsa heavens, wish to hear Subhūti speak on the Prajñāpāramitā (般若波羅蜜, the perfection of wisdom), teaching bodhisattvas how to abide in the Prajñāpāramitā. What is the Prajñāpāramitā of a bodhisattva-mahāsattva (菩薩摩訶薩, a great bodhisattva)? How should one practice the Prajñāpāramitā?' Subhūti replied to Śakra devānām indra: 'Kauśika (拘翼, another name for Śakra)! Now, I will rely on the majestic power of the Buddha to speak on the Prajñāpāramitā for the bodhisattvas, and I will speak to the bodhisattvas on how they should abide. Those heavenly beings who have not yet generated the bodhicitta (菩提心, the mind of enlightenment), should now generate the bodhisattva mind. Those who have already abided in the path, their strength is insufficient to generate the anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment) mind. Why? Because they have created obstacles for the cycle of birth and death. If these beings are able to generate the anuttarā-samyak-saṃbodhi mind, I will also rejoice for them; from the highest to the most honored, I will never cut off their merit midway. Kauśika! What is the Prajñāpāramitā? A bodhisattva-mahāsattva should hold the intention of sarvajña (薩云若, all-knowing), and should contemplate that rūpa (色, form) is impermanent, suffering, empty, and not-self, that old age, sickness, sorrow, affliction, vexation, bondage, gathering, change, decay, fear, strife, and unreliability exist. A bodhisattva should contemplate that these are also without reliance. Vedanā (受, feeling), saṃjñā (想, perception), saṃskāra (行, mental formations), vijñāna (識, consciousness), the six indriyas (六情, six sense organs), and the six viṣayas (六性, six sense objects), all should be contemplated as suffering. Purity is also without reliance. One should contemplate the purity of the pañca-skandha (五陰, five aggregates), one should contemplate the purity and quiescence of the six indriyas and six viṣayas. With the intention of sarvajña, one should know that from avidyā (癡, ignorance) arises tṛṣṇā (愛習, craving), and that the dvādaśāṅga-pratītyasamutpāda (十二因緣, twelve links of dependent origination) is also without reliance; one should further contemplate the cessation of ignorance, craving, and the twelve links of dependent origination.'

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緣得滅，眾苦亦無所倚。

「複次，拘翼！菩薩摩訶薩以薩云若意，當念三十七品亦無所倚，亦當念乃至佛十八法亦無所倚。

「複次，拘翼！菩薩摩訶薩以薩云若意，行檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜亦無所倚。如是，拘翼！菩薩行般若波羅蜜作是觀，使法法相續、法法相得，皆使具足。菩薩于念亦無吾我，若作異念不應道念。拘翼！以不等念意，于道亦不可見亦不可得；道無意，念意亦不可得亦不可見。拘翼！菩薩行般若波羅蜜當作是觀，于諸法無所得。」

釋提桓因言：「耆年須菩提！云何念意不與道意同？云何道意不與念意同？云何道意、念意俱不可得不可得見？」

須菩提言：「拘翼！所念意不成意，道意亦非意、亦不成意、不持非意。念非意，意則是非意，非意亦是意；是為菩薩摩訶薩般若波羅蜜。」

於是佛嘆須菩提言：「善哉，善哉！如汝為諸菩薩說般若波羅蜜教勸助之意。」

須菩提白佛言：「唯，世尊！我當報恩，不得不報恩。我當報過去諸如來、無所著、等正覺恩，及弟子勸助安立諸菩薩等。世尊爾時亦學六波羅蜜得阿惟三佛。世尊！我等亦當復勸助安立諸菩薩學六波羅蜜，亦當使成得阿惟三佛。」

須菩提言：「拘翼！

【現代漢語翻譯】 現代漢語譯本 因緣滅盡，眾生的痛苦也就無所依傍。 『再者，拘翼（釋提桓因的別稱）！菩薩摩訶薩以一切智（薩云若）的智慧，應當了知三十七道品（菩提道品的總稱）也無所依傍，也應當了知乃至佛的十八不共法（佛獨有的十八種功德）也無所依傍。 『再者，拘翼！菩薩摩訶薩以一切智的智慧，行佈施波羅蜜（檀波羅蜜）、持戒波羅蜜（尸波羅蜜）、忍辱波羅蜜（羼波羅蜜）、精進波羅蜜（惟逮波羅蜜）、禪定波羅蜜（禪波羅蜜）也無所依傍。如此，拘翼！菩薩行般若波羅蜜時，應作如是觀想，使法與法相續不斷，法與法相互成就，都使其圓滿具足。菩薩對於念頭也不執著於我，如果產生不同的念頭，不應執著于念頭。拘翼！以不平等的念頭，對於道是不可見也不可得的；道沒有念頭，念頭也是不可得也不可見的。拘翼！菩薩行般若波羅蜜時，應當作如是觀想，對於一切法都無所得。』 釋提桓因說：『耆年須菩提！為什麼念頭與道意不同？為什麼道意與念頭不同？為什麼道意和念頭都不可得、不可見？』 須菩提說：『拘翼！所念的意念不是真正的意念，道意也不是意念，也不是真正的意念，不執著于非意念。念頭不是意念，意念則是非意念，非意念也是意念；這就是菩薩摩訶薩的般若波羅蜜。』 這時，佛讚歎須菩提說：『善哉，善哉！你為諸菩薩宣說般若波羅蜜的教義，勸勉幫助他們的心意。』 須菩提對佛說：『是的，世尊！我應當報恩，不得不報恩。我應當報答過去諸如來、無所著、等正覺的恩德，以及弟子們勸勉幫助安立諸菩薩的恩德。世尊您當時也是學習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）而成就阿耨多羅三藐三菩提（無上正等正覺）。世尊！我們也應當再次勸勉幫助安立諸菩薩學習六波羅蜜，也應當使他們成就阿耨多羅三藐三菩提。』 須菩提說：『拘翼！』

【English Translation】 English version When conditions cease, all suffering has no support. Furthermore, Kausika (another name for Sakra)! A Bodhisattva Mahasattva, with the intention of Sarvajna (all-knowing wisdom), should contemplate that the thirty-seven factors of enlightenment (the total of the Bodhi path) have no support, and should also contemplate that even the eighteen unique qualities of a Buddha (eighteen unique merits of a Buddha) have no support. Furthermore, Kausika! A Bodhisattva Mahasattva, with the intention of Sarvajna, practices the perfection of giving (Dana Paramita), the perfection of morality (Sila Paramita), the perfection of patience (Ksanti Paramita), the perfection of vigor (Virya Paramita), and the perfection of meditation (Dhyana Paramita), also without any support. Thus, Kausika! When a Bodhisattva practices Prajna Paramita, he should contemplate in this way, making the dharmas continue without interruption, making the dharmas mutually accomplish each other, and making them all complete. A Bodhisattva does not cling to the notion of 'I' in his thoughts; if different thoughts arise, he should not cling to those thoughts. Kausika! With unequal thoughts, the path is neither visible nor attainable; the path has no thought, and thoughts are also neither attainable nor visible. Kausika! When a Bodhisattva practices Prajna Paramita, he should contemplate in this way, having no attainment in any dharma. Sakra said, 'Venerable Subhuti! Why are thoughts not the same as the intention of the path? Why is the intention of the path not the same as thoughts? Why are both the intention of the path and thoughts unattainable and invisible?' Subhuti said, 'Kausika! The thought that is thought is not a true thought, and the intention of the path is also not a thought, nor is it a true thought, not clinging to non-thought. A thought is not a thought, a thought is a non-thought, and a non-thought is also a thought; this is the Prajna Paramita of a Bodhisattva Mahasattva.' Then, the Buddha praised Subhuti, saying, 'Excellent, excellent! As you have explained the teachings of Prajna Paramita to the Bodhisattvas, encouraging and assisting their intentions.' Subhuti said to the Buddha, 'Yes, World Honored One! I should repay the kindness, I must repay the kindness. I should repay the kindness of the past Tathagatas, the Arhats, the Samyak Sambuddhas, and the kindness of the disciples who encourage and assist in establishing the Bodhisattvas. World Honored One, you also learned the Six Paramitas (giving, morality, patience, vigor, meditation, and wisdom) at that time and attained Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). World Honored One! We should also again encourage and assist in establishing the Bodhisattvas to learn the Six Paramitas, and we should also enable them to attain Anuttara Samyak Sambodhi.' Subhuti said, 'Kausika!'

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聽我說菩薩摩訶薩住般若波羅蜜如，住亦不住。五陰五陰空，菩薩菩薩空，五陰空、菩薩空一空，無有二。拘翼！菩薩當作如是住般若波羅蜜。拘翼！六情六情空，菩薩菩薩空，六情空、菩薩空等無有異。六性六性空，菩薩菩薩空，六性空、菩薩空等無有異。菩薩摩訶薩當作如是，于般若波羅蜜當作是住。

「複次，拘翼！十二因緣十二因緣空，滅十二因緣滅十二因緣空，菩薩菩薩空，十二因緣、十二因緣滅、空菩薩空，一空無有二。拘翼！菩薩摩訶薩于般若波羅蜜當作是住。六波羅蜜六波羅蜜空，內外空及有無空、三十七品、佛十八法、諸三昧門陀鄰尼門、聲聞乘、辟支佛乘亦爾。菩薩、如來、薩云若亦爾。菩薩空、薩云若空，一空無二；菩薩于般若波羅蜜當作是住。」

釋提桓因言：「云何，須菩提！菩薩摩訶薩不于般若波羅蜜中住？」

須菩提言：「拘翼！菩薩不住五陰有所倚，亦不住六情有所倚。不住於六情有所倚，從三十七品至薩云若皆不住有所倚。從須陀洹至阿羅漢、辟支佛上至佛皆不住有所倚。從五陰至薩云若，是為不住亦無所倚。從須陀洹至佛，亦不住有所倚。五陰無常不當于中住，五陰有常不當于中住，五陰苦樂不當于中住，凈不凈不當于中住，我非我不當于中住，空不空不當

【現代漢語翻譯】 現代漢語譯本： 聽我說，菩薩摩訶薩（偉大的菩薩）安住于般若波羅蜜（智慧的完美）時，是安住又不住的。五陰（色、受、想、行、識）是空的，菩薩是空的，五陰的空和菩薩的空是一樣的空，沒有兩種不同的空。拘翼（釋提桓因的別稱）！菩薩應當這樣安住于般若波羅蜜。拘翼！六情（眼、耳、鼻、舌、身、意）是空的，菩薩是空的，六情的空和菩薩的空沒有差別。六性（地、水、火、風、空、識）是空的，菩薩是空的，六性的空和菩薩的空沒有差別。菩薩摩訶薩應當這樣，在般若波羅蜜中這樣安住。 再說，拘翼！十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）是空的，十二因緣的滅也是空的，菩薩是空的，十二因緣、十二因緣的滅和菩薩的空，都是一樣的空，沒有兩種不同的空。拘翼！菩薩摩訶薩應當這樣安住于般若波羅蜜。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是空的，內外空和有無空，三十七品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），佛的十八不共法，各種三昧門（禪定之門）和陀鄰尼門（總持之門），聲聞乘、辟支佛乘也是如此。菩薩、如來、薩云若（一切智）也是如此。菩薩的空和薩云若的空，是一樣的空，沒有兩種不同的空；菩薩應當這樣安住于般若波羅蜜。 釋提桓因（天帝）問：『須菩提！菩薩摩訶薩怎麼會不住于般若波羅蜜中呢？』 須菩提回答說：『拘翼！菩薩不住於五陰而有所依賴，也不住於六情而有所依賴。不住於六情而有所依賴，從三十七品到薩云若都不住而有所依賴。從須陀洹（入流果）到阿羅漢（無學果）、辟支佛（獨覺）乃至佛都不住而有所依賴。從五陰到薩云若，這是不住也沒有所依賴。從須陀洹到佛，也是不住而有所依賴。五陰是無常的，不應當在其中安住；五陰是有常的，不應當在其中安住；五陰是苦是樂，不應當在其中安住；五陰是凈是不凈，不應當在其中安住；五陰是我是非我，不應當在其中安住；五陰是空是不空，不應當在其中安住；』

【English Translation】 English version: Listen to me, when a Bodhisattva Mahasattva (a great Bodhisattva) dwells in Prajnaparamita (the perfection of wisdom), they dwell and yet do not dwell. The five skandhas (form, feeling, perception, mental formations, consciousness) are empty, the Bodhisattva is empty, the emptiness of the five skandhas and the emptiness of the Bodhisattva are the same emptiness, there are not two different kinds of emptiness. Kausika (another name for Sakra, the king of gods)! A Bodhisattva should dwell in Prajnaparamita in this way. Kausika! The six senses (eye, ear, nose, tongue, body, mind) are empty, the Bodhisattva is empty, the emptiness of the six senses and the emptiness of the Bodhisattva are not different. The six elements (earth, water, fire, wind, space, consciousness) are empty, the Bodhisattva is empty, the emptiness of the six elements and the emptiness of the Bodhisattva are not different. A Bodhisattva Mahasattva should be like this, dwelling in Prajnaparamita in this way. Furthermore, Kausika! The twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) are empty, the cessation of the twelve links of dependent origination is also empty, the Bodhisattva is empty, the twelve links of dependent origination, the cessation of the twelve links of dependent origination, and the emptiness of the Bodhisattva, are all the same emptiness, there are not two different kinds of emptiness. Kausika! A Bodhisattva Mahasattva should dwell in Prajnaparamita in this way. The six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are empty, the emptiness of internal and external, the emptiness of existence and non-existence, the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path), the eighteen unique qualities of a Buddha, all the samadhi gates (gates of meditation) and dharani gates (gates of total retention), the Sravaka vehicle, the Pratyekabuddha vehicle are also like this. The Bodhisattva, the Tathagata, and Sarvajna (omniscience) are also like this. The emptiness of the Bodhisattva and the emptiness of Sarvajna are the same emptiness, there are not two different kinds of emptiness; a Bodhisattva should dwell in Prajnaparamita in this way. Sakra (the king of gods) said: 'Subhuti! How can a Bodhisattva Mahasattva not dwell in Prajnaparamita?' Subhuti replied: 'Kausika! A Bodhisattva does not dwell in the five skandhas with any reliance, nor does he dwell in the six senses with any reliance. Not dwelling in the six senses with any reliance, from the thirty-seven factors of enlightenment to Sarvajna, he does not dwell with any reliance. From Srotapanna (stream-enterer) to Arhat (worthy one), Pratyekabuddha (solitary Buddha) up to Buddha, he does not dwell with any reliance. From the five skandhas to Sarvajna, this is not dwelling and also without any reliance. From Srotapanna to Buddha, it is also not dwelling with any reliance. The five skandhas are impermanent, one should not dwell in them; the five skandhas are permanent, one should not dwell in them; the five skandhas are suffering or pleasure, one should not dwell in them; the five skandhas are pure or impure, one should not dwell in them; the five skandhas are self or non-self, one should not dwell in them; the five skandhas are empty or not empty, one should not dwell in them;'

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于中住，滅不滅不當于中住，寂不寂不當于中住有所倚。須陀洹不具足故不當于中住，至佛不具足故不當于中住；須陀洹成就德能福一切不當于中住，上至佛成就德能福一切不當于中住。

「複次，拘翼。菩薩初地不當于中住，至第十地不當于中住，有所倚也。從初地言我當具足檀波羅蜜，不當于中住；于尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜，不當于中住有所倚。我當具足成就三十七品，不當于中住有所倚。菩薩道不當于中住。我從菩薩道至阿惟越致地住，不當于中住。菩薩具足五通，不當于中住有所倚住。菩薩神通已，言我當游無量阿僧祇佛國，見諸佛如來聽受法教已，轉復教授一切眾生，亦不當于中住有所倚。言我亦當變化作如諸佛如來世界所有，亦不當于中住有所倚也。般若波羅蜜不當于中住有所倚也。我當教授眾生至道，亦不當于中住。我當供養無央數阿僧祇諸佛，時諸幢幡香華繒蓋無央數億百千張疊，不當于中住。我當成就無央數阿僧祇眾生，令得阿耨多羅三耶三佛，亦不當于中住。我當具足五眼：肉眼、天眼、法眼、慧眼、佛眼，亦不當于中住。我皆當起諸三昧，亦不當于中住。亦不當愿言，我得是三昧時，當於中游戲，亦不當于中住。具足陀鄰尼門，不當于中住。我當具足

【現代漢語翻譯】 現代漢語譯本：在其中安住，不應執著于滅或不滅而安住，不應執著于寂靜或不寂靜而安住，不應有所依賴。因為須陀洹（Srotapanna，入流果）的境界不圓滿，所以不應執著於此而安住，乃至佛的境界不圓滿，所以不應執著於此而安住；須陀洹成就的功德、能力、福報一切都不應執著於此而安住，乃至佛成就的功德、能力、福報一切都不應執著於此而安住。 「再者，拘翼（Kusika，佛陀弟子名）。菩薩初地不應執著於此而安住，乃至第十地不應執著於此而安住，有所依賴。從初地開始說『我應當圓滿佈施波羅蜜（Dāna pāramitā，佈施到彼岸）』，不應執著於此而安住；對於持戒波羅蜜（Śīla pāramitā，持戒到彼岸）、忍辱波羅蜜（Kṣānti pāramitā，忍辱到彼岸）、精進波羅蜜（Vīrya pāramitā，精進到彼岸）、禪定波羅蜜（Dhyāna pāramitā，禪定到彼岸）、般若波羅蜜（Prajñā pāramitā，智慧到彼岸），不應執著於此而安住，有所依賴。我說『我應當圓滿成就三十七道品（bodhipakṣikadharma，通往覺悟的三十七種修行方法）』，不應執著於此而安住，有所依賴。菩薩道不應執著於此而安住。我從菩薩道到達阿惟越致地（avaivartika-bhūmi，不退轉地）安住，不應執著於此而安住。菩薩具足五神通，不應執著於此而安住，有所依賴。菩薩有了神通之後，說『我應當遊歷無量阿僧祇（asaṃkhya，無數）佛國，見到諸佛如來聽受法教之後，再轉而教導一切眾生』，也不應執著於此而安住，有所依賴。說『我也應當變化成如諸佛如來世界所有的樣子』，也不應執著於此而安住，有所依賴。般若波羅蜜不應執著於此而安住，有所依賴。我應當教導眾生到達正道，也不應執著於此而安住。我應當供養無央數阿僧祇諸佛，那時諸幢幡、香花、繒蓋無央數億百千張疊，不應執著於此而安住。我應當成就無央數阿僧祇眾生，令他們得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），也不應執著於此而安住。我應當具足五眼：肉眼、天眼、法眼、慧眼、佛眼，也不應執著於此而安住。我都要發起諸三昧（samādhi，禪定），也不應執著於此而安住。也不應希望說，我得到這些三昧時，應當在其中游戲，也不應執著於此而安住。具足陀羅尼門（dhāraṇī-mukha，總持法門），不應執著於此而安住。我應當具足……

【English Translation】 English version: Abiding in it, one should not abide clinging to cessation or non-cessation, one should not abide clinging to tranquility or non-tranquility, one should not have any reliance. Because the state of a Srotapanna (stream-enterer) is not complete, one should not abide clinging to it, and even the state of a Buddha is not complete, one should not abide clinging to it; all the merits, abilities, and blessings achieved by a Srotapanna should not be clung to, and even all the merits, abilities, and blessings achieved by a Buddha should not be clung to. Furthermore, Kusika. A Bodhisattva should not abide clinging to the first Bhumi (stage), and even the tenth Bhumi, one should not abide clinging to it, having any reliance. From the first Bhumi, saying 'I should perfect the Dana Paramita (perfection of giving)', one should not abide clinging to it; regarding the Sila Paramita (perfection of morality), Ksanti Paramita (perfection of patience), Virya Paramita (perfection of vigor), Dhyana Paramita (perfection of meditation), and Prajna Paramita (perfection of wisdom), one should not abide clinging to them, having any reliance. Saying 'I should perfect the thirty-seven Bodhipakshika Dharmas (thirty-seven factors of enlightenment)', one should not abide clinging to it, having any reliance. The Bodhisattva path should not be clung to. When I reach the Avaivartika-bhumi (non-retrogressive stage) from the Bodhisattva path, I should not abide clinging to it. A Bodhisattva possessing the five supernormal powers should not abide clinging to it, having any reliance. After a Bodhisattva has supernormal powers, saying 'I should travel to countless Asamkhya (incalculable) Buddha lands, see all the Buddhas and Tathagatas, listen to their teachings, and then teach all sentient beings', one should not abide clinging to it, having any reliance. Saying 'I should also transform myself into the likeness of all the worlds of the Buddhas and Tathagatas', one should not abide clinging to it, having any reliance. The Prajna Paramita should not be clung to, having any reliance. I should teach sentient beings to reach the right path, and I should not abide clinging to it. I should make offerings to countless Asamkhya Buddhas, at that time, countless billions of banners, incense, flowers, and canopies, one should not abide clinging to it. I should bring countless Asamkhya sentient beings to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), and I should not abide clinging to it. I should perfect the five eyes: the physical eye, the heavenly eye, the Dharma eye, the wisdom eye, and the Buddha eye, and I should not abide clinging to it. I should generate all Samadhis (meditative absorptions), and I should not abide clinging to it. Nor should I wish, saying, 'When I attain these Samadhis, I should play in them,' and I should not abide clinging to it. Possessing the Dharani-mukha (gate of mantras), one should not abide clinging to it. I should perfect...

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四無礙慧、四無所畏、佛十種力、佛十八法，亦不當于中住。我當具足四等心、大慈大悲，亦不當于中住。我當具足三十二大士之相、八十種好，不當于中住有所倚也。住八輩事成就信要法要，不當于中住。須陀洹至第七，不當于中住。斯陀含一種，不當于中住。道等，不當于中住。命終垢盡，不當于中住。須陀洹中道般泥洹，不當于中住。斯陀含未斷諸苦本，不當于中住。得阿那含道意，不當于中住。于阿那含中中道般泥洹，不當于中住。得阿羅漢證、成阿羅漢，從是間于無餘泥洹而般泥洹，不當于中住。辟支佛，不當于中住。過羅漢、辟支佛至菩薩地，不當于中住。道事慧，不當于中住有所倚也。以眾事成阿惟三佛，不當于中住。從次諸垢消盡，不當于中住。成如來、等正覺、無所著，當轉法輪，不當于中住。我當爲佛事，度不可計一切眾生，不當于中住。以四神足於三昧住命恒邊沙劫，不當于中住。令我壽命無有數，不當于中住。於三十二大士之相，一相成百福功德，不當于中住。使我一佛國大如十方恒邊沙佛國，不當于中住。使我三千大千剎土盡作金剛，不當于中住。使我佛樹中出香，一切眾生聞其香者無有三毒，不起聲聞、辟支佛意；有聞是香者，身病意病皆悉除愈，令我佛土不聞五陰色痛想行識、六波羅

蜜之聲，不當于中住。令我佛國不聞三十七品及十八法，不聞須陀洹上至佛之聲，不當于中住。何以故？如來、無所著、等正覺成阿惟三佛，于諸法亦無所得。如是，拘翼！菩薩于般若波羅蜜無所倚住。」

爾時尊者舍利弗意念：「菩薩摩訶薩當云何住？」

須菩提知舍利弗意所念，便問舍利弗：「于意云何，諸佛為住何所？」

舍利弗報言：「諸佛無所住。不住意有所止，亦不於五陰住，亦不住于成就，亦不住于不成就，亦不住于有為無為，不於十八法、薩云若有所住。」

須菩提言：「菩薩摩訶薩住般若波羅蜜中，當如諸如來、無所著、等正覺住如不住。菩薩當作是住，住無處所住。」

於是會中有天子作是念：「諸閱叉所語所說悉皆可知，尊者須菩提所說般若波羅蜜教了不可知。」

須菩提知諸天子意所念，語諸天子言：「不解不知耶？」

諸天子言：「爾，須菩提！實不解不知也。」

須菩提語諸天子言：「我所說者，常不見一字，教亦無聽者。何以故？般若波羅蜜者非文字亦無聽聞。何以故？諸天子！諸如來、無所著、等正覺道亦無文字。諸天子！譬如如來化作佛，作四輩弟子。作是化已，為說化諸法。于諸天子意云何，是頗有教有說、寧有受者不？」

【現代漢語翻譯】 現代漢語譯本：蜜之聲，不應當在其中停留。使我的佛國聽不到三十七道品（三十七種修行方法）及十八不共法（佛獨有的十八種功德），聽不到須陀洹（初果羅漢）乃至佛的聲音，不應當在其中停留。為什麼呢？如來（佛的稱號）、無所著（不受任何事物束縛）、等正覺（完全正確的覺悟）成就阿耨多羅三藐三菩提（無上正等正覺），對於一切法也沒有任何執著。拘翼（須菩提的別稱）！菩薩在般若波羅蜜（以智慧到達彼岸）中不應該有所倚靠和執著。 當時，尊者舍利弗（佛陀的十大弟子之一，以智慧著稱）心中想：『菩薩摩訶薩（偉大的菩薩）應當如何安住呢？』 須菩提（佛陀的十大弟子之一，以解空第一著稱）知道舍利弗心中所想，便問舍利弗：『你認為，諸佛安住在哪裡呢？』 舍利弗回答說：『諸佛無所住。不住在有任何執著的地方，也不住在五陰（構成人身的五種要素）中，也不住在成就中，也不住在不成就中，也不住在有為法（因緣和合而生的事物）和無為法（不依賴因緣的事物）中，也不住在十八不共法、一切智（佛的智慧）中。』 須菩提說：『菩薩摩訶薩安住在般若波羅蜜中，應當像諸如來、無所著、等正覺那樣安住，如同不住一樣。菩薩應當這樣安住，安住在無所安住之處。』 這時，會中有一位天子（天界的眾生）這樣想：『那些閱叉（一種鬼神）所說的話都還可以理解，尊者須菩提所說的般若波羅蜜的教義實在難以理解。』 須菩提知道這些天子心中所想，就對他們說：『你們是不理解，不知道嗎？』 諸天子回答說：『是的，須菩提！我們確實不理解，不知道。』 須菩提對諸天子說：『我所說的，常常不見一個字，教義也沒有聽者。為什麼呢？般若波羅蜜不是文字，也沒有聽聞。為什麼呢？諸位天子！諸如來、無所著、等正覺的道也沒有文字。諸位天子！譬如如來變化出一個佛，變化出四種弟子（比丘、比丘尼、優婆塞、優婆夷）。變化完成後，為他們說變化出來的諸法。諸位天子，你們認為，這其中有教義，有說法，有接受者嗎？』

【English Translation】 English version: The sound of honey should not dwell in it. It should not allow my Buddha-land to hear the thirty-seven factors of enlightenment (thirty-seven practices for enlightenment) and the eighteen unique qualities of a Buddha (eighteen unique virtues of a Buddha), nor hear the sound of a Srotapanna (stream-enterer, the first stage of Arhatship) up to a Buddha. Why is that? The Tathagata (title of a Buddha), the Unattached One (free from all attachments), the Perfectly Enlightened One (perfectly correct enlightenment), having attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), also has no attachment to any dharmas (teachings). Thus, Kausika (another name for Subhuti)! A Bodhisattva should not rely on or dwell in Prajnaparamita (perfection of wisdom). At that time, the Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom) thought: 'How should a Bodhisattva-Mahasattva (great Bodhisattva) dwell?' Subhuti (one of the Buddha's ten great disciples, known for understanding emptiness) knowing what Sariputra was thinking, asked Sariputra: 'What do you think, where do the Buddhas dwell?' Sariputra replied: 'The Buddhas dwell nowhere. They do not dwell in any place of attachment, nor do they dwell in the five skandhas (the five aggregates that constitute a person), nor do they dwell in accomplishment, nor do they dwell in non-accomplishment, nor do they dwell in conditioned dharmas (things that arise from causes and conditions) and unconditioned dharmas (things that do not depend on causes and conditions), nor do they dwell in the eighteen unique qualities, nor in omniscience (the wisdom of a Buddha).' Subhuti said: 'A Bodhisattva-Mahasattva, dwelling in Prajnaparamita, should dwell like the Tathagatas, the Unattached Ones, the Perfectly Enlightened Ones, dwelling as if not dwelling. A Bodhisattva should dwell in this way, dwelling in a place where there is no dwelling.' Then, a Deva (a celestial being) in the assembly thought: 'What the Yakshas (a type of spirit) say can be understood, but the teachings of Prajnaparamita spoken by the Venerable Subhuti are truly incomprehensible.' Subhuti, knowing what the Devas were thinking, said to them: 'Do you not understand, do you not know?' The Devas replied: 'Yes, Subhuti! We truly do not understand, we do not know.' Subhuti said to the Devas: 'What I speak, I never see a single word, and there is no listener to the teachings. Why is that? Prajnaparamita is not words, nor is there any hearing. Why is that? Devas! The path of the Tathagatas, the Unattached Ones, the Perfectly Enlightened Ones, also has no words. Devas! For example, the Tathagata transforms into a Buddha, and transforms into four kinds of disciples (monks, nuns, laymen, laywomen). After transforming, he speaks the transformed dharmas to them. Devas, what do you think, is there any teaching, any speaking, any receiver in this?'

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諸天子言：「唯，須菩提！是無所有。」

須菩提言：「諸法譬如化，亦無所說者，亦無受者，亦無知者。譬如士夫夢中見佛，佛為說法。于意云何，有說、有受者不？」

諸天子言：「無說無受。」

須菩提言：「諸法如幻，無說無受，亦無所有。譬如有二人于彼深澗各住一面，俱發音聲讚歎佛、法及比丘僧。其聲音響寧展轉相知不？」

諸天子言：「響無所知。」

「譬如絕工幻師於四衢道化作如來及四輩眾而說於法。諸天子！于意云何，寧有說、有教、有受者不？」

諸天子報言：「實無所有。」

諸天子復念：「今須菩提敷演般若波羅蜜，其事甚深，所教轉深，所說轉妙。」

須菩提語諸天子言：「色亦不深亦不微妙，不以五陰故微妙也。六情從內外空及有無空，乃至六波羅蜜、佛十八法皆如是。諸三昧門、陀鄰尼門至薩云若，亦不深亦不妙，不以薩云若故深妙。」

諸天子意念：「是中所說亦不說五陰、六情，亦不說六波羅蜜，亦不說內外空及有無空，亦不說三十七品、佛十八法，亦不說須陀洹道，亦不說阿羅漢、辟支佛道，亦不說文字。是事云何？」

須菩提報言：「如是，如是！諸天子！諸如來道者，皆無所得亦無所說，是故

【現代漢語翻譯】 現代漢語譯本 眾天子說：『是的，須菩提！一切都是空無所有的。』 須菩提說：『一切法都像幻化一樣，既沒有說法的人，也沒有接受說法的人，也沒有知曉說法的人。比如一個男子在夢中見到佛，佛為他說法。你認為，有說法的人和接受說法的人嗎？』 眾天子說：『沒有說法的人，也沒有接受說法的人。』 須菩提說：『一切法都像幻象一樣，沒有說法的人，也沒有接受說法的人，也是空無所有的。比如有兩個人，分別住在深澗的兩邊，同時發出聲音讚歎佛、法和比丘僧（bhiksu-samgha，佛教僧團）。他們的聲音能夠互相傳達知道嗎？』 眾天子說：『聲音沒有知覺。』 『比如一個技藝高超的幻術師，在十字路口幻化出如來（tathagata，佛的稱號）和四眾弟子（比丘、比丘尼、優婆塞、優婆夷）併爲他們說法。諸位天子！你們認為，有說法的人、教導的人和接受教導的人嗎？』 眾天子回答說：『實際上什麼都沒有。』 眾天子又想：『現在須菩提闡述般若波羅蜜（prajna-paramita，智慧到彼岸），其道理非常深奧，所教導的越來越深，所說的越來越精妙。』 須菩提對眾天子說：『色（rupa，物質）既不深奧也不精妙，不是因為五陰（panca-skandha，構成人身的五種要素：色、受、想、行、識）而變得精妙。六情（sad-indriya，眼、耳、鼻、舌、身、意）從內外空（adhyatma-bahirdha-sunyata，內空和外空）以及有無空（bhava-abhava-sunyata，有空和無空），乃至六波羅蜜（sad-paramita，佈施、持戒、忍辱、精進、禪定、智慧）、佛十八法（asta-dasa-avenika-buddha-dharma，佛的十八種不共法）都是如此。諸三昧門（samadhi-mukha，禪定之門）、陀鄰尼門（dharani-mukha，總持之門）乃至薩云若（sarvajna，一切智），既不深奧也不精妙，不是因為薩云若而變得深奧精妙。』 眾天子心想：『這裡所說的，既沒有說五陰、六情，也沒有說六波羅蜜，也沒有說內外空和有無空，也沒有說三十七品（bodhipaksika-dharma，三十七道品）、佛十八法，也沒有說須陀洹道（srota-apanna-marga，預流果道），也沒有說阿羅漢（arhat，斷盡煩惱的聖者）、辟支佛道（pratyekabuddha-marga，緣覺道），也沒有說文字。這是怎麼回事呢？』 須菩提回答說：『是這樣的，是這樣的！諸位天子！諸如來（tathagata，佛的稱號）的道，都是無所得也無所說，所以……』

【English Translation】 English version The devas (celestial beings) said, 'Yes, Subhuti! It is all without any substance.' Subhuti said, 'All dharmas (phenomena) are like illusions, there is neither a speaker, nor a receiver, nor a knower. For example, a man sees a Buddha in a dream, and the Buddha preaches the Dharma. What do you think, is there a speaker and a receiver?' The devas said, 'There is no speaker and no receiver.' Subhuti said, 'All dharmas are like illusions, there is no speaker, no receiver, and it is all without substance. For example, two people live on opposite sides of a deep ravine, and they both make sounds praising the Buddha, the Dharma, and the bhiksu-samgha (Buddhist monastic community). Can their sounds be mutually known?' The devas said, 'Sounds have no knowledge.' 'For example, a skilled illusionist conjures a Tathagata (Buddha's title) and the fourfold assembly (bhiksus, bhiksunis, upasakas, upasikas) at a crossroads and preaches the Dharma. Devas! What do you think, is there a speaker, a teacher, and a receiver?' The devas replied, 'There is actually nothing.' The devas then thought, 'Now Subhuti is expounding the Prajna-paramita (perfection of wisdom), its meaning is very profound, what is taught becomes deeper, and what is said becomes more subtle.' Subhuti said to the devas, 'Rupa (form) is neither profound nor subtle, it is not subtle because of the panca-skandha (five aggregates: form, feeling, perception, mental formations, consciousness). The six indriyas (six sense organs: eye, ear, nose, tongue, body, mind) from adhyatma-bahirdha-sunyata (internal and external emptiness) and bhava-abhava-sunyata (emptiness of being and non-being), up to the sad-paramita (six perfections: generosity, morality, patience, diligence, meditation, wisdom), and the asta-dasa-avenika-buddha-dharma (eighteen unique qualities of a Buddha) are all like this. The samadhi-mukha (gates of concentration), dharani-mukha (gates of mantras), up to sarvajna (omniscience), are neither profound nor subtle, they are not profound and subtle because of sarvajna.' The devas thought, 'What is spoken here does not speak of the five skandhas, the six indriyas, nor the six paramitas, nor internal and external emptiness and emptiness of being and non-being, nor the bodhipaksika-dharma (thirty-seven factors of enlightenment), nor the eighteen unique qualities of a Buddha, nor the srota-apanna-marga (path of a stream-enterer), nor the arhat (worthy one), nor the pratyekabuddha-marga (path of a solitary Buddha), nor words. What is the meaning of this?' Subhuti replied, 'It is so, it is so! Devas! The path of all Tathagatas (Buddha's title) is without attainment and without speaking, therefore...'

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諸法亦無說者亦無聞者，亦無受者亦無得者。」

須菩提言：「諸天子！欲住須陀洹道者、取須陀洹證者，若住羅漢、辟支佛上至佛，欲取證者、作是住者，終不得是忍。菩薩從初發意以來，無所說、無所聞，當作是住。」

摩訶般若波羅蜜如幻品第二十九

爾時諸天子意念：「我等當云何從須菩提聽受其教？」

尊者須菩提知諸天子意所念，語諸天子言：「今諸會者觀聽我所說，當如幻化人所聽，受亦無所受，亦無所見亦不作證。」

諸天子言：「云何，須菩提！眾生為如幻化耶？來會者亦如幻化耶？」

須菩提言：「如是，如是！眾生如幻，會者亦如幻，吾我亦復如幻如夢。五陰如幻如化，六情識栽如幻如化，內外空及有無空如幻如夢，三十七品、佛十八法如幻如化，須陀洹道上至於佛三耶三佛亦復如幻。」

爾時諸天子問須菩提：「云何乃至佛亦復如幻如夢？」

須菩提言：「我說至佛亦復如幻。若復有法勝於泥洹者，我亦復言如幻。諸天子！夢、幻、化是一取無有二。」

是時舍利弗、大目揵連、摩訶拘絺羅、摩訶迦旃延、邠耨文陀尼子、大迦葉等，與無央數菩薩，是諸大眾俱問須菩提言：「般若波羅蜜甚深甚廣，難曉難了、難見難解。誰能遏絕是

【現代漢語翻譯】 現代漢語譯本： 『一切法既沒有說者，也沒有聽者，也沒有接受者，也沒有證得者。』 須菩提說：『諸位天子！想要安住于須陀洹道（Srota-apanna，預流果）的人，想要證得須陀洹果的人，或者安住于羅漢（Arhat，阿羅漢）、辟支佛（Pratyekabuddha，緣覺）乃至佛的果位，想要證得這些果位、這樣安住的人，最終都不能獲得這種忍。菩薩從最初發心以來，對於一切法既沒有說，也沒有聽，應當這樣安住。』 《摩訶般若波羅蜜經·如幻品第二十九》 當時，諸位天子心想：『我們應當如何從須菩提那裡聽受他的教誨呢？』 尊者須菩提知道諸位天子心中所想，就對他們說：『現在在座的各位，聽我所說，應當像幻化人聽法一樣，接受也無所接受，也無所見，也不作證。』 諸位天子問：『須菩提，眾生是像幻化一樣嗎？來這裡集會的人也像幻化一樣嗎？』 須菩提說：『是的，是的！眾生像幻化，集會的人也像幻化，我的自我意識也像幻像和夢境。五陰（Skandha，五蘊）像幻像和變化，六情識（六根和六識）的生起也像幻像和變化，內外空以及有無空都像幻像和夢境，三十七道品（Bodhipaksa，菩提分法）、佛的十八不共法（Avenika-buddha-dharma，佛的十八種不共功德）都像幻像和變化，須陀洹道乃至佛的三藐三菩提（Samyak-sambuddha，正等覺）也像幻像。』 當時，諸位天子問須菩提：『為什麼說乃至佛也像幻像和夢境呢？』 須菩提說：『我說乃至佛也像幻像。如果還有什麼法勝過涅槃（Nirvana，寂滅），我也說它像幻像。諸位天子！夢、幻、化，這三者都是一種虛妄的顯現，沒有兩樣。』 這時，舍利弗（Sariputra）、大目犍連（Maha-maudgalyayana）、摩訶拘絺羅（Maha-kausthila）、摩訶迦旃延（Maha-katyayana）、邠耨文陀尼子（Punna Mantaniputra）、大迦葉（Maha-kasyapa）等，與無數菩薩，這些大眾一起問須菩提：『般若波羅蜜（Prajnaparamita，智慧到彼岸）如此深奧廣大，難以理解、難以見到、難以領悟。誰能夠斷絕這種』

【English Translation】 English version: 'All dharmas have neither a speaker nor a listener, neither a receiver nor an attainer.' Subhuti said, 'O sons of gods! Those who wish to abide in the path of Srota-apanna (stream-enterer), those who wish to attain the fruit of Srota-apanna, or those who abide in the state of Arhat (worthy one), Pratyekabuddha (solitary buddha), or even Buddha, those who wish to attain these fruits and abide in this way, will ultimately not obtain this forbearance. Bodhisattvas, from the very first moment of their aspiration, have neither spoken nor heard anything; they should abide in this way.' The Twenty-ninth Chapter, 'Like an Illusion,' of the Mahaprajnaparamita Sutra At that time, the sons of gods thought, 'How should we listen to and receive the teachings from Subhuti?' The venerable Subhuti, knowing the thoughts of the sons of gods, said to them, 'Now, all of you who are assembled here, listen to what I say as if a person created by illusion were listening. Receiving, there is nothing received; seeing, there is nothing seen; and there is no attainment.' The sons of gods asked, 'Subhuti, are sentient beings like illusions? Are those who have come here to assemble also like illusions?' Subhuti said, 'Yes, yes! Sentient beings are like illusions, those who have assembled are also like illusions, and my sense of self is also like an illusion and a dream. The five skandhas (aggregates) are like illusions and transformations, the arising of the six senses and consciousnesses are like illusions and transformations, the emptiness of inner and outer, and the emptiness of existence and non-existence are like illusions and dreams, the thirty-seven factors of enlightenment (Bodhipaksa), the eighteen unique qualities of a Buddha (Avenika-buddha-dharma) are like illusions and transformations, and the path of Srota-apanna up to the Samyak-sambuddha (perfectly enlightened Buddha) is also like an illusion.' At that time, the sons of gods asked Subhuti, 'Why do you say that even the Buddha is like an illusion and a dream?' Subhuti said, 'I say that even the Buddha is like an illusion. If there were any dharma superior to Nirvana (liberation), I would also say that it is like an illusion. O sons of gods! Dreams, illusions, and transformations are all one kind of unreal manifestation; there is no difference between them.' At this time, Sariputra, Maha-maudgalyayana, Maha-kausthila, Maha-katyayana, Punna Mantaniputra, Maha-kasyapa, and others, along with countless Bodhisattvas, all together asked Subhuti, 'The Prajnaparamita (perfection of wisdom) is so profound and vast, difficult to understand, difficult to see, and difficult to comprehend. Who can cut off this'

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者？」

是時阿難語眾弟子、諸菩薩言：「般若波羅蜜者是深妙法，甚廣難見、難解難了、不可思議。唯有阿惟越致菩薩摩訶薩、具足見諦阿羅漢，前世于無央數諸佛所而作功德，與善知識相隨者，善男子、善女人有大智慧，如是輩人，聞深般若波羅蜜乃能信樂，終不能遏絕。不以空分別五陰，不以五陰分別空；亦不以五陰分別無相、無愿，不以無相、無愿分別五陰。亦不以無所生、無所滅分別五陰，不以五陰分別無所生、無所滅；亦不以寂凈分別五陰，亦不以五陰分別寂凈。乃至六情及諸緣起，亦復如是。從檀波羅蜜至般若波羅蜜亦復如是，從內外空至有無空亦復如是，從三十七品至佛十八法亦復如是。諸三昧門、陀鄰尼門不以分別五陰，不以五陰分別三昧門、陀鄰尼門。從須陀洹至羅漢、辟支佛乃至薩云若亦不以分別空，不以空分別薩云若；亦不以無相、無愿分別薩云若，亦不以薩云若分別無相、無愿。不以具足不具足性分別空，不以空分別具足不具足性；至無相、無愿亦復如是。不以無所生、無所滅分別寂凈，不以寂凈分別五陰。」

須菩提語諸天子言：「是甚深般若波羅蜜，極有智者不能遏絕。何以故？法無有憂者、亦無有戚者。若無憂無戚眾生，亦無能遏絕者。」

舍利弗語須菩提言：

【現代漢語翻譯】 現代漢語譯本： 這時，阿難對眾弟子和菩薩們說：『般若波羅蜜（智慧到彼岸）是深奧微妙的法，極其廣大，難以見到，難以理解，難以通達，不可思議。只有阿惟越致菩薩摩訶薩（不退轉的大菩薩）、具足見諦的阿羅漢（已證悟的聖者），前世在無數佛陀那裡積累功德，並與善知識相隨的人，以及有大智慧的善男子、善女人，這樣的人才能聽聞甚深的般若波羅蜜而信受歡喜，最終不會捨棄。他們不會用空性去分別五陰（色、受、想、行、識），也不會用五陰去分別空性；也不會用五陰去分別無相、無愿，也不會用無相、無愿去分別五陰。也不會用無生、無滅去分別五陰，也不會用五陰去分別無生、無滅；也不會用寂靜清凈去分別五陰，也不會用五陰去分別寂靜清凈。乃至六根（眼、耳、鼻、舌、身、意）和諸緣起（因緣生起），也是如此。從檀波羅蜜（佈施到彼岸）到般若波羅蜜也是如此，從內空到有無空也是如此，從三十七道品到佛的十八不共法也是如此。諸三昧門（禪定之門）、陀鄰尼門（總持之門）不以分別五陰，也不以五陰分別三昧門、陀鄰尼門。從須陀洹（入流果）到羅漢、辟支佛（緣覺）乃至薩云若（一切智），也不以分別空性，不以空性分別薩云若；也不以無相、無愿分別薩云若，也不以薩云若分別無相、無愿。不以具足或不具足的性質去分別空性，也不以空性去分別具足或不具足的性質；對於無相、無愿也是如此。不以無生、無滅去分別寂靜清凈，也不以寂靜清凈去分別五陰。』 須菩提對諸天子說：『這甚深的般若波羅蜜，即使是極有智慧的人也不能捨棄。為什麼呢？因為法沒有憂愁，也沒有悲傷。如果沒有憂愁和悲傷的眾生，也就沒有能捨棄它的人。』 舍利弗對須菩提說：

【English Translation】 English version: At that time, Ananda said to the disciples and Bodhisattvas, 'Prajnaparamita (Perfection of Wisdom) is a profound and subtle Dharma, extremely vast, difficult to see, difficult to understand, difficult to comprehend, and inconceivable. Only the Avaivartika Bodhisattva Mahasattvas (non-retrogressing great Bodhisattvas), Arhats who have fully realized the truth, those who have accumulated merit in countless Buddhas in their past lives, and those who have followed good teachers, as well as good men and good women with great wisdom, such people can hear the profound Prajnaparamita and believe in it with joy, and ultimately will not abandon it. They do not use emptiness to distinguish the five skandhas (form, feeling, perception, mental formations, consciousness), nor do they use the five skandhas to distinguish emptiness; they do not use the five skandhas to distinguish signlessness and wishlessness, nor do they use signlessness and wishlessness to distinguish the five skandhas. They do not use non-arising and non-cessation to distinguish the five skandhas, nor do they use the five skandhas to distinguish non-arising and non-cessation; they do not use tranquility and purity to distinguish the five skandhas, nor do they use the five skandhas to distinguish tranquility and purity. The same applies to the six senses (eye, ear, nose, tongue, body, mind) and all dependent origination. The same applies from Danaparamita (Perfection of Giving) to Prajnaparamita, from inner emptiness to emptiness of existence and non-existence, from the thirty-seven factors of enlightenment to the eighteen unique qualities of a Buddha. The doors of Samadhi (meditative absorption) and Dharani (mantra) are not distinguished by the five skandhas, nor are the doors of Samadhi and Dharani distinguished by the five skandhas. From Srotapanna (stream-enterer) to Arhat, Pratyekabuddha (solitary Buddha), and even Sarvajna (omniscience), they do not distinguish emptiness, nor do they distinguish Sarvajna by emptiness; they do not distinguish Sarvajna by signlessness and wishlessness, nor do they distinguish signlessness and wishlessness by Sarvajna. They do not distinguish emptiness by the nature of completeness or incompleteness, nor do they distinguish the nature of completeness or incompleteness by emptiness; the same applies to signlessness and wishlessness. They do not distinguish tranquility and purity by non-arising and non-cessation, nor do they distinguish the five skandhas by tranquility and purity.' Subhuti said to the devas, 'This profound Prajnaparamita cannot be abandoned even by those with the greatest wisdom. Why? Because the Dharma has no sorrow, nor does it have grief. If there are no beings with sorrow and grief, then there is no one who can abandon it.' Sariputra said to Subhuti:

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「般若波羅蜜為廣說三乘之教及菩薩總持之教，從初發意至十住道地教，至六波羅蜜、三十七品、佛十八法，菩薩摩訶薩悉總持之教，是為菩薩行般若波羅蜜化生也。不耗于神通游諸佛國，隨其所欲所作善本，供養諸佛即得如願。從諸世尊所聽受法，至薩云若初不斷絕。未曾離三昧時，當爲無所掛礙辯，不可斷絕辯，如所應辯、利辯、義辯、一切最辯。」

須菩提言：「如是，如是！如舍利弗言，廣說三乘及菩薩乘，大乘菩薩摩訶薩所得最辯，亦無所倚亦不倚。吾我、知見、壽命、五陰亦無所倚，從檀波羅蜜至般若波羅蜜亦無所倚，從內外空及有無空亦無所倚，從三十七品、佛十八法至薩云若慧亦無所倚。」

舍利弗言。何以故。于般若波羅蜜說三乘之教而無所倚：「何以故說菩薩總持？何以故得最妙之辯而無所倚？」

須菩提言：「從內空乃至三乘，皆從般若波羅蜜教出，亦無所倚。從外空至有無空，廣說三乘之教亦無所倚。從內外空所說教及菩薩，總說一切世間最妙之辯亦無所倚。從有無空至菩薩，護一切世間最第一之辯而無所倚也。」◎

◎摩訶般若波羅蜜雨法雨品第三十

於是釋提桓因意念言：「尊者須菩提所說法，為雨法雨。」

三千大千剎土，從四天王上至阿迦膩

【現代漢語翻譯】 現代漢語譯本 『般若波羅蜜』（智慧的完美）廣泛宣說聲聞乘、緣覺乘、菩薩乘這三乘的教義，以及菩薩總持（總攝一切法）的教義。從初發菩提心到十住道地（菩薩修行的十個階段）的教導，到六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、三十七道品（三十七種修行方法）、佛的十八不共法（佛獨有的十八種功德），菩薩摩訶薩（大菩薩）都總持這些教義。這是菩薩修行般若波羅蜜而化生的結果。他們不耗費神通力遊歷諸佛國土，而是隨心所欲地行善，供養諸佛，就能如願以償。從諸佛世尊那裡聽聞的佛法，直到證得薩云若（一切智），都不會中斷。他們未曾離開三昧（禪定）之時，就擁有無所掛礙的辯才，不可斷絕的辯才，如理應機的辯才，敏捷的辯才，義理精深的辯才，以及一切最殊勝的辯才。 須菩提說：『是的，是的！正如舍利弗所說，廣泛宣說三乘以及菩薩乘，大乘菩薩摩訶薩所獲得的最殊勝的辯才，也是無所依倚，不執著的。對於我、我所、知見、壽命、五陰（色、受、想、行、識）也無所依倚。從檀波羅蜜（佈施的完美）到般若波羅蜜也無所依倚。從內空到外空以及有無空也無所依倚。從三十七道品、佛的十八不共法到薩云若的智慧也無所依倚。』 舍利弗說：『為什麼呢？在般若波羅蜜中宣說三乘的教義卻無所依倚？為什麼宣說菩薩總持？為什麼能獲得最殊勝的辯才卻無所依倚？』 須菩提說：『從內空乃至三乘，都是從般若波羅蜜的教義中產生的，也無所依倚。從外空到有無空，廣泛宣說三乘的教義也無所依倚。從內外空所宣說的教義以及菩薩，總說一切世間最殊勝的辯才也無所依倚。從有無空到菩薩，守護一切世間最第一的辯才也無所依倚。』 《摩訶般若波羅蜜雨法雨品》第三十 這時，釋提桓因（帝釋天）心想：『尊者須菩提所說的法，真是像降下法雨一樣。』 三千大千世界，從四天王天以上直到阿迦膩吒天（色界最高天）

【English Translation】 English version 'Prajnaparamita' (the perfection of wisdom) extensively expounds the teachings of the three vehicles—the Sravaka vehicle, the Pratyekabuddha vehicle, and the Bodhisattva vehicle—as well as the teachings of the Bodhisattva's Dharani (total retention of all dharmas). From the initial arising of the Bodhi mind to the teachings of the ten stages of the Bodhisattva path, to the six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), the thirty-seven factors of enlightenment, and the eighteen unique qualities of a Buddha, the Bodhisattva Mahasattvas (great Bodhisattvas) all uphold these teachings. This is the result of Bodhisattvas practicing Prajnaparamita. They do not expend supernatural powers to travel to the Buddha lands, but rather, they perform good deeds according to their wishes, and by making offerings to the Buddhas, they can fulfill their desires. The Dharma they hear from the Buddhas and World Honored Ones, until they attain Sarvajna (omniscience), will never be interrupted. When they are not in Samadhi (meditative absorption), they possess unobstructed eloquence, inexhaustible eloquence, appropriate eloquence, swift eloquence, profound eloquence, and all the most excellent eloquence. Subhuti said, 'Yes, yes! Just as Sariputra said, the extensive exposition of the three vehicles and the Bodhisattva vehicle, the most excellent eloquence attained by the Mahayana Bodhisattva Mahasattvas, is also without reliance, without attachment. There is no reliance on self, what belongs to self, views, lifespan, or the five skandhas (form, feeling, perception, mental formations, and consciousness). There is no reliance from Dana Paramita (perfection of generosity) to Prajnaparamita. There is no reliance from inner emptiness to outer emptiness and the emptiness of existence and non-existence. There is no reliance from the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, to the wisdom of Sarvajna.' Sariputra said, 'Why is that? In Prajnaparamita, the teachings of the three vehicles are expounded without reliance? Why is the Bodhisattva's Dharani expounded? Why is it that the most excellent eloquence is attained without reliance?' Subhuti said, 'From inner emptiness to the three vehicles, all arise from the teachings of Prajnaparamita, and there is no reliance. From outer emptiness to the emptiness of existence and non-existence, the extensive exposition of the teachings of the three vehicles is also without reliance. From the teachings expounded on inner and outer emptiness, and the Bodhisattvas, the total exposition of the most excellent eloquence in all the world is also without reliance. From the emptiness of existence and non-existence to the Bodhisattvas, the protection of the most supreme eloquence in all the world is also without reliance.' Chapter 30, 'The Rain of Dharma of the Maha Prajnaparamita' Then Sakra, Lord of the Devas (Indra), thought, 'The Dharma spoken by the Venerable Subhuti is like a rain of Dharma.' The three thousand great thousand world systems, from the Four Heavenly Kings up to the Akanistha Heaven (the highest heaven in the realm of form)

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吒天，各各念言：「今須菩提所說法雨，我等寧可作花散佛世尊及諸菩薩、大弟子眾，及散須菩提上。」爾時三千大千剎土諸釋提桓因及諸四天王各化作花，散佛菩薩及比丘僧，及散須菩提上，持是供養般若波羅蜜。諸天散花，應時普遍三千大千國土地無空缺處，譬如敷坐也。虛空中花未墮地者，應時化成花交露臺殊妙嚴事。

時須菩提意念：「我數至天上，初未曾所見如是花比。是諸天子所散花者，不從樹生，化花耳。」

釋提桓因語須菩提：「是花非生花，亦非意樹花。」

須菩提言：「如拘翼所言，是花亦非生花，亦非意樹花。拘翼！若不生者是為非花。」

釋提桓因語須菩提：「但是花不生耶？五陰亦不復生耶？」

須菩提言：「是花及五陰俱亦無所生，若使不生為非五陰。六情亦無所生，若使不生為非六情。六波羅蜜亦無所生，若使不生為非六波羅蜜。從內外空至有無空亦不生，若不生者為非有無空。三十七品、佛十八法亦不生，若不生者為非十八法。至薩云若亦不生，若不生者為非薩云若。」

釋提桓因意念言：「今須菩提辯才深妙乃如是耶。隨其所應，如為說法而無違背。」

佛告釋提桓因：「如是，如是！拘翼！須菩提實為深入辯才第一，隨所應而為說

【現代漢語翻譯】 現代漢語譯本 諸天（Devas）各自心想：『現在須菩提（Subhuti）所說的法雨，我們應當用花來散佈供養佛世尊（Buddha）、諸菩薩（Bodhisattvas）、大弟子們，以及散佈在須菩提身上。』當時，三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的諸釋提桓因（Sakra devanam Indra）和諸四天王（Caturmaharajika）各自變化出花，散佈在佛、菩薩和比丘僧（Bhikkhu Sangha）身上，也散佈在須菩提身上，以此供養般若波羅蜜（Prajnaparamita）。諸天散花時，花朵立即遍佈三千大千世界的每一處，沒有空缺的地方，就像鋪設座位一樣。虛空中未落地的花朵，立即化成花交露臺，非常美妙莊嚴。 當時，須菩提心想：『我多次到天上，從未見過這樣的花。這些天子（Devaputra）所散的花，不是從樹上生長出來的，而是變化出來的花。』 釋提桓因對須菩提說：『這些花不是生長出來的花，也不是意樹（Manovriksha）上的花。』 須菩提說：『正如拘翼（Kausika，釋提桓因的別名）所說，這些花既不是生長出來的花，也不是意樹上的花。拘翼！如果不是生長出來的，那就不是花。』 釋提桓因對須菩提說：『難道只有花是不生嗎？五陰（Skandhas）也不再生嗎？』 須菩提說：『這些花和五陰都無所生，如果不是生出來的，那就不是五陰。六情（Sadindriyas）也無所生，如果不是生出來的，那就不是六情。六波羅蜜（Sat Paramitas）也無所生，如果不是生出來的，那就不是六波羅蜜。從內外空（Adhyatma-bahirdha-sunyata）到有無空（Bhava-abhava-sunyata）也不生，如果不是生出來的，那就不是有無空。三十七品（Bodhipaksika-dharmas）、佛十八法（Asta-dasa-avenika-buddha-dharma）也不生，如果不是生出來的，那就不是十八法。乃至薩云若（Sarvajna，一切智）也不生，如果不是生出來的，那就不是薩云若。』 釋提桓因心想：『現在須菩提的辯才如此深妙啊。他隨順所應，如理說法而沒有違背。』 佛告訴釋提桓因：『是的，是的！拘翼！須菩提確實深入辯才第一，隨順所應而為說法。』

【English Translation】 English version The Devas (gods) each thought, 'Now, the Dharma rain that Subhuti (a disciple of the Buddha) is speaking, we should scatter flowers to offer to the World Honored One (Buddha), all the Bodhisattvas, the great disciples, and also scatter them upon Subhuti.' At that time, the Sakra devanam Indra (king of the gods) and the Four Heavenly Kings (Caturmaharajika) of the Trisahasra-Mahasahasra-lokadhatu (great trichiliocosm) each transformed flowers, scattering them upon the Buddha, Bodhisattvas, and the Bhikkhu Sangha (monk community), and also upon Subhuti, using these to make offerings to Prajnaparamita (perfection of wisdom). When the Devas scattered the flowers, they immediately covered every place in the great trichiliocosm, with no empty space, just like laying out seats. The flowers in the sky that had not fallen to the ground immediately transformed into flower-adorned terraces, wonderfully beautiful and solemn. At that time, Subhuti thought, 'I have been to the heavens many times, but I have never seen flowers like these. These flowers that the Devaputras (sons of gods) are scattering are not grown from trees, but are transformed flowers.' Sakra devanam Indra said to Subhuti, 'These flowers are not grown flowers, nor are they flowers from the Manovriksha (wish-fulfilling tree).' Subhuti said, 'As Kausika (another name for Sakra) said, these flowers are neither grown flowers nor flowers from the wish-fulfilling tree. Kausika! If they are not grown, then they are not flowers.' Sakra devanam Indra said to Subhuti, 'Is it only the flowers that are not born? Are the Skandhas (five aggregates) also not born?' Subhuti said, 'These flowers and the five Skandhas are both unborn. If they are not born, then they are not the five Skandhas. The Sadindriyas (six sense organs) are also unborn. If they are not born, then they are not the six sense organs. The Sat Paramitas (six perfections) are also unborn. If they are not born, then they are not the six perfections. From Adhyatma-bahirdha-sunyata (inner and outer emptiness) to Bhava-abhava-sunyata (emptiness of being and non-being) is also unborn. If it is not born, then it is not the emptiness of being and non-being. The Bodhipaksika-dharmas (thirty-seven factors of enlightenment), the Asta-dasa-avenika-buddha-dharma (eighteen unique qualities of a Buddha) are also unborn. If they are not born, then they are not the eighteen qualities. Even Sarvajna (omniscience) is unborn. If it is not born, then it is not Sarvajna.' Sakra devanam Indra thought, 'Now, Subhuti's eloquence is so profound. He speaks according to what is appropriate, without any contradiction.' The Buddha told Sakra devanam Indra, 'Yes, yes! Kausika! Subhuti is indeed the foremost in profound eloquence, speaking according to what is appropriate.'

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法，無有違錯。」

釋提桓因白佛言：「唯，世尊！云何須菩提隨其所應而為說法而不違錯？」

佛告拘翼：「五陰六情但有數耳。以五陰六情但有數故，是故須菩提所說無錯。何以故？如法者亦不違錯亦不和合。以無和無錯，是故須菩提所說無錯。至六波羅蜜及內外空至有無空、三十七品、佛十八法皆如是。從須陀洹道至辟支佛道至薩云若薩云若事亦如是。從須陀洹、羅漢、辟支佛上至佛三耶三佛，拘翼！亦復是法數所施耳。須菩提所說，亦復如法數所施，是故所說無有違背。何以故？拘翼！如法者亦不和亦不錯。以不和以不錯故，須菩提作是說法，隨其所應無有違錯。」

須菩提言：「如是，如是！拘翼！如佛世尊施諸法教，菩薩摩訶薩行般若波羅蜜，當知諸法亦復但是法數所施。拘翼！菩薩作是學者，為不學色痛想行識，亦不見五陰當所學者。如是學者，為不學六波羅蜜。何以故？不見六波羅蜜當所學者。如是學者，不學內外空及有無空。何以故？不見空法有所學者。如是學者，為不學三十七品、佛十八法，不學須陀洹道，不學羅漢、辟支佛道，不學薩云若道。何以故？不見薩云若當所學者。」

釋提桓因白鬚菩提言：「何以故不見五陰？至薩云若亦不見耶？」

須菩提言：「

【現代漢語翻譯】 現代漢語譯本：

『法』，沒有違背和錯誤。」

釋提桓因（Śakra devānām indra，帝釋天）對佛說：「是的，世尊！須菩提（Subhūti）如何能隨其所應說法而不違背和錯誤呢？」

佛告訴拘翼（Kauśika，釋提桓因的別名）：「五陰（pañca-skandha，色、受、想、行、識）和六情（ṣaḍ indriya，眼、耳、鼻、舌、身、意）都只是數量而已。因為五陰和六情都只是數量，所以須菩提所說沒有錯誤。為什麼呢？因為『如法』既不違背也不和合。因為沒有和合也沒有錯誤，所以須菩提所說沒有錯誤。至於六波羅蜜（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）以及內外空（adhyātma-śūnyatā，內外皆空）到有無空（bhāva-abhāva-śūnyatā，有和無皆空）、三十七品（bodhipākṣikā dharmā，三十七道品）、佛十八法（aṣṭādaśa āveṇikā buddhadharmā，佛的十八種不共法）都是如此。從須陀洹道（srota-āpanna-mārga，預流果）到辟支佛道（pratyekabuddha-mārga，緣覺果）到薩云若（sarvajña，一切智）的薩云若事也是如此。從須陀洹、羅漢（arhat，阿羅漢）、辟支佛到佛三耶三佛（samyaksaṃbuddha，正等覺者），拘翼！也只是法數所施而已。須菩提所說，也只是如法數所施，所以所說沒有違背。為什麼呢？拘翼！因為『如法』既不和合也不錯誤。因為不和合也不錯誤，所以須菩提這樣說法，隨其所應沒有違背和錯誤。」

須菩提說：「是的，是的！拘翼！正如佛世尊所施的諸法教導，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）行般若波羅蜜（prajñāpāramitā，智慧到彼岸），應當知道諸法也只是法數所施。拘翼！菩薩這樣學習，是不學習色、受、想、行、識，也不見五陰是所學者。這樣學習，是不學習六波羅蜜。為什麼呢？因為不見六波羅蜜是所學者。這樣學習，不學習內外空和有無空。為什麼呢？因為不見空法是所學者。這樣學習，是不學習三十七品、佛十八法，不學習須陀洹道，不學習羅漢、辟支佛道，不學習薩云若道。為什麼呢？因為不見薩云若是所學者。」

釋提桓因問須菩提：「為什麼不見五陰？乃至薩云若也都不見呢？」

須菩提說：「 現代漢語譯本：

『法』，沒有違背和錯誤。」

釋提桓因（Śakra devānām indra，帝釋天）對佛說：「是的，世尊！須菩提（Subhūti）如何能隨其所應說法而不違背和錯誤呢？」

佛告訴拘翼（Kauśika，釋提桓因的別名）：「五陰（pañca-skandha，色、受、想、行、識）和六情（ṣaḍ indriya，眼、耳、鼻、舌、身、意）都只是數量而已。因為五陰和六情都只是數量，所以須菩提所說沒有錯誤。為什麼呢？因為『如法』既不違背也不和合。因為沒有和合也沒有錯誤，所以須菩提所說沒有錯誤。至於六波羅蜜（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）以及內外空（adhyātma-śūnyatā，內外皆空）到有無空（bhāva-abhāva-śūnyatā，有和無皆空）、三十七品（bodhipākṣikā dharmā，三十七道品）、佛十八法（aṣṭādaśa āveṇikā buddhadharmā，佛的十八種不共法）都是如此。從須陀洹道（srota-āpanna-mārga，預流果）到辟支佛道（pratyekabuddha-mārga，緣覺果）到薩云若（sarvajña，一切智）的薩云若事也是如此。從須陀洹、羅漢（arhat，阿羅漢）、辟支佛到佛三耶三佛（samyaksaṃbuddha，正等覺者），拘翼！也只是法數所施而已。須菩提所說，也只是如法數所施，所以所說沒有違背。為什麼呢？拘翼！因為『如法』既不和合也不錯誤。因為不和合也不錯誤，所以須菩提這樣說法，隨其所應沒有違背和錯誤。」

須菩提說：「是的，是的！拘翼！正如佛世尊所施的諸法教導，菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）行般若波羅蜜（prajñāpāramitā，智慧到彼岸），應當知道諸法也只是法數所施。拘翼！菩薩這樣學習，是不學習色、受、想、行、識，也不見五陰是所學者。這樣學習，是不學習六波羅蜜。為什麼呢？因為不見六波羅蜜是所學者。這樣學習，不學習內外空和有無空。為什麼呢？因為不見空法是所學者。這樣學習，是不學習三十七品、佛十八法，不學習須陀洹道，不學習羅漢、辟支佛道，不學習薩云若道。為什麼呢？因為不見薩云若是所學者。」

釋提桓因問須菩提：「為什麼不見五陰？乃至薩云若也都不見呢？」

須菩提說：「

【English Translation】 English version:

'The Dharma has no contradiction or error.'

Śakra devānām indra (釋提桓因, the lord of the gods) said to the Buddha, 'Yes, World Honored One! How can Subhūti (須菩提) preach according to what is appropriate without contradiction or error?'

The Buddha told Kauśika (拘翼, another name for Śakra), 'The five skandhas (五陰, pañca-skandha, form, feeling, perception, mental formations, and consciousness) and the six senses (六情, ṣaḍ indriya, eye, ear, nose, tongue, body, and mind) are merely numbers. Because the five skandhas and six senses are merely numbers, what Subhūti says is without error. Why? Because 'as it is in accordance with the Dharma' neither contradicts nor conforms. Because there is no conformity and no error, what Subhūti says is without error. As for the six pāramitās (六波羅蜜, ṣaṭ pāramitā, generosity, morality, patience, diligence, meditation, and wisdom), and the emptiness of the internal and external (內外空, adhyātma-śūnyatā) to the emptiness of being and non-being (有無空, bhāva-abhāva-śūnyatā), the thirty-seven factors of enlightenment (三十七品, bodhipākṣikā dharmā), and the eighteen unique qualities of a Buddha (佛十八法, aṣṭādaśa āveṇikā buddhadharmā), it is all the same. From the path of a srota-āpanna (須陀洹道, srota-āpanna-mārga, stream-enterer) to the path of a pratyekabuddha (辟支佛道, pratyekabuddha-mārga, solitary buddha) to the matter of sarvajña (薩云若, all-knowing), it is also the same. From srota-āpanna, arhat (羅漢, arhat), pratyekabuddha to samyaksaṃbuddha (佛三耶三佛, fully enlightened Buddha), Kauśika! It is also just the application of the numbers of the Dharma. What Subhūti says is also just the application of the numbers of the Dharma, therefore what he says has no contradiction. Why? Kauśika! Because 'as it is in accordance with the Dharma' neither conforms nor is in error. Because there is no conformity and no error, Subhūti preaches in this way, according to what is appropriate, without contradiction or error.'

Subhūti said, 'Yes, yes! Kauśika! Just as the Buddha, the World Honored One, has taught the Dharma, when a bodhisattva-mahāsattva (菩薩摩訶薩, great bodhisattva) practices prajñāpāramitā (般若波羅蜜, perfection of wisdom), one should know that all dharmas are also just the application of the numbers of the Dharma. Kauśika! A bodhisattva who learns in this way does not learn form, feeling, perception, mental formations, and consciousness, nor does he see the five skandhas as something to be learned. Learning in this way, one does not learn the six pāramitās. Why? Because one does not see the six pāramitās as something to be learned. Learning in this way, one does not learn the emptiness of the internal and external and the emptiness of being and non-being. Why? Because one does not see emptiness as something to be learned. Learning in this way, one does not learn the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, does not learn the path of a srota-āpanna, does not learn the path of an arhat or pratyekabuddha, and does not learn the path of sarvajña. Why? Because one does not see sarvajña as something to be learned.'

Śakra devānām indra asked Subhūti, 'Why is it that one does not see the five skandhas? And even sarvajña is not seen?'

Subhūti said, English version:

'The Dharma has no contradiction or error.'

Śakra devānām indra (釋提桓因, the lord of the gods) said to the Buddha, 'Yes, World Honored One! How can Subhūti (須菩提) preach according to what is appropriate without contradiction or error?'

The Buddha told Kauśika (拘翼, another name for Śakra), 'The five skandhas (五陰, pañca-skandha, form, feeling, perception, mental formations, and consciousness) and the six senses (六情, ṣaḍ indriya, eye, ear, nose, tongue, body, and mind) are merely numbers. Because the five skandhas and six senses are merely numbers, what Subhūti says is without error. Why? Because 'as it is in accordance with the Dharma' neither contradicts nor conforms. Because there is no conformity and no error, what Subhūti says is without error. As for the six pāramitās (六波羅蜜, ṣaṭ pāramitā, generosity, morality, patience, diligence, meditation, and wisdom), and the emptiness of the internal and external (內外空, adhyātma-śūnyatā) to the emptiness of being and non-being (有無空, bhāva-abhāva-śūnyatā), the thirty-seven factors of enlightenment (三十七品, bodhipākṣikā dharmā), and the eighteen unique qualities of a Buddha (佛十八法, aṣṭādaśa āveṇikā buddhadharmā), it is all the same. From the path of a srota-āpanna (須陀洹道, srota-āpanna-mārga, stream-enterer) to the path of a pratyekabuddha (辟支佛道, pratyekabuddha-mārga, solitary buddha) to the matter of sarvajña (薩云若, all-knowing), it is also the same. From srota-āpanna, arhat (羅漢, arhat), pratyekabuddha to samyaksaṃbuddha (佛三耶三佛, fully enlightened Buddha), Kauśika! It is also just the application of the numbers of the Dharma. What Subhūti says is also just the application of the numbers of the Dharma, therefore what he says has no contradiction. Why? Kauśika! Because 'as it is in accordance with the Dharma' neither conforms nor is in error. Because there is no conformity and no error, Subhūti preaches in this way, according to what is appropriate, without contradiction or error.'

Subhūti said, 'Yes, yes! Kauśika! Just as the Buddha, the World Honored One, has taught the Dharma, when a bodhisattva-mahāsattva (菩薩摩訶薩, great bodhisattva) practices prajñāpāramitā (般若波羅蜜, perfection of wisdom), one should know that all dharmas are also just the application of the numbers of the Dharma. Kauśika! A bodhisattva who learns in this way does not learn form, feeling, perception, mental formations, and consciousness, nor does he see the five skandhas as something to be learned. Learning in this way, one does not learn the six pāramitās. Why? Because one does not see the six pāramitās as something to be learned. Learning in this way, one does not learn the emptiness of the internal and external and the emptiness of being and non-being. Why? Because one does not see emptiness as something to be learned. Learning in this way, one does not learn the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, does not learn the path of a srota-āpanna, does not learn the path of an arhat or pratyekabuddha, and does not learn the path of sarvajña. Why? Because one does not see sarvajña as something to be learned.'

Śakra devānām indra asked Subhūti, 'Why is it that one does not see the five skandhas? And even sarvajña is not seen?'

Subhūti said,

---

是故，拘翼！五陰五陰自空，薩云若薩云若自空。何以故？不可空色而學色空，不可以薩云若空學空薩云若。不作空學，為學空。不以二學，如是學。不以二事學五陰空，亦不以二事學薩云若空。拘翼！不以二事學空五陰者，為學六波羅蜜。不以二事學薩云若空者，為學六波羅蜜；為學內外空至有無空；為學三十七品；為學佛十八法。不以二事學，為學須陀洹至羅漢辟支佛；不以二事學，為學三耶三佛；亦不以二事學，為學薩云若學佛。學薩云若者，為學不可計阿僧祇諸佛法。學諸佛法者，不學增五陰、不學減五陰，亦不增薩云若學、亦不減薩云若學。如是不增不減學者，亦不受五陰，亦不中道滅五陰學，至薩云若亦不受學，亦不中道滅薩云若。」

舍利弗語須菩提：「菩薩作是學，亦不受薩云若學，亦不中道滅薩云若學耶？」

須菩提報言：「如是，如是！」

舍利弗復問：「何以故從五陰至薩云若亦不受學？亦不中道滅薩云若學？」

報言：「色自無受，亦無有受色者。薩云若亦自無受，亦無受薩云若者。從內外空至有無空，亦自不受，亦無受空者。如是，舍利弗！菩薩摩訶薩于諸法無所受，是故於薩云若中出生。」

舍利弗言：「菩薩學般若波羅蜜，于諸法無所受，為出生薩云

【現代漢語翻譯】 現代漢語譯本： 因此，拘翼（Kuyi，佛弟子名）！五陰（色、受、想、行、識五種構成人存在的要素）本身是空的，薩云若（Sarvajna，一切智）本身也是空的。為什麼呢？不能在色（Rupa，物質）的空性之外去學習色的空性，也不能在薩云若的空性之外去學習薩云若的空性。不以『空』為目標去學習，而是爲了學習『空』本身。不以二元對立的方式學習，而是這樣去學習。不以二元對立的方式學習五陰的空性，也不以二元對立的方式學習薩云若的空性。拘翼！不以二元對立的方式學習五陰的空性，是爲了學習六波羅蜜（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）。不以二元對立的方式學習薩云若的空性，是爲了學習六波羅蜜；是爲了學習從內空到有無空（各種空性的概念）；是爲了學習三十七道品（三十七種修行方法）；是爲了學習佛的十八不共法（佛獨有的十八種功德）。不以二元對立的方式學習，是爲了學習須陀洹（Srotapanna，入流果）到羅漢（Arhat，無學果）辟支佛（Pratyekabuddha，緣覺）；不以二元對立的方式學習，是爲了學習三耶三佛（Samyaksambuddha，正等覺佛）；也不以二元對立的方式學習，是爲了學習薩云若，學習成佛。學習薩云若，是爲了學習不可計數阿僧祇（Asankhya，極大的數字）諸佛的法。學習諸佛的法，不增加五陰，也不減少五陰，也不增加薩云若的學習，也不減少薩云若的學習。像這樣不增不減地學習的人，也不執著於五陰，也不以中道的方式滅除對五陰的學習，對於薩云若也不執著于學習，也不以中道的方式滅除對薩云若的學習。

舍利弗（Sariputra，佛陀十大弟子之一）問須菩提（Subhuti，佛陀十大弟子之一）：『菩薩這樣學習，也不執著于薩云若的學習，也不以中道的方式滅除對薩云若的學習嗎？』

須菩提回答說：『是的，是的！』

舍利弗又問：『為什麼從五陰到薩云若都不執著于學習？也不以中道的方式滅除對薩云若的學習？』

須菩提回答說：『色本身沒有接受，也沒有接受色的人。薩云若本身沒有接受，也沒有接受薩云若的人。從內空到有無空，本身沒有接受，也沒有接受空的人。舍利弗！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）對於一切法都沒有執著，因此在薩云若中出生。』

舍利弗說：『菩薩學習般若波羅蜜（Prajnaparamita，智慧到彼岸），對於一切法都沒有執著，是爲了在薩云若中出生嗎？』

【English Translation】 English version: Therefore, Kuyi! The five skandhas (form, feeling, perception, mental formations, and consciousness) are empty in themselves, and Sarvajna (all-knowing wisdom) is also empty in itself. Why is that? One cannot learn the emptiness of form apart from the emptiness of form, nor can one learn the emptiness of Sarvajna apart from the emptiness of Sarvajna. One does not learn with 'emptiness' as the goal, but rather to learn 'emptiness' itself. One does not learn in a dualistic way, but learns in this way. One does not learn the emptiness of the five skandhas in a dualistic way, nor does one learn the emptiness of Sarvajna in a dualistic way. Kuyi! Not learning the emptiness of the five skandhas in a dualistic way is to learn the six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom). Not learning the emptiness of Sarvajna in a dualistic way is to learn the six paramitas; it is to learn from inner emptiness to the emptiness of existence and non-existence (various concepts of emptiness); it is to learn the thirty-seven factors of enlightenment (thirty-seven practices); it is to learn the eighteen unique qualities of a Buddha. Not learning in a dualistic way is to learn from Srotapanna (stream-enterer) to Arhat (worthy one) and Pratyekabuddha (solitary buddha); not learning in a dualistic way is to learn Samyaksambuddha (perfectly enlightened Buddha); nor is it to learn in a dualistic way, but to learn Sarvajna, to learn to become a Buddha. Learning Sarvajna is to learn the immeasurable and countless Dharma of all Buddhas. Learning the Dharma of all Buddhas, one neither increases nor decreases the five skandhas, nor does one increase or decrease the learning of Sarvajna. One who learns in this way, without increasing or decreasing, neither clings to the five skandhas, nor does one extinguish the learning of the five skandhas through the middle way, nor does one cling to the learning of Sarvajna, nor does one extinguish the learning of Sarvajna through the middle way.

Sariputra (one of the ten great disciples of the Buddha) asked Subhuti (one of the ten great disciples of the Buddha): 'Does a Bodhisattva (enlightenment being) learn in this way, neither clinging to the learning of Sarvajna, nor extinguishing the learning of Sarvajna through the middle way?'

Subhuti replied: 'Yes, yes!'

Sariputra asked again: 'Why is it that from the five skandhas to Sarvajna, one does not cling to learning? Nor does one extinguish the learning of Sarvajna through the middle way?'

Subhuti replied: 'Form itself has no receiver, nor is there a receiver of form. Sarvajna itself has no receiver, nor is there a receiver of Sarvajna. From inner emptiness to the emptiness of existence and non-existence, there is no receiver, nor is there a receiver of emptiness. Sariputra! A Bodhisattva-mahasattva (great Bodhisattva) has no attachment to any dharma, and therefore is born in Sarvajna.'

Sariputra said: 'Does a Bodhisattva learn Prajnaparamita (perfection of wisdom), having no attachment to any dharma, in order to be born in Sarvajna?'

---

若耶？」

須菩提言：「如是，如是！」

舍利弗復問：「菩薩作如是學，于諸法無所受，亦不學受亦不學滅，云何出生薩云若？」

須菩提報言：「菩薩行般若波羅蜜，亦不見色生亦不見色滅，亦不受亦不不受，亦不著亦不斷，亦不增亦不減。何以故？舍利弗！不以五陰故有，亦不見生亦不見滅，亦不見受亦不見不受，亦不見著亦不見斷，亦不見增亦不見減。何以故？舍利弗！不見五陰有乃至薩云若，亦不見生滅亦不見受，亦不見著斷，亦不見增減。何以故？薩云若空，故無所得。是故菩薩于諸法無所生無所滅、無所受、無著無斷、無增無減，學般若波羅蜜出薩云若，當作是念，亦無所學亦無所出。」

釋提桓因問舍利弗：「菩薩當從何所求般若波羅蜜？」

舍利弗報言：「拘翼！菩薩摩訶薩當從須菩提所轉品中求。」

釋提桓因言：「以須菩提因緣恩力，使舍利弗言：『菩薩摩訶薩般若波羅蜜，當於須菩提所轉品中求。』？」

須菩提報言：「拘翼！非我因緣恩力。」

釋提桓因言：「是誰之恩力所處？」

須菩提言：「是佛威神恩力所處。」

釋提桓因言：「諸法皆無處所，云何言是佛之威神所處乎？如來亦不于異無處所法中見佛，亦不于異如

【現代漢語翻譯】 現代漢語譯本： 「是這樣嗎？」 須菩提回答說：「是的，是的！」 舍利弗又問：「菩薩這樣修行，對於一切法都不執著，既不學習執著也不學習滅除執著，如何才能證得薩云若（一切智）呢？」 須菩提回答說：「菩薩修行般若波羅蜜（智慧到彼岸），既不見到色（物質）的生起，也不見到色的滅去，既不執著也不不執著，既不著迷也不斷絕，既不增加也不減少。為什麼呢？舍利弗！不是因為五陰（色、受、想、行、識）的緣故而有，既不見到生起也不見到滅去，既不見到執著也不見到不執著，既不見到著迷也不見到斷絕，既不見到增加也不見到減少。為什麼呢？舍利弗！不見五陰有乃至薩云若，也不見生滅，也不見執著，也不見著迷斷絕，也不見增加減少。為什麼呢？薩云若（一切智）是空性的，所以無所得。因此，菩薩對於一切法，既無生起也無滅去，無執著，無著迷斷絕，無增加減少，修行般若波羅蜜而證得薩云若，應當這樣想，既無所學也無所證。」 釋提桓因（帝釋天）問舍利弗：「菩薩應當從哪裡求得般若波羅蜜呢？」 舍利弗回答說：「拘翼（帝釋天的別稱）！菩薩摩訶薩（大菩薩）應當從須菩提所宣講的品中求得。」 釋提桓因說：「是因為須菩提的因緣恩力，才使得舍利弗說：『菩薩摩訶薩的般若波羅蜜，應當從須菩提所宣講的品中求得』嗎？」 須菩提回答說：「拘翼！不是我的因緣恩力。」 釋提桓因說：「那是誰的恩力所致呢？」 須菩提說：「是佛的威神恩力所致。」 釋提桓因說：「一切法都沒有處所，怎麼說是佛的威神所致呢？如來（佛）也不在其他無處所的法中見到佛，也不在其他如來中見到如來。」

【English Translation】 English version: 『Is it so?』 Subhuti replied, 『It is so, it is so!』 Sariputra further asked, 『If a Bodhisattva practices in this way, being unattached to all dharmas, neither learning attachment nor learning the cessation of attachment, how does one attain Sarvajna (all-knowing wisdom)?』 Subhuti replied, 『A Bodhisattva practicing Prajnaparamita (perfection of wisdom) neither sees the arising of form (matter) nor the ceasing of form, neither attaches nor does not attach, neither clings nor cuts off, neither increases nor decreases. Why is that? Sariputra! It is not because of the five skandhas (form, feeling, perception, mental formations, consciousness) that there is existence; one neither sees arising nor ceasing, neither sees attachment nor non-attachment, neither sees clinging nor cutting off, neither sees increase nor decrease. Why is that? Sariputra! One does not see the five skandhas as having existence up to Sarvajna, nor does one see arising and ceasing, nor does one see attachment, nor does one see clinging and cutting off, nor does one see increase and decrease. Why is that? Sarvajna (all-knowing wisdom) is empty, therefore there is nothing to be attained. Therefore, a Bodhisattva, regarding all dharmas, has neither arising nor ceasing, no attachment, no clinging and cutting off, no increase and decrease, practices Prajnaparamita and attains Sarvajna, and should think thus: there is neither anything to be learned nor anything to be attained.』 Shakra Devanam Indra (Indra, the king of gods) asked Sariputra, 『From where should a Bodhisattva seek Prajnaparamita?』 Sariputra replied, 『Kausika (another name for Indra)! A Bodhisattva Mahasattva (great Bodhisattva) should seek it from the chapter expounded by Subhuti.』 Shakra Devanam Indra said, 『Is it because of Subhuti』s causal power and grace that Sariputra says, 「A Bodhisattva Mahasattva』s Prajnaparamita should be sought from the chapter expounded by Subhuti」?』 Subhuti replied, 『Kausika! It is not because of my causal power and grace.』 Shakra Devanam Indra said, 『Whose grace and power is it then?』 Subhuti said, 『It is due to the grace and power of the Buddha』s majestic presence.』 Shakra Devanam Indra said, 『All dharmas have no location, how can it be said that it is due to the Buddha』s majestic presence? The Tathagata (Buddha) does not see the Buddha in other dharmas that have no location, nor does he see the Tathagata in other Tathagatas.』

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中見。」

須菩提言：「如是，拘翼！如來亦不于余處中見，亦不于異處如中見；亦不以如來為如，亦不以如為如來；亦不以五陰如為如來，亦不以如來為五陰如；亦不以五陰法為如來，亦不以如來為五陰法；亦不以薩云若如為如來，亦不以如來為薩云若如；亦不以薩云若法為如來，亦不以如來為薩云若法。拘翼！若佛與五陰法不合亦非不合者，亦不離五陰法有合不合，亦不離五陰如有合不合；乃至薩云若薩云若法如亦不合亦不不合，亦不離薩云若薩云若法如亦不合亦不不合。拘翼！以是諸法不合不散神力之所處，是為無處所行。如拘翼向之所問，當於何所求般若波羅蜜？亦不於五陰中求，亦不離五陰中求。何以故？拘翼！般若波羅蜜、五陰，是法亦不同亦不異，亦無有形亦不可見，亦無有礙一相，一相者則無相。

「複次，拘翼！菩薩摩訶薩求般若波羅蜜，亦不離薩云若求，亦不于薩云若求。何以故？般若波羅蜜、薩云若及所求者，亦不同亦不異，亦無形亦不見。亦不礙一相，一相所謂無相。何以故？般若波羅蜜亦非五陰亦不離五陰，般若波羅蜜亦非薩云若亦不離薩云若；五陰如亦非般若波羅蜜，般若波羅蜜亦不離五陰如；般若波羅蜜亦非五陰法亦不離五陰法，般若波羅蜜亦非薩云若法亦不離薩云若法

【現代漢語翻譯】 現代漢語譯本： 須菩提說：『是的，拘翼！如來也不在其他地方見到，也不在不同的地方像那樣見到；也不以如來為如，也不以如為如來；也不以五蘊的如為如來，也不以如來為五蘊的如；也不以五蘊法為如來，也不以如來為五蘊法；也不以一切智的如為如來，也不以如來為一切智的如；也不以一切智法為如來，也不以如來為一切智法。拘翼！如果佛與五蘊法不合也不非不合，也不離開五蘊法有合不合，也不離開五蘊的如而有合不合；乃至一切智、一切智法的如也不合也不非不合，也不離開一切智、一切智法的如而有合不合。拘翼！因為這些法不合不散，是神力所處的地方，這就是無處所行。就像拘翼你剛才問的，應當在何處求般若波羅蜜？也不在五蘊中求，也不離開五蘊中求。為什麼呢？拘翼！般若波羅蜜和五蘊，這些法既不相同也不相異，也沒有形狀，也不可見，也沒有障礙，只有一個相，一個相就是無相。』 『再者，拘翼！菩薩摩訶薩求般若波羅蜜，也不離開一切智求，也不在一切智中求。為什麼呢？般若波羅蜜、一切智以及所求的，既不相同也不相異，也沒有形狀，也不可見。也沒有障礙，只有一個相，一個相就是無相。為什麼呢？般若波羅蜜既不是五蘊，也不離開五蘊，般若波羅蜜既不是一切智，也不離開一切智；五蘊的如也不是般若波羅蜜，般若波羅蜜也不離開五蘊的如；般若波羅蜜既不是五蘊法，也不離開五蘊法，般若波羅蜜既不是一切智法，也不離開一切智法。』

【English Translation】 English version: Subhuti said, 'Yes, Kausika! The Tathagata also does not see in other places, nor does he see in different places as such; nor does he take the Tathagata as such, nor does he take such as the Tathagata; nor does he take the suchness of the five skandhas (form, feeling, perception, mental formations, and consciousness) as the Tathagata, nor does he take the Tathagata as the suchness of the five skandhas; nor does he take the five skandha dharmas as the Tathagata, nor does he take the Tathagata as the five skandha dharmas; nor does he take the suchness of Sarvajnata (all-knowing wisdom) as the Tathagata, nor does he take the Tathagata as the suchness of Sarvajnata; nor does he take the Sarvajnata dharma as the Tathagata, nor does he take the Tathagata as the Sarvajnata dharma. Kausika! If the Buddha and the five skandha dharmas are neither united nor not united, nor is there union or non-union apart from the five skandha dharmas, nor is there union or non-union apart from the suchness of the five skandhas; even the suchness of Sarvajnata and Sarvajnata dharma is neither united nor not united, nor is there union or non-union apart from the suchness of Sarvajnata and Sarvajnata dharma. Kausika! Because these dharmas are neither united nor scattered, it is the place where divine power resides, which is called acting without a place. As Kausika asked just now, where should one seek Prajnaparamita (perfection of wisdom)? It is neither sought in the five skandhas, nor is it sought apart from the five skandhas. Why? Kausika! Prajnaparamita and the five skandhas, these dharmas are neither the same nor different, they have no form, nor are they visible, nor are they obstructed, they have one mark, and one mark is no mark.' 'Furthermore, Kausika! A Bodhisattva Mahasattva (great being) seeking Prajnaparamita, neither seeks it apart from Sarvajnata, nor does he seek it in Sarvajnata. Why? Prajnaparamita, Sarvajnata, and what is sought, are neither the same nor different, they have no form, nor are they visible. Nor are they obstructed, they have one mark, and one mark is called no mark. Why? Prajnaparamita is neither the five skandhas nor apart from the five skandhas, Prajnaparamita is neither Sarvajnata nor apart from Sarvajnata; the suchness of the five skandhas is not Prajnaparamita, nor is Prajnaparamita apart from the suchness of the five skandhas; Prajnaparamita is neither the five skandha dharmas nor apart from the five skandha dharmas, Prajnaparamita is neither the Sarvajnata dharma nor apart from the Sarvajnata dharma.'

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。何以故？拘翼！是諸法亦不有亦不可得。以諸法不可得故，五陰非般若波羅蜜，般若波羅蜜亦不離五陰，般若波羅蜜亦非五陰法亦不離五陰法，般若波羅蜜亦非五陰如亦不離五陰如；般若波羅蜜亦非薩云若亦不離薩云若，亦非薩云若如亦不離薩云若如，亦非薩云若法亦不離薩云若法。」

釋提桓因言：「摩訶波羅蜜是菩薩摩訶薩之大度，波羅蜜者是諸菩薩無量無限之大度。於是中學得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，于中學成菩薩，凈佛國土、教化眾生，成得阿耨多羅三耶三佛。」

須菩提言：「拘翼！如是，如是！如釋提桓因所言無異，已得者、甫當得者，皆當從般若波羅蜜中成阿惟三佛，以五陰大故，般若波羅蜜亦廣大。拘翼！五陰亦無前亦無後，亦無中亦無邊際；至薩云若亦如是。拘翼！是為菩薩摩訶薩之大度。以五陰無有量，是故菩薩摩訶薩無量之度。何以故？五陰不可量故。譬如虛空不可度量，五陰亦不可度量。如空不可度量，五陰亦不可度量。以五陰不可度量，般若波羅蜜亦不可量；乃至薩云若不可量故，菩薩之度般若波羅蜜亦不可量。何以故？拘翼！薩云若亦不可量，如虛空不可平量。以薩云若不可平量，虛空不可平量。以虛空不可平量，般若波羅蜜亦不可平量。以是故？拘

【現代漢語翻譯】 現代漢語譯本： 為什麼呢？拘翼（釋提桓因的別稱）！因為一切法既不是存在也不是可以得到的。由於一切法不可得，所以五陰（色、受、想、行、識五種構成人身心的要素）不是般若波羅蜜（以智慧到達彼岸），般若波羅蜜也不離五陰，般若波羅蜜既不是五陰的法也不是離開五陰的法，般若波羅蜜既不是五陰的如（真如實性）也不是離開五陰的如；般若波羅蜜既不是薩云若（一切智）也不是離開薩云若，既不是薩云若的如也不是離開薩云若的如，既不是薩云若的法也不是離開薩云若的法。

釋提桓因（帝釋天）說：『摩訶波羅蜜（大智慧到彼岸）是菩薩摩訶薩（大菩薩）的大度，波羅蜜是諸菩薩無量無邊的大度。從這裡學習可以證得須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺），從這裡學習可以成就菩薩，清凈佛國土、教化眾生，成就阿耨多羅三藐三菩提（無上正等正覺）。』

須菩提（佛陀的弟子）說：『拘翼！是的，是的！正如釋提桓因所說的那樣沒有差別，已經證得的、將要證得的，都應當從般若波羅蜜中成就阿耨多羅三藐三菩提，因為五陰廣大，所以般若波羅蜜也廣大。拘翼！五陰既沒有前也沒有後，既沒有中間也沒有邊際；乃至薩云若也是這樣。拘翼！這就是菩薩摩訶薩的大度。因為五陰沒有限量，所以菩薩摩訶薩的度量也是無量的。為什麼呢？因為五陰不可衡量。譬如虛空不可度量，五陰也不可度量。如同虛空不可度量，五陰也不可度量。因為五陰不可度量，所以般若波羅蜜也不可度量；乃至薩云若不可度量，所以菩薩的度量般若波羅蜜也不可度量。為什麼呢？拘翼！薩云若也不可度量，如同虛空不可衡量。因為薩云若不可衡量，所以虛空不可衡量。因為虛空不可衡量，所以般若波羅蜜也不可衡量。因此，拘

【English Translation】 English version: Why is that? Kausika (another name for Sakra)! It is because all dharmas (phenomena) are neither existent nor obtainable. Because all dharmas are unobtainable, the five skandhas (form, feeling, perception, mental formations, and consciousness) are not Prajnaparamita (perfection of wisdom), and Prajnaparamita is not separate from the five skandhas. Prajnaparamita is neither the dharma of the five skandhas nor separate from the dharma of the five skandhas. Prajnaparamita is neither the suchness of the five skandhas nor separate from the suchness of the five skandhas; Prajnaparamita is neither Sarvajna (omniscience) nor separate from Sarvajna, neither the suchness of Sarvajna nor separate from the suchness of Sarvajna, neither the dharma of Sarvajna nor separate from the dharma of Sarvajna.

Sakra, Lord of the Devas, said: 'Mahaparamita (great perfection of wisdom) is the great measure of the Bodhisattva Mahasattvas (great Bodhisattvas), and Paramita is the immeasurable and limitless great measure of all Bodhisattvas. From this, one learns and attains Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha). From this, one learns and becomes a Bodhisattva, purifies Buddha lands, teaches sentient beings, and attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'

Subhuti (a disciple of the Buddha) said: 'Kausika! It is so, it is so! Just as Sakra, Lord of the Devas, has said, there is no difference. Those who have already attained and those who will attain should all achieve Anuttara-samyak-sambodhi through Prajnaparamita. Because the five skandhas are vast, Prajnaparamita is also vast. Kausika! The five skandhas have neither beginning nor end, neither middle nor boundary; and so it is with Sarvajna. Kausika! This is the great measure of the Bodhisattva Mahasattvas. Because the five skandhas are immeasurable, the measure of the Bodhisattva Mahasattvas is also immeasurable. Why is that? Because the five skandhas are immeasurable. Just as space is immeasurable, the five skandhas are also immeasurable. Just as space is immeasurable, the five skandhas are also immeasurable. Because the five skandhas are immeasurable, Prajnaparamita is also immeasurable; and because Sarvajna is immeasurable, the measure of the Bodhisattva, Prajnaparamita, is also immeasurable. Why is that? Kausika! Sarvajna is also immeasurable, just as space is immeasurable. Because Sarvajna is immeasurable, space is immeasurable. Because space is immeasurable, Prajnaparamita is also immeasurable. Therefore, Kausika,

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翼！菩薩摩訶薩般若波羅蜜不可平量，空亦不可平量。以五陰無底，菩薩般若波羅蜜亦無底。何以故？五陰底邊際不可得見故。乃至薩云若亦無有底，菩薩般若波羅蜜亦無有底。何以故？拘翼！薩云若亦不可得底，亦不可得邊際故。是故菩薩般若波羅蜜無有底。從五陰無有底，至薩云若亦無有底。

「複次，拘翼！以因緣無有底故，菩薩般若波羅蜜亦無有底。」

釋提桓因言：「唯，須菩提！云何因緣無底，菩薩般若波羅蜜無底？」

報言：「以薩云若、因緣無底故，菩薩般若波羅蜜無底。法因緣無底，是故菩薩般若波羅蜜無底。」

又問：「云何法因緣無底，菩薩般若波羅蜜無底？」

報言：「拘翼！法性無底故，菩薩般若波羅蜜無底。如因緣無底，菩薩般若波羅蜜無底。」

復問：「云何如因緣無底，菩薩般若波羅蜜無底？」

答言：「如如無底、如因緣無底，以如因緣無底，菩薩般若波羅蜜無底。眾生無底，菩薩般若波羅蜜無底。」

復問：「云何眾生無底，菩薩般若波羅蜜無底？」

答言：「于拘翼意云何，何所法言有菩薩者？」

「亦不以法言，亦不非法言，但假名舉字耳。是名所舉亦無有形，所舉名字亦無因緣，所舉字及眾生亦無因緣。

【現代漢語翻譯】 現代漢語譯本 舍利子（拘翼）！菩薩摩訶薩（偉大的菩薩）的般若波羅蜜（智慧的完美）是不可測量的，空性也是不可測量的。因為五陰（色、受、想、行、識五種構成要素）沒有底，所以菩薩的般若波羅蜜也沒有底。為什麼呢？因為五陰的底邊際是不可見的。乃至薩云若（一切智）也沒有底，菩薩的般若波羅蜜也沒有底。為什麼呢？舍利子（拘翼）！因為薩云若也是不可得底，也是不可得邊際的。所以菩薩的般若波羅蜜沒有底。從五陰沒有底，到薩云若也沒有底。 『再者，舍利子（拘翼）！因為因緣沒有底，所以菩薩的般若波羅蜜也沒有底。』 釋提桓因（帝釋天）說：『是的，須菩提！為什麼因緣沒有底，菩薩的般若波羅蜜就沒有底呢？』 須菩提回答說：『因為薩云若、因緣沒有底，所以菩薩的般若波羅蜜沒有底。法因緣沒有底，所以菩薩的般若波羅蜜沒有底。』 又問：『為什麼法因緣沒有底，菩薩的般若波羅蜜就沒有底呢？』 須菩提回答說：『舍利子（拘翼）！因為法性沒有底，所以菩薩的般若波羅蜜沒有底。如同因緣沒有底，菩薩的般若波羅蜜就沒有底。』 又問：『為什麼如同因緣沒有底，菩薩的般若波羅蜜就沒有底呢？』 須菩提回答說：『如如沒有底、如同因緣沒有底，因為如同因緣沒有底，所以菩薩的般若波羅蜜沒有底。眾生沒有底，所以菩薩的般若波羅蜜沒有底。』 又問：『為什麼眾生沒有底，菩薩的般若波羅蜜就沒有底呢？』 須菩提回答說：『舍利子（拘翼），你認為如何，用什麼法來說有菩薩呢？』 『既不是用法來說，也不是用非法來說，只是假借名稱而已。這個名稱所指的也沒有形體，所指的名稱也沒有因緣，所指的字和眾生也沒有因緣。』

【English Translation】 English version Shariputra (Kausika)! The Prajnaparamita (perfection of wisdom) of a Bodhisattva Mahasattva (great Bodhisattva) is immeasurable, and emptiness is also immeasurable. Because the five skandhas (form, feeling, perception, mental formations, and consciousness) have no bottom, the Bodhisattva's Prajnaparamita also has no bottom. Why? Because the bottom edge of the five skandhas cannot be seen. Even Sarvajnata (omniscience) has no bottom, and the Bodhisattva's Prajnaparamita also has no bottom. Why? Shariputra (Kausika)! Because Sarvajnata also has no bottom and no edge can be found. Therefore, the Bodhisattva's Prajnaparamita has no bottom. From the five skandhas having no bottom to Sarvajnata also having no bottom. 'Furthermore, Shariputra (Kausika)! Because conditions have no bottom, the Bodhisattva's Prajnaparamita also has no bottom.' Shakra Devanam Indra (Lord of the Gods) said, 'Yes, Subhuti! How is it that conditions have no bottom, and the Bodhisattva's Prajnaparamita has no bottom?' Subhuti replied, 'Because Sarvajnata and conditions have no bottom, the Bodhisattva's Prajnaparamita has no bottom. The conditions of Dharma have no bottom, therefore the Bodhisattva's Prajnaparamita has no bottom.' He further asked, 'How is it that the conditions of Dharma have no bottom, and the Bodhisattva's Prajnaparamita has no bottom?' Subhuti replied, 'Shariputra (Kausika)! Because the nature of Dharma has no bottom, the Bodhisattva's Prajnaparamita has no bottom. Just as conditions have no bottom, the Bodhisattva's Prajnaparamita has no bottom.' He further asked, 'How is it that just as conditions have no bottom, the Bodhisattva's Prajnaparamita has no bottom?' Subhuti replied, 'Suchness has no bottom, just as conditions have no bottom. Because suchness and conditions have no bottom, the Bodhisattva's Prajnaparamita has no bottom. Sentient beings have no bottom, therefore the Bodhisattva's Prajnaparamita has no bottom.' He further asked, 'How is it that sentient beings have no bottom, and the Bodhisattva's Prajnaparamita has no bottom?' Subhuti replied, 'Shariputra (Kausika), what do you think, by what Dharma can it be said that there is a Bodhisattva?' 'It is neither by Dharma nor by non-Dharma that it is said, but merely a provisional name. What is referred to by this name has no form, the name itself has no conditions, and the word and sentient beings referred to have no conditions.'

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」

「于拘翼意云何，般若波羅蜜頗說有作眾生者不？」

「唯，須菩提！無有也。」

「拘翼！若無有說作眾生者，何所眾生有底？拘翼！如來、無所著、等正覺住壽如恒邊沙劫，言眾生有生、眾生有滅。于拘翼意云何，頗有眾生有生者有滅者不？」

答言：「不也。須菩提！何以故？眾生凈故，無所有凈故。」

「以是故，拘翼！當知眾生無底，般若波羅蜜亦無有底，亦無有邊際。」

摩訶般若波羅蜜嘆品第三十一

爾時諸梵王與諸梵天俱在會中，釋提桓因與釋眷屬及婇女眾亦在會中，釋梵諸天子各各嘆言：「須菩提所說法，快哉，快哉！皆是佛之威神因緣能演布是教。若有不遠離是般若波羅蜜行者，我等當視是輩菩薩摩訶薩當如如來，亦無有能得見是法者，亦無有能見色痛想行識者，至薩云若三乘教處，羅漢、辟支佛及佛亦不可得。」

佛告諸天子：「如是，如是！如諸天子所言，法無可得者亦不可見，從色痛想行識至薩云若，皆不可得亦不可見，但有三乘之教耳，三乘之教亦不可得亦不可見。有行是般若波羅蜜無所猗者，當視如如來。何以故？于般若波羅蜜中廣說三乘之教故。亦不離六波羅蜜而得佛者，亦不離內外空及有無空，亦不離三十七品、佛十八法

【現代漢語翻譯】 現代漢語譯本 「拘翼（Kuyi，人名）啊，你認為如何？般若波羅蜜（Prajnaparamita，智慧的完美）是否說有眾生被創造出來呢？」 「是的，須菩提（Subhuti，佛陀的弟子）！沒有。」 「拘翼！如果沒有說有眾生被創造出來，那麼眾生又從何而來呢？拘翼！如來（Tathagata，佛陀的稱號）、無所執著、等正覺（Samyak-sambuddha，完全覺悟的佛陀）住世如恒河沙數劫，說眾生有生、眾生有滅。拘翼，你認為如何，是否有眾生有生有滅呢？」 回答說：「不是的。須菩提！為什麼呢？因為眾生是清凈的，因為無所有是清凈的。」 「因此，拘翼！應當知道眾生沒有根底，般若波羅蜜也沒有根底，也沒有邊際。」 《摩訶般若波羅蜜嘆品》第三十一 那時，諸梵王（Brahma，創造之神）與諸梵天（Brahma-deva，梵天的神）一同在法會中，釋提桓因（Sakra，天神之王）與他的眷屬及婇女眾也在法會中，釋梵諸天子各自讚嘆說：「須菩提所說的法，太好了，太好了！都是佛陀的威神因緣才能宣說這樣的教法。如果有不遠離般若波羅蜜的修行者，我們應當視這些菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）如同如來，也沒有人能夠見到這個法，也沒有人能夠見到色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）這五蘊，乃至薩云若（Sarvajna，一切智）三乘（triyana，聲聞乘、緣覺乘、菩薩乘）教法之處，羅漢（Arhat，阿羅漢）、辟支佛（Pratyekabuddha，獨覺佛）以及佛（Buddha，佛陀）也是不可得的。」 佛陀告訴諸天子：「是的，是的！正如諸位天子所說，法是不可得的，也是不可見的，從色、受、想、行、識乃至薩云若，都是不可得的，也是不可見的，只有三乘的教法而已，三乘的教法也是不可得的，也是不可見的。有修行般若波羅蜜而無所執著的人，應當視同如來。為什麼呢？因為在般若波羅蜜中廣泛宣說了三乘的教法。而且不離開六波羅蜜（sad-paramita，佈施、持戒、忍辱、精進、禪定、智慧）而能成佛，也不離開內外空（adhyatma-bahirdha-sunyata，內空和外空）以及有無空（bhava-abhava-sunyata，有和無的空性），也不離開三十七道品（bodhipaksika-dharma，三十七種修行方法）、佛十八不共法（avenika-buddha-dharma，佛陀獨有的十八種功德）。」

【English Translation】 English version 『Kuyi, what do you think? Does the Prajnaparamita (Perfection of Wisdom) say that there are beings who are created?』 『Yes, Subhuti! There are not.』 『Kuyi! If there is no saying that beings are created, then where do beings come from? Kuyi! The Tathagata (the Thus-Gone One), the Unattached One, the Fully Enlightened One (Samyak-sambuddha) dwells for as many kalpas as the sands of the Ganges, saying that beings are born and beings perish. Kuyi, what do you think, are there beings who are born and perish?』 He answered: 『No, Subhuti! Why? Because beings are pure, because non-existence is pure.』 『Therefore, Kuyi! You should know that beings have no basis, and the Prajnaparamita also has no basis, and no boundary.』 Chapter Thirty-One: The Praise of the Great Prajnaparamita At that time, the Brahma Kings and the Brahma gods were all in the assembly, and Sakra (Indra), the Lord of the Gods, with his retinue and the multitude of celestial maidens, were also in the assembly. The Brahma and Sakra gods each exclaimed: 『The Dharma spoken by Subhuti is wonderful, wonderful! It is all due to the majestic power of the Buddha that this teaching can be proclaimed. If there are those who do not depart from the practice of this Prajnaparamita, we should regard these Bodhisattva-mahasattvas as the Tathagata. And no one can see this Dharma, nor can anyone see the five aggregates of form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), up to the place of the Sarvajna (Omniscience) of the three vehicles (triyana), the Arhats, the Pratyekabuddhas, and the Buddhas are also unattainable.』 The Buddha told the gods: 『So it is, so it is! As the gods have said, the Dharma is unattainable and invisible. From form, feeling, perception, mental formations, and consciousness up to Sarvajna, all are unattainable and invisible. There is only the teaching of the three vehicles, and the teaching of the three vehicles is also unattainable and invisible. Those who practice this Prajnaparamita without attachment should be regarded as the Tathagata. Why? Because the teaching of the three vehicles is extensively explained in the Prajnaparamita. Moreover, one cannot attain Buddhahood without the six paramitas (perfections), nor without the emptiness of inner and outer (adhyatma-bahirdha-sunyata), nor without the emptiness of being and non-being (bhava-abhava-sunyata), nor without the thirty-seven factors of enlightenment (bodhipaksika-dharma), nor without the eighteen unique qualities of a Buddha (avenika-buddha-dharma).』

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，亦不離薩云若而得佛者。諸天子！菩薩盡當學知諸法，從檀波羅蜜至薩云若。以是故，當知是菩薩為如如來。」

佛告諸天子：「昔者我于花嚴國從提和竭佛以來，初不離六波羅蜜，內外空至有無空，三十七品、四禪、四等，及四空凈、諸三昧門、陀鄰尼門，佛十種力、四無所畏、四無礙慧、大慈大悲、佛十八法，余無央數諸佛上法，初不離此諸法亦無所倚。是時提和竭佛便記我言：『后阿僧祇劫當來之世，汝當作佛，號釋迦文如來、無所著、等正覺、無上士、道法御、天人師。』」

於是諸天子白佛言：「唯，世尊！甚奇甚特。菩薩摩訶薩行般若波羅蜜，于薩云若無取無舍，於五陰法亦無所取亦無所舍。」

時佛於四輩弟子中，比丘、比丘尼、優婆塞、優婆夷，諸菩薩摩訶薩，諸四天王上至阿迦膩吒諸天等，見諸眾已定，佛告釋提桓因：「拘翼！若有菩薩摩訶薩，比丘、比丘尼、優婆塞、優婆夷及諸天、天女，受持般若波羅蜜者，諷誦讀者，復布現與人，使諷誦習念，不離薩云若意者，魔及魔天子不能得其便。何以故？是善男子、善女人住五陰空、無相、無願行故，無有能得空、無相、無愿便者；乃至薩云若空行，亦無能得薩云若空便者，不見是事可得便者。拘翼！是善男子、善女人，非人不

{ "translations": [ "現代漢語譯本：", "『也不會離開薩云若（一切智）而能成佛。諸位天子！菩薩應當學習通曉一切法，從檀波羅蜜（佈施波羅蜜）到薩云若（一切智）。因此，應當知道這位菩薩如同如來。』", "佛告訴諸位天子：『過去我在花嚴國，從提和竭佛（過去佛名）以來，最初就沒有離開過六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），從內外空到有無空，三十七品（三十七道品）、四禪、四等（四無量心），以及四空凈（四空定）、各種三昧門、陀鄰尼門（總持法門），佛的十種力量、四無所畏、四無礙慧、大慈大悲、佛的十八不共法，以及其他無數的佛的殊勝之法，最初就沒有離開過這些法，也沒有依靠任何事物。當時，提和竭佛就為我授記說：「在未來的阿僧祇劫之後，你將成佛，號為釋迦文如來、無所著、等正覺、無上士、調御丈夫、天人師。」』", "於是，諸位天子對佛說：『是的，世尊！真是太奇特了。菩薩摩訶薩修行般若波羅蜜，對於薩云若（一切智）既不執取也不捨棄，對於五陰法（色、受、想、行、識）也是既不執取也不捨棄。』", "當時，佛在四眾弟子中，包括比丘、比丘尼、優婆塞、優婆夷，以及諸位菩薩摩訶薩，諸四天王乃至阿迦膩吒天等，看到大眾已經安定下來，佛告訴釋提桓因（帝釋天）：『拘翼（帝釋天的名字）！如果有菩薩摩訶薩，比丘、比丘尼、優婆塞、優婆夷以及諸天、天女，受持般若波羅蜜，諷誦讀誦，又為他人宣說，使他人諷誦學習，不離薩云若（一切智）的意念，那麼魔及其魔天子就不能找到機會。為什麼呢？因為這位善男子、善女人安住於五陰空、無相、無愿的修行，沒有誰能找到空、無相、無愿的空隙；乃至安住于薩云若（一切智）的空性修行，也沒有誰能找到薩云若（一切智）空性的空隙，看不到有任何事情可以被利用。拘翼！這位善男子、善女人，不是人』" , "english_translations": [ "English version:", "'Nor can one attain Buddhahood apart from Sarvajna (all-knowing wisdom). O sons of gods! Bodhisattvas should learn and understand all dharmas, from Dana Paramita (perfection of giving) to Sarvajna (all-knowing wisdom). Therefore, it should be known that this Bodhisattva is like a Tathagata.'", "The Buddha told the sons of gods, 'In the past, in the Flower Adornment Country, from the time of Dipankara Buddha (a past Buddha), I never departed from the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom), from the emptiness of inner and outer to the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the four dhyanas, the four immeasurables, and the four formless absorptions, various samadhi gates, dharani gates, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, great compassion and great mercy, the eighteen unique qualities of the Buddha, and countless other supreme dharmas of the Buddhas. I never departed from these dharmas, nor did I rely on anything. At that time, Dipankara Buddha prophesied to me, saying, 「In the future, after countless kalpas, you will become a Buddha, named Shakyamuni Tathagata, the Unattached, the Perfectly Enlightened One, the Supreme Being, the Guide of Dharma, the Teacher of Gods and Humans.」'", "Then, the sons of gods said to the Buddha, 'Yes, O World Honored One! It is truly marvelous and extraordinary. Bodhisattva Mahasattvas, practicing Prajna Paramita, neither grasp nor abandon Sarvajna (all-knowing wisdom), and neither grasp nor abandon the five skandhas (form, feeling, perception, mental formations, consciousness).'", "At that time, the Buddha, among the fourfold assembly of disciples—bhikshus, bhikshunis, upasakas, and upasikas—as well as the Bodhisattva Mahasattvas, the Four Heavenly Kings, and the gods up to Akanistha heaven, seeing that the assembly was settled, the Buddha said to Shakra Devanam Indra (Indra, the king of gods), 'Kausika (Indra's name)! If there are Bodhisattva Mahasattvas, bhikshus, bhikshunis, upasakas, upasikas, and gods and goddesses who uphold Prajna Paramita, recite it, and explain it to others, causing them to recite and learn it, and do not depart from the thought of Sarvajna (all-knowing wisdom), then Mara and his sons will not be able to find an opportunity. Why is that? Because these good men and good women abide in the practice of the emptiness of the five skandhas, the signless, and the wishless, no one can find an opportunity in the emptiness, signless, and wishless; even abiding in the practice of the emptiness of Sarvajna (all-knowing wisdom), no one can find an opportunity in the emptiness of Sarvajna (all-knowing wisdom), and no such opportunity can be seen. Kausika! These good men and good women are not human.'" ] }

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能得其便。何以故？是善男子、善女人有大慈大悲，以四等心加眾生故。拘翼！是善男子、善女人隨其壽命終不中錯。何以故爾？用是善男子、善女人行檀波羅蜜時等為一切眾生故。以是故，壽命不錯。拘翼！是三千大千國土諸四天王、忉利天、炎天、兜術天、尼摩羅天、波羅尼蜜天，梵天、阿波會天、首訶既那天、惟于頗羅天，是諸天人發至阿耨多羅三耶三菩意者，是諸天子所未聞般若波羅蜜者，未諷誦讀持者，是諸天子皆當習行般若波羅蜜，諷誦讀持，意常不離於薩云若者。拘翼！是善男子、善女人行般若波羅蜜，若有受持諷誦讀說、習念守行不離薩云若意者，是善男子、善女人，若遠出空寂處、若露坐若在家，終不恐、終不怖。何以故爾？用是善男子、善女人明於內外空及有無空故亦無所倚。」

爾時三千大千國土諸四天王上至首陀會天俱白佛言：「唯，世尊！我等當護是善男子、善女人行般若波羅蜜諷誦讀說習守持者，我當擁護使不離薩云若。何以故？以菩薩來往因緣，斷三惡趣、斷天人貧、斷人中貧、斷是輩災變、斷諸飢餓谷貴。以菩薩摩訶薩來往因緣故，以十善之事現於世間，便知有四禪、四等、四空定、六波羅蜜，從內外空至有無空，便知有三十七品、佛十八法至薩云若。以菩薩來往因緣故，世

【現代漢語翻譯】 現代漢語譯本 能夠得到便利。為什麼呢？因為這些善男子、善女人有大慈大悲，用四種平等心對待眾生。拘翼！這些善男子、善女人在壽命終結時不會有錯亂。為什麼會這樣呢？因為這些善男子、善女人在行佈施波羅蜜時，是爲了所有眾生。因此，壽命不會錯亂。拘翼！這三千大千世界中的諸四天王、忉利天、焰摩天、兜率天、化樂天、他化自在天，梵天、阿波會天、首訶既那天、惟于頗羅天，這些天人如果發起了證得無上正等正覺的心，這些天子如果還沒有聽聞過般若波羅蜜，沒有諷誦讀持過，這些天子都應當學習修行般若波羅蜜，諷誦讀持，心中常常不離開對一切智的追求。拘翼！這些善男子、善女人修行般若波羅蜜，如果有受持、諷誦、讀說、學習、憶念、守護、奉行而不離對一切智的追求的，這些善男子、善女人，無論是遠離喧囂的空寂之處，還是露天而坐，或者在家中，最終都不會恐懼，最終都不會害怕。為什麼會這樣呢？因為這些善男子、善女人明白內外空以及有無空，所以也沒有什麼可以依賴的。 這時，三千大千世界中的諸四天王，上至色究竟天，都對佛說：『世尊！我們應當守護這些修行般若波羅蜜、諷誦讀說、學習守護奉行的善男子、善女人，我們應當擁護他們，使他們不離開對一切智的追求。為什麼呢？因為菩薩的來往因緣，能夠斷除三惡道，斷除天人和人中的貧困，斷除這些災難變故，斷除飢餓和穀物昂貴。因為菩薩摩訶薩的來往因緣，十善的事業才會顯現在世間，人們便知道有四禪、四等心、四空定、六波羅蜜，從內外空到有無空，便知道有三十七道品、佛的十八不共法，直到一切智。因為菩薩的來往因緣，世間』

【English Translation】 English version They can obtain convenience. Why is that? Because these good men and good women have great compassion and great pity, and they treat all living beings with four equal minds. Kausika! These good men and good women will not be confused at the end of their lives. Why is that? Because these good men and good women, when practicing the perfection of giving (dāna pāramitā), do so for the sake of all living beings. Therefore, their lives will not be confused. Kausika! The Four Heavenly Kings of this three-thousand great thousand world, the Trayastrimsha Heaven, the Yama Heaven, the Tushita Heaven, the Nirmanarati Heaven, the Paranirmita Vasavartin Heaven, the Brahma Heaven, the Abhasvara Heaven, the Subhakrtsna Heaven, and the Anabhraka Heaven, if these gods have generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment), and if these gods have not yet heard the Prajñāpāramitā (Perfection of Wisdom), have not recited and upheld it, then these gods should all learn and practice the Prajñāpāramitā, recite and uphold it, and their minds should always not depart from the pursuit of Sarvajñā (all-knowing wisdom). Kausika! These good men and good women who practice the Prajñāpāramitā, if they receive, recite, read, explain, learn, remember, guard, and practice it without departing from the pursuit of Sarvajñā, these good men and good women, whether they are in a quiet and secluded place, sitting in the open, or at home, will ultimately not be afraid, will ultimately not be fearful. Why is that? Because these good men and good women understand the emptiness of both internal and external, as well as the emptiness of existence and non-existence, so they have nothing to rely on. At that time, the Four Heavenly Kings of the three-thousand great thousand world, up to the Akanistha Heaven, all said to the Buddha: 'O World Honored One! We should protect these good men and good women who practice the Prajñāpāramitā, recite, read, explain, learn, guard, and practice it. We should support them so that they do not depart from the pursuit of Sarvajñā. Why is that? Because of the causes and conditions of the Bodhisattva's coming and going, they can cut off the three evil realms, cut off the poverty of gods and humans, cut off the poverty among humans, cut off these disasters and changes, and cut off hunger and the high price of grains. Because of the causes and conditions of the Bodhisattva Mahasattva's coming and going, the ten good deeds will appear in the world, and people will know that there are the four dhyanas (meditative absorptions), the four immeasurables, the four formless absorptions, the six pāramitās, from the emptiness of internal and external to the emptiness of existence and non-existence, and they will know that there are the thirty-seven factors of enlightenment, the eighteen unique qualities of the Buddha, up to Sarvajñā. Because of the causes and conditions of the Bodhisattva's coming and going, the world'

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間便知有剎利長者種，便知有婆羅門大姓種，便知有轉輪聖王，便知有四天王上至阿迦膩吒天。菩薩來往因緣故，便知有須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道，便知有教授眾生，便知有凈佛國土。以菩薩來往因緣故，便知有佛世尊如來、無所著、等正覺，便知有轉法輪，便知有三寶。以是故，諸天、阿須倫、諸世間人，皆擁護是菩薩摩訶薩。」

佛告釋提桓因：「如是，拘翼！用菩薩來往因緣故，三惡趣斷、佛三寶興。以是故，諸天、世人皆當共恭敬承事是菩薩摩訶薩，給其所當，常擁護之。拘翼！供養承事是菩薩摩訶薩，當如恭敬承事供養我。當作是知，如供養如來無異。是故，拘翼！諸天、世間人當作是恭敬之。拘翼！使三千大千國土滿中甘蔗竹葦稻麻叢林皆為聲聞、辟支佛，其數如是。若有善男子、善女人悉供養承事給其所當。不如是善男子、善女人供養承事發意行六波羅蜜菩薩者。何以故？拘翼！不以有羅漢、辟支佛故，知有菩薩、如來、無所著、等正覺。以有菩薩因緣故，乃知有羅漢、辟支佛、三耶三佛。是故，拘翼！諸天、世人當恭敬承事是菩薩摩訶薩，當擁護之。」

摩訶般若波羅蜜降眾生品第三十二

爾時釋提桓因白佛言：「唯，世尊！甚奇甚特。受持般若波羅蜜諷誦習

【現代漢語翻譯】 現代漢語譯本：因為菩薩的來往因緣，便知道有剎帝利（武士）長者種姓，便知道有婆羅門（祭司）大姓種姓，便知道有轉輪聖王（統治世界的理想君主），便知道有四大天王，乃至阿迦膩吒天（色界最高天）。因為菩薩的來往因緣，便知道有須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（獨覺佛）的道，便知道有教化眾生的菩薩，便知道有清凈的佛國土。因為菩薩的來往因緣，便知道有佛世尊如來（佛的稱號）、無所著（不受任何事物束縛）、等正覺（完全正確的覺悟），便知道有轉法輪（宣講佛法），便知道有三寶（佛、法、僧）。因此，諸天、阿修羅（非天神）、世間的人，都應當擁護這位菩薩摩訶薩（偉大的菩薩）。 佛告訴釋提桓因（帝釋天）：『是的，拘翼（釋提桓因的別名）！因為菩薩的來往因緣，三惡趣（地獄、餓鬼、畜生）斷絕，佛、法、僧三寶興盛。因此，諸天、世人都應當共同恭敬承事這位菩薩摩訶薩，給予他所應得的供養，常常擁護他。拘翼！供養承事這位菩薩摩訶薩，應當如同恭敬承事供養我一樣。應當知道，如同供養如來沒有差別。所以，拘翼！諸天、世間的人都應當這樣恭敬他。拘翼！假設三千大千世界都充滿甘蔗、竹子、蘆葦、稻麻叢林，這些都成為聲聞（佛陀的弟子）、辟支佛，數量如此之多。如果有善男子、善女人都供養承事，給予他們所應得的供養。不如這位善男子、善女人供養承事發心修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的菩薩。為什麼呢？拘翼！不是因為有羅漢、辟支佛，才知道有菩薩、如來、無所著、等正覺。因為有菩薩的因緣，才知道有羅漢、辟支佛、三耶三佛（正等覺者）。所以，拘翼！諸天、世人都應當恭敬承事這位菩薩摩訶薩，應當擁護他。』 《摩訶般若波羅蜜經》降眾生品第三十二 這時，釋提桓因對佛說：『世尊！真是太奇特了。受持般若波羅蜜（以智慧到達彼岸的法門），諷誦學習，'

【English Translation】 English version: Because of the coming and going of a Bodhisattva, one knows there are Kshatriya (warrior) elders, one knows there are Brahmin (priest) great families, one knows there is a Chakravartin (ideal world ruler), one knows there are the Four Heavenly Kings, up to the Akanishta Heaven (highest heaven in the realm of form). Because of the coming and going of a Bodhisattva, one knows the paths of Srotapanna (stream-enterer), Sakridagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha), one knows there are Bodhisattvas who teach sentient beings, one knows there are pure Buddha lands. Because of the coming and going of a Bodhisattva, one knows there is the Buddha, the World Honored One, the Tathagata (thus-gone one), the Unattached One, the Perfectly Enlightened One, one knows there is the turning of the Dharma wheel (teaching of the Dharma), one knows there are the Three Jewels (Buddha, Dharma, Sangha). Therefore, all the devas (gods), asuras (demigods), and people of the world, should all protect this Bodhisattva Mahasattva (great Bodhisattva). The Buddha said to Shakra Devanam Indra (Indra, king of the gods): 'So it is, Kausika (another name for Indra)! Because of the coming and going of a Bodhisattva, the three evil realms (hell, hungry ghosts, animals) are cut off, and the Three Jewels of the Buddha, Dharma, and Sangha flourish. Therefore, all the devas and people of the world should together respectfully serve this Bodhisattva Mahasattva, give him what is due, and always protect him. Kausika! Serving and honoring this Bodhisattva Mahasattva should be like respectfully serving and honoring me. You should know that it is no different from honoring the Tathagata. Therefore, Kausika! All the devas and people of the world should honor him in this way. Kausika! Suppose the three thousand great thousand worlds were filled with sugarcane, bamboo, reeds, and hemp forests, and all of them became Sravakas (disciples of the Buddha) and Pratyekabuddhas, their number being so great. If there are good men and good women who all serve and honor them, giving them what is due, it is not as good as the good men and good women who serve and honor a Bodhisattva who has set his mind on practicing the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom). Why is that? Kausika! It is not because there are Arhats and Pratyekabuddhas that one knows there are Bodhisattvas, Tathagatas, the Unattached One, and the Perfectly Enlightened One. It is because of the Bodhisattva that one knows there are Arhats, Pratyekabuddhas, and Samyaksambuddhas (perfectly enlightened ones). Therefore, Kausika! All the devas and people of the world should respectfully serve this Bodhisattva Mahasattva, and should protect him.' The Chapter on Subduing Sentient Beings, the Thirty-second Chapter of the Mahaprajnaparamita Sutra At that time, Shakra Devanam Indra said to the Buddha: 'World Honored One! It is truly wonderful and extraordinary. To uphold, recite, and study the Prajnaparamita (perfection of wisdom),'

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讀守行念者，為得現世功德，教授眾生、凈諸佛國，從一佛剎至一佛剎，見諸佛已意欲供養，隨其所愿輒得供養，具足善本，所從諸佛聞經法者，至得三耶三佛初不中忘，便得家成就、得父母成就、得產生就、得眷屬成就、得相成就、得光明成就、得眼成就、得耳成就、得三昧成就、得陀羅尼成就，以漚和拘舍羅變身如佛，從一國至一國，至無佛處，到已便稱歎六波羅蜜之功德，稱歎內外空及有無空，四禪、四等及四空凈，皆稱歎是之功德；又複稱嘆三十七品、佛十八法之功德，以漚和拘舍羅為眾生說法，以三乘降眾生。」

釋提桓因白佛言：「快哉，世尊！甚奇甚特。云何持般若波羅蜜總持五波羅蜜，亦復總持三十七品至佛十八法，亦復總持至聲聞、辟支佛法，亦復總持薩云若薩云若事？」

佛告釋提桓因：「如是，拘翼！持般若波羅蜜者，為已總持諸波羅蜜已，為已總持三十七品，佛十八法，聲聞、辟支佛法、薩云若事悉總持已。複次，拘翼！持般若波羅蜜者，執者、讀者、念者，諸所可得功德之應，且聽，諦聽！是善男子、善女人所得功德，今為汝說之。」

釋提桓因言：「唯，世尊！愿樂欲聞。」

佛言：「若有異學外道，若魔及其部界、項佷之人，念欲破壞者、念欲乖錯者、諸持

【現代漢語翻譯】 現代漢語譯本：如果有人受持、讀誦、思念《般若波羅蜜》（智慧到彼岸）的教義，他將獲得現世的功德，能夠教導眾生、凈化諸佛的國土。他可以從一個佛剎（佛的國土）到另一個佛剎，見到諸佛后，心中想要供養，就能隨心所愿地得到供養。他將具足善的根本，從諸佛那裡聽聞佛法，直到證得阿耨多羅三藐三菩提（無上正等正覺）都不會忘記。他將獲得家族的成就、父母的成就、出生的成就、眷屬的成就、相貌的成就、光明的成就、眼睛的成就、耳朵的成就、三昧（禪定）的成就、陀羅尼（總持）的成就。他能以善巧方便（漚和拘舍羅）變現身體如同佛陀，從一個國家到另一個國家，到達沒有佛陀的地方，便會稱讚六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的功德，稱讚內外空以及有無空，四禪（初禪、二禪、三禪、四禪）、四等（慈、悲、喜、舍）以及四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）的清凈，都會稱讚這些功德。他又會稱讚三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、佛的十八不共法（佛獨有的十八種功德）的功德，以善巧方便為眾生說法，用三乘（聲聞乘、緣覺乘、菩薩乘）來引導眾生。 釋提桓因（帝釋天）對佛說：『太好了，世尊！真是稀有而特別。如何受持《般若波羅蜜》就能總持五波羅蜜，也能總持三十七道品乃至佛的十八不共法，也能總持聲聞、辟支佛的法，也能總持一切智（薩云若）的一切事？』 佛告訴釋提桓因：『是的，拘翼（釋提桓因的別稱）！受持《般若波羅蜜》的人，就已經總持了諸波羅蜜，已經總持了三十七道品、佛的十八不共法、聲聞、辟支佛的法、一切智的一切事。再者，拘翼！受持《般若波羅蜜》的人，執持、讀誦、思念的人，他們所能獲得的功德，你且聽著，仔細聽！這些善男子、善女人所獲得的功德，我現在為你解說。』 釋提桓因說：『是的，世尊！我非常樂意聽聞。』 佛說：『如果有其他學說的外道，或者魔及其部眾、心懷敵意的人，想要破壞、想要擾亂那些受持《般若波羅蜜》的人，

【English Translation】 English version: If someone upholds, reads, and contemplates the teachings of the 'Prajnaparamita' (Perfection of Wisdom), they will obtain present-life merits, be able to teach sentient beings, purify the Buddha lands. They can go from one Buddha-field (Buddha's land) to another, and upon seeing the Buddhas, if they wish to make offerings, they will be able to receive offerings according to their wishes. They will be endowed with the roots of goodness, and having heard the Dharma from the Buddhas, they will not forget it until they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). They will attain the accomplishment of family, the accomplishment of parents, the accomplishment of birth, the accomplishment of retinue, the accomplishment of appearance, the accomplishment of light, the accomplishment of eyes, the accomplishment of ears, the accomplishment of samadhi (meditative absorption), and the accomplishment of dharani (retention). They can, through skillful means (Upaya-kausalya), transform their body like a Buddha, going from one country to another, and reaching places where there are no Buddhas, they will praise the merits of the Six Paramitas (Generosity, Morality, Patience, Diligence, Meditation, Wisdom), praise the emptiness of inner and outer, as well as the emptiness of existence and non-existence, the purity of the Four Dhyanas (First Dhyana, Second Dhyana, Third Dhyana, Fourth Dhyana), the Four Immeasurables (Loving-kindness, Compassion, Joy, Equanimity), and the Four Formless Absorptions (Sphere of Infinite Space, Sphere of Infinite Consciousness, Sphere of Nothingness, Sphere of Neither Perception nor Non-Perception), they will praise these merits. They will also praise the merits of the Thirty-seven Factors of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Paths to Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path), and the Eighteen Unique Qualities of a Buddha, using skillful means to teach sentient beings, guiding them with the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Shakra Devanam Indra (Indra, the king of gods) said to the Buddha: 'Excellent, World Honored One! It is truly rare and extraordinary. How is it that by upholding the 'Prajnaparamita', one can encompass the Five Paramitas, also encompass the Thirty-seven Factors of Enlightenment up to the Eighteen Unique Qualities of a Buddha, also encompass the teachings of Sravakas and Pratyekabuddhas, and also encompass all matters of Omniscience (Sarvajna)?' The Buddha told Shakra Devanam Indra: 'So it is, Kausika (another name for Shakra)! One who upholds the 'Prajnaparamita' has already encompassed all the Paramitas, has already encompassed the Thirty-seven Factors of Enlightenment, the Eighteen Unique Qualities of a Buddha, the teachings of Sravakas and Pratyekabuddhas, and all matters of Omniscience. Furthermore, Kausika! Those who uphold, read, and contemplate the 'Prajnaparamita', the merits they can obtain, listen carefully! The merits obtained by these good men and good women, I will now explain to you.' Shakra Devanam Indra said: 'Yes, World Honored One! I am very eager to hear.' The Buddha said: 'If there are heretics of other doctrines, or demons and their retinues, or those with hostile intentions, who wish to destroy or disrupt those who uphold the 'Prajnaparamita',

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惡意欲來壞者，皆不從愿，便中道滅去。何以故？拘翼！是菩薩摩訶薩長夜行六波羅蜜，以眾生貪、諍于財故，菩薩悉棄捨內外所有法，安立眾生故，行檀波羅蜜。以諸眾生行惡戒者故，菩薩棄捨內外法，安立眾生於尸波羅蜜。以眾生長夜有斗訟怨恚故，菩薩棄捨內外法，安立眾生於羼波羅蜜。以眾生懈怠故，菩薩棄捨內外法，安立眾生行於惟逮波羅蜜。以眾生常亂意故，菩薩棄捨內外法，安立眾生，使行禪波羅蜜。以眾生耽於惡智故，菩薩棄捨內外法，安立眾生，使行般若波羅蜜。以眾生住于生死恩愛故，是故菩薩波羅蜜漚和拘舍羅，于恩愛中拔擢于生死，安立於四禪、四等、四空定、三十七品，空、無相、無愿，勸助安立，勸立眾生得須陀洹至阿羅漢，勸立眾生得辟支佛，勸立眾生使行菩薩得佛。拘翼！行菩薩之行，是為得現世奇特之德；後世便使得阿耨多羅三耶三菩阿惟三佛，便轉法輪，隨眾生所應而度脫之，是為菩薩後世奇異之德。

「複次，拘翼！善男子、善女人受持般若波羅蜜者，若諷誦讀習守行般若波羅蜜者，其地處魔及魔天、異學外道、項佷之人，若欲壞亂者，若欲中道斷者，若有斗訟持惡意曏者，終不得發是意。是菩薩其行功德，轉更高顯殊異，無能逮者。以般若波羅蜜音聲故，出生三乘而

【現代漢語翻譯】 現代漢語譯本：那些心懷惡意想要破壞的人，都不能如願，會在中途就自行消滅。這是為什麼呢？拘翼（Kuyi，佛陀弟子名）！這是因為菩薩摩訶薩（Bodhisattva Mahasattva，大菩薩）長久以來修行六波羅蜜（Six Paramitas，六種到達彼岸的方法），由於眾生貪婪、爭奪財富，菩薩就捨棄內外一切法，爲了安立眾生而修行檀波羅蜜（Dāna pāramitā，佈施波羅蜜）。由於眾生行為不守戒律，菩薩就捨棄內外一切法，爲了安立眾生而修行尸波羅蜜（Śīla pāramitā，持戒波羅蜜）。由於眾生長久以來有爭鬥、訴訟、怨恨，菩薩就捨棄內外一切法，爲了安立眾生而修行羼波羅蜜（Kṣānti pāramitā，忍辱波羅蜜）。由於眾生懈怠，菩薩就捨棄內外一切法，爲了安立眾生而修行惟逮波羅蜜（Vīrya pāramitā，精進波羅蜜）。由於眾生常常心意散亂，菩薩就捨棄內外一切法，爲了安立眾生，使他們修行禪波羅蜜（Dhyāna pāramitā，禪定波羅蜜）。由於眾生沉迷於錯誤的智慧，菩薩就捨棄內外一切法，爲了安立眾生，使他們修行般若波羅蜜（Prajñā pāramitā，智慧波羅蜜）。由於眾生執著于生死的恩愛，所以菩薩以波羅蜜漚和拘舍羅（Paramita Upaya Kausalya，波羅蜜善巧方便）的智慧，從恩愛中拔出眾生，讓他們脫離生死，安立於四禪（Four Dhyānas，四種禪定）、四等（Four Brahmaviharas，四種梵住）、四空定（Four Formless Absorptions，四種無色定）、三十七品（Thirty-seven Factors of Enlightenment，三十七道品），空（Śūnyatā，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿），勸導幫助安立，勸導安立眾生證得須陀洹（Srotaāpanna，入流果）乃至阿羅漢（Arhat，無學果），勸導安立眾生證得辟支佛（Pratyekabuddha，緣覺），勸導安立眾生修行菩薩道而最終成佛。拘翼！修行菩薩的行持，這是爲了獲得現世奇特的功德；後世便能證得阿耨多羅三耶三菩提（Anuttarā Samyaksaṃbodhi，無上正等正覺），成為阿惟三佛（Avaiśāradya Buddha，無畏佛），便能轉法輪（Dharmacakra Pravartana，轉動佛法之輪），隨眾生所應而度脫他們，這是菩薩後世奇異的功德。 再者，拘翼！善男子、善女人受持般若波羅蜜的人，如果諷誦、讀習、守行般若波羅蜜，那麼他們所在的地方，魔及其魔天、異學外道、剛強難化之人，如果想要破壞，如果想要中途斷絕，如果有爭鬥、懷惡意針對他們，最終都不能產生這樣的意念。這是因為菩薩的修行功德，會更加高顯殊勝，無人能夠企及。因為般若波羅蜜的音聲，能出生三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）而

【English Translation】 English version: Those who come with malicious intent to harm will not succeed, and will perish midway. Why is this? Kuyi! It is because the Bodhisattva Mahasattva has long practiced the Six Paramitas. Because sentient beings are greedy and quarrel over wealth, the Bodhisattva abandons all internal and external dharmas, and practices Dāna pāramitā (Perfection of Giving) to establish sentient beings. Because sentient beings engage in evil conduct, the Bodhisattva abandons all internal and external dharmas, and practices Śīla pāramitā (Perfection of Morality) to establish sentient beings. Because sentient beings have long been engaged in conflict, litigation, and resentment, the Bodhisattva abandons all internal and external dharmas, and practices Kṣānti pāramitā (Perfection of Patience) to establish sentient beings. Because sentient beings are lazy, the Bodhisattva abandons all internal and external dharmas, and practices Vīrya pāramitā (Perfection of Effort) to establish sentient beings. Because sentient beings are constantly distracted, the Bodhisattva abandons all internal and external dharmas, and practices Dhyāna pāramitā (Perfection of Meditation) to establish sentient beings. Because sentient beings are attached to wrong wisdom, the Bodhisattva abandons all internal and external dharmas, and practices Prajñā pāramitā (Perfection of Wisdom) to establish sentient beings. Because sentient beings are attached to the love and affection of birth and death, the Bodhisattva, through Paramita Upaya Kausalya (Skillful Means of the Paramitas), extracts sentient beings from love and affection, liberating them from birth and death, and establishes them in the Four Dhyānas (Four Meditative Absorptions), the Four Brahmaviharas (Four Immeasurables), the Four Formless Absorptions, the Thirty-seven Factors of Enlightenment, emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita), encouraging and helping them to be established. The Bodhisattva encourages and establishes sentient beings to attain Srotaāpanna (Stream-enterer) up to Arhat (Arahant), encourages and establishes sentient beings to attain Pratyekabuddha (Solitary Buddha), and encourages and establishes sentient beings to practice the Bodhisattva path and ultimately attain Buddhahood. Kuyi! Practicing the Bodhisattva path is to obtain extraordinary merits in this life; in the next life, one will attain Anuttarā Samyaksaṃbodhi (Unsurpassed Perfect Enlightenment), become an Avaiśāradya Buddha (Fearless Buddha), and turn the Dharma wheel (Dharmacakra Pravartana), liberating sentient beings according to their needs. This is the extraordinary merit of the Bodhisattva in the next life. Furthermore, Kuyi! If good men and good women uphold the Prajñā pāramitā, if they recite, study, and practice the Prajñā pāramitā, then in the place where they are, demons and their demon gods, heretical outsiders, and those who are stubborn and difficult to convert, if they wish to destroy, if they wish to interrupt midway, if they have conflicts and harbor malicious intent towards them, they will ultimately not be able to generate such intentions. This is because the merits of the Bodhisattva's practice will become even more prominent and extraordinary, and no one will be able to reach them. Because of the sound of the Prajñā pāramitā, the three vehicles (Triyāna) are born, and

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得度脫。譬如，拘翼！有藥名摩祇。有蛇蚖饑行，求索蟲，欲食之。蟲遙見蛇蚖，走趣藥所。蛇欲得往，以藥氣故不能得前。何以故？以藥威德故，使蛇中道還。拘翼！是摩祇藥威德乃爾。若有善男子、善女人行般若波羅蜜，若諷誦讀習持守者，有欲亂者，若欲斷壞斗諍曏者，以般若波羅蜜威德之力故，隨其所趣處，令于彼間便自滅去。何以故爾？般若波羅蜜者是諸法之定也，非諸法之諍。何等諸法？謂淫怒癡，從無黠十二因緣，意有所著，有我見、有人見、有眾生見、有盡見、有常見、無垢見、無有見、眾邪見、嫉惡戒見、瞋恚見，懈怠亂意、惡智常見，有樂想、凈想、我想、恩愛行，受色痛想行識，受六波羅蜜，受內外空，受有無空，受三十七品，受十八法，受薩云若，受于泥洹增益五根，是為諸法之空。三千大千剎土諸四天王、諸釋提桓因及諸梵天，乃至阿迦膩吒天，是諸天人，皆擁護是善男子、善女人行般若波羅蜜者，諷誦讀說習持守者。十方諸現在佛，皆共擁護是善男子、善女人行般若波羅蜜者，諷誦讀說習持守者，諸惡悉消、諸善增益，於六波羅蜜轉復增益，亦無所倚；于內外空亦復增益而無所倚；於三十七品、佛十八法，諸三昧門、陀鄰尼門，薩云若慧，悉轉增益而無所倚。所言說者，人皆信用。與諸

【現代漢語翻譯】 現代漢語譯本 得以解脫。譬如，拘翼（Kusika，佛陀弟子名）！有一種藥名叫摩祇（Maghi）。有條蛇蚖飢餓地爬行，尋找蟲子，想要吃掉它們。蟲子遠遠地看見蛇蚖，就跑向有藥的地方。蛇想要過去，但因為藥的氣味而無法前進。為什麼呢？因為藥的威德之力，使蛇在半路就退回去了。拘翼！這摩祇藥的威德就是這樣。如果有善男子、善女人修行般若波羅蜜（Prajnaparamita，智慧到彼岸），或者諷誦、讀習、受持的人，有想要擾亂他們的人，或者想要斷壞、爭鬥的人，因為般若波羅蜜的威德之力，無論他們去哪裡，都會在那裡自行消滅。為什麼會這樣呢？因為般若波羅蜜是諸法的定，而不是諸法的爭端。什麼是諸法呢？就是指淫慾、憤怒、愚癡，從無明到十二因緣，心中有所執著，有我見、人見、眾生見、斷見、常見、無垢見、無有見、各種邪見、嫉妒惡戒見、嗔恚見，懈怠散亂、惡劣智慧的常見，有樂想、凈想、我想、恩愛行為，受色、受痛、受想、受行、受識，受六波羅蜜，受內外空，受有無空，受三十七道品，受十八不共法，受一切智，受于涅槃，增益五根，這些都是諸法的空性。三千大千世界的諸四天王、諸釋提桓因（Sakra devanam Indra，帝釋天）以及諸梵天，乃至阿迦膩吒天（Akanistha，色界頂天），這些天人，都會擁護這些修行般若波羅蜜、諷誦、讀說、習持的善男子、善女人。十方現在諸佛，都會共同擁護這些修行般若波羅蜜、諷誦、讀說、習持的善男子、善女人，使一切惡事消滅，一切善事增長，在六波羅蜜上更加增長，並且不執著；在內外空上也更加增長而不執著；在三十七道品、佛十八不共法、各種三昧門、陀羅尼門、一切智慧上，都更加增長而不執著。他們所說的話，人們都會相信。與諸

【English Translation】 English version attain liberation. For example, Kusika! There is a medicine called Maghi. There is a hungry snake that crawls, seeking insects to eat. The insects, seeing the snake from afar, run towards the place where the medicine is. The snake wants to go there, but because of the scent of the medicine, it cannot advance. Why is that? Because of the power of the medicine, it makes the snake turn back halfway. Kusika! Such is the power of this Maghi medicine. If there are good men or good women who practice Prajnaparamita (Perfection of Wisdom), or who recite, read, study, and uphold it, and there are those who wish to disturb them, or who wish to break, destroy, or quarrel with them, because of the power of Prajnaparamita, wherever they go, they will be extinguished there by themselves. Why is this so? Because Prajnaparamita is the stability of all dharmas, not the contention of all dharmas. What are these dharmas? They refer to lust, anger, and ignorance, from ignorance to the twelve links of dependent origination, having attachments in the mind, having the view of self, the view of person, the view of sentient beings, the view of annihilation, the view of permanence, the view of purity, the view of non-existence, various wrong views, the view of jealousy and evil precepts, the view of anger, laziness and a distracted mind, the common view of evil wisdom, having the thought of pleasure, the thought of purity, the thought of self, the practice of love and affection, receiving form, feeling, perception, mental formations, and consciousness, receiving the six paramitas, receiving inner and outer emptiness, receiving emptiness of existence and non-existence, receiving the thirty-seven factors of enlightenment, receiving the eighteen unique qualities of a Buddha, receiving omniscience, receiving Nirvana, increasing the five roots, these are the emptiness of all dharmas. The Four Heavenly Kings of the three thousand great thousand worlds, Sakra devanam Indra, and the Brahma gods, up to the Akanistha heaven, these gods and humans will all protect these good men and good women who practice Prajnaparamita, who recite, read, study, and uphold it. All the Buddhas of the present in the ten directions will jointly protect these good men and good women who practice Prajnaparamita, who recite, read, study, and uphold it, causing all evils to be eliminated and all good to increase, further increasing in the six paramitas without attachment; further increasing in inner and outer emptiness without attachment; in the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, various samadhi gates, dharani gates, and omniscient wisdom, all further increasing without attachment. What they say, people will believe. With all

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眾生共作朋友，所語無失。終無瞋恚，終不自用，亦不嫉妒。自不殺生，教人行慈，為眾生稱歎不殺之德，常復讚歎諸不殺者。常自遠離於不與取，教人不盜，常複稱嘆不盜之德。自行清凈，教人不淫，亦複稱嘆不淫之德。身自遠離妄語、粗言、惡口、綺語，亦常遠離嫉恚邪見，教人正見，亦復讚歎正見之德。自行六波羅蜜，常勸助人行六波羅蜜，常複稱說行六波羅蜜之大功德。自行內外空，勸人行空，亦復讚歎行空之德；有無空亦復如是。自行陀鄰尼諸三昧門，教人行持學諸三昧，嘆說總持三昧之德。自行四禪，教人行禪，稱說行禪定意之德。自行四等，教人行四等，亦複稱說慈悲功德。自行四無形定，教人行之，稱譽無形定功德。自行根、力、三十七品，教人使行，亦複稱譽道品功德。自行三三昧、八惟無禪、九次第禪、如來十力、四無所畏、四無礙慧、大慈大悲、佛十八法、薩云若慧，教人行薩云若，讚歎稱譽薩云若之功德。常行六波羅蜜，所可佈施，皆與眾生共為阿耨多羅三耶三菩，亦無所倚。所作佈施、持戒、精進、忍辱、一心、智慧，但為一切眾生之類，令得度脫阿耨多羅三耶三菩，亦無所倚。善男子、善女人作如是行於六波羅蜜，生念言：『若我不佈施者，或生貧賤家，便不能得教授眾生，亦不能得凈

佛國土，亦復不能得薩云若。我若不持戒者，或生三惡趣，不得人身，便不得教授眾生、凈佛國土、亦不得薩云若。我若不行忍辱者，便毀壞諸根，亦不能得覆面舌相，形不成就，不得菩薩具足行身，教授眾生、凈佛國土，亦不能得成薩云若。我不精進有懈怠者，或生惡處身不明瞭，亦復不能教授眾生、凈佛國土、成薩云若。若我不行禪、意不定者，亦不能得諸三昧慧、教授眾生、凈佛國土、成薩云若。若我行惡智者，便不能得漚和拘舍羅度羅漢、辟支佛地，亦不能教授眾生及凈佛土、成薩云若。』善男子、善女人當作是念：『我不可隨貪嫉之心而不具足行檀波羅蜜，我不可隨惡戒故而不具足行屍波羅蜜，我不可以瞋恚故不具足行羼波羅蜜，我不可以懈怠故不具足行惟逮波羅蜜，我不可以亂意故不具足行禪波羅蜜，我不可從惡智故不具足行般若波羅蜜。我不具足行六波羅蜜者，終不生薩云若。』是善男子、善女人受持諷誦守行般若波羅蜜者，當得現世、後世功德，意終不離薩云若意。」

釋提桓因白佛言：「唯，世尊！甚奇甚特。快哉！般若波羅蜜者，是菩薩摩訶薩之所施為將導乃爾。」

佛言：「拘翼！云何般若波羅蜜為菩薩摩訶薩作施為將導？」

釋提桓因白佛言：「諸所世俗佈施，不以漚和

{ "translations": [ "現代漢語譯本", "佛的國土，也不能因此獲得薩云若（一切智）。如果我不持戒，可能會墮入三惡道，無法獲得人身，就無法教導眾生、凈化佛土，也無法獲得薩云若。如果我不修忍辱，就會毀壞諸根，也無法獲得覆蓋面部的舌相，形體不圓滿，無法獲得菩薩具足的修行之身，教導眾生、凈化佛土，也無法成就薩云若。如果我不精進反而懈怠，可能會生於惡處，身形不明瞭，也無法教導眾生、凈化佛土、成就薩云若。如果我不修禪定，心意不定，也無法獲得各種三昧智慧，教導眾生、凈化佛土、成就薩云若。如果我行惡智，就無法獲得聲聞（阿羅漢）、辟支佛的果位，也無法教導眾生、凈化佛土、成就薩云若。』善男子、善女人應當這樣想：『我不能因為貪婪嫉妒之心而不圓滿修行檀波羅蜜（佈施），我不能因為惡戒而不圓滿修行尸波羅蜜（持戒），我不能因為嗔恚而不圓滿修行羼波羅蜜（忍辱），我不能因為懈怠而不圓滿修行惟逮波羅蜜（精進），我不能因為心意散亂而不圓滿修行禪波羅蜜（禪定），我不能因為惡智而不圓滿修行般若波羅蜜（智慧）。如果我不圓滿修行六波羅蜜，終究無法獲得薩云若。』這些善男子、善女人受持諷誦、奉行般若波羅蜜，將獲得現世和後世的功德，心意終究不會離開薩云若的意念。」 , "釋提桓因（帝釋天）對佛說：『是的，世尊！真是太奇特了。太好了！般若波羅蜜，是菩薩摩訶薩所施行的引導。』", "佛說：『拘翼（釋提桓因的別名）！般若波羅蜜如何作為菩薩摩訶薩的施行引導呢？』", "釋提桓因對佛說：『所有世俗的佈施，如果不以漚和（方便）" ], "english_translations": [ "English version", "The Buddha's land also cannot attain Sarvajna (all-knowing wisdom). If I do not uphold the precepts, I might be born into the three evil realms, unable to obtain a human body, and thus unable to teach sentient beings, purify the Buddha-land, nor attain Sarvajna. If I do not practice patience, I will destroy my faculties, and also be unable to obtain the tongue that covers the face, my form will not be complete, I will not obtain the body of a Bodhisattva with complete practice, teach sentient beings, purify the Buddha-land, nor attain Sarvajna. If I am not diligent and instead become lazy, I might be born in an evil place with an unclear form, and also be unable to teach sentient beings, purify the Buddha-land, or attain Sarvajna. If I do not practice meditation and my mind is not settled, I will also be unable to obtain various samadhi wisdoms, teach sentient beings, purify the Buddha-land, or attain Sarvajna. If I practice evil wisdom, I will be unable to attain the stages of Sravaka (Arhat) and Pratyekabuddha, nor be able to teach sentient beings, purify the Buddha-land, or attain Sarvajna.』 Good men and good women should think thus: 『I cannot fail to fully practice Dana Paramita (giving) because of greed and jealousy, I cannot fail to fully practice Sila Paramita (morality) because of evil precepts, I cannot fail to fully practice Ksanti Paramita (patience) because of anger, I cannot fail to fully practice Virya Paramita (diligence) because of laziness, I cannot fail to fully practice Dhyana Paramita (meditation) because of a distracted mind, I cannot fail to fully practice Prajna Paramita (wisdom) because of evil wisdom. If I do not fully practice the Six Paramitas, I will ultimately not attain Sarvajna.』 These good men and good women who uphold, recite, and practice Prajna Paramita will obtain merits in this life and the next, and their minds will never depart from the intention of Sarvajna.」", "Shakra Devanam Indra (Indra, the king of gods) said to the Buddha: 『Yes, World Honored One! It is truly marvelous and extraordinary. How wonderful! Prajna Paramita is the guidance and practice of Bodhisattva Mahasattvas.』", "The Buddha said: 『Kausika (another name for Shakra)! How does Prajna Paramita act as the guidance and practice for Bodhisattva Mahasattvas?』", "Shakra Devanam Indra said to the Buddha: 『All worldly giving, if not with Upaya (skillful means)," ] }

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拘舍羅，若與佛及聲聞、辟支佛及與貧窮乞丐者，無漚和拘舍羅者便墮貢高，言我具足行檀尸波羅蜜羼惟波羅蜜禪波羅蜜。言：『我具足逮行般若波羅蜜。』於世俗波羅蜜中便墮貢高。言：『我具足三十七品，行三三昧。』言：『我具足行陀鄰尼諸三昧門。』言：『我具足於十種力、佛十八法，我當教授眾生、凈佛國土。』言：『我當得薩云若慧。』以入吾我貢高者，是為世俗般若波羅蜜。菩薩行是世俗法者，便入吾我貢高。菩薩摩訶薩行道檀波羅蜜者，亦無吾我想，亦無施想，亦無物想，亦無受施者想，是為行般若波羅蜜菩薩摩訶薩之施為將導。菩薩行戒不有尸波羅蜜，行於忍辱亦不有羼，行於精進亦不有惟逮，行於定意亦不有禪波羅蜜，行大智者不有般若波羅蜜。行三十七品乃至佛十八法，亦無所有亦無所倚。行大慈大悲、行薩云若者，亦無所有亦無所猗。世尊！是為行般若波羅蜜菩薩之施為將導。」

放光般若經卷第六 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第七

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜守行品第三十三

佛告釋提桓因：「若有善男子、善女人受是深般若波羅蜜，諷誦讀持習行守者。拘翼！是善男子若入鬥戰中！終不

【現代漢語翻譯】 現代漢語譯本：拘舍羅（Kosala，古印度地名），如果有人對佛陀、聲聞（Sravaka，佛陀的弟子）、辟支佛（Pratyekabuddha，獨自覺悟者）以及貧窮的乞丐進行佈施，如果他沒有『無漚和拘舍羅』（Anupalambha Kosala，不執著的善巧）的智慧，就會陷入貢高自大，聲稱自己圓滿了佈施波羅蜜（Dana Paramita）、持戒波羅蜜（Sila Paramita）、忍辱波羅蜜（Ksanti Paramita）、禪定波羅蜜（Dhyana Paramita），並說：『我圓滿了般若波羅蜜（Prajna Paramita）。』在世俗的波羅蜜中，他會陷入貢高自大。他會說：『我圓滿了三十七道品（Bodhipaksika-dharmas），修行三三昧（Samadhi，禪定）。』他會說：『我圓滿了陀羅尼（Dharani，總持）和各種三昧法門。』他會說：『我圓滿了十力（Dasabala，佛的十種力量）、佛的十八不共法（Asta-dasa avenika buddha dharma），我將教導眾生，凈化佛國。』他會說：『我將獲得一切智（Sarvajna，佛的智慧）。』因為陷入了『我』和『我所』的貢高自大，這就是世俗的般若波羅蜜。菩薩如果修行這種世俗法，就會陷入『我』和『我所』的貢高自大。菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）修行佈施波羅蜜時，既沒有『我』的想法，也沒有佈施的想法，也沒有所施之物的想法，也沒有接受佈施者的想法，這才是修行般若波羅蜜的菩薩摩訶薩的佈施之道。菩薩修行持戒時，不執著于持戒波羅蜜；修行忍辱時，不執著于忍辱；修行精進時，不執著于精進；修行禪定時，不執著于禪定波羅蜜；修行大智慧時，不執著于般若波羅蜜。修行三十七道品乃至佛的十八不共法時，也無所執著，無所依賴。修行大慈大悲，追求一切智時，也無所執著，無所依賴。世尊！這就是修行般若波羅蜜的菩薩的佈施之道。」 現代漢語譯本：佛陀告訴釋提桓因（Sakra devanam Indra，帝釋天）：『如果有善男子、善女人受持這部甚深的般若波羅蜜，諷誦、讀誦、修習、奉行，拘翼（Kausika，釋提桓因的別名）！這樣的善男子如果進入戰鬥之中，最終不會……』

【English Translation】 English version: Kosala, if someone makes offerings to the Buddha, Sravakas, Pratyekabuddhas, and poor beggars, and if they lack the wisdom of 'Anupalambha Kosala' (skill in non-attachment), they will fall into arrogance, claiming they have perfected Dana Paramita, Sila Paramita, Ksanti Paramita, and Dhyana Paramita. They will say, 'I have perfected Prajna Paramita.' In worldly Paramitas, they will fall into arrogance. They will say, 'I have perfected the thirty-seven Bodhipaksika-dharmas, and practice the three Samadhis.' They will say, 'I have perfected Dharani and various Samadhi gates.' They will say, 'I have perfected the ten powers of the Buddha, the eighteen unique qualities of the Buddha, and I will teach sentient beings and purify Buddha lands.' They will say, 'I will attain Sarvajna.' Because they fall into the arrogance of 'I' and 'mine,' this is worldly Prajna Paramita. If a Bodhisattva practices this worldly Dharma, they will fall into the arrogance of 'I' and 'mine.' When a Bodhisattva-mahasattva practices Dana Paramita, they have no thought of 'I,' no thought of giving, no thought of the object given, and no thought of the recipient. This is the way of giving for a Bodhisattva-mahasattva who practices Prajna Paramita. When a Bodhisattva practices Sila, they do not cling to Sila Paramita; when they practice Ksanti, they do not cling to Ksanti; when they practice Virya, they do not cling to Virya; when they practice Dhyana, they do not cling to Dhyana Paramita; when they practice great wisdom, they do not cling to Prajna Paramita. When they practice the thirty-seven Bodhipaksika-dharmas and even the eighteen unique qualities of the Buddha, they have no attachment and no reliance. When they practice great compassion and seek Sarvajna, they have no attachment and no reliance. World Honored One! This is the way of giving for a Bodhisattva who practices Prajna Paramita. English version: The Buddha said to Sakra devanam Indra: 'If there are good men or good women who receive, recite, study, and practice this profound Prajna Paramita, Kausika! If such good men enter into battle, they will ultimately not...'

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中道損其壽命。若刀矛箭，終不中其身。所以者何？是善男子長夜行六波羅蜜，已自降伏淫慾之劍、恚癡之刺，復為他人降淫怒癡；已自降伏邪見劍刺，復為他人降邪見劍；又自降伏習緒劍刺及恩愛刺，復能為他人降伏習緒恩愛之劍。拘翼！用是故，善男子、善女人不為矛劍刀箭所中。

「複次，拘翼！善男子！善女人受持諷誦守行般若波羅蜜，不遠離薩云若意者，終不中毒、終不中蠱、終不中兵、終不中水、終不中火，眾惡之事終不得忓。何以故？拘翼！是般若波羅蜜者，無上之術。善男子、善女人學是術者，亦不自念惡，亦不念他人惡，亦不念兩惡。何以故？亦不自有，亦不有彼，亦不有知見，亦不有五陰；上至薩云若，亦無所有亦無所得。無所有者，亦不自念惡、亦不念他人惡、亦不念兩惡。至得阿耨多羅三耶三佛，觀眾生之意。何以故？學是術故。過去當來今現在諸如來、無所著、等正覺，悉從是術中自致得阿惟三佛。

「複次，拘翼！若有善男子、善女人學是般若波羅蜜者，已書持者，若人、若非人終不能得其便。所以者何？三千大千國土及十方無央數阿僧祇諸國土中，諸四天王上至阿迦膩吒諸天，皆共擁護是善男子、善女人書持般若波羅蜜者，供養尊敬共禮事之。書持是者其德如是。若有但

【現代漢語翻譯】 現代漢語譯本：如果修行中道，就能減少壽命的損耗。即使遇到刀、矛、箭等武器，也不會傷到身體。這是為什麼呢？因為這位善男子長久以來修行六波羅蜜（六種到達彼岸的方法），已經降伏了自己內心的淫慾之劍、嗔恚和愚癡之刺，並且還能幫助他人降伏淫慾、嗔恚和愚癡；他已經降伏了自己內心的邪見之劍和刺，並且還能幫助他人降伏邪見之劍；他又降伏了自己內心的習氣和恩愛之刺，並且還能幫助他人降伏習氣和恩愛之劍。拘翼（佛陀的弟子）啊！因此，善男子、善女人不會被矛、劍、刀、箭所傷害。 再者，拘翼！善男子、善女人如果受持、諷誦、守行般若波羅蜜（到達智慧彼岸的方法），不遠離薩云若（一切智）的意念，最終不會中毒、不會中蠱、不會被兵器所傷、不會被水淹、不會被火燒，各種邪惡的事情都不能侵擾他們。為什麼呢？拘翼！因為這般若波羅蜜是無上的法術。善男子、善女人學習這種法術，既不執著于自己的惡念，也不執著於他人的惡念，也不執著于兩者之間的惡念。為什麼呢？因為他們不執著于自我，不執著於他人，不執著于知見，也不執著於五陰（構成人身的五種要素）；甚至對於薩云若（一切智）也認為無所有、無所得。因為無所有，所以既不執著于自己的惡念，也不執著於他人的惡念，也不執著于兩者之間的惡念。最終證得阿耨多羅三藐三菩提（無上正等正覺），能夠觀察眾生的心意。為什麼呢？因為學習了這種法術。過去、未來、現在的一切如來（佛陀）、無所執著、等正覺，都是從這種法術中自己證得阿惟三佛（無上正等正覺）。 再者，拘翼！如果有善男子、善女人學習這種般若波羅蜜，並且書寫、受持，那麼無論是人還是非人，都不能加害於他們。為什麼呢？因為三千大千世界以及十方無量無數阿僧祇（極大的數字）的國土中，從四天王（佛教的護法神）到阿迦膩吒天（色界天的最高層），所有的天神都會共同擁護這些書寫、受持般若波羅蜜的善男子、善女人，供養、尊敬、禮拜他們。書寫、受持般若波羅蜜的功德就是如此。如果只是

【English Translation】 English version: If one practices the Middle Way, it reduces the depletion of one's lifespan. Even if one encounters weapons like swords, spears, or arrows, they will not harm the body. Why is this so? Because this virtuous man has long practiced the Six Paramitas (six perfections to reach the other shore), having already subdued the sword of his own lust, the thorns of anger and ignorance, and is also able to help others subdue lust, anger, and ignorance; he has subdued the sword and thorns of his own wrong views, and is also able to help others subdue the sword of wrong views; he has also subdued the thorns of his own habits and attachments, and is also able to help others subdue the swords of habits and attachments. O Kausika (a disciple of the Buddha)! Therefore, virtuous men and women will not be harmed by spears, swords, knives, or arrows. Furthermore, O Kausika! If virtuous men and women uphold, recite, and practice the Prajna Paramita (the perfection of wisdom), and do not stray from the thought of Sarvajna (omniscience), they will ultimately not be poisoned, not be harmed by curses, not be harmed by weapons, not be drowned by water, not be burned by fire, and all kinds of evil things will not be able to disturb them. Why is this so? O Kausika! Because this Prajna Paramita is the supreme art. Virtuous men and women who learn this art neither cling to their own evil thoughts, nor cling to the evil thoughts of others, nor cling to the evil thoughts of both. Why is this so? Because they do not cling to self, do not cling to others, do not cling to views, and do not cling to the five skandhas (the five aggregates that constitute a person); even regarding Sarvajna (omniscience), they consider it as having nothing and obtaining nothing. Because of having nothing, they neither cling to their own evil thoughts, nor cling to the evil thoughts of others, nor cling to the evil thoughts of both. Ultimately, they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and are able to observe the minds of sentient beings. Why is this so? Because they have learned this art. All the Tathagatas (Buddhas) of the past, future, and present, who are without attachment and have attained perfect enlightenment, have all attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) through this art. Furthermore, O Kausika! If there are virtuous men and women who learn this Prajna Paramita, and write and uphold it, then neither humans nor non-humans will be able to harm them. Why is this so? Because in the three thousand great thousand worlds and in the countless Asankhya (immense number) of lands in the ten directions, all the devas (gods) from the Four Heavenly Kings (guardian deities in Buddhism) up to the Akanistha Heaven (the highest heaven in the realm of form), will jointly protect these virtuous men and women who write and uphold the Prajna Paramita, offering them worship, respect, and reverence. The merit of writing and upholding it is like this. If one only

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書持般若波羅蜜，不諷誦讀亦不守行者，其處譬如道場坐。四面左右中有畜生若人，其外若有人非人慾來害者、終不能得其便。何以故？過去諸如來、無所著、等正覺皆于中得佛故。當來現在諸如來、無所著、等正覺，皆亦當于中得佛故。得佛道已，使一切眾生無恐無畏。已無恐無畏，皆受天上人中之福，安立於三乘而度脫之。何以故？拘翼！是般若波羅蜜，譬如道場之地，為一切作護。應當作禮，供養名花、搗香澤香雜香、繒彩花蓋、幢幡伎樂。」

釋提桓因白佛言：「世尊！若有善男子、善女人書般若波羅蜜已，持經卷，供養名花、搗香澤香雜香、繒彩花蓋、幢幡伎樂，作是供養。若世尊般泥洹后取捨利作是供養名花、搗香澤香雜香、繒彩花蓋、幢幡伎樂。如是供養，其福何所多者？」

佛告釋提桓因：「拘翼！我今問汝，隨所問說之。于意云何，如來、無所著、等正覺成薩云若，得此相好。從何所學得？」

釋提桓因白佛言：「世尊！我聞如來、無所著、等正覺逮薩云若、成相好，從般若波羅蜜中學得。」

佛言：「如是，如是！拘翼！不以是身數故名為如來，逮得薩云若慧故成為如來。是薩云若者，從般若波羅蜜中出生。如是，拘翼！如來所有身者，是薩云若慧之屋室。如來因是室

【現代漢語翻譯】 現代漢語譯本：如果有人書寫了《般若波羅蜜》（Prajnaparamita，智慧的完美）經典，但不誦讀也不依教奉行，那麼他所在的地方就像是道場（bodhimanda，覺悟的場所）一樣。在這個地方的四面八方，如果有畜生或人，或者外面有非人想要來加害，都不能得逞。為什麼呢？因為過去諸佛如來（Tathagata，如實而來者）、無所著（Arahant，應供）、等正覺（Samyaksambuddha，正等覺悟者）都是在這裡成佛的。未來和現在的諸佛如來、無所著、等正覺，也都會在這裡成佛。成佛之後，他們會使一切眾生沒有恐懼和畏懼。眾生沒有恐懼和畏懼之後，都會享受天上和人間的福報，安立於三乘（srayana，聲聞乘、緣覺乘、菩薩乘）而得到解脫。為什麼呢？拘翼（Kausika，帝釋天的別名）！這《般若波羅蜜》就像是道場之地，為一切眾生提供保護。應當向它頂禮，用名貴的花朵、搗碎的香、塗抹的香、混合的香、絲綢綵帶、花蓋、幢幡和音樂來供養它。 釋提桓因（Sakra devanam indra，帝釋天）對佛說：『世尊！如果有善男子、善女人書寫了《般若波羅蜜》之後，拿著經卷，用名貴的花朵、搗碎的香、塗抹的香、混合的香、絲綢綵帶、花蓋、幢幡和音樂來供養。如果世尊般涅槃（parinirvana，完全的涅槃）之後，取捨利（sarira，佛陀的遺骨）用名貴的花朵、搗碎的香、塗抹的香、混合的香、絲綢綵帶、花蓋、幢幡和音樂來供養。這樣的供養，哪種福報更大呢？』 佛告訴釋提桓因：『拘翼！我現在問你，你隨我所問的回答。你認為，如來、無所著、等正覺成就一切智（sarvajna，一切智），得到這些相好（lakshana，佛的三十二相和八十種好），是從哪裡學來的？』 釋提桓因對佛說：『世尊！我聽說如來、無所著、等正覺獲得一切智、成就相好，是從《般若波羅蜜》中學來的。』 佛說：『是的，是的！拘翼！不是因為這個身體的數目才被稱為如來，而是因為獲得了一切智的智慧才成為如來。這所謂的一切智，是從《般若波羅蜜》中產生的。是的，拘翼！如來所有的身體，是一切智智慧的屋室。如來因為這個屋室

【English Translation】 English version: If someone writes the Prajnaparamita (Perfection of Wisdom) scripture, but does not recite or practice it, the place where they are is like a bodhimanda (place of enlightenment). In this place, in all directions, if there are animals or people, or if non-humans outside want to harm them, they will not succeed. Why is that? Because the past Tathagatas (Thus Come Ones), Arahants (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones) all attained Buddhahood here. The future and present Tathagatas, Arahants, Samyaksambuddhas will also attain Buddhahood here. After attaining Buddhahood, they will make all sentient beings free from fear and dread. After sentient beings are free from fear and dread, they will all enjoy the blessings of heaven and the human realm, and be established in the three vehicles (srayana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and attain liberation. Why is that? Kausika (another name for Sakra, the king of gods)! This Prajnaparamita is like the ground of the bodhimanda, providing protection for all. One should bow to it, and offer it with precious flowers, pounded incense, scented oils, mixed incense, silk ribbons, flower canopies, banners, and music. Sakra devanam indra (Indra, the king of gods) said to the Buddha, 'World Honored One! If a good man or good woman writes the Prajnaparamita, and then holds the scripture scroll, and offers it with precious flowers, pounded incense, scented oils, mixed incense, silk ribbons, flower canopies, banners, and music. If, after the World Honored One's parinirvana (complete nirvana), one takes the sarira (Buddha's relics) and offers it with precious flowers, pounded incense, scented oils, mixed incense, silk ribbons, flower canopies, banners, and music. Which of these offerings has greater merit?' The Buddha said to Sakra, 'Kausika! I will now ask you, and you should answer as I ask. What do you think, from where did the Tathagata, Arahant, Samyaksambuddha, attain sarvajna (omniscience) and acquire these marks and characteristics (lakshana, the 32 major marks and 80 minor marks of a Buddha)?' Sakra said to the Buddha, 'World Honored One! I have heard that the Tathagata, Arahant, Samyaksambuddha, attained sarvajna and acquired the marks and characteristics from learning the Prajnaparamita.' The Buddha said, 'Yes, yes! Kausika! It is not because of the number of this body that one is called a Tathagata, but because one has attained the wisdom of sarvajna that one becomes a Tathagata. This so-called sarvajna is born from the Prajnaparamita. Yes, Kausika! The body of the Tathagata is the house of the wisdom of sarvajna. The Tathagata, because of this house,

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，逮得薩云若，是故名為薩云若慧之室。我般泥洹以後，舍利供養如是。若善男子、善女人書般若波羅蜜，諷誦讀說習持守行，供養經卷名花、搗香澤香雜香、繒彩花蓋、幢幡伎樂，恭敬作禮。作是供養者，為供養薩云若已。如是，拘翼！是故善男子、善女人受持般若波羅蜜，諷誦讀說，當守習行，當供養經卷名花、搗香澤香雜香、繒彩花蓋、幢幡伎樂，當恭敬作禮。若般泥洹后，供養舍利安處豎立塔，名花、搗香澤香雜香、繒彩華蓋、幢幡伎樂。若有善男子、善女人書持般若波羅蜜，諷誦唸守承事供養，名花、搗香澤香雜香、繒彩花蓋、幢幡伎樂，作是供養。其福多於供養舍利。何以故？於是中出生舍利。內外空及有無空，三十七品、佛十八法，皆從是中出生。諸三昧門、陀鄰尼門，皆從是中出生。教化眾生、凈佛國土，亦從其中出生。菩薩摩訶薩居家成就、色像成就、財成就、眷屬成就、大慈大悲，皆從中出生。剎利種、婆羅門種、大姓長者種，四天王上至阿迦膩吒天，皆從其中出生。從須陀洹至羅漢、辟支佛、菩薩、佛三耶三佛及薩云若，皆從中出生。」

爾時釋提桓因白佛言：「是閻浮提人不供養承事恭敬般若波羅蜜者，是曹之人為不知其尊當所供養。」

佛告釋提桓因言：「拘翼！于意云何，

知閻浮提中有幾所人信佛、信法、信比丘僧者？有幾所人狐疑於三尊者？有幾所人恭敬三尊者？」

釋提桓因白佛言：「世尊！有信依佛、依法、依比丘僧者，少少耳。」

佛言：「于拘翼意云何，閻浮提中有幾所眾生應得三十七品、三脫門、八惟無、九次第禪、六通、四等及四空定、四無礙慧？閻浮提中有幾所眾生滅三疑應須陀洹者？幾所眾生三垢薄應斯陀含者？幾所眾生五疑斷應阿那含者？幾所眾生上五處畢為阿羅漢者？有幾所眾生髮生辟支佛道者？幾所眾生髮阿耨多羅三耶三菩意者？」

釋提桓因白佛言：「世尊！少所眾生應得三十七品，及三耶三佛者，少少耳。」

佛告釋提桓因言：「如是，拘翼！眾生甚多，有發道意者少少耳。何以故？以前世時不見佛、不聞法、不識比丘僧之所致。不佈施、不持戒、不護戒、不忍辱、不精進、不聞有禪、不聞般若波羅蜜，亦不聞內外空及有無空，亦不聞三十七品，佛十八法亦不聞亦不念，亦不聞有三昧，亦不聞有薩云若，亦不念其事。以是故，拘翼！當知少所眾生信三尊者耳。於是中少所眾生髮意至辟支佛道者，于中復少所眾生行菩薩道者。雖有少少眾生行菩薩道者，欲至阿耨多羅三耶三菩者復少少耳。拘翼！我於是間以佛眼見十方不可計阿僧

【現代漢語翻譯】 現代漢語譯本：『閻浮提（Jambudvipa，指我們所居住的這個世界）中有多少人信仰佛、法、比丘僧？有多少人對這三寶心存疑惑？又有多少人恭敬三寶？』 釋提桓因（Śakra devānām indra，佛教的護法神）對佛說：『世尊！真正信仰佛、法、比丘僧的人，非常少。』 佛說：『拘翼（Kauśika，釋提桓因的另一個名字），你認為如何？閻浮提中有多少眾生能夠證得三十七道品（bodhipakṣa，通往覺悟的三十七種修行方法）、三解脫門（vimokṣa-mukha，空、無相、無愿三種解脫法門）、八惟無（aṣṭau vimokṣāḥ，八種解脫禪定）、九次第禪（navānupūrva-vihāra-samāpattayaḥ，九種次第禪定）、六神通（ṣaṭ abhijñāḥ，六種超自然能力）、四等心（catasra apramāṇāni，慈、悲、喜、舍四種無量心）以及四空定（catasra ārūpya-samāpattayaḥ，四種無色界禪定）、四無礙辯（catasra pratisaṃvidaḥ，四種無礙的智慧）？閻浮提中有多少眾生能夠斷除三疑（懷疑佛、法、僧）而成為須陀洹（srota-āpanna，入流果）？有多少眾生能夠減輕三垢（貪、嗔、癡）而成為斯陀含（sakṛdāgāmin，一來果）？有多少眾生能夠斷除五下分結（身見、戒禁取見、疑、貪慾、嗔恚）而成為阿那含（anāgāmin，不還果）？有多少眾生能夠斷除上五分結（色界貪、無色界貪、掉舉、慢、無明）而成為阿羅漢（arhat，無學果）？有多少眾生能夠證得辟支佛道（pratyekabuddha，緣覺）？又有多少眾生能夠發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺）？』 釋提桓因對佛說：『世尊！能夠證得三十七道品以及三藐三佛的人，非常少。』 佛告訴釋提桓因說：『是的，拘翼！眾生雖然很多，但真正發菩提心的人卻非常少。這是為什麼呢？因為他們前世沒有見過佛，沒有聽聞佛法，不認識比丘僧。他們不佈施，不持戒，不守護戒律，不忍辱，不精進，沒有聽聞過禪定，沒有聽聞過般若波羅蜜（prajñāpāramitā，智慧的完美），也沒有聽聞過內外空以及有無空，也沒有聽聞過三十七道品，佛的十八不共法（aṣṭādaśa āveṇikā buddhā dharmāḥ，佛獨有的十八種功德）他們也沒有聽聞過，也沒有憶念過，也沒有聽聞過三昧（samādhi，禪定），也沒有聽聞過薩云若（sarvajña，一切智），也沒有憶念過這些事情。因此，拘翼！你應該知道，真正信仰三寶的眾生非常少。在這其中，能夠發心證得辟支佛道的人就更少了，而在這其中，能夠修行菩薩道的人就更少了。即使有少數眾生修行菩薩道，想要證得阿耨多羅三藐三菩提的人，也是少之又少。拘翼！我在這裡用佛眼觀察十方不可計數阿僧祇（asaṃkhya，無數）的世界，'

【English Translation】 English version: 'How many people in Jambudvipa (the world we live in) believe in the Buddha, the Dharma, and the Bhikṣu Sangha? How many people are doubtful about the Three Jewels? And how many people are respectful towards the Three Jewels?' Śakra devānām indra (a protector deity in Buddhism) said to the Buddha, 'World Honored One! There are very few who truly believe in the Buddha, the Dharma, and the Bhikṣu Sangha.' The Buddha said, 'Kauśika (another name for Śakra devānām indra), what do you think? How many beings in Jambudvipa are capable of attaining the thirty-seven factors of enlightenment (bodhipakṣa, the thirty-seven practices leading to enlightenment), the three doors of liberation (vimokṣa-mukha, the three ways of liberation: emptiness, signlessness, and wishlessness), the eight liberations (aṣṭau vimokṣāḥ, eight meditative states of liberation), the nine successive abidings (navānupūrva-vihāra-samāpattayaḥ, nine successive meditative states), the six supernormal powers (ṣaṭ abhijñāḥ, six supernatural abilities), the four immeasurables (catasra apramāṇāni, loving-kindness, compassion, joy, and equanimity), as well as the four formless absorptions (catasra ārūpya-samāpattayaḥ, four formless meditative states), and the four analytical knowledges (catasra pratisaṃvidaḥ, four kinds of unobstructed wisdom)? How many beings in Jambudvipa can eradicate the three doubts (doubt about the Buddha, Dharma, and Sangha) and become a Srota-āpanna (stream-enterer)? How many beings can weaken the three defilements (greed, hatred, and delusion) and become a Sakṛdāgāmin (once-returner)? How many beings can eradicate the five lower fetters (self-view, attachment to rites and rituals, doubt, sensual desire, and ill-will) and become an Anāgāmin (non-returner)? How many beings can eradicate the five higher fetters (desire for form, desire for formlessness, restlessness, conceit, and ignorance) and become an Arhat (worthy one)? How many beings can attain the path of a Pratyekabuddha (solitary buddha)? And how many beings can generate the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment)?' Śakra devānām indra said to the Buddha, 'World Honored One! There are very few who can attain the thirty-seven factors of enlightenment and become a Samyak-sambuddha.' The Buddha told Śakra devānām indra, 'Yes, Kauśika! Although there are many beings, very few truly generate the mind of enlightenment. Why is this so? Because in their past lives, they have not seen the Buddha, have not heard the Dharma, and do not know the Bhikṣu Sangha. They do not practice giving, do not uphold the precepts, do not protect the precepts, do not practice patience, do not practice diligence, have not heard of meditation, have not heard of Prajñāpāramitā (perfection of wisdom), have not heard of the emptiness of inner and outer, and the emptiness of existence and non-existence, have not heard of the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇikā buddhā dharmāḥ, eighteen unique qualities of a Buddha), they have not heard of them, nor have they remembered them, have not heard of Samādhi (meditative concentration), have not heard of Sarvajña (omniscience), nor have they remembered these things. Therefore, Kauśika! You should know that very few beings truly believe in the Three Jewels. Among these, even fewer generate the mind to attain the path of a Pratyekabuddha, and among these, even fewer practice the path of a Bodhisattva. Even if there are a few beings who practice the path of a Bodhisattva, those who wish to attain Anuttarā-samyak-saṃbodhi are even fewer. Kauśika! Here, with my Buddha eye, I see countless asaṃkhya (innumerable) worlds in the ten directions.'

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祇眾生行阿耨多羅三耶三菩，不離般若波羅蜜漚和拘舍羅者，若一若二住阿惟越致地耳；多墮羅漢、辟支佛道者，用離般若波羅蜜漚和拘舍羅故。是故，拘翼！善男子、善女人慾發至阿耨多羅三耶三菩者，當受持般若波羅蜜，當諷誦讀當念習行持是般若波羅蜜者，書已以香花幢幡、繒彩華蓋，諸餘功德入般若波羅蜜者，當復受持亦當諷誦學念守行。何等功德入般若波羅蜜者？謂佈施、持戒、忍辱、精進、一心，內外空、所有空、無所有空，諸三昧門、陀鄰尼門，三十七品、佛十八法、大慈大悲，余無量佛法皆入般若波羅蜜。亦當復學持諷誦守行念其中事。何以故？拘翼！是善男子、善女人當作是知：『諸如來本行菩薩道時，亦復學般若波羅蜜，亦行禪波羅蜜、惟逮波羅蜜、羼波羅蜜、尸波羅蜜、檀波羅蜜，從內外空及有無空，諸三昧門、陀鄰尼門，乃至佛十八法、大慈大悲，余無央數諸佛法我等皆當受學。我等所尊仰者，其般若波羅蜜，及諸佛法儘是諸佛如來之教。辟支佛、阿羅漢、阿那含、斯陀含、須陀洹至薩云若教，皆于般若波羅蜜中學成，度此岸至彼岸。』拘翼！善男子、善女人，如來在世若般泥洹，皆當恭敬禮事是六波羅蜜，亦當禮事薩云若。何以故？般若波羅蜜者是諸菩薩、聲聞、辟支佛之護世，人及諸天

【現代漢語翻譯】 現代漢語譯本 如果眾生修行阿耨多羅三藐三菩提（無上正等正覺），不離開般若波羅蜜（智慧的完美）的方便善巧，那麼他們要麼證得一果位，要麼二果位，最終安住于阿惟越致地（不退轉地）；而那些多數墮入羅漢（阿羅漢）、辟支佛（獨覺佛）道的，是因為他們離開了般若波羅蜜的方便善巧。因此，拘翼（佛陀的弟子）！善男子、善女人如果想要發起至阿耨多羅三藐三菩提之心，應當受持般若波羅蜜，應當諷誦、讀誦、念習、修行般若波羅蜜，書寫般若波羅蜜，並以香花、幢幡、繒彩、華蓋等各種功德供養般若波羅蜜，也應當受持、諷誦、學習、唸誦、守護、修行。哪些功德可以歸入般若波羅蜜呢？就是佈施、持戒、忍辱、精進、一心，內外空、所有空、無所有空，各種三昧門、陀羅尼門，三十七道品、佛十八不共法、大慈大悲，以及其他無量的佛法都歸入般若波羅蜜。也應當學習、受持、諷誦、守護、修行、唸誦其中的道理。為什麼呢？拘翼！這些善男子、善女人應當知道：『諸如來在過去行菩薩道時，也學習般若波羅蜜，也修行禪波羅蜜（禪定之完美）、毗梨耶波羅蜜（精進之完美）、羼提波羅蜜（忍辱之完美）、尸羅波羅蜜（持戒之完美）、檀波羅蜜（佈施之完美），從內外空及有無空，各種三昧門、陀羅尼門，乃至佛十八不共法、大慈大悲，以及其他無量無數的佛法，我們都應當受學。我們所尊崇的，就是般若波羅蜜，以及所有佛法，這些都是諸佛如來的教導。辟支佛、阿羅漢、阿那含（不還果）、斯陀含（一來果）、須陀洹（入流果）乃至薩云若（一切智）的教導，都是在般若波羅蜜中學習成就的，從而度過此岸到達彼岸。』拘翼！善男子、善女人，如來在世或者般涅槃（入滅）后，都應當恭敬禮拜這六波羅蜜，也應當禮拜薩云若。為什麼呢？般若波羅蜜是諸菩薩、聲聞、辟支佛的護衛，也是人和諸天的護衛。

【English Translation】 English version If sentient beings practice Anuttara-samyak-sambodhi (supreme perfect enlightenment) without departing from the skillful means of Prajna-paramita (perfection of wisdom), they will either attain one or two stages, ultimately dwelling in the Avivechya-bhumi (non-retrogressive stage); while those who mostly fall into the path of Arhats (worthy ones) and Pratyekabuddhas (solitary awakened ones) do so because they have departed from the skillful means of Prajna-paramita. Therefore, Kausika (a disciple of the Buddha)! If good men and good women wish to aspire to Anuttara-samyak-sambodhi, they should uphold Prajna-paramita, they should recite, read, contemplate, and practice Prajna-paramita, write Prajna-paramita, and offer various merits such as incense, flowers, banners, silk, and canopies to Prajna-paramita; they should also uphold, recite, learn, contemplate, guard, and practice it. What merits are included in Prajna-paramita? They are giving, morality, patience, diligence, one-pointedness, emptiness of inner and outer, emptiness of all things, emptiness of non-existence, various samadhi gates, dharani gates, the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, great compassion, and other immeasurable Buddha-dharmas, all of which are included in Prajna-paramita. They should also learn, uphold, recite, guard, practice, and contemplate the principles within. Why is this so? Kausika! These good men and good women should know: 'When the Tathagatas (Buddhas) practiced the Bodhisattva path in the past, they also learned Prajna-paramita, and they also practiced Dhyana-paramita (perfection of meditation), Virya-paramita (perfection of diligence), Kshanti-paramita (perfection of patience), Sila-paramita (perfection of morality), and Dana-paramita (perfection of giving), from the emptiness of inner and outer and the emptiness of existence and non-existence, various samadhi gates, dharani gates, up to the eighteen unique qualities of a Buddha, great compassion, and other immeasurable Buddha-dharmas, all of which we should learn. What we revere is Prajna-paramita, and all the Buddha-dharmas, which are the teachings of all the Tathagatas. The teachings of Pratyekabuddhas, Arhats, Anagamins (non-returners), Sakradagamins (once-returners), Srotapannas (stream-enterers), and even Sarvajna (omniscience) are all learned and accomplished in Prajna-paramita, thus crossing from this shore to the other shore.' Kausika! Good men and good women, whether the Tathagata is in the world or has entered Parinirvana (final extinction), should all respectfully bow to and serve these six paramitas, and should also bow to Sarvajna. Why is this so? Prajna-paramita is the protector of all Bodhisattvas, Sravakas (hearers), and Pratyekabuddhas, and it is also the protector of humans and devas (gods).

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皆依是般若波羅蜜而得安隱。拘翼！若有善男子、善女人佛般泥洹已后取捨利，起七寶塔高四十里，盡其壽命自歸承事，天花天香及天搗香、天繒花蓋、天衣天幔作是供養。其福寧多不？」

釋提桓因言：「世尊！甚多，甚多！」

佛言：「不如是善男子、善女人受行般若波羅蜜，書持經卷諷誦讀持，初不離薩云若意，復加供養名花、搗香澤香雜香、幢幡花蓋。其福倍多，不可計也。複次，拘翼！置是一七寶塔。若善男子、善女人取捨利起七寶塔滿一閻浮提，亦高四十里，供養承事天花天香及天搗香天繒花蓋、天衣天幔，作是供養。其福寧多不？」

釋提桓因言：「甚多，甚多！世尊！」

佛言：「不如是善男子、善女人供養般若波羅蜜，其福轉倍多。複次，拘翼！置是閻浮提所作塔事。若善男子、善女人取捨利起七寶塔滿四天下，供養如前。不如是善男子、善女人供養般若波羅蜜，其福轉倍多。置是四天下。拘翼！若有善男子、善女人取捨利起七寶塔滿小千國土，供養如前。復置是小千國土所作七寶塔。若善男子、善女人取捨利起七寶塔滿中千國土，供養如前。復置是中千剎土所作七寶塔。若善男子、善女人取捨利起七寶塔滿三千大千國土，供養如上故。不如是善男子、善女人供養般若波

【現代漢語翻譯】 現代漢語譯本 都依靠這般若波羅蜜（智慧的完美）而得到安穩。拘翼（釋提桓因的別名）！如果有善男子、善女人在佛陀般涅槃（佛陀的最終寂滅）之後，取佛舍利，建造七寶塔，高四十里，盡其一生親自供奉，用天花、天香以及天搗香、天繒花蓋、天衣天幔來做供養。這樣的福德多不多呢？」 釋提桓因（帝釋天）說：「世尊！非常多，非常多！」 佛說：「不如這位善男子、善女人受持修行般若波羅蜜，書寫、受持經卷，諷誦讀誦，從不離開對薩云若（一切智）的意念，再加上供養名花、搗香、澤香、雜香、幢幡花蓋。這樣的福德要多出很多倍，不可計數。再次，拘翼！先放下一座七寶塔。如果有善男子、善女人取佛舍利，建造七寶塔，遍滿整個閻浮提（我們所居住的世界），也高四十里，供養承事天花、天香以及天搗香、天繒花蓋、天衣天幔，做這樣的供養。這樣的福德多不多呢？」 釋提桓因說：「非常多，非常多！世尊！」 佛說：「不如這位善男子、善女人供養般若波羅蜜，他的福德要多出更多倍。再次，拘翼！先放下這閻浮提所造的塔。如果有善男子、善女人取佛舍利，建造七寶塔，遍滿四天下（須彌山周圍的四大洲），供養如前。不如這位善男子、善女人供養般若波羅蜜，他的福德要多出更多倍。先放下這四天下。拘翼！如果有善男子、善女人取佛舍利，建造七寶塔，遍滿小千國土（一個由一千個小世界組成的宇宙），供養如前。再放下這小千國土所造的七寶塔。如果有善男子、善女人取佛舍利，建造七寶塔，遍滿中千國土（一個由一千個小千世界組成的宇宙），供養如前。再放下這中千剎土所造的七寶塔。如果有善男子、善女人取佛舍利，建造七寶塔，遍滿三千大千國土（一個由一千個中千世界組成的宇宙），供養如上。不如這位善男子、善女人供養般若波羅

【English Translation】 English version All attain peace and security by relying on this Prajna Paramita (Perfection of Wisdom). Kausika (another name for Sakra, the king of gods)! If there are good men or good women who, after the Buddha's Parinirvana (the final extinction of the Buddha), take the Buddha's relics and build a seven-jeweled stupa forty leagues high, and for the rest of their lives personally attend to it, making offerings with heavenly flowers, heavenly incense, heavenly pounded incense, heavenly silk flower canopies, heavenly clothes, and heavenly curtains. Would their merit be great or not?」 Sakra (Indra) said, 「World Honored One! Very great, very great!」 The Buddha said, 「It is not as great as if these good men or good women were to receive and practice the Prajna Paramita, write and uphold the scriptures, recite and chant them, never departing from the thought of Sarvajna (all-knowing wisdom), and in addition, make offerings of famous flowers, pounded incense, fragrant oils, mixed incense, banners, and flower canopies. Their merit would be many times greater, beyond calculation. Furthermore, Kausika! Let us set aside one seven-jeweled stupa. If there are good men or good women who take the Buddha's relics and build seven-jeweled stupas filling the entire Jambudvipa (the world we inhabit), also forty leagues high, and attend to them with offerings of heavenly flowers, heavenly incense, heavenly pounded incense, heavenly silk flower canopies, heavenly clothes, and heavenly curtains. Would their merit be great or not?」 Sakra said, 「Very great, very great! World Honored One!」 The Buddha said, 「It is not as great as if these good men or good women were to make offerings to the Prajna Paramita; their merit would be many times greater. Furthermore, Kausika! Let us set aside the stupas built in Jambudvipa. If there are good men or good women who take the Buddha's relics and build seven-jeweled stupas filling the four continents (around Mount Sumeru), making offerings as before. It is not as great as if these good men or good women were to make offerings to the Prajna Paramita; their merit would be many times greater. Let us set aside these four continents. Kausika! If there are good men or good women who take the Buddha's relics and build seven-jeweled stupas filling a small chiliocosm (a universe of a thousand small worlds), making offerings as before. Let us set aside the seven-jeweled stupas built in this small chiliocosm. If there are good men or good women who take the Buddha's relics and build seven-jeweled stupas filling a medium chiliocosm (a universe of a thousand small chiliocosms), making offerings as before. Let us set aside the seven-jeweled stupas built in this medium chiliocosm. If there are good men or good women who take the Buddha's relics and build seven-jeweled stupas filling a great chiliocosm (a universe of a thousand medium chiliocosms), making offerings as above. It is not as great as if these good men or good women were to make offerings to the Prajna Para

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羅蜜，其福轉倍多。拘翼！復置是三千大千剎土所作七寶塔。若三千大千國土滿其中人，令一一人各各起七寶塔，供養如上故。不如是善男子、善女人供養般若波羅蜜，其福轉倍多。」

釋提桓因白佛言：「如是，如是！世尊！供養般若波羅蜜者，為供養過去當來今現在諸佛如來已。」

佛言：「假令如東方恒邊沙剎土滿其中眾生，一一佛泥洹后，取捨利起七寶塔彌滿其中，供養如上，從劫至劫，復過一劫，盡其壽命。云何，拘翼！其人殖福寧轉多不？」

釋提桓因言：「甚多，甚多！」

佛言：「故不如是善男子、善女人供養般若波羅蜜，書持經卷諷誦讀習，供以名香澤香雜香、繒彩花蓋，得其福多。何以故？拘翼！一切諸善法皆在般若波羅蜜中。何謂善法？五戒、十善、四禪、四等，及四空定、三十七品、三脫門、四諦、六通、八惟無、九次第禪、六波羅蜜，從內外空至有無空，諸三昧門、陀鄰尼門，佛十種力、佛十八法、四無所畏、四無礙慧、大慈大悲、道事、薩云若事，是為諸如來、無所著、等正覺之法教。諸羅漢、辟支佛、過去當來今現在諸如來，皆從是般若波羅蜜中學成，度于彼岸。」

摩訶般若波羅蜜供養品第三十四

佛告釋提桓因言：「如是，拘翼！善男子、

【現代漢語翻譯】 現代漢語譯本：佛陀說：『拘翼（釋提桓因的別稱）！如果有人用三千大千世界那麼多的七寶建造寶塔，不如有人供養般若波羅蜜（智慧到彼岸），其福德會更加倍增。』 釋提桓因（帝釋天）對佛說：『是的，是的！世尊！供養般若波羅蜜，就等於供養了過去、未來和現在的一切諸佛如來。』 佛陀說：『假設東方有如恒河沙數那樣多的國土，每個國土都充滿眾生，每一位佛陀涅槃后，人們都取其舍利建造七寶塔，遍滿整個國土，像這樣供養，從一個劫到另一個劫，甚至超過一個劫，直到壽命終結。拘翼！你說，這些人所積累的福德是不是很多呢？』 釋提桓因說：『非常多，非常多！』 佛陀說：『即使這樣，也不如善男子、善女人供養般若波羅蜜，書寫、受持、誦讀、研習經卷，用名貴的香、澤香、雜香、絲綢綵帶、花蓋等來供養，所得到的福德更多。為什麼呢？拘翼！一切善法都包含在般若波羅蜜中。什麼是善法呢？五戒、十善、四禪、四等心、四空定、三十七道品、三解脫門、四聖諦、六神通、八解脫、九次第定、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），從內空到有無空，各種三昧門、陀羅尼門，佛的十種力量、十八不共法、四無所畏、四無礙辯才、大慈大悲、道業、一切智，這些都是諸如來、無所著、等正覺的教法。諸阿羅漢、辟支佛、過去、未來、現在的一切諸如來，都是從這般若波羅蜜中學習成就，到達彼岸的。』 《摩訶般若波羅蜜供養品》第三十四 佛陀告訴釋提桓因說：『是的，拘翼！善男子、善女人，如果能夠供養般若波羅蜜，其福德是不可思議的。』

【English Translation】 English version: The Buddha said, 'Kausika (another name for Sakra, the king of gods)! If someone were to build stupas of seven precious materials as numerous as the lands in a three-thousand-great-thousand world system, it would not compare to the merit of someone who makes offerings to the Prajnaparamita (Perfection of Wisdom), whose merit would be many times greater.' Sakra (Indra) said to the Buddha, 'Yes, yes! World Honored One! To make offerings to the Prajnaparamita is to make offerings to all the Buddhas, past, future, and present.' The Buddha said, 'Suppose there were as many lands as the sands of the Ganges River in the east, each filled with living beings. After each Buddha's Nirvana, people would take their relics and build stupas of seven precious materials, filling the entire land. They would make offerings in this way from kalpa to kalpa, even beyond one kalpa, until the end of their lives. Kausika! What do you think, would the merit accumulated by these people be very great?' Sakra said, 'Very great, very great!' The Buddha said, 'Even so, it would not compare to the merit of a good man or good woman who makes offerings to the Prajnaparamita by writing, upholding, reciting, and studying the scriptures, and by making offerings with fragrant incense, scented oils, mixed perfumes, silk banners, and flower canopies. Why is this so? Kausika! All good dharmas are contained within the Prajnaparamita. What are these good dharmas? The five precepts, the ten good deeds, the four dhyanas, the four immeasurables, the four formless absorptions, the thirty-seven factors of enlightenment, the three doors of liberation, the four noble truths, the six supernormal powers, the eight liberations, the nine successive abidings, the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), from inner emptiness to the emptiness of existence and non-existence, all the samadhi doors, the dharani doors, the ten powers of the Buddha, the eighteen unique qualities of the Buddha, the four fearlessnesses, the four unobstructed knowledges, great compassion and great kindness, the path of practice, and the knowledge of all things. These are the teachings of all the Tathagatas, the Arhats, the Perfectly Enlightened Ones. All the Arhats, Pratyekabuddhas, and all the Tathagatas of the past, future, and present have learned from this Prajnaparamita and have crossed over to the other shore.' Chapter Thirty-Four: The Offering of the Maha Prajnaparamita The Buddha told Sakra, 'Yes, Kausika! If a good man or good woman can make offerings to the Prajnaparamita, their merit is inconceivable.'

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善女人供養般若波羅蜜，書持經卷，受學諷誦唸習守行者，若復能盡力供養，名花、搗香澤香雜香、繒彩花蓋、所有幢幡，所得功德不可計量、不可思議、不可稱限。是善男子、善女人所得如是。何以故？諸如來、無所著、等正覺皆從般若波羅蜜中出生；薩云若、五波羅蜜，皆從般若波羅蜜出生；從內外空至有無空，皆從般若波羅蜜出生；三十七品、佛十八法、如來五眼，教授眾生、凈佛國土，道慧、薩云若慧，皆從般若波羅蜜出生。聲聞、辟支佛、佛乘無上等正覺道，皆從般若波羅蜜出生。如是，拘翼！若有善男子、善女人書寫般若波羅蜜，持經卷學受諷誦唸守習行，復加供養名花搗香、繒彩幡蓋，其功德福過出前所供養舍利七寶塔上，百千萬倍巨億萬倍，計空不及不可為譬喻。何以故？般若波羅蜜在於世者，三寶終無斷絕時；般若波羅蜜不在世者，三寶便斷絕。般若波羅蜜住於世者，便知有十戒功德、四等、四禪及四空定、六波羅蜜、三十七品、佛十八法、薩云若慧，便知有剎利種、婆羅門種、大姓長者種，便知有四天王及阿迦膩吒天，便知有須陀洹道至羅漢、辟支佛道，便知有菩薩摩訶薩之徑路，便知有無上佛慧，便知有轉法輪，便知有教化眾生、凈佛國土。」

摩訶般若波羅蜜持品第三十五

爾

【現代漢語翻譯】 現代漢語譯本：善女人如果供養般若波羅蜜（智慧的完美），書寫、受持經卷，學習、諷誦、唸誦、實踐修行，如果還能盡力供養名貴的花朵、搗碎的香料、塗抹的香料、各種香料、絲綢綵帶、花蓋、各種幢幡，所獲得的功德是不可計量、不可思議、不可稱量的。這些善男子、善女人所獲得的功德就是如此。為什麼呢？因為諸如來（佛的稱號）、無所著（不受任何事物束縛）、等正覺（完全正確的覺悟）都從般若波羅蜜中出生；薩云若（一切智）、五波羅蜜（佈施、持戒、忍辱、精進、禪定）都從般若波羅蜜中出生；從內外空到有無空，都從般若波羅蜜中出生；三十七品（三十七道品）、佛十八法（佛的十八種不共法）、如來五眼（肉眼、天眼、慧眼、法眼、佛眼），教導眾生、凈化佛國土，道慧（對道的智慧）、薩云若慧（一切智的智慧），都從般若波羅蜜中出生。聲聞（聽聞佛法而修行的人）、辟支佛（獨覺佛）、佛乘無上等正覺道，都從般若波羅蜜中出生。如此，拘翼（帝釋天的別名）！如果有善男子、善女人書寫般若波羅蜜，受持經卷，學習、受持、諷誦、唸誦、實踐修行，再加上供養名貴的花朵、搗碎的香料、絲綢綵帶、幡蓋，他們的功德福報超過之前供養舍利七寶塔的功德百千萬倍、巨億萬倍，無法用數字來比喻。為什麼呢？因為般若波羅蜜在世間存在，三寶（佛、法、僧）就永遠不會斷絕；般若波羅蜜不在世間存在，三寶就會斷絕。般若波羅蜜存在於世間，人們就知道有十戒功德、四等（慈、悲、喜、舍）、四禪（初禪、二禪、三禪、四禪）及四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、六波羅蜜、三十七品、佛十八法、薩云若慧，人們就知道有剎利種（貴族）、婆羅門種（祭司）、大姓長者種（富裕的家族），人們就知道有四天王及阿迦膩吒天（色界最高天），人們就知道有須陀洹道（入流果）到羅漢（阿羅漢）、辟支佛道，人們就知道有菩薩摩訶薩（大菩薩）的道路，人們就知道有無上佛慧，人們就知道有轉法輪（佛陀說法），人們就知道有教化眾生、凈化佛國土。 《摩訶般若波羅蜜持品》第三十五 那時

【English Translation】 English version: If a virtuous woman makes offerings to the Prajna Paramita (Perfection of Wisdom), writes and upholds the scriptures, studies, recites, chants, practices, and if she can also offer to the best of her ability, precious flowers, pounded incense, fragrant oils, various perfumes, silk ribbons, flower canopies, and various banners, the merit she obtains is immeasurable, inconceivable, and beyond all limits. Such is the merit obtained by these virtuous men and women. Why is this so? Because all Tathagatas (Buddhas), the Unattached Ones, the Perfectly Enlightened Ones, are born from the Prajna Paramita; Sarvajnata (Omniscience), the Five Paramitas (Generosity, Morality, Patience, Diligence, Meditation) are all born from the Prajna Paramita; from the emptiness of the internal and external to the emptiness of existence and non-existence, all are born from the Prajna Paramita; the Thirty-seven Factors of Enlightenment, the Eighteen Unique Qualities of a Buddha, the Five Eyes of the Tathagata (Physical Eye, Divine Eye, Wisdom Eye, Dharma Eye, Buddha Eye), teaching sentient beings, purifying Buddha lands, the Wisdom of the Path, the Wisdom of Sarvajnata, are all born from the Prajna Paramita. Sravakas (Hearers), Pratyekabuddhas (Solitary Buddhas), the path of the Supreme Perfect Enlightenment of the Buddha Vehicle, are all born from the Prajna Paramita. Thus, Kausika (another name for Indra)! If there are virtuous men and women who write the Prajna Paramita, uphold the scriptures, study, uphold, recite, chant, and practice, and further offer precious flowers, pounded incense, silk ribbons, and canopies, their merit and blessings surpass the merit of offering to the seven-jeweled stupa of relics by a hundred thousand, a billion times, and countless times more, beyond any comparison. Why is this so? Because when the Prajna Paramita exists in the world, the Three Jewels (Buddha, Dharma, Sangha) will never be cut off; when the Prajna Paramita does not exist in the world, the Three Jewels will be cut off. When the Prajna Paramita exists in the world, people will know about the merit of the Ten Precepts, the Four Immeasurables (Loving-kindness, Compassion, Joy, Equanimity), the Four Dhyanas (First Dhyana, Second Dhyana, Third Dhyana, Fourth Dhyana) and the Four Formless Absorptions (Sphere of Infinite Space, Sphere of Infinite Consciousness, Sphere of Nothingness, Sphere of Neither Perception nor Non-Perception), the Six Paramitas, the Thirty-seven Factors of Enlightenment, the Eighteen Unique Qualities of a Buddha, the Wisdom of Sarvajnata, people will know about the Kshatriya (warrior), Brahmin (priest), and wealthy elder castes, people will know about the Four Heavenly Kings and the Akanistha Heaven (highest heaven in the Form Realm), people will know about the path from Srotapanna (Stream-enterer) to Arhat (Arahant), the path of the Pratyekabuddha, people will know about the path of the Bodhisattva Mahasattvas (Great Bodhisattvas), people will know about the Supreme Wisdom of the Buddha, people will know about the turning of the Dharma Wheel (Buddha's teaching), people will know about teaching sentient beings and purifying Buddha lands. The Chapter on Upholding the Maha Prajna Paramita, Thirty-fifth At that time

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時三千大千國土諸四天王及諸阿迦膩吒諸天子，語釋提桓因言：「仁者！當受持般若波羅蜜，諷誦習念守行般若波羅蜜，供養諷誦唸者，諸餘惡法悉當消滅，諸善功德當具足生。受持般若波羅蜜者，增益諸天眾、減損阿須倫眾。三寶之法終不斷絕，以佛法不斷絕故，世間便當有六波羅蜜、三十七品、佛十八法，皆當現於世間，便有行菩薩道者，便有三乘之教。」

佛告拘翼：「汝當受持般若波羅蜜，諷誦讀守念習行。何以故？若阿須倫聚會諸眾，欲興惡意與諸忉利天共戰。拘翼！汝當誦唸般若波羅蜜者，阿須倫適生是意，便即時滅不得究竟。拘翼！忉利天上若諸天子、若諸天女，若福已盡，壽欲終時或當墮落，汝當爲諷誦說般若波羅蜜者。此諸天人、天女不至余趣，即得還生忉利天上，以般若波羅蜜音聲之功德故。此諸天人更生本處不復墮落。何以故？般若波羅蜜音聲其德大故。拘翼！若善男子、善女人，若諸天子、若諸天女，聞是般若波羅蜜音聲，逕耳一時便過；以一徑耳之德故，其人久後會當得阿耨多羅三耶三菩，終不復疑。何以故？拘翼！過去十方諸如來！無所著！等正覺及諸弟子眾，皆悉從是般若波羅蜜中於無餘泥洹而般泥洹故。當來及今現在十方諸如來，皆從般若波羅蜜中成阿耨多羅三耶三菩。何以

【現代漢語翻譯】 現代漢語譯本：當時，三千大千世界中的四天王以及阿迦膩吒天（色界頂層天）的諸位天子，對釋提桓因（帝釋天）說：『仁者！應當受持般若波羅蜜（以智慧到達彼岸的方法），諷誦、習念、守持、修行般若波羅蜜，供養那些諷誦和唸誦般若波羅蜜的人。這樣，一切惡法都將消滅，各種善功德都將圓滿具足。受持般若波羅蜜的人，會增加天眾的力量，減少阿修羅眾的力量。三寶（佛、法、僧）的教法將永遠不會斷絕。因為佛法不會斷絕，世間就會有六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、三十七道品（四念處、四正勤、四神足、五根、五力、七覺支、八正道）、佛的十八不共法（佛獨有的十八種功德），都將顯現在世間。這樣就會有修行菩薩道的人，就會有聲聞、緣覺、菩薩三乘的教法。』 佛陀告訴拘翼（帝釋天的別名）說：『你應當受持般若波羅蜜，諷誦、讀誦、守持、念習、修行。為什麼呢？如果阿修羅聚集在一起，想要對忉利天（帝釋天所居之天）發起惡意，與他們作戰。拘翼！你應當誦唸般若波羅蜜，阿修羅剛一生起這個念頭，就會立刻消滅，不能得逞。拘翼！忉利天上的天子、天女，如果福報已經用盡，壽命將要終結，或者將要墮落，你應當為他們諷誦般若波羅蜜。這些天人、天女就不會墮落到其他道，會立刻回到忉利天上，這是因為般若波羅蜜音聲的功德。這些天人會重新回到原來的地方，不再墮落。為什麼呢？因為般若波羅蜜音聲的功德非常大。拘翼！如果善男子、善女人，或者天子、天女，聽到般若波羅蜜的音聲，即使只是短暫地聽過一次；因為這短暫聽聞的功德，這個人將來一定會證得阿耨多羅三藐三菩提（無上正等正覺），永遠不會再有疑惑。為什麼呢？拘翼！過去十方諸如來（佛的稱號），無所執著，等正覺（佛的稱號）以及他們的弟子們，都是從這般若波羅蜜中，在無餘涅槃（徹底的解脫）中般涅槃（佛的圓寂）。未來以及現在十方諸如來，都是從般若波羅蜜中成就阿耨多羅三藐三菩提。為什麼呢？』

【English Translation】 English version: At that time, the Four Heavenly Kings of the three thousand great thousand worlds, and the sons of the gods of the Akanistha heavens (the highest heaven in the realm of form), spoke to Sakra, Lord of the Devas (Indra): 『O benevolent one! You should uphold the Prajnaparamita (the perfection of wisdom), recite, practice, and maintain the Prajnaparamita, and make offerings to those who recite and remember the Prajnaparamita. In this way, all evil dharmas will be extinguished, and all good merits will be fully attained. Those who uphold the Prajnaparamita will increase the power of the gods and diminish the power of the Asuras. The teachings of the Three Jewels (Buddha, Dharma, Sangha) will never be cut off. Because the Buddha's teachings will not be cut off, the world will have the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), the Thirty-seven Factors of Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path), and the eighteen unique qualities of a Buddha, all of which will appear in the world. Thus, there will be those who practice the Bodhisattva path, and there will be the teachings of the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva).』 The Buddha said to Kausika (another name for Indra): 『You should uphold the Prajnaparamita, recite, read, maintain, practice, and cultivate it. Why is that? If the Asuras gather together, intending to do evil and fight against the Trayastrimsa heavens (the heaven where Indra resides). Kausika! If you recite the Prajnaparamita, as soon as the Asuras have this thought, it will immediately be extinguished and they will not succeed. Kausika! If the sons of the gods or the daughters of the gods in the Trayastrimsa heavens, whose blessings have been exhausted, whose lives are about to end, or who are about to fall, you should recite the Prajnaparamita for them. These gods and goddesses will not fall into other realms, but will immediately return to the Trayastrimsa heavens, because of the merit of the sound of the Prajnaparamita. These gods will return to their original places and will not fall again. Why is that? Because the merit of the sound of the Prajnaparamita is very great. Kausika! If good men or good women, or sons of the gods or daughters of the gods, hear the sound of the Prajnaparamita, even if they only hear it once briefly; because of the merit of this brief hearing, that person will surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) in the future, and will never have any doubts again. Why is that? Kausika! The Buddhas of the past ten directions, who are without attachment, the Samyak-sambuddhas (perfectly enlightened ones), and their disciples, all entered Parinirvana (the complete cessation of suffering) from this Prajnaparamita in Nirvana without remainder. The Buddhas of the future and the present ten directions all attain Anuttara-samyak-sambodhi from the Prajnaparamita. Why is that?』

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故？諸三十七品皆從般若波羅蜜中出生，聲聞、辟支佛法、菩薩法及佛法，皆從般若波羅蜜中出生。」

釋提桓因白佛言：「世尊！是般若波羅蜜為極大術，般若波羅蜜無上之術，般若波羅蜜者無等之術。何以故？世尊！是般若波羅蜜者，已棄諸不善之法，總持諸善之本。」

佛告釋提桓因言：「如是，拘翼！是般若波羅蜜者，極大之術、無上無等之術。何以故？過去諸如來、無所著、等正覺皆由是術得阿耨多羅三耶三佛；當來今現在諸佛亦當由是術得成阿耨多羅三耶三佛。何以故？由是術故，世間知有十善之德、四禪、四等及四空定、六波羅蜜、三十七品、佛十八法，知有法性、法位、真際，知有如，知有五眼，知有須陀洹道，知有羅漢、辟支佛道，知有菩薩、佛道，知有薩云若薩云若慧。由菩薩故，十善之德顯於世間，乃至如來、薩云若亦顯現於世間，皆由菩薩來往因緣故而有是現。拘翼！譬如月來往因緣，為世除冥照于星宿。如是，拘翼！菩薩從善行等行生，從十善功德生，從薩云若慧生，從無所從生法生。拘翼！當知諸菩薩摩訶薩從般若波羅蜜出生。諸菩薩所行五波羅蜜，內外空及有無空，三十七品、佛十八法，亦不于聲聞、辟支佛地中取證，教授眾生、凈佛國土。欲得成就佛土，成就菩薩，成

就逮薩云若，皆從般若波羅蜜出生。

「複次，拘翼！若有善男子、善女人受持般若波羅蜜，若諷誦讀習行其事者，即得現世之德，亦當得度世之德。」

釋提桓因白佛言：「善男子、善女人何等為得現世之德？」

佛言：「奉行般若波羅蜜者，終不中毒死，終不抂橫水火中死，皆當盡其壽命而終。若有縣官事往至縣官，終無有能得其便者。何以故？皆是諷誦般若波羅蜜威神之力。若是善男子、善女人，若至國王所，若大子群臣，所語可國王大子意，及諸群臣無不喜者。何以故？用是善男子、善女人行大慈大悲，以四等意向眾生故。是為現世之德。」

「何等為具足得度世之德？」

佛言：「未曾離是十善功德，亦未曾離四禪、四等及四空定、六波羅蜜、三十七品、佛十八法，初不離是法，終不生三惡趣，受身完具諸根具足，終不生貧窮之家，終不于工師家生，亦不生於凡品之家，常當具足三十二大士之相，所生諸佛國常當化生，終不離菩薩神通愿，欲從一佛國至一佛國，恭敬禮事諸佛世尊，常欲聽受諸佛上法，欲教化眾生、凈佛國土。是故，拘翼！善男子、善女人受持般若波羅蜜，諷誦讀念當守習行，不離薩云若意，至成阿耨多羅三耶三菩，初不斷絕。是為後世度世之德。」

【現代漢語翻譯】 現代漢語譯本：所有佛陀（逮薩云若，即如來、佛陀的另一種稱謂）都從般若波羅蜜（智慧的完美）中誕生。 佛陀又對拘翼（釋提桓因的別稱）說：『如果善男子、善女人受持般若波羅蜜，或者諷誦、讀習、實踐它，他們將獲得現世的功德，也將獲得度脫世間的功德。』 釋提桓因（天帝）問佛陀：『善男子、善女人獲得哪些現世的功德呢？』 佛陀說：『奉行般若波羅蜜的人，最終不會因中毒而死，也不會橫死於水火之中，他們都會安享天年而終。如果他們有官司訴訟，最終也不會有人能佔他們的便宜。為什麼呢？這都是因為諷誦般若波羅蜜的威神之力。如果這些善男子、善女人去見國王，或者太子、大臣，他們所說的話都會合國王、太子心意，大臣們也都會感到高興。為什麼呢？因為這些善男子、善女人行大慈大悲，以四等心（慈、悲、喜、舍）對待眾生。這就是現世的功德。』 『那麼，如何才能具足獲得度脫世間的功德呢？』 佛陀說：『他們不會離開十善功德，也不會離開四禪、四等心、四空定、六波羅蜜、三十七道品、佛的十八不共法，他們始終不離開這些法。他們最終不會墮入三惡道，受生時身體完好，諸根具足，最終不會出生在貧窮之家，也不會出生在工匠之家，也不會出生在凡俗之家。他們常常具足三十二大丈夫相，所生之處都是佛國，常常化生，最終不會離開菩薩的神通願力。他們可以從一個佛國到另一個佛國，恭敬禮拜諸佛世尊，常常想要聽受諸佛的無上妙法，想要教化眾生、清凈佛土。因此，拘翼！善男子、善女人受持般若波羅蜜，諷誦讀念，應當守護修行，不離薩云若（佛陀）的意願，直至成就阿耨多羅三藐三菩提（無上正等正覺），永不中斷。這就是後世度脫世間的功德。』

【English Translation】 English version: All Buddhas (Tathagatas, another name for Buddhas, referred to as 'De Sa Yun Ruo') are born from the Prajna Paramita (Perfection of Wisdom). Furthermore, Kausika (another name for Sakra, the king of gods)! If there are good men or good women who uphold the Prajna Paramita, or recite, study, and practice it, they will obtain merits in this life, and they will also obtain merits that lead to liberation from the world. Sakra, the Lord of Gods, asked the Buddha: 'What are the merits that good men and good women obtain in this life?' The Buddha said: 'Those who practice the Prajna Paramita will ultimately not die from poisoning, nor will they die a violent death by water or fire; they will all live out their natural lifespan. If they have legal matters, no one will be able to take advantage of them. Why is this? It is all due to the majestic power of reciting the Prajna Paramita. If these good men and good women go to see the king, or the crown prince, or ministers, their words will be pleasing to the king and the crown prince, and all the ministers will be happy. Why is this? Because these good men and good women practice great compassion and loving-kindness, and they treat all beings with the four immeasurables (loving-kindness, compassion, joy, and equanimity). These are the merits of this life.' 'What are the merits that lead to complete liberation from the world?' The Buddha said: 'They will never depart from the ten wholesome deeds, nor will they depart from the four dhyanas, the four immeasurables, the four formless absorptions, the six paramitas, the thirty-seven factors of enlightenment, and the eighteen unique qualities of a Buddha. They will never depart from these dharmas. They will ultimately not fall into the three evil realms. When they are born, their bodies will be complete, and their faculties will be intact. They will ultimately not be born into poor families, nor will they be born into artisan families, nor will they be born into ordinary families. They will always possess the thirty-two marks of a great being. Wherever they are born, it will be in a Buddha-land, and they will always be born by transformation. They will ultimately not depart from the bodhisattva's power of vows. They can go from one Buddha-land to another, respectfully paying homage to all the Buddhas. They will always desire to hear the supreme dharma of the Buddhas, and they will desire to teach sentient beings and purify Buddha-lands. Therefore, Kausika! Good men and good women who uphold the Prajna Paramita, who recite and study it, should guard and practice it, not departing from the intention of De Sa Yun Ruo (Buddha), until they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), never ceasing. These are the merits of liberation from the world in future lives.'

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摩訶般若波羅蜜遣異道士品第三十六

爾時有異道士來至佛所，欲索佛便。釋提桓因意念言：「今日是諸異道士輩來，欲謗佛、欲中道斷般若波羅蜜。如我從佛所受般若波羅蜜，當諷誦唸。」釋提桓因即諷誦般若波羅蜜。諸異道士欲來壞般若波羅蜜者，遙繞佛一匝複道而去。

時舍利弗意作是念：「云何此諸異道人輩遙繞佛一匝複道還去？」

佛知舍利弗意所念，告舍利弗言：「用釋提桓因誦唸般若波羅蜜故，異道人遙繞佛一匝複道還去。」

佛言：「是異道士，無一善意來至佛所，但持勃意索佛長短耳。」

佛告舍利弗：「若諷誦般若波羅蜜時，若天、若世間人，沙門、婆羅門、若異學士，持是勃意來，欲求其長短者，終不能得其便。何以故？是三千大千國土諸四天王、諸天子，乃至阿迦膩吒諸天子，及弟子、諸菩薩，受持般若波羅蜜故。何以故？是亦皆從般若波羅蜜中出生故。複次，舍利弗！東方恒邊沙國諸如來、弟子眾、辟支佛、菩薩、天、龍、鬼神，是輩皆受持般若波羅蜜。何以故？是皆出生于般若波羅蜜故。」

時魔波旬意念言：「今佛與諸四輩弟子及諸欲天子、諸色天子共會，其中當有受菩薩記者，必當成阿耨多羅三耶三佛。今我寧可往至佛所中斷其道。」於是

【現代漢語翻譯】 現代漢語譯本 第三十六品：摩訶般若波羅蜜遣退異道士

當時，有外道人士來到佛陀所在之處，想要找佛陀的把柄。釋提桓因（帝釋天）心想：『今天這些外道之輩前來，想要誹謗佛陀，想要中斷般若波羅蜜的修行。我既然從佛陀那裡領受了般若波羅蜜，就應當諷誦唸誦。』於是，釋提桓因就開始諷誦般若波羅蜜。那些想要破壞般若波羅蜜的外道人士，遠遠地繞著佛陀轉了一圈，又回去了。

這時，舍利弗（佛陀的十大弟子之一，以智慧著稱）心中思忖：『為什麼這些外道人士遠遠地繞著佛陀轉了一圈就回去了呢？』

佛陀知道舍利弗心中所想，就告訴舍利弗說：『因為釋提桓因誦唸般若波羅蜜的緣故，外道人士才遠遠地繞著佛陀轉了一圈就回去了。』

佛陀說：『這些外道人士，沒有一個懷著善意來到佛陀這裡，只是帶著惡意想要找佛陀的缺點罷了。』

佛陀告訴舍利弗：『如果有人在諷誦般若波羅蜜的時候，無論是天人、世間人、沙門（出家修道者）、婆羅門（古印度祭司階層）、還是其他學派的人，如果他們帶著惡意前來，想要找般若波羅蜜的缺點，最終都不能得逞。為什麼呢？因為三千大千世界中的四天王（佛教的護法神）、諸天子，乃至阿迦膩吒天（色界天的最高層）的諸天子，以及佛陀的弟子、諸菩薩，都受持般若波羅蜜的緣故。為什麼呢？因為他們也都是從般若波羅蜜中出生的緣故。』

『再者，舍利弗！東方恒河沙數國土中的諸如來（佛陀）、弟子眾、辟支佛（獨覺者）、菩薩、天、龍、鬼神，他們都受持般若波羅蜜。為什麼呢？因為他們都是從般若波羅蜜中出生的緣故。』

這時，魔波旬（欲界天的魔王）心想：『現在佛陀與四眾弟子以及諸欲界天子、諸色界天子共聚一堂，其中必定有被授記為菩薩的人，他們將來必定會成就阿耨多羅三藐三菩提（無上正等正覺）。現在我寧可前往佛陀那裡，中斷他們的修行。』於是

【English Translation】 English version Chapter 36: The Subduing of the Heretics by the Perfection of Wisdom

At that time, some heretics came to where the Buddha was, seeking to find fault with him. Śakra, lord of the devas (Indra), thought: 『Today, these heretics have come, intending to slander the Buddha and to interrupt the practice of the Perfection of Wisdom. Since I have received the Perfection of Wisdom from the Buddha, I should recite it.』 Thereupon, Śakra began to recite the Perfection of Wisdom. Those heretics who had come to destroy the Perfection of Wisdom circled the Buddha from afar and then went away.

Then Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom) thought: 『Why did these heretics circle the Buddha from afar and then go away?』

The Buddha, knowing what Śāriputra was thinking, said to Śāriputra: 『It was because Śakra recited the Perfection of Wisdom that the heretics circled the Buddha from afar and then went away.』

The Buddha said: 『These heretics did not come to the Buddha with good intentions; they came only with malicious intent to find fault with the Buddha.』

The Buddha said to Śāriputra: 『If someone is reciting the Perfection of Wisdom, whether they are gods, people of the world, śramaṇas (ascetics), brahmins (priestly class in ancient India), or other scholars, if they come with malicious intent, seeking to find fault with it, they will ultimately not succeed. Why is that? Because the Four Heavenly Kings (Buddhist guardian deities) of the three thousand great thousand worlds, the devas, and even the devas of the Akanishtha heaven (the highest heaven in the Form Realm), as well as the Buddha's disciples and the bodhisattvas, all uphold the Perfection of Wisdom. Why is that? Because they are all born from the Perfection of Wisdom.』

『Furthermore, Śāriputra! The Tathāgatas (Buddhas), disciples, pratyekabuddhas (solitary realizers), bodhisattvas, gods, dragons, and spirits in the lands as numerous as the sands of the Ganges River in the east, all uphold the Perfection of Wisdom. Why is that? Because they are all born from the Perfection of Wisdom.』

At that time, Māra Pāpīyas (the demon king of the desire realm) thought: 『Now the Buddha is gathered with his fourfold assembly of disciples, as well as the devas of the desire realm and the form realm. Among them, there must be those who have received predictions of becoming bodhisattvas, and they will surely attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Now, I should go to the Buddha and interrupt their practice.』 Thereupon

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波旬化作四種兵來至佛所。

爾時釋提桓因意念言：「今日魔將四種兵欲來至佛所，是魔所化。四種兵嚴飾，洴沙王所無有，舍衛國王亦所無有，諸釋種亦所無有，隨耶利諸長者亦所無有。如是魔所化四種兵者，是魔波旬長夜常索佛短而嬈眾生。我今寧可默誦唸般若波羅蜜。」釋提桓因便定意，稍稍誦唸般若波羅蜜。時魔波旬亦復稍稍卻行還去。

爾時四天王諸天子及阿迦膩吒諸天子，化作天花于虛空中而散佛上。時諸天子同時嘆言：「令般若波羅蜜久在閻浮提，使閻浮提人常得受持般若波羅蜜。般若波羅蜜久在者，佛亦得久住，無有滅時。佛久在者，法亦當久住。如法久在者，比丘僧常現於世間。如是三寶終無斷絕時，般若波羅蜜亦當久在三千大千剎土；十方恒邊沙剎土亦當如是。般若波羅蜜者，是菩薩摩訶薩眾行之上最。善男子、善女人受持般若波羅蜜書經卷者，隨其方面其處最尊則為照明。當知是處已離於冥，是諸處中最尊之處。」

佛告釋提桓因言：「如是，拘翼！當知是眾處之尊。複次，拘翼！是般若波羅蜜，不但於人中其處最尊，亦覆在天上其處最尊。」

是時諸天子化作天花散於佛上，皆同時舉聲言：「若有善男子、善女人受持般若波羅蜜諷誦讀者，魔及魔天終不能得其便。

【現代漢語翻譯】 現代漢語譯本：波旬（魔王）化作四種軍隊來到佛陀所在之處。 當時，釋提桓因（帝釋天）心想：『今天魔王將率領四種軍隊來到佛陀這裡，這些都是魔王所幻化的。這四種軍隊的裝備華麗，連洴沙王（古印度國王）都沒有，舍衛國王（古印度國王）也沒有，諸釋種（釋迦族人）也沒有，隨耶利（地名）的各位長者也沒有。這些魔王所幻化的四種軍隊，是魔王波旬長期以來一直尋找佛陀的弱點，並以此來擾亂眾生。我不如默唸《般若波羅蜜經》。』於是，釋提桓因便集中意念，開始緩緩誦唸《般若波羅蜜經》。這時，魔王波旬也漸漸退卻離去。 當時，四天王（佛教護法神）的諸位天子以及阿迦膩吒天（色界天頂層）的諸位天子，在虛空中幻化出天花，散落在佛陀身上。諸位天子同時讚歎道：『愿《般若波羅蜜經》長久留在閻浮提（我們所居住的世界），使閻浮提的人們能夠經常受持《般若波羅蜜經》。《般若波羅蜜經》長久存在，佛陀也能長久住世，不會涅槃。佛陀長久住世，佛法也應當長久存在。佛法長久存在，比丘僧團也就能常現於世間。這樣，佛、法、僧三寶就不會斷絕。《般若波羅蜜經》也應當長久存在於三千大千世界；十方恒河沙數的世界也應當如此。《般若波羅蜜經》是菩薩摩訶薩（大菩薩）所有修行中最殊勝的。善男子、善女人受持《般若波羅蜜經》並書寫經卷的地方，無論在哪個方位，那個地方都是最尊貴的，如同光明照耀。應當知道，這個地方已經遠離黑暗，是所有地方中最尊貴的。』 佛陀告訴釋提桓因說：『是的，拘翼（釋提桓因的別稱）！應當知道，這是所有地方中最尊貴的。此外，拘翼！《般若波羅蜜經》不僅在人間是最尊貴的，在天上也是最尊貴的。』 這時，諸位天子幻化出天花散落在佛陀身上，都同時高聲說道：『如果有善男子、善女人受持《般若波羅蜜經》並諷誦讀誦，魔王以及魔天都不能找到機會來擾亂他們。』

【English Translation】 English version: Mara (the demon king) transformed into four kinds of armies and came to where the Buddha was. At that time, Śakra Devānām Indra (the king of gods) thought: 'Today, the demon king will lead four kinds of armies to come to the Buddha, and these are all transformed by the demon king. The equipment of these four kinds of armies is magnificent, which even King Bimbisāra (an ancient Indian king) does not have, King Prasenajit (an ancient Indian king) does not have, the Śākyas (the Shakya clan) do not have, and the elders of Sāket (a place name) do not have. These four kinds of armies transformed by the demon king are because Mara Pāpīyas has long been seeking the Buddha's weaknesses and using them to disturb sentient beings. I might as well silently recite the Prajñāpāramitā Sūtra.' Then, Śakra Devānām Indra concentrated his mind and began to slowly recite the Prajñāpāramitā Sūtra. At this time, Mara Pāpīyas also gradually retreated and left. At that time, the heavenly sons of the Four Heavenly Kings (Buddhist guardian deities) and the heavenly sons of the Akaniṣṭha Heaven (the highest heaven in the Form Realm) transformed heavenly flowers in the void and scattered them on the Buddha. The heavenly sons simultaneously praised: 'May the Prajñāpāramitā Sūtra remain in Jambudvīpa (the world we live in) for a long time, so that the people of Jambudvīpa can always uphold the Prajñāpāramitā Sūtra. If the Prajñāpāramitā Sūtra exists for a long time, the Buddha can also live in the world for a long time and will not enter Nirvana. If the Buddha lives in the world for a long time, the Dharma should also exist for a long time. If the Dharma exists for a long time, the Sangha of Bhikkhus can also always appear in the world. In this way, the Three Jewels of Buddha, Dharma, and Sangha will not be cut off. The Prajñāpāramitā Sūtra should also exist for a long time in the three thousand great thousand worlds; the worlds of the ten directions as numerous as the sands of the Ganges should also be like this. The Prajñāpāramitā Sūtra is the most supreme of all the practices of the Bodhisattva Mahāsattvas (great Bodhisattvas). Wherever a good man or good woman upholds the Prajñāpāramitā Sūtra and writes the sutra scrolls, that place, no matter which direction it is in, is the most honorable, like light illuminating. It should be known that this place has already left darkness and is the most honorable of all places.' The Buddha said to Śakra Devānām Indra: 'Yes, Kauśika (another name for Śakra Devānām Indra)! It should be known that this is the most honorable of all places. Furthermore, Kauśika! The Prajñāpāramitā Sūtra is not only the most honorable among humans, but also the most honorable in the heavens.' At this time, the heavenly sons transformed heavenly flowers and scattered them on the Buddha, and all simultaneously said in a loud voice: 'If there are good men or good women who uphold the Prajñāpāramitā Sūtra and recite it, Mara and the Maras of the heavens will not be able to find an opportunity to disturb them.'

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我等，世尊！亦當擁護是善男子、善女人。何以故？我等視是善男子、善女人如視世尊。」

釋提桓因白佛言：「世尊！是善男子、善女人以作無量善本，誦唸受持是般若波羅蜜者，從過去佛時作功德所致。是善男子、善女人已見無量諸佛所致，與善知識相隨所致。何以故？欲得薩云若者，當從般若波羅蜜索之；欲得般若波羅蜜者，亦當從薩云若求。以是故，般若波羅蜜則是薩云若，薩云若則是般若波羅蜜，是為一、無有二。」

佛告釋提桓因言：「如是，拘翼！薩云若、諸如來、無所著、等正覺者，皆從般若波羅蜜出生。何以故？拘翼！薩云若！般若波羅蜜者，一法耳，無有二故。」

摩訶般若波羅蜜無二品第三十七

爾時賢者阿難白佛言：「唯，世尊！世尊所說初不稱譽五波羅蜜，亦不稱譽佛十八法，但稱譽般若波羅蜜。何以故？」

佛告阿難：「般若波羅蜜者，於五波羅蜜、佛十八法中最尊。云何，阿難！不為薩云若佈施，寧可稱譽檀波羅蜜不？」

報言：「不也。世尊！」

「不為薩云若戒、忍、精進、一心、智慧，寧可稱譽般若波羅蜜不？」

「不也。世尊！」

阿難白佛言：「云何佈施為薩云若，而為檀波羅蜜至般若波羅蜜耶？」

佛告

【現代漢語翻譯】 現代漢語譯本：我們，世尊！也應當擁護這些善男子、善女人。為什麼呢？我們看待這些善男子、善女人，如同看待世尊一樣。 釋提桓因（帝釋天）對佛說：『世尊！這些善男子、善女人之所以能夠積累無量的善根，誦唸受持這部《般若波羅蜜》，是因為他們過去在佛陀時代就已積累了功德。這些善男子、善女人已經見過無量的諸佛，並且與善知識相隨。為什麼呢？想要獲得薩云若（一切智），應當從《般若波羅蜜》中尋求；想要獲得《般若波羅蜜》，也應當從薩云若中求得。因此，《般若波羅蜜》就是薩云若，薩云若就是《般若波羅蜜》，它們是一體的，沒有二致。』 佛告訴釋提桓因說：『是的，拘翼（釋提桓因的別稱）！薩云若、諸如來、無所著、等正覺者，都是從《般若波羅蜜》中產生的。為什麼呢？拘翼！薩云若和《般若波羅蜜》只是一種法，沒有兩種。』 《摩訶般若波羅蜜》無二品第三十七 這時，賢者阿難對佛說：『世尊！您所說的，一開始不讚美五波羅蜜，也不讚美佛的十八法，只讚美《般若波羅蜜》。為什麼呢？』 佛告訴阿難：『《般若波羅蜜》在五波羅蜜和佛的十八法中最為尊貴。阿難，如果不爲了薩云若而佈施，難道可以讚美檀波羅蜜（佈施波羅蜜）嗎？』 阿難回答說：『不可以的，世尊！』 『如果不爲了薩云若而持戒、忍辱、精進、禪定、智慧，難道可以讚美《般若波羅蜜》嗎？』 『不可以的，世尊！』 阿難對佛說：『為什麼佈施是爲了薩云若，而又成為檀波羅蜜乃至般若波羅蜜呢？』 佛告訴阿難：

【English Translation】 English version: We, World Honored One! Shall also protect these good men and good women. Why is that? We regard these good men and good women as we regard the World Honored One. Shakra, Lord of the Devas, said to the Buddha, 'World Honored One! These good men and good women, who have accumulated immeasurable roots of goodness by reciting and upholding this Prajna Paramita, have done so because of the merits they accumulated in past Buddhas' times. These good men and good women have already seen immeasurable Buddhas and have been accompanied by good teachers. Why is that? If one desires Sarvajna (all-knowing wisdom), one should seek it from the Prajna Paramita; if one desires Prajna Paramita, one should also seek it from Sarvajna. Therefore, Prajna Paramita is Sarvajna, and Sarvajna is Prajna Paramita; they are one and not two.' The Buddha said to Shakra, 'So it is, Kausika (another name for Shakra)! Sarvajna, all Tathagatas, the Unattached Ones, the Perfectly Enlightened Ones, all arise from Prajna Paramita. Why is that, Kausika? Sarvajna and Prajna Paramita are one Dharma, not two.' The Thirty-Seventh Chapter on the Non-Duality of the Maha Prajna Paramita At that time, the Venerable Ananda said to the Buddha, 'World Honored One! In what you have said, you do not praise the five Paramitas, nor do you praise the eighteen unique qualities of a Buddha, but only praise the Prajna Paramita. Why is that?' The Buddha said to Ananda, 'Prajna Paramita is the most honored among the five Paramitas and the eighteen unique qualities of a Buddha. Ananda, if one does not give alms for the sake of Sarvajna, can one praise Dana Paramita (the perfection of giving)?' Ananda replied, 'No, World Honored One!' 'If one does not observe precepts, practice patience, exert effort, practice concentration, and cultivate wisdom for the sake of Sarvajna, can one praise Prajna Paramita?' 'No, World Honored One!' Ananda said to the Buddha, 'How is it that giving is for the sake of Sarvajna, and yet it becomes Dana Paramita, and so on up to Prajna Paramita?' The Buddha said to Ananda,

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阿難：「佈施無有二于薩云若，是為檀波羅蜜，作無所生、無所倚。佈施于薩云若，是為檀波羅蜜，無所生、無所倚念。薩云若無有二，是為般若波羅蜜。」

阿難白佛言：「云何念無有二，佈施應薩云若？」

佛言：「於五陰無有二，至道亦無有二。云何五陰無有二，至道亦無有二？五陰五陰自空。何以故？五陰與諸波羅蜜一法耳，無有二法。于道亦一法，無有二。是故，阿難！般若波羅蜜於五波羅蜜中最尊，乃至薩云若亦復于中最尊。譬如大地，下五穀種以散其中，隨時而生。般若波羅蜜者是地，諸波羅蜜、三十七品至薩云若，皆從其中出生。薩云若者，因般若波羅蜜出生。五波羅蜜者，亦復因薩云若出生。是故，阿難！般若波羅蜜者是五波羅蜜之導。至五波羅蜜、佛十八法，皆隨從。」

釋提桓因白佛言：「世尊所說稱歎般若波羅蜜功德未盡。善男子、善女人受持般若波羅蜜，若諷誦讀習念守行尊奉供養者，其功德亦復未盡。以奉持般若波羅蜜故。十善現於世間，四禪、四等及四空定，至佛十八法，皆現世間。以奉行般若波羅蜜故，便知有剎利、梵志、長者大姓種，便知有四天王上至阿迦膩吒天，便知有須陀洹道上至羅漢、辟支佛道、菩薩至佛道。」

佛告拘翼：「我所說善男子、善

【現代漢語翻譯】 現代漢語譯本 阿難說：『佈施與一切智（薩云若，Sarvajna，指佛陀的智慧）之間沒有分別，這就是佈施波羅蜜（檀波羅蜜，Dāna pāramitā，佈施的完美）。它不執著于生起，也不依賴於任何事物。佈施是爲了獲得一切智，這就是佈施波羅蜜，它不執著于生起，也不依賴於任何念頭。一切智本身也沒有分別，這就是般若波羅蜜（Prajñā pāramitā，智慧的完美）。』 阿難對佛說：『如何理解念頭沒有分別，佈施應該指向一切智呢？』 佛說：『對於五蘊（五陰，pañca-skandha，構成個體的五種要素：色、受、想、行、識）來說，沒有分別；對於至道（指佛道）來說，也沒有分別。為什麼說五蘊沒有分別，至道也沒有分別呢？因為五蘊本身就是空性的。為什麼呢？因為五蘊與諸波羅蜜（pāramitā，到達彼岸的修行）只是一種法，沒有兩種法。對於道來說，也是一種法，沒有兩種。所以，阿難，般若波羅蜜在五波羅蜜中最尊貴，乃至一切智也是最尊貴的。譬如大地，將五穀種子散播其中，它們會隨著時節生長。般若波羅蜜就像大地，諸波羅蜜、三十七道品（三十七菩提分法，bodhipakṣa-dharma，通往覺悟的三十七種修行方法）乃至一切智，都從中出生。一切智，因般若波羅蜜而生。五波羅蜜，也因一切智而生。所以，阿難，般若波羅蜜是五波羅蜜的引導。五波羅蜜、佛的十八不共法（aṣṭādaśa āveṇika buddha-dharmāḥ，佛陀獨有的十八種功德），都隨從於它。』 釋提桓因（Śakra devānām indra，天神之王）對佛說：『世尊所稱讚的般若波羅蜜的功德還沒有說完。善男子、善女人受持般若波羅蜜，如果諷誦、讀習、憶念、守護、奉行、供養它，他們的功德也是沒有窮盡的。因為奉持般若波羅蜜的緣故，十善（daśa kuśalāni，十種善行）會顯現在世間，四禪（catvāri dhyānāni，四種禪定）、四等（catasra apramāṇāni，四種無量心：慈、悲、喜、舍）以及四空定（catasra ārūpya-samāpattayaḥ，四種無色定），乃至佛的十八不共法，都會顯現在世間。因為奉行般若波羅蜜的緣故，便知道有剎帝利（kṣatriya，貴族）、婆羅門（brāhmaṇa，祭司）、長者（gṛhapati，富裕的居士）等大姓種族，便知道有四大天王（cāturmahārājika，守護世界的四位天神）上至阿迦膩吒天（Akaniṣṭha，色界最高天），便知道有須陀洹道（srota-āpanna，入流果）上至阿羅漢（arhat，無學果）、辟支佛道（pratyekabuddha，緣覺）以及菩薩道（bodhisattva，菩薩）直至佛道。』 佛告訴拘翼：『我所說的善男子、善女人』

【English Translation】 English version Ananda said: 'There is no duality between giving and Sarvajna (all-knowing, referring to the wisdom of the Buddha), this is the perfection of giving (Dāna pāramitā). It does not cling to arising, nor does it rely on anything. Giving is for the sake of attaining Sarvajna, this is the perfection of giving, it does not cling to arising, nor does it rely on any thought. Sarvajna itself has no duality, this is the perfection of wisdom (Prajñā pāramitā).' Ananda asked the Buddha: 'How can one understand that thoughts have no duality, and that giving should be directed towards Sarvajna?' The Buddha said: 'For the five aggregates (pañca-skandha, the five components of an individual: form, feeling, perception, mental formations, and consciousness), there is no duality; for the ultimate path (referring to the path of Buddhahood), there is also no duality. Why is it said that the five aggregates have no duality, and the ultimate path has no duality? Because the five aggregates are inherently empty. Why? Because the five aggregates and all the perfections (pāramitā, the practices that lead to the other shore) are just one dharma, not two. For the path, it is also one dharma, not two. Therefore, Ananda, the perfection of wisdom is the most honored among the five perfections, and even Sarvajna is the most honored. It is like the earth, where seeds of the five grains are scattered, and they grow according to the seasons. The perfection of wisdom is like the earth, from which all the perfections, the thirty-seven factors of enlightenment (bodhipakṣa-dharma, the thirty-seven practices leading to enlightenment), and even Sarvajna, all arise. Sarvajna arises from the perfection of wisdom. The five perfections also arise from Sarvajna. Therefore, Ananda, the perfection of wisdom is the guide of the five perfections. The five perfections and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika buddha-dharmāḥ, the eighteen unique virtues of a Buddha) all follow it.' Śakra devānām indra (the king of the gods) said to the Buddha: 'The merits of the perfection of wisdom that the World Honored One has praised are not yet exhausted. If good men and good women uphold the perfection of wisdom, if they recite, study, remember, protect, practice, and make offerings to it, their merits are also inexhaustible. Because of upholding the perfection of wisdom, the ten good deeds (daśa kuśalāni, ten virtuous actions) will appear in the world, the four dhyānas (catvāri dhyānāni, four stages of meditation), the four immeasurables (catasra apramāṇāni, four boundless states of mind: loving-kindness, compassion, joy, and equanimity), and the four formless attainments (catasra ārūpya-samāpattayaḥ, four formless meditative states), and even the eighteen unique qualities of a Buddha, will all appear in the world. Because of practicing the perfection of wisdom, one will know that there are kṣatriyas (nobles), brāhmaṇas (priests), gṛhapatis (wealthy householders), and other great clans, one will know that there are the Four Heavenly Kings (cāturmahārājika, the four guardian deities of the world) up to the Akaniṣṭha heaven (the highest heaven in the realm of form), one will know that there is the path of a srota-āpanna (stream-enterer) up to the path of an arhat (one who has attained enlightenment), a pratyekabuddha (solitary buddha), and the path of a bodhisattva (one who seeks enlightenment) up to the path of a Buddha.' The Buddha told Kausika: 'The good men and good women that I have spoken of'

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女人受持誦行供養般若波羅蜜者，其功德未竟。受持誦行供養般若波羅蜜者，其功德不可稱計、不可限量。何以故？是善男子善女人奉行般若波羅蜜者，當得無量戒性，得無量三昧性、智慧性、解脫性、見解脫慧性，意終不離薩云若意。是善男子、善女人皆當得是不可計諸功德。拘翼！當知是善男子、善女人奉行般若波羅蜜者，為承佛弟，終不離薩云若。拘翼！聲聞、辟支佛所有戒性，三昧、智慧、解脫、見解脫慧，持是五性，比是善男子、善女人五事性者，其功德百倍千倍巨億萬倍，其功德最尊，無有能為作譬喻者。何以故？拘翼！是善男子善女人意，已離羅漢、辟支佛，初不見愿羅漢、辟支佛故。拘翼！般若波羅蜜，若有書持受學誦唸，及華香繒蓋供養者，我常嘆說是善男子、善女人今世後世至竟之德。」

釋提桓因白佛言：「我亦當常擁護是善男子、善女人奉行般若波羅蜜者，令意不離薩云若意。」

佛告釋提桓因言：「是善男子、善女人誦說般若波羅蜜時，無央數百千諸天皆往到是善男子、善女人所，悉叉手聽受般若波羅蜜。是諸天子復以威神加是善男子、善女人，令疾開解益其識辯。是為善男子、善女人得現世之德。

「複次，拘翼！是善男子、善女人於四輩弟子中說般若波羅蜜時，終

【現代漢語翻譯】 現代漢語譯本 如果女人受持、誦讀、修行、供養《般若波羅蜜》（Prajnaparamita，智慧的完美）的教義，她們的功德尚未完盡。如果受持、誦讀、修行、供養《般若波羅蜜》的教義，其功德是不可稱量、不可思議的。為什麼呢？因為這些奉行《般若波羅蜜》的善男子、善女人，將獲得無量的戒律本性，獲得無量的禪定本性、智慧本性、解脫本性、以及見解脫智慧本性，他們的心意永遠不會離開對薩云若（Sarvajna，一切智）的追求。這些善男子、善女人都將獲得這些不可計量的功德。拘翼（Kausika，帝釋天）啊！應當知道，這些奉行《般若波羅蜜》的善男子、善女人，是佛陀的真正繼承者，他們的心意永遠不會離開對薩云若的追求。拘翼啊！聲聞（Sravaka，聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，獨覺佛）所擁有的戒律本性、禪定、智慧、解脫、見解脫智慧，持有這五種本性，與這些善男子、善女人所擁有的五種本性相比，其功德相差百倍、千倍、巨億萬倍，他們的功德最為尊貴，沒有任何事物可以用來比喻。為什麼呢？拘翼啊！因為這些善男子、善女人的心意，已經超越了羅漢（Arhat，阿羅漢）和辟支佛的境界，他們最初就沒有希求成為羅漢或辟支佛的願望。拘翼啊！《般若波羅蜜》，如果有人書寫、受持、學習、誦讀、唸誦，以及用鮮花、香、絲綢、寶蓋等供養，我常常讚歎這些善男子、善女人今生來世直至最終的功德。

釋提桓因（Sakra devanam Indra，帝釋天）對佛說：『我也應當常常擁護這些奉行《般若波羅蜜》的善男子、善女人，使他們的心意不離開對薩云若的追求。』

佛告訴釋提桓因說：『這些善男子、善女人誦說《般若波羅蜜》時，無數百千諸天都會來到這些善男子、善女人所在之處，合掌恭敬地聽受《般若波羅蜜》。這些天子還會以他們的威神力加持這些善男子、善女人，使他們迅速開悟，增長他們的智慧和辨別能力。這是善男子、善女人所獲得的現世功德。

『再者，拘翼！這些善男子、善女人在四眾弟子（比丘、比丘尼、優婆塞、優婆夷）中宣說《般若波羅蜜》時，他們的智慧和辨別能力永遠不會衰退。』

【English Translation】 English version If women uphold, recite, practice, and make offerings to the Prajnaparamita (Perfection of Wisdom), their merits are not yet exhausted. If they uphold, recite, practice, and make offerings to the Prajnaparamita, their merits are immeasurable and inconceivable. Why is this so? Because these virtuous men and women who practice the Prajnaparamita will attain immeasurable precepts, immeasurable samadhi (meditative absorption), wisdom, liberation, and the wisdom of liberation through insight. Their minds will never depart from the intention of Sarvajna (Omniscience). These virtuous men and women will all attain these immeasurable merits. Kausika (Indra)! Know that these virtuous men and women who practice the Prajnaparamita are the true heirs of the Buddha, and their minds will never depart from the intention of Sarvajna. Kausika! The precepts, samadhi, wisdom, liberation, and the wisdom of liberation through insight possessed by Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), holding these five natures, when compared to the five natures of these virtuous men and women, their merits are a hundredfold, a thousandfold, a hundred millionfold greater. Their merits are the most venerable, and there is nothing that can be used as a comparison. Why is this so? Kausika! Because the minds of these virtuous men and women have already transcended the realms of Arhats (Enlightened Ones) and Pratyekabuddhas, and they initially had no desire to become Arhats or Pratyekabuddhas. Kausika! If there are those who write, uphold, study, recite, and chant the Prajnaparamita, and make offerings with flowers, incense, silk, and canopies, I always praise the merits of these virtuous men and women in this life and in future lives until the very end.

Sakra devanam Indra (Indra, King of the Gods) said to the Buddha, 'I shall also always protect these virtuous men and women who practice the Prajnaparamita, so that their minds do not depart from the intention of Sarvajna.'

The Buddha told Sakra devanam Indra, 'When these virtuous men and women recite the Prajnaparamita, countless hundreds and thousands of devas (gods) will come to the place where these virtuous men and women are, and with folded hands, respectfully listen to the Prajnaparamita. These devas will also use their divine power to bless these virtuous men and women, enabling them to quickly attain enlightenment and increase their wisdom and discernment. This is the merit that virtuous men and women obtain in this present life.

'Furthermore, Kausika! When these virtuous men and women expound the Prajnaparamita among the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas), their wisdom and discernment will never decline.'

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無疲倦懈怠之心，終無能形識者，何況欲有輕毀之者？何以故？般若波羅蜜所擁護故。般若波羅蜜者，分別諸法故。何謂分別？是道是俗，是善是不善，是無漏是有漏，是具足是不具足，是聲聞法、是辟支佛法、是佛法，是為分別。何以故？是善男子、善女人已住于內外空及有無空故。用般若波羅蜜無有短故，亦不見能得般若波羅蜜短者。如是奉持般若波羅蜜者，無有能得其便者。

「複次，拘翼！善男子、善女人，般若波羅蜜作如是持作、如是行者，意終不懈怠，終不恐怖。何以故？是善男子、善女人終不見恐怖懈怠之兆。是為善男子、善女人現世之福德。

「複次，拘翼！若有善男子！善女人受持般若波羅蜜，供養香華幢幡繒蓋，作是供養者是善男子、善女人，為父母所敬愛，兄弟宗親、朋友知識皆恭敬之，十方諸羅漢、辟支佛、諸菩薩、諸佛皆共愛敬。是善男子、善女人，世間人及諸天、阿須倫亦所愛敬。行六波羅蜜無有斷絕時，終不離內外空及有無空時，終不離三十七品、佛十八法，終不離諸三昧門、陀鄰尼門，終不離菩薩神通，教授眾生、凈佛國土，終無斷絕時，其力堪任降伏外謗。拘翼！是為善男子、善女人受行般若波羅蜜今世後世之德。拘翼！善男子、善女人書般若波羅蜜，持經卷諷誦者

【現代漢語翻譯】 現代漢語譯本：

沒有疲倦懈怠的心，最終沒有人能夠識別他，更何況想要輕視譭謗他的人呢？為什麼呢？因為他受到般若波羅蜜（智慧的完美）的護佑。般若波羅蜜，能夠分別諸法（一切事物）。什麼是分別呢？就是區分什麼是道（修行之路），什麼是俗（世俗之事），什麼是善，什麼是不善，什麼是無漏（沒有煩惱的），什麼是有漏（有煩惱的），什麼是具足（圓滿的），什麼是不具足（不圓滿的），什麼是聲聞法（小乘修行者的教法），什麼是辟支佛法（緣覺修行者的教法），什麼是佛法（菩薩的教法），這就是分別。為什麼呢？因為這位善男子、善女人已經安住于內外空（內外皆空）以及有無空（有和無的空性）的境界。運用般若波羅蜜，沒有缺失，也看不到能夠獲得般若波羅蜜的缺失之處。像這樣奉持般若波羅蜜的人，沒有人能夠找到他的破綻。

「再者，拘翼（帝釋天）！善男子、善女人，如果以這樣的方式實踐和奉行般若波羅蜜，他的心最終不會懈怠，也不會恐懼。為什麼呢？因為這位善男子、善女人最終看不到任何恐懼和懈怠的跡象。這就是善男子、善女人今生所獲得的福德。

「再者，拘翼！如果有善男子、善女人受持般若波羅蜜，用香、花、幢、幡、繒、蓋等供養，這樣的善男子、善女人，會受到父母的敬愛，兄弟宗親、朋友知識都會恭敬他，十方諸羅漢（阿羅漢）、辟支佛（緣覺）、諸菩薩、諸佛都會共同愛敬他。這位善男子、善女人，世間的人以及諸天、阿修羅（非天）也會愛敬他。他修行六波羅蜜（六種到達彼岸的方法）不會有中斷的時候，最終不會離開內外空以及有無空的境界，最終不會離開三十七品（三十七道品）、佛十八法（佛的十八種不共法），最終不會離開諸三昧門（各種禪定之門）、陀鄰尼門（總持之門），最終不會離開菩薩神通，教化眾生、凈化佛國土，永遠不會有中斷的時候，他的力量足以降伏外道的誹謗。拘翼！這就是善男子、善女人受行般若波羅蜜今生後世的功德。拘翼！善男子、善女人書寫般若波羅蜜，持誦經卷的人

【English Translation】 English version:

Without a mind of weariness or laziness, ultimately no one can recognize him, let alone those who wish to belittle or slander him. Why is this so? Because he is protected by the Prajna Paramita (Perfection of Wisdom). The Prajna Paramita is that which distinguishes all dharmas (things). What is this distinguishing? It is distinguishing what is the path (of practice), what is worldly, what is good, what is not good, what is without outflows (free from defilements), what is with outflows (with defilements), what is complete, what is incomplete, what is the Dharma of Sravakas (Hearers), what is the Dharma of Pratyekabuddhas (Solitary Buddhas), what is the Dharma of Buddhas (Bodhisattvas), this is distinguishing. Why is this so? Because this good man or good woman has already abided in the emptiness of inner and outer (both internal and external emptiness) and the emptiness of being and non-being (the emptiness of existence and non-existence). In using the Prajna Paramita, there is no deficiency, and one does not see any deficiency in being able to attain the Prajna Paramita. One who upholds the Prajna Paramita in this way, no one can find fault with him.

'Furthermore, Kausika (Indra)! If a good man or good woman practices and upholds the Prajna Paramita in this way, his mind will ultimately not be lazy, nor will he be fearful. Why is this so? Because this good man or good woman ultimately does not see any signs of fear or laziness. This is the merit of a good man or good woman in this present life.

'Furthermore, Kausika! If there is a good man or good woman who receives and upholds the Prajna Paramita, and makes offerings of incense, flowers, banners, canopies, and silk coverings, this good man or good woman will be loved and respected by his parents, his brothers and relatives, and his friends and acquaintances will all respect him. The Arhats (worthy ones) of the ten directions, the Pratyekabuddhas (Solitary Buddhas), the Bodhisattvas, and the Buddhas will all love and respect him. This good man or good woman will also be loved and respected by the people of the world, as well as the devas (gods) and asuras (demigods). His practice of the Six Paramitas (six perfections) will never be interrupted, he will ultimately not depart from the emptiness of inner and outer and the emptiness of being and non-being, he will ultimately not depart from the Thirty-seven Factors of Enlightenment, the Eighteen Unique Qualities of a Buddha, he will ultimately not depart from the doors of all Samadhis (meditative absorptions), the doors of Dharanis (mantras), he will ultimately not depart from the supernormal powers of a Bodhisattva, teaching sentient beings, purifying Buddha lands, there will never be an interruption, his power will be sufficient to subdue the slanders of external paths. Kausika! This is the merit of a good man or good woman who receives and practices the Prajna Paramita in this life and future lives. Kausika! A good man or good woman who writes the Prajna Paramita, and holds the sutra scrolls and recites them

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，三千大千剎土中諸四天王皆往到是善男子、善女人所，聽受般若波羅蜜，作禮恭敬已去。從忉利天上至阿迦膩吒天，是諸天人行菩薩道者，皆來到是善男子、善女人所，聽受般若波羅蜜，承事恭敬作禮已去。十方諸四天王、諸阿迦膩吒天，及諸龍神、諸閱叉、揵沓和、阿須倫、迦樓羅、真陀羅、摩睺勒，皆來見般若波羅蜜，作禮供養承事恭敬。是善男子、善女人當作是知：『是為法施。』是三千大千剎土中及十方諸國土中，諸四天王、天子，上至阿迦膩吒諸天子，行菩薩道者，皆共擁護是善男子、善女人行般若波羅蜜者，諸邪惡害不能得其便，除其宿命不債。如是，拘翼！是善男子、善女人得現世之福。諸天子有欲來至是善男子、善女人所者，為欲成阿耨多羅三耶三佛，欲救護眾生、安隱眾生、欲樂眾生。」

爾時釋提桓因白佛言：「是善男子、善女人當云何知十方諸四天王及諸阿迦膩吒諸天來至般若波羅蜜所？恭敬受持作禮時，是善男子、善女人當何以知之？」

佛告釋提桓因言：「是善男子、善女人若見異色凈光明者，是為知諸天人來聽受般若波羅蜜作禮恭敬時。拘翼！是善男子、善女人所未曾聞香，若聞異妙之香者，當知諸大尊天來聽受般若波羅蜜恭敬作禮時。拘翼！是善男子、善女人常當凈潔

【現代漢語翻譯】 現代漢語譯本 在三千大千世界中，所有的四天王（四大天王，佛教的護法神）都會來到這位善男子、善女人所在之處，聽受《般若波羅蜜》（智慧的完美）的教誨，行禮恭敬后離去。從忉利天（欲界第二天）到阿迦膩吒天（色界最高天），這些修行菩薩道的諸天人，都會來到這位善男子、善女人所在之處，聽受《般若波羅蜜》的教誨，侍奉恭敬並行禮后離去。十方世界的四天王、阿迦膩吒天，以及諸龍神、諸閱叉（夜叉，守護神）、揵沓和（乾闥婆，天上的樂神）、阿須倫（阿修羅，非天神）、迦樓羅（金翅鳥，神鳥）、真陀羅（緊那羅，歌神）、摩睺勒（摩睺羅伽，大蟒神），都會來見《般若波羅蜜》，行禮供養，侍奉恭敬。這位善男子、善女人應當知道：『這是法佈施。』在這三千大千世界以及十方諸國土中，所有的四天王、天子，上至阿迦膩吒天的諸天子，修行菩薩道的人，都會共同擁護這位修行《般若波羅蜜》的善男子、善女人，一切邪惡的傷害都不能得逞，除非是他們宿世的業債。拘翼（釋提桓因的別稱）！這位善男子、善女人會得到現世的福報。諸天子想要來到這位善男子、善女人所在之處，是爲了成就阿耨多羅三藐三菩提（無上正等正覺），爲了救護眾生、安穩眾生、使眾生快樂。」 這時，釋提桓因（帝釋天）對佛說：「這位善男子、善女人應當如何知道十方諸四天王以及諸阿迦膩吒天來到《般若波羅蜜》所在之處？當他們恭敬受持並作禮時，這位善男子、善女人應當如何得知？」 佛告訴釋提桓因說：「這位善男子、善女人如果見到異樣的清凈光明，這就是知道諸天人來聽受《般若波羅蜜》並作禮恭敬的時候。拘翼！這位善男子、善女人如果聞到從未聞過的奇妙香氣，就應當知道諸大尊天來聽受《般若波羅蜜》並恭敬作禮的時候。拘翼！這位善男子、善女人應當經常保持身心清凈。

【English Translation】 English version In the three thousand great thousand world realms, all the Four Heavenly Kings (Cāturmahārājika, guardian deities in Buddhism) will come to the place where this good man or good woman is, to listen to the teachings of the 'Prajnaparamita' (Perfection of Wisdom), and after paying their respects, they will depart. From the Trayastrimsa Heaven (second heaven of the desire realm) to the Akanistha Heaven (highest heaven of the form realm), all these heavenly beings who practice the Bodhisattva path will come to the place where this good man or good woman is, to listen to the teachings of the 'Prajnaparamita', serve with reverence, and after paying their respects, they will depart. The Four Heavenly Kings of the ten directions, the Akanistha Heavens, as well as the dragon gods, the Yakshas (guardian spirits), the Gandharvas (celestial musicians), the Asuras (demigods), the Garudas (mythical birds), the Kinnaras (celestial musicians), and the Mahoragas (great serpent deities), will all come to see the 'Prajnaparamita', pay their respects, make offerings, and serve with reverence. This good man or good woman should know: 'This is a Dharma offering.' In these three thousand great thousand world realms and in the lands of the ten directions, all the Four Heavenly Kings, the heavenly princes, up to the heavenly princes of the Akanistha Heaven, those who practice the Bodhisattva path, will all jointly protect this good man or good woman who practices the 'Prajnaparamita', and all evil harm will not succeed, except for their karmic debts from past lives. Kausika (another name for Sakra, the king of gods)! This good man or good woman will receive blessings in this present life. The heavenly princes who wish to come to the place of this good man or good woman do so in order to achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), to save sentient beings, to bring peace to sentient beings, and to bring joy to sentient beings. At that time, Sakra, Lord of the Gods (Indra), said to the Buddha: 'How should this good man or good woman know that the Four Heavenly Kings of the ten directions and the Akanistha Heavens have come to the place of the 'Prajnaparamita'? When they respectfully receive and pay their respects, how should this good man or good woman know?' The Buddha said to Sakra: 'If this good man or good woman sees an unusual, pure light, then they should know that the heavenly beings have come to listen to the 'Prajnaparamita' and pay their respects. Kausika! If this good man or good woman smells a wonderful fragrance that they have never smelled before, then they should know that the great noble heavenly beings have come to listen to the 'Prajnaparamita' and pay their respects. Kausika! This good man or good woman should always keep their body and mind pure.'

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自喜。用凈潔自喜故，諸天皆大歡喜，來到是善男子、善女人所，聽受般若波羅蜜承事作禮。是大尊天來時，是間小小少威神諸天鬼神輩皆悉避去，用不堪任是尊天威神故。用是諸尊天神來故，是善男子、善女人皆離眾難。是善男子、善女人所止處，常當凈潔住，然燈燒香、懸繒花蓋，無量嚴飾常凈潔供養。是善男子、善女人終無疲厭之心，身識輕便常得安隱，臥起亦安終無惡夢，不見余夢，但夢見佛、但夢聞法、但見比丘僧，但見三十二相、八十種好，但見諸弟子眷屬圍繞而為說法，但見聽聞六波羅蜜，但見三十七品、佛十八法，但見發遣六波羅蜜其義具足，但見坐佛樹下，但見諸菩薩往至佛樹成阿耨多羅三耶三佛時，但見已成阿惟三佛而轉法輪，但見無央數百千諸菩薩眾，但見當作是受薩云若慧，但見教化眾生、凈佛國土；但聞十方無央數諸佛音聲，但聞某方某國某佛字某，若干百千菩薩弟子眷屬圍繞而為說法；但見十方若干諸佛般泥洹者，但見已般泥洹取其舍利起七寶塔，以名花香供養塔者。拘翼！是善男子、善女人所夢如是，但見殊妙之像。是善男子、善女人臥安起安身體亦安，凈潔且輕，不貪飲食、不貪衣服，于諸供養無所希望。拘翼！譬如習行比丘意在禪息，不貪于食，以禪知足。何以故？諸天鬼神取諸

【現代漢語翻譯】 現代漢語譯本 自我歡喜。因為以清凈的自我歡喜，諸天都非常歡喜，來到這位善男子、善女人所在之處，聽受般若波羅蜜（智慧的完美）的教誨，恭敬作禮。當這些大尊天來到時，這世間小小、少有威力的諸天鬼神之輩都紛紛避開，因為他們無法承受這些尊天的威神之力。因為這些尊天神靈的到來，這位善男子、善女人都遠離了各種災難。這位善男子、善女人所居住的地方，應當常常保持清凈，點燃燈火，焚燒香，懸掛綵帶和花蓋，用無量的莊嚴裝飾來供養，並且保持清凈。這位善男子、善女人始終沒有疲憊厭倦的心，身心輕快，常常得到安穩，睡覺和起床都很安寧，不會做惡夢，也不會做其他的夢，只會夢見佛，只會夢見聽聞佛法，只會夢見比丘僧（出家僧侶），只會夢見佛的三十二相（佛陀的身體特徵）和八十種好（佛陀的細微特徵），只會夢見諸弟子眷屬圍繞著佛陀聽聞佛法，只會夢見聽聞六波羅蜜（六種到達彼岸的方法），只會夢見三十七品（三十七種修行方法）、佛的十八法（佛陀的十八種不共法），只會夢見闡述六波羅蜜的完整含義，只會夢見坐在菩提樹下，只會夢見諸菩薩前往菩提樹下成就阿耨多羅三藐三菩提（無上正等正覺）時，只會夢見已經成就阿惟三佛（無上正等正覺）而轉法輪（宣講佛法），只會夢見無數百千諸菩薩眾，只會夢見將要接受薩云若慧（一切智），只會夢見教化眾生、清凈佛國土；只會聽聞十方無數諸佛的聲音，只會聽聞某方某國某佛的名字，以及若干百千菩薩弟子眷屬圍繞著佛陀聽聞佛法；只會夢見十方若干諸佛般涅槃（佛陀的圓寂）者，只會夢見已經般涅槃並收取捨利（佛陀的遺骨）建造七寶塔，用名花香來供養佛塔。拘翼（帝釋天）！這位善男子、善女人所做的夢就是這樣，只會夢見殊勝美妙的景象。這位善男子、善女人睡覺安穩，起床安穩，身體也安穩，清凈而且輕快，不貪求飲食，不貪求衣服，對於各種供養也沒有任何希望。拘翼（帝釋天）！譬如修習禪定的比丘，心意專注于禪定，不貪求食物，以禪定為滿足。為什麼呢？諸天鬼神取走這些

【English Translation】 English version Self-joy. Because of pure self-joy, all the devas (gods) are greatly delighted and come to the place where this good man or good woman is, to listen to and receive the Prajnaparamita (Perfection of Wisdom), and pay homage. When these great devas come, the minor devas and spirits with little power in this world all retreat, because they cannot bear the majestic power of these honored devas. Because of the arrival of these honored devas, this good man or good woman is free from all difficulties. The place where this good man or good woman dwells should always be kept clean, with lamps lit, incense burned, and banners and flower canopies hung, adorned with countless decorations, and always kept pure for offerings. This good man or good woman never has a weary or tired heart, their body and mind are light and they always attain peace. They sleep and wake peacefully, have no bad dreams, and no other dreams, but only dream of the Buddha, only dream of hearing the Dharma (Buddhist teachings), only dream of the Bhikshu Sangha (monastic community), only dream of the thirty-two marks (physical characteristics of the Buddha) and eighty minor marks (minor physical characteristics of the Buddha), only dream of the disciples and retinue surrounding the Buddha and listening to the Dharma, only dream of hearing the Six Paramitas (six perfections), only dream of the thirty-seven factors of enlightenment, the eighteen unique qualities of the Buddha, only dream of explaining the complete meaning of the Six Paramitas, only dream of sitting under the Bodhi tree, only dream of the Bodhisattvas going to the Bodhi tree to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), only dream of having already attained Anuttara-samyak-sambodhi and turning the Dharma wheel (teaching the Dharma), only dream of countless hundreds of thousands of Bodhisattvas, only dream of receiving Sarvajna-jnana (omniscience), only dream of teaching sentient beings and purifying the Buddha-lands; only hear the voices of countless Buddhas in the ten directions, only hear the name of a certain Buddha in a certain country in a certain direction, and the countless hundreds of thousands of Bodhisattva disciples and retinue surrounding the Buddha and listening to the Dharma; only see the Buddhas in the ten directions who have entered Parinirvana (final passing away), only see those who have already entered Parinirvana and collect their relics (remains of the Buddha) to build seven-jeweled stupas, and offer flowers and incense to the stupas. Kausika (Indra)! The dreams of this good man or good woman are like this, only seeing extraordinary and wonderful images. This good man or good woman sleeps peacefully, wakes peacefully, and their body is also peaceful, pure and light, not greedy for food, not greedy for clothing, and have no desire for any offerings. Kausika (Indra)! It is like a Bhikshu who practices meditation, whose mind is focused on meditation, not greedy for food, and content with meditation. Why is this so? The devas and spirits take away these

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味之精來益其氣故。十方諸佛國諸天鬼神，皆以諸飲食之精氣亦來益之。」

佛告拘翼：「若善男子、善女人慾得是現世之功德者，當受學是般若波羅蜜，書持諷誦，意終不離薩云若。正使是善男子、善女人不能受持般若波羅蜜，不能諷誦行其中事；但書持作經卷恭敬承事，香花幡蓋自歸供養，其功德不可計。加復受學諷誦守行般若波羅蜜，意終不離薩云若者，其功德勝於供養十方恒邊沙國諸佛功德者上。若有人供養十方現在諸佛，盡其形壽，香花繒蓋幢幡嚴飾、衣缽真越，若佛般泥洹后，取捨利起七寶塔，供養如前故。不如是善男子、善女人受持般若波羅蜜，諷誦學習念其中事，得其功德，過出于彼供養者上，百倍千倍巨億萬倍。」

摩訶般若波羅蜜舍利品第三十八

佛告釋提桓因言：「拘翼！如佛全身舍利，滿一閻浮提持作一分；般若波羅蜜書持經卷復作一分。二分之中欲取何所？」

釋提桓因白佛言：「世尊！我寧取般若波羅蜜。所以者何？我于舍利不敢有慢意，不敢不恭敬，不為不欲供養；用諸佛身皆從般若波羅蜜出生故，諸佛如來舍利皆因般若波羅蜜因緣故而得供養。」

舍利弗語釋提桓因言：「拘翼！是般若波羅蜜最第一無形，不可護持，不可見、無礙、一相，一相者則

【現代漢語翻譯】 現代漢語譯本：食物的精華用來增益他們的氣息。十方諸佛國土中的諸天鬼神，也都用各種飲食的精華之氣來增益他們。 佛陀告訴拘翼（釋提桓因的別名）說：『如果善男子、善女人想要獲得現世的功德，應當學習般若波羅蜜，書寫、受持、諷誦，心中始終不離開薩云若（一切智）。即使這些善男子、善女人不能受持般若波羅蜜，不能諷誦修行其中的道理；但如果書寫受持，製作經卷，恭敬地供奉，用香花幡蓋來歸依供養，他們的功德也是不可計量的。如果再加上受學、諷誦、守持般若波羅蜜，心中始終不離開薩云若，他們的功德就勝過供養十方恒河沙數國土中諸佛的功德。如果有人供養十方現在諸佛，盡其一生，用香花、絲織品、寶蓋、幢幡來莊嚴，用衣服、缽盂等珍貴物品來供養，或者在佛陀般涅槃后，取其舍利建造七寶塔，像之前那樣供養。都不如這些善男子、善女人受持般若波羅蜜，諷誦學習，唸誦其中的道理，所得到的功德，超過那些供養者百倍、千倍、巨億萬倍。』 《摩訶般若波羅蜜舍利品》第三十八 佛陀告訴釋提桓因說：『拘翼！如果把佛陀全身舍利，裝滿一個閻浮提（南贍部洲），把它作為一份；把書寫受持的般若波羅蜜經卷作為一份。這兩份之中你想要哪一份？』 釋提桓因對佛陀說：『世尊！我寧願選擇般若波羅蜜。為什麼呢？我對舍利不敢有輕慢之心，不敢不恭敬，不是不想要供養；因為諸佛的身體都是從般若波羅蜜中出生的，諸佛如來的舍利都是因為般若波羅蜜的因緣才得到供養的。』 舍利弗對釋提桓因說：『拘翼！這般若波羅蜜是最第一的，無形無相，不可護持，不可見，無障礙，一相，所謂一相就是無相。』

【English Translation】 English version: The essence of food comes to benefit their qi (vital energy). The devas (gods) and spirits in the Buddha lands of the ten directions also use the essence of various foods to benefit them. The Buddha said to Kausika (another name for Sakra, the king of gods): 'If good men and good women wish to obtain the merits of this present life, they should study the Prajnaparamita (Perfection of Wisdom), write, uphold, and recite it, and their minds should never be separated from Sarvajna (all-knowing wisdom). Even if these good men and good women cannot uphold the Prajnaparamita, cannot recite and practice its teachings; but if they write and uphold it, make scriptures, respectfully serve them, and offer them incense, flowers, banners, and canopies, their merits are immeasurable. If they further study, recite, and uphold the Prajnaparamita, and their minds are never separated from Sarvajna, their merits surpass the merits of offering to all the Buddhas in the ten directions of countless Ganges sand-like lands. If someone were to offer to all the Buddhas in the ten directions, throughout their entire lives, adorning them with incense, flowers, silk fabrics, canopies, and banners, and offering them clothes, bowls, and other precious items, or after the Buddha's Parinirvana (final passing), take their relics and build seven-jeweled pagodas, and offer them as before. It is not as good as these good men and good women who uphold the Prajnaparamita, recite and study it, and contemplate its teachings, the merits they obtain surpass those who make offerings by a hundred, a thousand, a hundred million times.' Chapter 38, 'The Relics of the Mahaprajnaparamita' The Buddha said to Sakra, the king of gods: 'Kausika! If the entire body relics of the Buddha, filling one Jambudvipa (the southern continent), were taken as one portion; and the written and upheld scriptures of the Prajnaparamita were taken as another portion. Which of these two portions would you choose?' Sakra said to the Buddha: 'World Honored One! I would rather choose the Prajnaparamita. Why? I dare not have any disrespect for the relics, I dare not not be respectful, it is not that I do not want to make offerings; because the bodies of all the Buddhas are born from the Prajnaparamita, and the relics of all the Tathagatas (Buddhas) are offered because of the conditions of the Prajnaparamita.' Sariputra said to Sakra: 'Kausika! This Prajnaparamita is the most supreme, formless, cannot be upheld, cannot be seen, unobstructed, of one mark, and that one mark is no mark.'

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無相。云何而欲受持？持是般若波羅蜜，亦不于所生處住，亦不增減處住，亦不希望處住，亦不無希望處住，亦不轉處住，亦不于著斷處住；亦不持佛法有所與，亦不捨凡人法；亦不持聲聞、辟支佛戒法有所與，亦不捨凡人法；亦不持無為法有所與，亦不捨有為法；亦不持內外空及有無空有所與，亦不持三十七品、佛十八法、薩云若法有所與。云何欲受持？」

釋提桓因言：「如是，如是！舍利弗！有知是般若波羅蜜，于佛法無所與，于凡夫法而無所舍。有作是知者，是為行念般若波羅蜜，是為於六波羅蜜而無二入故。」

於是世尊嘆釋提桓因言：「善哉，善哉！如汝所說，於六波羅蜜無有二入。所以者何？六波羅蜜無有二事故。拘翼！般若波羅蜜及法性亦無有二，六波羅蜜、真際、不可思議亦無有二。」

釋提桓因白佛言：「世尊！諸天及世間人，當爲般若波羅蜜作禮。所以者何？菩薩摩訶薩于般若波羅蜜中成阿惟三佛故。世尊！譬如我與諸天子共在快等正殿共會，諸天子來集為我作禮。若我不在坐，諸天子皆為我坐作禮，用受教處故。繞一匝已，各各自去。若善男子、善女人有書持是般若波羅蜜，復為他人解說其義，時十方諸天、龍、鬼神、阿須倫、揵沓和、迦樓羅、甄陀羅、摩睺勒，皆為般

【現代漢語翻譯】 現代漢語譯本： 『無相』（沒有固定不變的形態）。那麼，應該如何受持呢？受持這《般若波羅蜜》（以智慧到達彼岸的方法），既不住在所生之處，也不住在增減之處，不住在希望之處，也不住在無希望之處，不住在轉變之處，也不住在執著斷滅之處；不執持佛法有所得，也不捨棄凡夫的法；不執持聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）的戒法有所得，也不捨棄凡夫的法；不執持無為法（不依賴條件而存在的法）有所得，也不捨棄有為法（依賴條件而存在的法）；不執持內外空（內外皆空）及有無空（存在與不存在皆空）有所得，也不執持三十七品（三十七道品，佛教修行方法）、佛十八法（佛的十八種不共法）、薩云若法（一切智）有所得。那麼，應該如何受持呢？』 釋提桓因（帝釋天）說：『是這樣，是這樣！舍利弗（佛陀的弟子）！有人知道這《般若波羅蜜》，對於佛法沒有執著，對於凡夫的法也沒有捨棄。有這樣認知的人，就是修行唸誦《般若波羅蜜》，這就是進入六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）而沒有二元對立。』 於是，世尊讚歎釋提桓因說：『善哉，善哉！正如你所說，對於六波羅蜜沒有二元對立。為什麼呢？因為六波羅蜜沒有二元對立的緣故。拘翼（釋提桓因的別名）！《般若波羅蜜》和法性（諸法實相）也沒有二元對立，六波羅蜜、真際（真如實際）、不可思議也沒有二元對立。』 釋提桓因對佛說：『世尊！諸天和世間的人，都應當向《般若波羅蜜》頂禮。為什麼呢？因為菩薩摩訶薩（大菩薩）在《般若波羅蜜》中成就阿惟三佛（無上正等正覺）的緣故。世尊！譬如我和諸天子在快等正殿一起聚會，諸天子來集會為我頂禮。如果我不在座位上，諸天子都會向我的座位頂禮，因為那是接受教誨的地方。繞一圈后，各自離去。如果善男子、善女人有人書寫受持這《般若波羅蜜》，又為他人解釋其中的含義，那時十方諸天、龍、鬼神、阿修羅（非天）、乾闥婆（天樂神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神），都會為般

【English Translation】 English version: 'Without characteristics' (no fixed and unchanging form). Then, how should one uphold it? Upholding this 'Prajnaparamita' (the method of reaching the other shore through wisdom), one does not dwell in the place of birth, nor does one dwell in the place of increase or decrease, does not dwell in the place of hope, nor does one dwell in the place of hopelessness, does not dwell in the place of transformation, nor does one dwell in the place of attachment to annihilation; one does not hold onto the Dharma of the Buddha as something to be gained, nor does one abandon the laws of ordinary people; one does not hold onto the precepts of the Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own) as something to be gained, nor does one abandon the laws of ordinary people; one does not hold onto the unconditioned Dharma (Dharma that exists without dependence on conditions) as something to be gained, nor does one abandon the conditioned Dharma (Dharma that exists dependent on conditions); one does not hold onto the emptiness of inner and outer (both inner and outer are empty) and the emptiness of existence and non-existence (both existence and non-existence are empty) as something to be gained, nor does one hold onto the thirty-seven factors of enlightenment (thirty-seven practices of Buddhism), the eighteen unique qualities of the Buddha, and the Sarvajna Dharma (all-knowing wisdom) as something to be gained. Then, how should one uphold it?' Shakra Devanam Indra (the king of the gods) said: 'It is so, it is so! Shariputra (a disciple of the Buddha)! There are those who know this Prajnaparamita, who have no attachment to the Dharma of the Buddha, and who do not abandon the laws of ordinary people. Those who have this understanding are practicing and reciting the Prajnaparamita, and this is entering the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) without duality.' Then, the World Honored One praised Shakra Devanam Indra, saying: 'Excellent, excellent! Just as you have said, there is no duality in the Six Paramitas. Why? Because the Six Paramitas have no duality. Kausika (another name for Shakra Devanam Indra)! The Prajnaparamita and the Dharma-nature (the true nature of all things) also have no duality, the Six Paramitas, the True Reality, and the Inconceivable also have no duality.' Shakra Devanam Indra said to the Buddha: 'World Honored One! The gods and the people of the world should pay homage to the Prajnaparamita. Why? Because Bodhisattva Mahasattvas (great Bodhisattvas) attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) through the Prajnaparamita. World Honored One! For example, when I and the gods gather together in the Hall of Quick Equality, the gods come to assemble and pay homage to me. If I am not in my seat, the gods will pay homage to my seat, because that is the place where teachings are received. After circumambulating once, they each depart. If good men and good women write and uphold this Prajnaparamita, and also explain its meaning to others, then the gods of the ten directions, dragons, ghosts, Asuras (demigods), Gandharvas (celestial musicians), Garudas (mythical birds), Kinnaras (celestial musicians), and Mahoragas (great serpents), will all pay homage to the Praj

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若波羅蜜處作禮，繞已竟去。所以者何？諸佛如來皆從中生，諸世間人安隱快樂皆從中生，諸佛舍利、諸菩薩行皆來入薩云若中，皆因薩云若皆悉隨從受其教令。用是故，世尊！二分之中我取般若波羅蜜受持諷誦。我受持般若波羅蜜者，若使法欲盡時，我亦不恐畏，初無是相念。何以故？般若波羅蜜無相無形亦不可得故。六波羅蜜上至薩云若，皆無有相、無行無形、亦不可見，是般若波羅蜜無相之法。用是故，如來、無所著、等正覺于無行無得無相法中，成得阿耨多羅三耶三佛。世尊！用般若波羅蜜無相故，為弟子說法亦無相無得無行，得成阿耨多羅三耶三佛。用是故，世人及諸天、鬼神、龍皆當承事恭敬，名花名香、繒幡花蓋供養般若波羅蜜。世尊！若有受持般若波羅蜜諷誦習行者，若復持諸經卷香花供養者，是輩之人終不復墮三惡之趣，亦不墮落羅漢、辟支佛道，至成阿耨多羅三耶三佛亦無是難。所生常見佛，不離諸佛國，從一佛國復至一佛國，香花寶飾供養諸佛世尊。正使三千大千國土全身舍利令滿其中，二寶之中我故當取般若波羅蜜。何以故？世尊？是舍利于般若波羅蜜中出生得供養故。善男子、善女人因是供養，斷三惡趣，得生天上、人中之福，於三乘法隨其所愿各得度脫。世尊！書般若波羅蜜已，見其經

【現代漢語翻譯】 現代漢語譯本：如果向般若波羅蜜（Prajnaparamita，智慧的完美）之處行禮，繞行完畢后離開。這是為什麼呢？因為諸佛如來都從中誕生，世間所有人的安穩快樂都從中產生，諸佛的舍利、諸菩薩的修行都進入薩云若（Sarvajna，一切智）之中，都因為薩云若而遵循並接受其教導。因此，世尊！在二者之中，我選擇受持諷誦般若波羅蜜。我受持般若波羅蜜，即使在佛法將要衰落之時，我也不會感到恐懼，心中不會有這樣的念頭。為什麼呢？因為般若波羅蜜無相無形，也是不可得的。六波羅蜜（六種到達彼岸的方法）上至薩云若，都沒有相、沒有行為、沒有形狀，也是不可見的，這就是般若波羅蜜無相的法。因此，如來、無所執著、等正覺在無行無得無相的法中，成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。世尊！因為般若波羅蜜無相的緣故，為弟子說法也是無相無得無行，才能成就阿耨多羅三藐三菩提。因此，世人以及諸天、鬼神、龍都應當承事恭敬，用名花名香、繒幡花蓋來供養般若波羅蜜。世尊！如果有受持般若波羅蜜、諷誦修行的人，或者用香花供養其他經卷的人，這些人最終不會墮入三惡道，也不會墮落到羅漢、辟支佛的境界，直至成就阿耨多羅三藐三菩提也不會有困難。他們所生之處常見到佛，不離開諸佛的國土，從一個佛國又到另一個佛國，用香花寶飾供養諸佛世尊。即使三千大千世界都充滿全身舍利，在二者之中，我仍然選擇般若波羅蜜。為什麼呢？世尊？因為這些舍利是從般若波羅蜜中產生，才得到供養的。善男子、善女人因為供養般若波羅蜜，斷除三惡道，得以生到天上、人間享受福報，在三乘佛法中，隨其所愿各自得到解脫。世尊！書寫般若波羅蜜之後，見到這部經卷

【English Translation】 English version: If one pays homage to the place of Prajnaparamita (Perfection of Wisdom), and after circumambulating, departs. Why is that? Because all Buddhas, Tathagatas, are born from it, and the peace and happiness of all people in the world arise from it. The relics of all Buddhas and the practices of all Bodhisattvas enter into Sarvajna (Omniscience), and all follow and receive its teachings because of Sarvajna. Therefore, O World Honored One! Of the two, I choose to uphold and recite Prajnaparamita. When I uphold Prajnaparamita, even if the Dharma is about to decline, I will not be afraid, and I will not have such a thought. Why is that? Because Prajnaparamita is without form, without shape, and also unattainable. The Six Paramitas (Six Perfections), up to Sarvajna, are all without form, without action, without shape, and also invisible. This is the formless Dharma of Prajnaparamita. Therefore, the Tathagata, the Unattached One, the Perfectly Enlightened One, in the Dharma of no action, no attainment, and no form, attains Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). O World Honored One! Because Prajnaparamita is without form, teaching the Dharma to disciples is also without form, without attainment, and without action, so that they can attain Anuttara-samyak-sambodhi. Therefore, people of the world, as well as gods, ghosts, and dragons, should serve and respect it, and offer Prajnaparamita with famous flowers, incense, silk banners, and flower canopies. O World Honored One! If there are those who uphold, recite, and practice Prajnaparamita, or those who offer other scriptures with incense and flowers, these people will never fall into the three evil realms, nor will they fall into the state of Arhats or Pratyekabuddhas, and they will have no difficulty in attaining Anuttara-samyak-sambodhi. In their births, they will often see the Buddha, not leave the Buddha's land, and go from one Buddha land to another, offering all Buddhas, World Honored Ones, with fragrant flowers and precious ornaments. Even if the three thousand great thousand worlds were filled with whole-body relics, of the two, I would still choose Prajnaparamita. Why is that? O World Honored One? Because these relics are born from Prajnaparamita, they are worthy of being offered. Good men and good women, because of offering Prajnaparamita, cut off the three evil realms, and are able to be born in the heavens and among humans to enjoy blessings, and in the three vehicles of Dharma, each will be liberated according to their wishes. O World Honored One! After writing Prajnaparamita, seeing this scripture

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卷，如見佛等無有異。何以故？世尊！如來與般若波羅蜜等耳，無有二故。如世尊以三事教及十二部經，若有善男子、善女人受書般若波羅蜜，持其經卷，復以教人，與佛所教正等無異，何以故？世尊！佛三法教及十二部經，皆從般若波羅蜜中出故。

「複次，世尊！及十方諸佛以三事教十二部經；若復有善男子、善女人以般若波羅蜜經卷教人，其福亦等無異。何以故？十方諸佛十二部經及三事教，皆從般若波羅蜜中出生故。

「複次，世尊！若有善男子、善女人供養十方如恒邊沙諸佛真越衣服、所有名花供養嚴飾；若復有供養般若波羅蜜者，其功德福與彼無異。何以故？十方諸如來、無所著、等正覺，皆從般若波羅蜜中出故。

「複次，世尊！若善男子、善女人受學般若波羅蜜，諷誦讀持習行中事，是人終不墮三惡趣，亦不墮羅漢、辟支佛道地，正住阿惟越致地。何以故？世尊！般若波羅蜜者，遠離眾病故。

「複次，世尊！若有善男子、善女人書持般若波羅蜜者，受學諷誦守行中事，加復供養名花搗香、繒彩花蓋幢幡，當知是善男子、善女人已離諸恐怖。世尊、譬如負債之人常懷恐怖，與王相知不復恐怖。何以故？用依尊故。如是，世尊！舍利從般若波羅蜜中得成而得供養。世尊！當知

【現代漢語翻譯】 現代漢語譯本：

『卷軸，就像見到佛一樣沒有區別。為什麼呢？世尊！如來（Tathagata，佛的稱號）與般若波羅蜜（Prajnaparamita，智慧的完美）是相同的，沒有兩樣。就像世尊用三事教（指戒、定、慧三學）和十二部經教導眾生，如果有善男子、善女人接受、書寫般若波羅蜜，持有經卷，又用它來教導他人，這與佛所教導的完全相同，沒有區別。為什麼呢？世尊！佛的三法教和十二部經，都是從般若波羅蜜中產生的。』 『再者，世尊！十方諸佛也用三事教和十二部經教導眾生；如果又有善男子、善女人用般若波羅蜜經卷教導他人，他們的福德也相同，沒有區別。為什麼呢？十方諸佛的十二部經和三事教，都是從般若波羅蜜中產生的。』 『再者，世尊！如果有善男子、善女人用如恒河沙數般多的諸佛的真越衣服（珍貴的衣服）、所有名貴的花朵來供養和莊嚴；如果又有供養般若波羅蜜的人，他們的功德福報與前者沒有區別。為什麼呢？十方諸如來（Tathagata，佛的稱號）、無所著（不執著任何事物）、等正覺（完全覺悟者），都是從般若波羅蜜中產生的。』 『再者，世尊！如果有善男子、善女人學習般若波羅蜜，背誦、讀誦、受持、實踐其中的教義，這個人最終不會墮入三惡趣（地獄、餓鬼、畜生），也不會墮入羅漢（Arhat，小乘修行者）、辟支佛（Pratyekabuddha，獨覺者）的境界，而是安住在阿惟越致（Avaivartika，不退轉）的地位。為什麼呢？世尊！般若波羅蜜，能使人遠離各種疾病。』 『再者，世尊！如果有善男子、善女人書寫、受持般若波羅蜜，學習、背誦、受持、實踐其中的教義，再加上用名貴的花朵、搗碎的香料、絲綢綵帶、花蓋、幢幡來供養，應當知道這位善男子、善女人已經遠離了各種恐懼。世尊，譬如負債的人常常懷有恐懼，但如果與國王相識，就不會再有恐懼。為什麼呢？因為有了依靠。同樣，世尊！舍利（Sarira，佛陀或高僧的遺骨）是從般若波羅蜜中成就而得到供養的。世尊！應當知道』

【English Translation】 English version:

'The scroll is no different from seeing the Buddha. Why is that, World Honored One? The Tathagata (Buddha's title) and Prajnaparamita (Perfection of Wisdom) are the same, there is no duality. Just as the World Honored One teaches with the Three Teachings (referring to the three trainings of morality, concentration, and wisdom) and the twelve divisions of scriptures, if there are good men and good women who receive and write down Prajnaparamita, hold its scrolls, and then use it to teach others, this is exactly the same as what the Buddha teaches, there is no difference. Why is that, World Honored One? The Buddha's Three Teachings and the twelve divisions of scriptures all come from Prajnaparamita.' 'Furthermore, World Honored One! The Buddhas of the ten directions also teach with the Three Teachings and the twelve divisions of scriptures; if there are also good men and good women who use the Prajnaparamita scrolls to teach others, their merit is also the same, there is no difference. Why is that? The twelve divisions of scriptures and the Three Teachings of the Buddhas of the ten directions all arise from Prajnaparamita.' 'Furthermore, World Honored One! If there are good men and good women who offer and adorn with true and precious robes, and all kinds of precious flowers to the Buddhas of the ten directions, as numerous as the sands of the Ganges; if there are also those who make offerings to Prajnaparamita, their merit and blessings are no different from the former. Why is that? All the Tathagatas (Buddha's title), the Unattached Ones (those who do not cling to anything), the Perfectly Enlightened Ones, all arise from Prajnaparamita.' 'Furthermore, World Honored One! If there are good men and good women who study Prajnaparamita, recite, read, uphold, and practice its teachings, this person will ultimately not fall into the three evil realms (hell, hungry ghosts, animals), nor will they fall into the realm of Arhats (Hinayana practitioners) or Pratyekabuddhas (Solitary Buddhas), but will abide in the stage of Avaivartika (non-retrogression). Why is that, World Honored One? Prajnaparamita is the one that keeps one away from all diseases.' 'Furthermore, World Honored One! If there are good men and good women who write and uphold Prajnaparamita, study, recite, uphold, and practice its teachings, and in addition, make offerings with precious flowers, crushed incense, silk ribbons, flower canopies, and banners, it should be known that these good men and good women have already left behind all fears. World Honored One, for example, a person in debt is always filled with fear, but if they become acquainted with the king, they will no longer have fear. Why is that? Because they have a reliance. Likewise, World Honored One! Sarira (relics of the Buddha or high monks) are accomplished through Prajnaparamita and are thus worthy of offerings. World Honored One! It should be known'

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是般若波羅蜜如王，如來舍利者如負債人，依般若波羅蜜用得安隱。世尊！當知薩云若之慧，皆從般若波羅蜜得成，是故我於二寶之中取般若波羅蜜。何以故？如來身者，從般若波羅蜜中出生；大士三十二之相、佛十種力、四無所畏、佛十八法、大慈大悲，皆從般若波羅蜜出生；五波羅蜜者亦從般若波羅蜜出生，各得名字；如來所得薩云若慧，皆從般若波羅蜜中出。世尊！三千大千剎土所在有受持是般若波羅蜜諷誦學者，供養香花承事禮拜，人若非人終不能得其便，是眾生等后皆當得泥洹之法。世尊！是般若波羅蜜大威神也，乃使三千大千世界眾生皆建佛事。世尊！般若波羅蜜所止處，當知是處已為有佛。譬如世間無價摩尼之寶所在著處，人非人不能得其便。若男子、女人為非人所持，持摩尼寶往，非人見摩尼寶者，不堪其威即自然去。若男子、女人有寒熱之病，持摩尼寶示之，其病即除。若持摩尼寶著冥中，即時明。熱時持摩尼寶所著處，即時涼。寒時持摩尼寶所著處，即時溫。摩尼寶所置處，諸邪之毒皆悉消除。若男子、女人為蛇蚖所中，見摩尼寶者，毒即除，其處愈。世尊！摩尼寶其德如是，若男子、女人，若目冥、若眼痛、若身腫、若有瘡，見摩尼寶者，諸瘡諸病皆悉除愈。世尊！此摩尼寶其德如是。若著水

中，水即隨作摩尼寶色。世尊！若持雜色若干種繒裹著水中，水續作摩尼寶色，水濁即為清，摩尼寶其德如是。」

是時阿難語釋提桓因言：「拘翼！所說者為是天上摩尼寶乎？為是世間寶耶？」

釋提桓因報阿難言：「我所說者天上之寶。世間亦有摩尼寶，不及天上之寶，其德不具足，不如天上寶，其德不可以譬喻為比。我所說寶者，若著函中、若著篋中，其光明徹出去。正使舉珠去其處，續明如故。若有書持受學般若波羅蜜者，其處則無眾患之難，其處所尊，譬如摩尼珠之處。當知般若波羅蜜如摩尼珠，其德無量，五波羅蜜之德及薩云若，內外空及有無空，三十七品、佛十八法，法性、如、真際、不可思議、薩云若慧之德，佛般泥洹后舍利得供養承事，薩云若慧從諸習緒盡，常悉守護不忘於法，薩云若者是諸法之器。是故如來、無所著、等正覺舍利得尊敬供養，舍利者是般若波羅蜜之寶器。無斷無著波羅蜜，無生無滅波羅蜜，亦不著亦非不著波羅蜜，無生無滅波羅蜜，亦不應亦非不應波羅蜜，亦不舉亦不下波羅蜜，亦不來亦不去亦不住波羅蜜，是故如來無所著等正覺舍利得供養。舍利者，是諸法波羅蜜之器，以諸法波羅蜜合成故，舍利得供養。世尊！置是三千大千剎土如來舍利。如恒邊沙剎土舍利滿

【現代漢語翻譯】 現代漢語譯本：水中，水會立即變成摩尼寶（Mani Jewel）的顏色。世尊！如果用各種顏色的絲綢包裹著放入水中，水也會持續呈現摩尼寶的顏色，渾濁的水會變得清澈，摩尼寶的功德就是這樣。 這時，阿難（Ananda）對釋提桓因（Sakra, Lord of the Devas）說：『拘翼（Kausika，釋提桓因的別名）！你所說的摩尼寶是天上的摩尼寶呢？還是世間的寶物呢？』 釋提桓因回答阿難說：『我所說的是天上的寶物。世間也有摩尼寶，但比不上天上的寶物，它的功德不完備，不如天上的寶物，它的功德無法用比喻來形容。我所說的寶物，如果放在盒子裡或箱子里，它的光芒會穿透出去。即使把珠子拿走，光芒也會像原來一樣持續存在。如果有人書寫、持誦、學習般若波羅蜜（Prajnaparamita，智慧的完美）的教義，那個地方就不會有各種災難，那個地方會受到尊敬，就像摩尼珠所在的地方一樣。應當知道般若波羅蜜就像摩尼珠，它的功德無量，五波羅蜜（Five Perfections）的功德以及薩云若（Sarvajna，一切智），內外空以及有無空，三十七品（Thirty-seven Factors of Enlightenment）、佛十八法（Eighteen Unique Qualities of a Buddha），法性（Dharmata，法性）、如（Tathata，如如）、真際（Bhutakoti，真實界）、不可思議（Acintya，不可思議）、薩云若慧的功德，佛陀般涅槃（Parinirvana，圓寂）后舍利（Sarira，遺骨）得到供養承事，薩云若慧從所有習氣中解脫，常常守護而不忘失佛法，薩云若是一切法的容器。因此，如來、無所著、等正覺（Tathagata, Arhat, Samyaksambuddha）的舍利得到尊敬供養，舍利是般若波羅蜜的寶器。無斷無著波羅蜜，無生無滅波羅蜜，也不執著也不非執著波羅蜜，無生無滅波羅蜜，也不應也不非應波羅蜜，也不舉也不下波羅蜜，也不來也不去也不住波羅蜜，因此如來無所著等正覺的舍利得到供養。舍利是諸法波羅蜜的容器，因為諸法波羅蜜的合成，所以舍利得到供養。世尊！暫且不提這三千大千世界的如來舍利。像恒河沙數國土的舍利充滿

【English Translation】 English version: In the water, the water would immediately take on the color of a Mani Jewel. World Honored One! If one were to wrap various colored silks and place them in the water, the water would continue to display the color of a Mani Jewel, and turbid water would become clear. Such is the virtue of the Mani Jewel. At that time, Ananda said to Sakra, Lord of the Devas: 'Kausika! Is the Mani Jewel you speak of a heavenly Mani Jewel, or is it a worldly treasure?' Sakra replied to Ananda: 'What I speak of is a heavenly treasure. There are also Mani Jewels in the world, but they are not comparable to the heavenly ones. Their virtues are incomplete, not as good as the heavenly jewels, and their virtues cannot be described by comparison. The treasure I speak of, if placed in a box or a chest, its light will penetrate through. Even if the jewel is removed, the light will continue as before. If there is someone who writes, recites, and studies the teachings of Prajnaparamita, that place will be free from all calamities, and that place will be revered, just like the place where a Mani Jewel is. It should be known that Prajnaparamita is like a Mani Jewel, its virtues are immeasurable, the virtues of the Five Perfections, as well as Sarvajna, the emptiness of inner and outer, and the emptiness of being and non-being, the Thirty-seven Factors of Enlightenment, the Eighteen Unique Qualities of a Buddha, Dharmata, Tathata, Bhutakoti, Acintya, the virtues of Sarvajna wisdom, the relics of the Buddha after Parinirvana are offered and served, Sarvajna wisdom is liberated from all habits, constantly guarding and not forgetting the Dharma, Sarvajna is the container of all dharmas. Therefore, the relics of the Tathagata, Arhat, Samyaksambuddha are revered and offered, the relics are the precious container of Prajnaparamita. The perfection of non-severance and non-attachment, the perfection of non-arising and non-ceasing, neither attachment nor non-attachment, the perfection of non-arising and non-ceasing, neither should nor should not, neither lifting nor lowering, neither coming nor going nor abiding, therefore the relics of the Tathagata, Arhat, Samyaksambuddha are offered. The relics are the container of the perfections of all dharmas, because of the synthesis of the perfections of all dharmas, the relics are offered. World Honored One! Let us set aside the relics of the Tathagata in this three thousand great thousand world system. The relics of the lands as numerous as the sands of the Ganges are filled'

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中，我故取般若波羅蜜。所以者何？如來舍利皆出是中，故得供養故。若善男子、善女人供養舍利，恭敬承事者，得天上世間之福，得生剎利、梵志、長者大姓家，得生第一四天王，得第六天上功德之福。殖此福已，因諸善本必度眾苦。若復持是般若波羅蜜供養承事，便具足五波羅蜜、三十七品、佛十八法，度羅漢、辟支佛地，住菩薩之德，便得神通，從一佛國復至一佛國，隨其所應而教化之，各令得所。或作遮迦越羅，或作剎利、梵志，或作長者大姓，隨其習俗而教授之。是故，世尊！我不為憍慢不恭敬承事，不為不欲受持舍利。世尊！若有善男子、善女人恭敬承事般若波羅蜜者，則為供養諸如來、無所著、等正覺舍利已。世尊！若欲見十方現在無央數諸佛者，當奉行般若波羅蜜，諷誦受持，教人習行供養是已，善男子、善女人便得見十方現在無央數諸佛。以善男子、善女人供養般若波羅蜜故便得諸佛法。世尊！欲得見諸佛如來、無所著、等正覺者，是善男子、善女人當受持般若波羅蜜。世尊！復有二法。何等為二？謂有為法之法，無為法之法。何等為有為法之法？謂內外空之智及有無空之智，三十七品、四無礙慧、四無所畏、佛十種力及十八法，惡法善法之智，有漏無漏之智，俗法道法之智，是名曰有為法之法。

【現代漢語翻譯】 現代漢語譯本： 因此，我才選取《般若波羅蜜》（Prajnaparamita，智慧的完美）。這是為什麼呢？因為如來（Tathagata，佛的稱號）的舍利（sarira，遺骨）都出自這裡，所以值得供養。如果善男子、善女人供養舍利，恭敬侍奉，就能得到天上和世間的福報，能夠出生在剎利（ksatriya，貴族）、梵志（brahmana，婆羅門）、長者（grhapati，富有的居士）等大姓人家，能夠出生在第一層四天王天，得到第六天上的功德福報。積累了這些福報后，憑藉各種善根必定能度脫眾苦。如果再以《般若波羅蜜》供養侍奉，就能具足五波羅蜜（paramita，到達彼岸的修行）、三十七道品、佛的十八不共法，度脫羅漢（arhat，已證悟的聖者）、辟支佛（pratyekabuddha，獨覺佛）的境界，安住于菩薩（bodhisattva，追求覺悟的修行者）的功德，便能得到神通，從一個佛國到達另一個佛國，根據眾生所應接受的教化而教化他們，使他們各自得到相應的成就。或者化作轉輪聖王（cakravartin，統治世界的理想君主），或者化作剎利、梵志，或者化作長者大姓，根據他們的習俗來教導他們。所以，世尊！我不是因為驕慢而不恭敬侍奉，也不是因為不想要受持舍利。世尊！如果有善男子、善女人恭敬侍奉《般若波羅蜜》，就等於供養了諸如來、無所著（asakta，不執著）、等正覺（samyaksambuddha，完全覺悟的佛陀）的舍利。世尊！如果想要見到十方現在無數的諸佛，應當奉行《般若波羅蜜》，諷誦受持，教導他人學習修行供養，這樣，善男子、善女人就能見到十方現在無數的諸佛。因為善男子、善女人供養《般若波羅蜜》的緣故，就能得到諸佛的法。世尊！想要見到諸佛如來、無所著、等正覺，這些善男子、善女人應當受持《般若波羅蜜》。世尊！還有兩種法。是哪兩種呢？一種是有為法（samskrta-dharma，因緣和合而生的法）的法，一種是無為法（asamskrta-dharma，不依賴因緣而存在的法）的法。什麼是有為法的法呢？就是內外空的智慧以及有無空的智慧，三十七道品、四無礙辯才、四無所畏、佛的十種力量以及十八不共法，對惡法和善法的智慧，對有漏法和無漏法的智慧，對世俗法和道法的智慧，這叫做有為法的法。

【English Translation】 English version: Therefore, I take the Prajnaparamita (Perfection of Wisdom). Why is that? Because the sarira (relics) of the Tathagata (the thus-gone one, an epithet of the Buddha) all come from this, therefore it is worthy of offering. If good men and good women make offerings to the sarira, respectfully serve them, they will obtain blessings in heaven and in the world, be born into families of ksatriyas (warriors), brahmanas (priests), grhapatis (wealthy householders), and other great clans, be born in the first of the four heavenly kings' realms, and obtain the merit and blessings of the sixth heaven. Having accumulated these blessings, they will surely transcend all suffering through various roots of goodness. If they further make offerings and serve the Prajnaparamita, they will then fulfill the five paramitas (perfections), the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, transcend the realms of arhats (worthy ones) and pratyekabuddhas (solitary buddhas), abide in the virtues of a bodhisattva (enlightenment being), and obtain supernatural powers. They will travel from one Buddha-land to another, teaching and transforming beings according to their needs, enabling each to attain their respective goals. They may appear as a cakravartin (wheel-turning monarch), a ksatriya, a brahmana, or a wealthy householder, teaching them according to their customs. Therefore, World-Honored One! It is not out of arrogance that I do not respectfully serve, nor is it because I do not wish to receive and uphold the sarira. World-Honored One! If there are good men and good women who respectfully serve the Prajnaparamita, it is as if they have already made offerings to the sarira of all the Tathagatas, the asaktas (unattached ones), the samyaksambuddhas (perfectly enlightened ones). World-Honored One! If one wishes to see the countless Buddhas of the ten directions in the present, one should practice the Prajnaparamita, recite and uphold it, and teach others to learn, practice, and make offerings. In this way, good men and good women will be able to see the countless Buddhas of the ten directions in the present. Because good men and good women make offerings to the Prajnaparamita, they will obtain the Dharma of all Buddhas. World-Honored One! If good men and good women wish to see the Tathagatas, the asaktas, the samyaksambuddhas, they should uphold the Prajnaparamita. World-Honored One! There are also two kinds of dharmas. What are these two? They are the dharma of samskrta-dharma (conditioned phenomena) and the dharma of asamskrta-dharma (unconditioned phenomena). What is the dharma of samskrta-dharma? It is the wisdom of emptiness of both internal and external, and the wisdom of emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the four unobstructed eloquences, the four fearlessnesses, the ten powers of a Buddha, and the eighteen unique qualities, the wisdom of evil and good dharmas, the wisdom of defiled and undefiled dharmas, the wisdom of worldly and transcendental dharmas. This is called the dharma of samskrta-dharma.

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何等為無為法之法？謂不生不滅之法，亦不住住無有異，亦不著亦不斷、亦不增亦不減諸法之真。何等諸法之真？無所有者是法之真，是名為無為法之法。」

佛告釋提桓因言：「如是，如是！過去諸如來、無所著、等正覺，皆由般若波羅蜜成阿惟三佛，諸弟子眾亦各得其所成須陀洹至羅漢、辟支佛；甫當來今現在諸如來、無所著、等正覺，亦當由般若波羅蜜成阿惟三佛，諸弟子眾亦各成其所得須陀洹至羅漢、辟支佛。何以故？此三乘法皆從般若波羅蜜中出故。雖出三乘，亦無所生，亦無相念，亦無著，亦無斷，亦無所有，亦不應亦不不應，亦不動轉亦不不動轉，亦不取亦不捨，但以俗數，不以最要。何以故？般若波羅蜜亦不在此亦不在彼，亦不中流亦不近岸，亦不偶亦不只，亦非相亦非無相，亦非道亦非俗，亦不有為亦不無為，亦不善亦不惡，亦不過去當來今現在。何以故？拘翼！般若波羅蜜亦不持佛法，亦不持聲聞、辟支佛法，亦不捨凡人法。」

釋提桓因白佛言：「世尊！般若波羅蜜者大度之度，菩薩摩訶薩行般若波羅蜜，盡知一切眾生之意，亦不有眾生及知見處，亦不見五陰，亦不見六情，亦不有六衰，亦不緣起，亦不有三十七品及佛十八法，亦不見道亦不有道法，亦不見佛亦不有佛法。何以故

【現代漢語翻譯】 現代漢語譯本： 什麼是無為法的法？是指不生不滅的法，它不住留，沒有變化，不執著，不斷絕，不增加，也不減少，是諸法的真實本性。什麼是諸法的真實本性？就是無所有，這就是法的真實本性，這被稱為無為法的法。

佛告訴釋提桓因（Śakra devānām indra，帝釋天）說：『是的，是的！過去的諸如來（Tathāgata，如來）、無所著（Arhat，阿羅漢）、等正覺（Samyaksaṃbuddha，正等覺），都是通過般若波羅蜜（Prajñāpāramitā，智慧到彼岸）成就阿惟三佛（Anuttarā-samyak-saṃbodhi，無上正等正覺），他們的弟子們也各自成就了須陀洹（Srotaāpanna，入流果）到羅漢（Arhat，阿羅漢）、辟支佛（Pratyekabuddha，緣覺）。未來、現在的一切諸如來、無所著、等正覺，也將通過般若波羅蜜成就阿惟三佛，他們的弟子們也各自成就他們所得到的須陀洹到羅漢、辟支佛。為什麼呢？因為這三乘（Triyāna，三乘）的法都是從般若波羅蜜中產生的。雖然產生了三乘，但它本身沒有產生，沒有念想，沒有執著，沒有斷絕，沒有所有，不應該也不不應該，不移動也不不移動，不取也不捨，只是用世俗的說法，而不是最究竟的道理。為什麼呢？般若波羅蜜既不在此岸，也不在彼岸，不在中間的河流，也不在靠近岸邊的地方，不偶合也不單獨，不是有相也不是無相，不是道也不是俗，不是有為也不是無為，不是善也不是惡，也不屬於過去、未來、現在。為什麼呢？拘翼（Kauśika，憍尸迦，即釋提桓因）！般若波羅蜜既不執持佛法，也不執持聲聞（Śrāvaka，聲聞）、辟支佛法，也不捨棄凡夫的法。』

釋提桓因對佛說：『世尊！般若波羅蜜是偉大的度脫之度，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）修行般若波羅蜜，完全瞭解一切眾生的意念，但並不認為有眾生和知見之處，也不見五陰（Pañca-skandha，五蘊），也不見六情（Ṣaḍindriya，六根），也不認為有六衰（Ṣaḍāyatana，六處），也不緣起（Pratītyasamutpāda，十二因緣），也不認為有三十七品（Bodhipākṣikadharma，三十七道品）和佛的十八法（Aṣṭādaśāveṇikabuddhadharma，十八不共法），也不見道，也不認為有道法，也不見佛，也不認為有佛法。為什麼呢？』

【English Translation】 English version: What is the dharma of the unconditioned dharma? It refers to the dharma that is neither born nor dies, that does not abide, has no change, is not attached, not cut off, not increased, nor decreased, it is the true nature of all dharmas. What is the true nature of all dharmas? It is the absence of all things, this is the true nature of dharma, and this is called the dharma of the unconditioned dharma.

The Buddha said to Śakra devānām indra: 'So it is, so it is! The past Tathāgatas, Arhats, Samyaksaṃbuddhas, all attained Anuttarā-samyak-saṃbodhi through Prajñāpāramitā, and their disciples each attained their respective Srotaāpanna to Arhat, Pratyekabuddha. The future and present Tathāgatas, Arhats, Samyaksaṃbuddhas, will also attain Anuttarā-samyak-saṃbodhi through Prajñāpāramitā, and their disciples will each attain their respective Srotaāpanna to Arhat, Pratyekabuddha. Why is this so? Because the dharmas of these three vehicles (Triyāna) all come from Prajñāpāramitā. Although the three vehicles arise, it itself has no arising, no thought, no attachment, no cutting off, no possession, it should not be nor should it not be, it does not move nor does it not move, it does not take nor does it abandon, but it is spoken in conventional terms, not in the ultimate sense. Why is this so? Prajñāpāramitā is neither on this shore, nor on the other shore, not in the middle of the river, nor near the shore, neither coincidental nor singular, neither with form nor without form, neither the path nor the mundane, neither conditioned nor unconditioned, neither good nor evil, nor does it belong to the past, future, or present. Why is this so, Kauśika? Prajñāpāramitā neither holds onto the Buddha's dharma, nor does it hold onto the dharma of Śrāvakas and Pratyekabuddhas, nor does it abandon the dharma of ordinary people.'

Śakra devānām indra said to the Buddha: 'World Honored One! Prajñāpāramitā is the great crossing over, the Bodhisattva-mahāsattva practices Prajñāpāramitā, fully understands the thoughts of all sentient beings, but does not consider there to be sentient beings or a place of knowing, nor does he see the five skandhas, nor does he see the six indriyas, nor does he consider there to be six āyatanas, nor does he see pratītyasamutpāda, nor does he consider there to be the thirty-seven bodhipākṣikadharmas and the eighteen aṣṭādaśāveṇikabuddhadharmas, nor does he see the path, nor does he consider there to be the path's dharma, nor does he see the Buddha, nor does he consider there to be the Buddha's dharma. Why is this so?'

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？般若波羅蜜亦不有所倚住。何以故？般若波羅蜜無有形、不可見，何況當見有所倚者？」

佛告釋提桓因言：「如拘翼所說，菩薩摩訶薩長夜行般若波羅蜜尚不見道，何況及菩薩所行法？」

釋提桓因白佛言：「世尊！何以故菩薩摩訶薩但行般若波羅蜜，不行餘波羅蜜？」

佛告釋提桓因言：「菩薩盡行六波羅蜜，亦無所倚。不有所施、不有受者、不有與，不有戒亦不有犯，亦不有忍亦不有恚，亦不有精進亦不有懈怠，亦不有禪亦不有亂意，亦不有智亦不有愚。般若波羅蜜者是菩薩第一之行，于般若波羅蜜佈施、持戒、忍辱、精進、一心者，欲具足五波羅蜜故。菩薩行般若波羅蜜者，欲觀諸法無所倚故，從五陰至薩云若，是為諸法無所倚。譬如閻浮提種種好樹，若干種色、若干種葉、若干種花、若干種果，其色各異；種種莖節枝葉花實，其蔭無異、無有差別。拘翼！般若波羅蜜含五波羅蜜至薩云若，亦不若干，無有差別亦無所倚。」

釋提桓因白佛言：「世尊！般若波羅蜜者，于諸功德皆具足滿。世尊！般若波羅蜜者，是無央數無量功德皆悉具足。世尊！般若波羅蜜者，含受一切諸法功德皆悉具足。世尊！若有善男子、善女人受持般若波羅蜜者，書其經卷，供養名華搗香、繒蓋幢幡，奉行

【現代漢語翻譯】 現代漢語譯本：'般若波羅蜜（prajnaparamita，智慧的完美）也不依賴於任何事物。為什麼呢？因為般若波羅蜜沒有形狀，不可見，更何況能看到它有所依賴呢？' 佛陀告訴釋提桓因（Sakradevanam Indra，天神之王）說：'正如拘翼（Kausika，釋提桓因的別名）所說，菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）長久以來修行般若波羅蜜，甚至連道都看不見，更何況是菩薩所修行的法呢？' 釋提桓因問佛陀說：'世尊！為什麼菩薩摩訶薩只修行般若波羅蜜，而不修行其他的波羅蜜（paramita，到達彼岸的方法）呢？' 佛陀告訴釋提桓因說：'菩薩修行所有的六波羅蜜，但也不依賴於任何事物。不執著于佈施，不執著于接受者，不執著于給予；不執著于戒律，也不執著于犯戒；不執著于忍辱，也不執著于嗔恚；不執著于精進，也不執著于懈怠；不執著于禪定，也不執著于散亂；不執著于智慧，也不執著于愚癡。般若波羅蜜是菩薩最重要的修行，通過般若波羅蜜來佈施、持戒、忍辱、精進、一心，是爲了圓滿其他五種波羅蜜。菩薩修行般若波羅蜜，是爲了觀察一切法都不依賴於任何事物，從五陰（panca skandha，構成個體的五種要素）到薩云若（sarvajna，一切智），這就是一切法不依賴於任何事物。譬如閻浮提（Jambudvipa，人所居住的世界）有各種各樣的好樹，有各種各樣的顏色、葉子、花朵和果實，它們的顏色各不相同；各種莖、節、枝、葉、花、果，它們的樹蔭卻相同，沒有差別。拘翼！般若波羅蜜包含五種波羅蜜，直至薩云若，它們不是各不相同，沒有差別，也不依賴於任何事物。' 釋提桓因問佛陀說：'世尊！般若波羅蜜，在一切功德中都是圓滿具足的。世尊！般若波羅蜜，是無量無邊的功德都完全具足的。世尊！般若波羅蜜，包含並接受一切法的功德，都完全具足。世尊！如果有善男子、善女人受持般若波羅蜜，書寫它的經卷，用名貴的花朵、搗碎的香料、絲綢的傘蓋和旗旛來供養，奉行……'

【English Translation】 English version: 'The prajnaparamita (perfection of wisdom) also does not rely on anything. Why? Because prajnaparamita has no form, is invisible, let alone can it be seen to rely on something?' The Buddha said to Sakradevanam Indra (king of the gods): 'As Kausika (another name for Sakradevanam Indra) said, a bodhisattva-mahasattva (great bodhisattva) who has practiced prajnaparamita for a long time does not even see the path, let alone the dharma practiced by the bodhisattva?' Sakradevanam Indra asked the Buddha: 'World Honored One! Why do bodhisattva-mahasattvas only practice prajnaparamita and not the other paramitas (perfections)?' The Buddha said to Sakradevanam Indra: 'Bodhisattvas practice all six paramitas, but they do not rely on anything. They do not cling to giving, nor to the receiver, nor to the act of giving; they do not cling to precepts, nor to violations; they do not cling to patience, nor to anger; they do not cling to diligence, nor to laziness; they do not cling to meditation, nor to distraction; they do not cling to wisdom, nor to ignorance. Prajnaparamita is the most important practice for bodhisattvas. Through prajnaparamita, they give, uphold precepts, practice patience, diligence, and concentration, in order to perfect the other five paramitas. Bodhisattvas practice prajnaparamita in order to observe that all dharmas do not rely on anything, from the five skandhas (five aggregates) to sarvajna (omniscience), this is why all dharmas do not rely on anything. For example, in Jambudvipa (the world where humans live), there are various kinds of good trees, with various colors, leaves, flowers, and fruits, their colors are different; various stems, nodes, branches, leaves, flowers, and fruits, their shade is the same, without any difference. Kausika! Prajnaparamita contains the five paramitas up to sarvajna, they are not different, there is no difference, and they do not rely on anything.' Sakradevanam Indra asked the Buddha: 'World Honored One! Prajnaparamita is complete and perfect in all merits. World Honored One! Prajnaparamita is completely filled with immeasurable and boundless merits. World Honored One! Prajnaparamita contains and receives the merits of all dharmas, and is completely filled. World Honored One! If there are good men and good women who uphold prajnaparamita, write its scriptures, and make offerings with precious flowers, crushed incense, silk canopies, and banners, and practice...'

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中事。若復有人書般若波羅蜜以為經卷，復與他人。如是其福何所為多者？」

佛告釋提桓因言：「我今問汝，隨所報我。若善男子、善女人供養全身舍利；若復持如芥子者分與他人令供養者。其福何所為多？」

釋提桓因白佛言：「世尊！如我從佛所聞法中事，善男子、善女人供養舍利；若復分持如芥子者與他人，其福甚多。世尊！如我重察其義。如來住于金剛三昧，自壞其身，下末舍利如芥子者，而供養之，受無極福，斷諸苦之際。」

佛告釋提桓因言：「如是，拘翼！若有人供養般若波羅蜜書持經卷；復與他人者，其福德甚多甚多。拘翼。若持般若波羅蜜，轉復教餘人，解其中慧事事分別。是善男子，善女人所得福德，多於前所供養者上。所從聞是般若波羅蜜者，當知其尊在諸賢聖之上，當視是人如世尊無異。所以者何？得見般若波羅蜜者，則為見世尊已。世尊則是般若波羅蜜，般若波羅蜜則是世尊。何以故？過去當來今現在諸如來、無所著、等正覺，皆從般若波羅蜜中出，得成阿惟三佛故。諸賢聖智及諸阿惟越致菩薩，皆從是般若波羅蜜中出，得成阿惟三佛。諸聲聞者，亦從其中皆得羅漢、辟支佛，各得其所。發菩薩意者，亦從是皆得諸菩薩德。是故，拘翼！若善男子、善女人慾得見現在

【現代漢語翻譯】 現代漢語譯本： 「世尊，如果有人書寫《般若波羅蜜》（智慧到彼岸）的經卷，又將它贈與他人，這樣做所獲得的福德會更多嗎？」

佛陀告訴釋提桓因（帝釋天）說：「我現在問你，你如實回答我。如果善男子、善女人供養全身舍利（佛陀或聖者的遺骨）；或者將如芥子般大小的舍利分給他人供養，哪種福德更多呢？」

釋提桓因對佛陀說：「世尊！據我從佛陀所聽聞的教法，善男子、善女人供養舍利；或者將如芥子般大小的舍利分給他人，其福德已經非常多。世尊！依我再次思察其義，如來（佛陀）安住于金剛三昧（堅固的禪定），自身壞滅，留下如芥子般大小的舍利，而供養這些舍利，能獲得無量的福報，斷除一切痛苦。」

佛陀告訴釋提桓因說：「是的，拘翼（釋提桓因的別稱）！如果有人供養書寫、受持《般若波羅蜜》的經卷，又將它贈與他人，其福德非常非常多。拘翼，如果受持《般若波羅蜜》，又轉而教導他人，使他們理解其中的智慧，並能一一分別，那麼這位善男子、善女人所獲得的福德，比之前供養舍利的人還要多。從他那裡聽聞《般若波羅蜜》的人，應當知道他的尊貴勝過一切賢聖，應當視他如同世尊一樣。為什麼呢？因為能見到《般若波羅蜜》，就等於見到了世尊。世尊就是《般若波羅蜜》，《般若波羅蜜》就是世尊。為什麼呢？因為過去、未來、現在的一切如來、無所著（不受任何事物束縛）、等正覺（完全覺悟者），都是從《般若波羅蜜》中產生，才得以成就阿耨多羅三藐三菩提（無上正等正覺）。一切賢聖的智慧以及一切阿惟越致菩薩（不退轉菩薩），都是從這《般若波羅蜜》中產生，才得以成就阿耨多羅三藐三菩提。一切聲聞（佛陀的弟子）也都是從其中得到阿羅漢（斷除煩惱的聖者）、辟支佛（獨覺者），各自成就其果位。發菩薩心的人，也都是從這裡得到菩薩的功德。因此，拘翼！如果善男子、善女人想要見到現在的

【English Translation】 English version: 『World Honored One, if someone were to write down the Prajna Paramita (Perfection of Wisdom) as a scripture and then give it to others, would the merit from doing so be greater?』

The Buddha said to Shakra Devanam Indra (Indra, the king of gods): 『I will now ask you, answer me truthfully. If a virtuous man or woman were to make offerings to the entire body relics (remains of the Buddha or saints); or if they were to take a portion of the relics, as small as a mustard seed, and give it to others to make offerings, which would have more merit?』

Shakra Devanam Indra said to the Buddha: 『World Honored One! According to what I have heard from the Buddha』s teachings, the merit of a virtuous man or woman making offerings to relics; or giving a portion of the relics, as small as a mustard seed, to others is already very great. World Honored One! Upon further reflection, I understand that the Tathagata (Buddha) dwells in the Vajra Samadhi (diamond-like concentration), destroys his own body, and leaves behind relics as small as mustard seeds. Making offerings to these relics brings immeasurable blessings and ends all suffering.』

The Buddha said to Shakra Devanam Indra: 『Indeed, Kausika (another name for Shakra)! If someone were to make offerings to the Prajna Paramita by writing down and upholding the scriptures; and then give it to others, the merit would be very, very great. Kausika, if one upholds the Prajna Paramita and then teaches it to others, enabling them to understand the wisdom within and to distinguish each aspect, then the merit gained by this virtuous man or woman would be greater than that of those who made offerings to relics. Those who hear the Prajna Paramita from him should know that his honor surpasses all the sages and saints, and they should regard him as if he were the World Honored One. Why is this so? Because seeing the Prajna Paramita is the same as seeing the World Honored One. The World Honored One is the Prajna Paramita, and the Prajna Paramita is the World Honored One. Why is this so? Because all the Tathagatas, the Arhats (those who are free from attachments), the Samyak Sambuddhas (perfectly enlightened ones) of the past, future, and present, all come from the Prajna Paramita, and thus attain Anuttara Samyak Sambodhi (supreme perfect enlightenment). The wisdom of all the sages and saints, and all the Avaivartika Bodhisattvas (non-retrogressing Bodhisattvas), all come from this Prajna Paramita, and thus attain Anuttara Samyak Sambodhi. All the Shravakas (disciples of the Buddha) also attain Arhatship (saints who have eliminated defilements) and Pratyekabuddhas (solitary Buddhas) from it, each achieving their respective attainments. Those who generate the Bodhi mind (the aspiration for enlightenment) also attain the virtues of Bodhisattvas from it. Therefore, Kausika! If a virtuous man or woman wishes to see the present

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諸佛承事供養者，當供養般若波羅蜜。」

佛言：「我奉持供養般若波羅蜜如是上事，自致成阿惟三佛，于中最尊。誰復有尊可承供養？從天上至世間，過諸三界無復尊者。熟自思念：『我本從般若波羅蜜自致三耶三佛，般若波羅蜜者則是我之所尊。是故我今當供養般若波羅蜜，所應恭敬。』是故，拘翼！我自供養承事是般若波羅蜜，初不遠離。我所作者，皆因般若波羅蜜而行。若善男子、善女人慾得阿耨多羅三耶三佛者、當供養般若波羅蜜受持奉行。何以故？諸菩薩摩訶薩皆從般若波羅蜜出生故，諸佛世尊皆從菩薩摩訶薩出生故。是故，拘翼！若善男子、善女人行三乘法者，皆當供養般若波羅蜜，書持受學亦當如是。」

放光般若波羅蜜經卷第七 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第八

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜功德品第三十九

佛告釋提桓因：「若有善男子、善女人教一閻浮提其中眾生使立十善。于拘翼意云何，其福寧多不？」

釋提桓因白佛言：「甚多，甚多！世尊！」

佛言：「拘翼！不如是善男子、善女人持般若波羅蜜經卷授與他人，使書持諷誦解其中事，得其功德甚倍多也。何以故？是般

【現代漢語翻譯】 現代漢語譯本： 『那些供養諸佛的人，應當供養般若波羅蜜（智慧的完美）。』 佛說：『我奉持供養般若波羅蜜這樣至上的事物，自己成就了阿惟三佛（無上正等正覺），在一切之中最為尊貴。還有誰比我更尊貴值得供養呢？從天上到世間，超越三界，再沒有比我更尊貴的了。我仔細思量：』我本來是從般若波羅蜜成就了三耶三佛（正等正覺），般若波羅蜜就是我所尊崇的。因此，我現在應當供養般若波羅蜜，應當恭敬它。』所以，拘翼（釋提桓因的別稱）！我親自供養承事這般若波羅蜜，從不遠離。我所做的一切，都是因為般若波羅蜜而行。如果善男子、善女人想要得到阿耨多羅三耶三佛（無上正等正覺），應當供養般若波羅蜜，受持奉行。為什麼呢？因為諸菩薩摩訶薩（大菩薩）都是從般若波羅蜜出生的，諸佛世尊都是從菩薩摩訶薩出生的。所以，拘翼！如果善男子、善女人修行三乘法（聲聞乘、緣覺乘、菩薩乘），都應當供養般若波羅蜜，書寫、受持、學習也應當如此。』

《放光般若波羅蜜經》卷第七 大正藏第 08 冊 No. 0221 《放光般若經》

《放光般若經》卷第八

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜功德品第三十九

佛告訴釋提桓因：『如果有善男子、善女人教導整個閻浮提（南贍部洲）的眾生都奉行十善，拘翼，你認為他們的福德多不多呢？』 釋提桓因對佛說：『非常多，非常多！世尊！』 佛說：『拘翼！不如這位善男子、善女人將般若波羅蜜經卷交給他人，讓他們書寫、受持、諷誦、理解其中的道理，所得到的功德要多得多。為什麼呢？因為這般若波羅蜜是諸佛之母，是菩薩之母，是菩薩摩訶薩的根本。』

【English Translation】 English version: 'Those who serve and make offerings to all Buddhas should make offerings to the Prajna Paramita (Perfection of Wisdom).' The Buddha said, 'I uphold and make offerings to the Prajna Paramita as the supreme thing, and I myself attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), the most honored among all. Who else is more honored than me to be served and offered to? From the heavens to the world, beyond the three realms, there is no one more honored. I reflect carefully: 「I originally attained Samyak-sambuddha (Perfect Enlightenment) through the Prajna Paramita, and the Prajna Paramita is what I honor. Therefore, I should now make offerings to the Prajna Paramita and respect it.」 Therefore, Kausika (another name for Sakra)! I personally make offerings to and serve this Prajna Paramita, never departing from it. All that I do is done because of the Prajna Paramita. If good men and good women wish to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), they should make offerings to the Prajna Paramita, uphold it, and practice it. Why? Because all Bodhisattva Mahasattvas (Great Bodhisattvas) are born from the Prajna Paramita, and all Buddhas, the World Honored Ones, are born from Bodhisattva Mahasattvas. Therefore, Kausika! If good men and good women practice the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), they should all make offerings to the Prajna Paramita, and they should also write, uphold, and study it in this way.'

The Seventh Scroll of the Prajna Paramita Sutra of the Light Emission Taisho Tripitaka Volume 08 No. 0221 Prajna Sutra of the Light Emission

The Eighth Scroll of the Prajna Sutra of the Light Emission

Translated by Tripitaka Dharmaraksa of Khotan of the Western Jin Dynasty under Imperial Decree

Chapter Thirty-Nine on the Merits of the Maha Prajna Paramita

The Buddha said to Sakra, 'If there are good men and good women who teach all beings in Jambudvipa (the Southern Continent) to uphold the ten virtues, Kausika, what do you think, would their merit be great?' Sakra said to the Buddha, 'Very great, very great! World Honored One!' The Buddha said, 'Kausika! It is not as great as the merit of a good man or good woman who gives a scroll of the Prajna Paramita Sutra to others, enabling them to write, uphold, recite, and understand its meaning. Why? Because this Prajna Paramita is the mother of all Buddhas, the mother of all Bodhisattvas, and the root of all Bodhisattva Mahasattvas.'

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若波羅蜜中廣說無漏之法，使諸善男子、善女人皆得而學，甫當來者亦復得學等至於道；求羅漢、辟支佛道者皆於是得，甫當求者亦於是得；求菩薩道者皆于中得，甫當求者皆悉當於中得；已成阿惟三佛者皆于中得，甫當求阿惟三佛者亦當於是中得。拘翼！何等為無漏之法？謂三十七品、空及三脫門、四諦，內外空及有無空，佛十種力，無量佛法使善男子、善女人得成阿惟三佛。甫當求者亦當得成阿惟三佛。拘翼！教一閻浮提眾生皆立於十善，不如使一人得須陀洹道。何以故？雖教一閻浮提眾生使行十善，未脫三惡趣；教一人得須陀洹者，已離三惡趣故。拘翼！若教一閻浮提其中眾生使行十善，盡得須陀洹，不如教一人使得辟支佛，得福甚多。拘翼！儘教一閻浮提人立於十善，皆得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，不如教一人使發阿耨多羅三耶三菩意，其德甚多。何以故？使一人發阿耨多羅三耶三菩意，為續佛種，佛種不斷故。拘翼！須陀洹至辟支佛及佛，皆從菩薩生。是故當知，善男子、善女人持般若波羅蜜經卷，授與他人，所得甚多。何以故？諸廣大之法皆來入般若波羅蜜故。因是便知有剎利、梵志、長者大姓，因知有四天王上至無思想無思想慧天，因知有三十七品至薩云若，知有須陀洹上至三耶三佛

【現代漢語翻譯】 現代漢語譯本： 如果般若波羅蜜中廣泛宣說無漏之法，使得所有善男子、善女人都能學習，未來的人也能學習，直至證得道果；求證阿羅漢、辟支佛道的人都能從中獲得，未來求證的人也能從中獲得；求證菩薩道的人都能從中獲得，未來求證的人也都能從中獲得；已經成就阿耨多羅三藐三菩提（無上正等正覺）的人都能從中獲得，未來求證阿耨多羅三藐三菩提的人也都能從中獲得。拘翼（帝釋天）！什麼是無漏之法呢？就是指三十七道品、空性以及三解脫門、四聖諦，內空和外空以及有無空，佛陀的十種力量，以及無量的佛法，這些能使善男子、善女人成就阿耨多羅三藐三菩提。未來求證的人也能成就阿耨多羅三藐三菩提。拘翼！教導整個閻浮提（我們所居住的這個世界）的眾生都奉行十善，不如使一個人證得須陀洹（預流果）道。為什麼呢？雖然教導整個閻浮提的眾生奉行十善，他們仍然沒有脫離三惡趣；而教導一個人證得須陀洹果，他就已經脫離了三惡趣。拘翼！如果教導整個閻浮提的眾生奉行十善，並且都證得須陀洹果，不如教導一個人證得辟支佛果，所得的福德更多。拘翼！即使教導整個閻浮提的人都奉行十善，並且都證得須陀洹、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛果，也不如教導一個人發起阿耨多羅三藐三菩提心，其功德非常巨大。為什麼呢？因為使一個人發起阿耨多羅三藐三菩提心，是爲了延續佛種，佛種才不會斷絕。拘翼！從須陀洹到辟支佛以及佛，都是從菩薩產生的。因此應當知道，善男子、善女人受持般若波羅蜜經卷，並將其傳授給他人，所得的功德非常巨大。為什麼呢？因為所有廣大的佛法都來源於般若波羅蜜。由此可知，有剎利（國王種姓）、梵志（婆羅門種姓）、長者（富裕的居士）大姓，由此可知有四天王，上至無想無想慧天，由此可知有三十七道品，直至薩云若（一切智），可知有須陀洹，上至三藐三佛（正等覺佛）。

【English Translation】 English version: If the unconditioned dharmas are extensively explained in the Prajnaparamita, so that all good men and good women can learn them, and those who come in the future can also learn them, until they attain the Path; those who seek the Arhat and Pratyekabuddha paths can all attain them through this, and those who will seek them in the future can also attain them through this; those who seek the Bodhisattva path can all attain it through this, and those who will seek it in the future can all attain it through this; those who have already attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) can all attain it through this, and those who will seek Anuttara-samyak-sambodhi in the future can also attain it through this. Kausika (Indra)! What are the unconditioned dharmas? They are the thirty-seven factors of enlightenment, emptiness, the three doors of liberation, the four noble truths, inner emptiness and outer emptiness, and the emptiness of existence and non-existence, the ten powers of the Buddha, and the immeasurable Buddha-dharmas, which enable good men and good women to attain Anuttara-samyak-sambodhi. Those who will seek it in the future can also attain Anuttara-samyak-sambodhi. Kausika! Teaching all the beings in Jambudvipa (the world we live in) to abide by the ten good deeds is not as beneficial as enabling one person to attain the Srotaapanna (stream-enterer) path. Why? Although teaching all the beings in Jambudvipa to practice the ten good deeds, they have not yet escaped the three evil realms; but teaching one person to attain the Srotaapanna fruit, they have already left the three evil realms. Kausika! If you teach all the beings in Jambudvipa to practice the ten good deeds, and they all attain the Srotaapanna fruit, it is not as beneficial as teaching one person to attain the Pratyekabuddha fruit, the merit gained is much greater. Kausika! Even if you teach all the people in Jambudvipa to abide by the ten good deeds, and they all attain Srotaapanna, Sakadagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha fruits, it is not as beneficial as teaching one person to generate the mind of Anuttara-samyak-sambodhi, the merit is very great. Why? Because enabling one person to generate the mind of Anuttara-samyak-sambodhi is to continue the Buddha lineage, so that the Buddha lineage will not be cut off. Kausika! From Srotaapanna to Pratyekabuddha and Buddha, all arise from Bodhisattvas. Therefore, it should be known that good men and good women who uphold the Prajnaparamita Sutra and transmit it to others gain immense merit. Why? Because all the vast dharmas come from the Prajnaparamita. From this, it is known that there are Kshatriyas (warrior caste), Brahmins (priest caste), elders (wealthy householders), and great families; from this, it is known that there are the Four Heavenly Kings, up to the Heaven of Neither Perception nor Non-Perception; from this, it is known that there are the thirty-seven factors of enlightenment, up to Sarvajna (omniscience); it is known that there are Srotaapannas, up to Samyak-sambuddhas (perfectly enlightened Buddhas).

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。拘翼！置是一閻浮提眾生，及四天下至小千天下、中千天下、三千大千國土，及如恒邊沙國土滿中眾生，悉教立於十善故。不如是善男子、善女人書持般若波羅蜜，教他人使書持經卷諷誦解說，得其功德甚多甚多。

「複次，拘翼！善男子、善女人教一閻浮提滿中眾生，令立四禪、四等及四空定，得五神通，其人得福寧為多不？」

釋提桓因白佛言：「甚多，甚多！世尊！」

佛言：「故不如是善男子、善女人書持般若波羅蜜授與他人，使書持經卷諷誦解說，得其福多。何以故？拘翼？般若波羅蜜者，所說極廣遠故。拘翼！置是一閻浮提，四天下、小千國土、中千國土、三千大千國土，及如十方恒邊沙國土滿中眾生，悉教令得四禪、四等及四空定，得五神通，其功德寧多不？」

釋提桓因白佛言：「甚多，甚多！世尊！」

佛言：「故不如是善男子、善女人書持般若波羅蜜授與他人，使書持諷誦解說中事，得其功德甚多甚多。

「複次，拘翼！受持般若波羅蜜者，不以二事亦非不二；受行五波羅蜜，亦不以二道亦非不二；亦不以二事念內外空及有無空；亦不以二事道行三十七品；亦不以二事道行薩云若。

「複次，拘翼！若善男子、善女人以無央數方便持般若波羅蜜，

【現代漢語翻譯】 現代漢語譯本：佛陀對拘翼（Kusika，帝釋天）說：『即使讓整個閻浮提（Jambudvipa，人世間）的眾生，以及四大洲、小千世界、中千世界、三千大千世界，乃至如恒河沙數般國土中的所有眾生，都奉行十善業道，其功德也不如善男子、善女人書寫、受持《般若波羅蜜》（Prajnaparamita，智慧的完美）經典，教導他人書寫、受持、諷誦、解說，所獲得的功德更多更多。』 『再者，拘翼！如果善男子、善女人教導整個閻浮提的眾生，讓他們修習四禪（catuh-dhyana，四種禪定）、四等心（catasrah apramanah，四種無量心）以及四空定（catasrah-arupya-samapattayah，四種無色定），並獲得五神通（panca-abhijna，五種超自然能力），這個人所獲得的福德難道不多嗎？』 釋提桓因（Sakra devanam indrah，帝釋天）對佛陀說：『非常多，非常多！世尊！』 佛陀說：『所以，不如善男子、善女人書寫、受持《般若波羅蜜》，並傳授給他人，讓他們書寫、受持、諷誦、解說，所獲得的福德更多。為什麼呢？拘翼？因為《般若波羅蜜》所說的道理極其深廣。拘翼！即使讓整個閻浮提、四大洲、小千世界、中千世界、三千大千世界，乃至如十方恒河沙數般國土中的所有眾生，都修習四禪、四等心以及四空定，並獲得五神通，其功德難道不多嗎？』 釋提桓因對佛陀說：『非常多，非常多！世尊！』 佛陀說：『所以，不如善男子、善女人書寫、受持《般若波羅蜜》，並傳授給他人，讓他們書寫、受持、諷誦、解說其中的道理，所獲得的功德更多更多。』 『再者，拘翼！受持《般若波羅蜜》的人，不執著於二元對立，也不執著于非二元對立；修行五波羅蜜（panca-paramita，五種到達彼岸的方法），也不執著於二元之道，也不執著于非二元之道；也不執著於二元對立的內外空（adhyatma-sunyata，內空）和有無空（bhava-abhava-sunyata，有無空）；也不執著於二元對立的道行三十七道品（bodhipaksika-dharma，三十七種菩提分法）；也不執著於二元對立的道行薩云若（sarvajna，一切智）。』 『再者，拘翼！如果善男子、善女人以無數方便法門受持《般若波羅蜜》，』

【English Translation】 English version: The Buddha said to Kusika (Sakra devanam indrah, the king of gods): 『Even if one were to teach all beings in Jambudvipa (the human world), as well as the four continents, the small chiliocosm, the medium chiliocosm, the great chiliocosm, and even all beings in lands as numerous as the sands of the Ganges River, to practice the ten virtuous actions, the merit would not be as great as that of a good man or good woman who writes, upholds, and teaches others to write, uphold, recite, and explain the Prajnaparamita (the perfection of wisdom) sutra. The merit gained from the latter is much, much greater.』 『Furthermore, Kusika! If a good man or good woman were to teach all beings in Jambudvipa to attain the four dhyanas (catuh-dhyana, four stages of meditative absorption), the four immeasurables (catasrah apramanah, four boundless states of mind), and the four formless absorptions (catasrah-arupya-samapattayah, four formless attainments), and to gain the five supernormal powers (panca-abhijna, five kinds of supernatural abilities), would that person』s merit be great?』 Sakra devanam indrah said to the Buddha: 『Very great, very great, World Honored One!』 The Buddha said: 『Therefore, it is not as great as the merit of a good man or good woman who writes, upholds, and teaches others to write, uphold, recite, and explain the Prajnaparamita. Why is that, Kusika? Because the teachings of the Prajnaparamita are extremely vast and profound. Kusika! Even if one were to teach all beings in Jambudvipa, the four continents, the small chiliocosm, the medium chiliocosm, the great chiliocosm, and even all beings in lands as numerous as the sands of the Ganges River in the ten directions, to attain the four dhyanas, the four immeasurables, and the four formless absorptions, and to gain the five supernormal powers, would that merit be great?』 Sakra devanam indrah said to the Buddha: 『Very great, very great, World Honored One!』 The Buddha said: 『Therefore, it is not as great as the merit of a good man or good woman who writes, upholds, and teaches others to write, uphold, recite, and explain the teachings of the Prajnaparamita. The merit gained from the latter is much, much greater.』 『Furthermore, Kusika! One who upholds the Prajnaparamita does not adhere to duality, nor does one adhere to non-duality; one who practices the five paramitas (panca-paramita, five perfections) does not adhere to the path of duality, nor does one adhere to the path of non-duality; one does not adhere to the duality of inner emptiness (adhyatma-sunyata, emptiness of self) and the emptiness of existence and non-existence (bhava-abhava-sunyata, emptiness of being and non-being); one does not adhere to the duality of the path of the thirty-seven factors of enlightenment (bodhipaksika-dharma, thirty-seven aids to enlightenment); nor does one adhere to the duality of the path of sarvajna (sarvajna, omniscience).』 『Furthermore, Kusika! If a good man or good woman were to uphold the Prajnaparamita with countless skillful means,』

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教化眾生，使學受持諷誦解說廣演其義，不以二事觀般若波羅蜜，亦不以相，亦不以無相，亦不合亦不散，亦不應非不應，亦不舉亦不下，亦不著亦不斷，亦不生亦不滅，亦不持非不持，亦不處非不處，亦不實亦不虛，亦不垢亦不凈，亦不信非不信，亦不法非不法，亦不如非不如，亦不真際非不真際。如是，拘翼！善男子、善女人受持般若波羅蜜，授與他人使諷誦學，事事分別解說其義章句分明，持是教人所得功德，勝自諷誦守行其事。若善男子、善女人自學般若波羅蜜，諷誦解說身自供養，復教他人，令諷誦學為解中義分別其慧明瞭具足者，是善男子、善女人所得功德最倍益多。」

釋提桓因白佛言：「世尊！是善男子、善女人受學般若波羅蜜者，當具足受解其句義。」

佛言：「如是，如是！拘翼！善男子、善女人受學般若波羅蜜者，當具足受解其句義。如是受學者是善男子、善女人，得無央數不可計善本之德。若有善男子、善女人盡其形壽供養十方諸佛如來，隨其所樂。其人殖福寧為多不？」

釋提桓因言：「甚多，甚多！」

佛言：「故不如是善男子、善女人以無央數方便持般若波羅蜜，授與他人，使學守行具足解慧了其句義者，所得功德福最甚多。何以故？過去當來現在諸佛本行

{ "translations": [ "現代漢語譯本", "教化眾生，使他們學習、接受、持誦、解說並廣泛闡述般若波羅蜜（智慧的完美）的含義，不以兩種對立的方式看待般若波羅蜜，既不以『有相』（有形可見的特徵）也不以『無相』（沒有形可見的特徵），既不執著于『合』（結合）也不執著于『散』（分離），既不執著于『應』（相應）也不執著于『非應』（不相應），既不執著于『舉』（舉起）也不執著于『下』（放下），既不執著于『著』（執著）也不執著于『斷』（斷滅），既不執著于『生』（產生）也不執著于『滅』（消滅），既不執著于『持』（保持）也不執著于『非持』（不保持），既不執著于『處』（存在）也不執著于『非處』（不存在），既不執著于『實』（真實）也不執著于『虛』（虛假），既不執著于『垢』（污垢）也不執著于『凈』（清凈），既不執著于『信』（相信）也不執著于『非信』（不相信），既不執著于『法』（法則）也不執著于『非法』（非法則），既不執著于『如』（如是）也不執著于『不如』（不如是），既不執著于『真際』（真實的邊界）也不執著于『非真際』（非真實的邊界）。拘翼（帝釋天的別名）啊！善男子、善女人受持般若波羅蜜，傳授給他人使之誦讀學習，事事分別解說其含義和章句，明白清晰，持有這種教導他人的功德，勝過自己誦讀修行。如果善男子、善女人自己學習般若波羅蜜，誦讀解說，自身供養，又教導他人，使之誦讀學習，理解其中的含義，分別其智慧，使其明瞭具足，那麼這個善男子、善女人所得的功德最為倍增。」 , "釋提桓因（帝釋天）對佛說：『世尊！這些學習般若波羅蜜的善男子、善女人，應當完全接受並理解其中的含義。』", "佛說：『是的，是的！拘翼！善男子、善女人學習般若波羅蜜，應當完全接受並理解其中的含義。這樣學習的人，這些善男子、善女人，會獲得無數不可計量的善本功德。如果有人盡其一生供養十方諸佛如來，隨其所愿，這個人所積累的福德難道不多嗎？』", "釋提桓因說：『非常多，非常多！』", "佛說：『但不如這些善男子、善女人以無數方便持般若波羅蜜，傳授給他人，使之學習修行，完全理解其含義，明白其智慧，所獲得的功德福報最為巨大。為什麼呢？因為過去、未來、現在諸佛的根本修行都是般若波羅蜜。』" ], "english_translations": [ "English version", "To teach sentient beings, enabling them to learn, accept, recite, explain, and widely expound the meaning of Prajna Paramita (Perfection of Wisdom), not viewing Prajna Paramita in terms of two opposing concepts, neither with 'form' (visible characteristics) nor with 'formlessness' (invisible characteristics), neither clinging to 'union' nor to 'separation', neither clinging to 'correspondence' nor to 'non-correspondence', neither clinging to 'raising' nor to 'lowering', neither clinging to 'attachment' nor to 'severance', neither clinging to 'birth' nor to 'extinction', neither clinging to 'holding' nor to 'non-holding', neither clinging to 'existence' nor to 'non-existence', neither clinging to 'reality' nor to 'unreality', neither clinging to 'defilement' nor to 'purity', neither clinging to 'belief' nor to 'non-belief', neither clinging to 'dharma' (law) nor to 'non-dharma', neither clinging to 'suchness' nor to 'non-suchness', neither clinging to 'true limit' nor to 'non-true limit'. Kausika (another name for Sakra, the king of gods)! If a virtuous man or woman upholds Prajna Paramita, teaches it to others, enabling them to recite and learn, explaining its meaning and verses clearly and distinctly, the merit of this teaching surpasses the merit of one's own recitation and practice. If a virtuous man or woman learns Prajna Paramita, recites and explains it, makes offerings themselves, and also teaches others, enabling them to recite and learn, understand its meaning, discern its wisdom, and become clear and complete, then the merit of this virtuous man or woman is multiplied many times over.", "Sakra (Indra) said to the Buddha, 'World Honored One! These virtuous men and women who learn Prajna Paramita should fully accept and understand its meaning.'", "The Buddha said, 'So it is, so it is! Kausika! Virtuous men and women who learn Prajna Paramita should fully accept and understand its meaning. Those who learn in this way, these virtuous men and women, will obtain immeasurable and countless merits of good roots. If someone were to spend their entire life making offerings to all the Buddhas and Tathagatas in the ten directions, according to their wishes, would the merit accumulated by that person be great?'", "Sakra said, 'Very great, very great!'", "The Buddha said, 'But it is not as great as the merit of those virtuous men and women who, through countless skillful means, uphold Prajna Paramita, teach it to others, enabling them to learn and practice, fully understand its meaning, and comprehend its wisdom. Why is this so? Because the fundamental practice of all Buddhas in the past, future, and present is Prajna Paramita.'" ] }

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菩薩道時，皆于般若波羅蜜中學，成得阿惟三佛；其有學者亦當覆成阿惟三佛。

「複次，拘翼！善男子、善女人于阿僧祇劫行檀波羅蜜，不如是善男子、善女人受持般若波羅蜜，廣教眾生而無所猗。拘翼！菩薩行檀波羅蜜若有所猗，生意念言：『我施與彼，作如是者。』為住佈施，不成檀波羅蜜。言：『我持戒，是我所戒。』便住于戒，不成尸波羅蜜。言：『我忍辱，以是故忍。』便住于忍，為不成羼波羅蜜。言：『我精進，有所為進。』便住于精進，為不成惟逮波羅蜜。言：『我行禪，有所為禪。』便住于禪，為不成禪波羅蜜。言：『我行智，便念于智。』以住于智，為不成般若波羅蜜。拘翼！善男子、善女人作是行者，不成六波羅蜜。」

釋提桓因白佛言：「菩薩摩訶薩作何等行，當成六波羅蜜？」

佛告釋提桓因言：「菩薩佈施，亦不自有，亦不有所施，亦不有受者，是為行檀波羅蜜。至般若波羅蜜，亦不有亦不得，是為菩薩具足行六波羅蜜。拘翼！若善男子、善女人行六波羅蜜及其義解，當作是知。何以故？后當來世當有善男子、善女人發意欲得阿耨多羅三耶三菩，住于般若波羅蜜，不具足聞般若波羅蜜及其義解，或不成阿耨多羅三耶三菩；是故當為是輩人具足解說般若波羅蜜中慧。」

【現代漢語翻譯】 現代漢語譯本：菩薩在修行菩薩道時，都是通過學習般若波羅蜜（智慧到彼岸）而成就阿惟三佛（無上正等正覺）；那些學習的人也應當成就阿惟三佛。 佛陀又說：『拘翼（釋提桓因的別稱）！善男子、善女人在無數劫中修行檀波羅蜜（佈施到彼岸），不如這位善男子、善女人受持般若波羅蜜，廣泛教導眾生而不執著任何事物。拘翼！菩薩修行檀波羅蜜如果有所執著，心中想著：『我施與了他們，做了這樣的事。』就停留在佈施的層面，不能成就檀波羅蜜。如果說：『我持戒，這是我所持的戒。』就停留在持戒的層面，不能成就尸波羅蜜（持戒到彼岸）。如果說：『我忍辱，因為這個原因我才忍。』就停留在忍辱的層面，不能成就羼波羅蜜（忍辱到彼岸）。如果說：『我精進，爲了某個目的而精進。』就停留在精進的層面，不能成就惟逮波羅蜜（精進到彼岸）。如果說：『我修禪定，爲了某個目的而修禪定。』就停留在禪定的層面，不能成就禪波羅蜜（禪定到彼岸）。如果說：『我修行智慧，就執著于智慧。』因為執著于智慧，就不能成就般若波羅蜜。拘翼！善男子、善女人如果這樣修行，就不能成就六波羅蜜。』 釋提桓因（帝釋天）問佛陀：『菩薩摩訶薩（大菩薩）要如何修行，才能成就六波羅蜜？』 佛陀告訴釋提桓因：『菩薩佈施時，不認為自己是施者，也不認為有所施之物，也不認為有接受佈施的人，這才是修行檀波羅蜜。直到般若波羅蜜，也不認為有智慧，也不認為得到了智慧，這才是菩薩圓滿修行六波羅蜜。拘翼！如果善男子、善女人修行六波羅蜜並理解其含義，就應當這樣理解。為什麼呢？因為未來世將會有善男子、善女人發願想要獲得阿耨多羅三耶三菩（無上正等正覺），他們雖然安住于般若波羅蜜，但如果不能完全聽聞般若波羅蜜及其含義，就可能無法成就阿耨多羅三耶三菩；因此，應當為這些人完整地解釋般若波羅蜜中的智慧。』

【English Translation】 English version: When Bodhisattvas practice the Bodhisattva path, they all learn from the Prajna Paramita (Perfection of Wisdom) and attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment); those who study should also attain Anuttara-samyak-sambodhi. Furthermore, Kausika (another name for Sakra)! A virtuous man or woman who practices Dana Paramita (Perfection of Giving) for countless kalpas (eons) is not as meritorious as a virtuous man or woman who upholds the Prajna Paramita, widely teaches sentient beings, and is not attached to anything. Kausika! If a Bodhisattva is attached while practicing Dana Paramita, thinking, 『I gave to them, I did such a thing,』 then they are dwelling in giving and do not achieve Dana Paramita. If they say, 『I observe precepts, these are the precepts I observe,』 then they are dwelling in precepts and do not achieve Sila Paramita (Perfection of Morality). If they say, 『I practice patience, I endure because of this,』 then they are dwelling in patience and do not achieve Ksanti Paramita (Perfection of Patience). If they say, 『I am diligent, I am diligent for a purpose,』 then they are dwelling in diligence and do not achieve Virya Paramita (Perfection of Diligence). If they say, 『I practice meditation, I meditate for a purpose,』 then they are dwelling in meditation and do not achieve Dhyana Paramita (Perfection of Meditation). If they say, 『I practice wisdom, then they are attached to wisdom.』 Because they are attached to wisdom, they do not achieve Prajna Paramita. Kausika! If a virtuous man or woman practices in this way, they do not achieve the Six Paramitas. Sakra (Indra) asked the Buddha, 『How should a Bodhisattva Mahasattva (Great Bodhisattva) practice to achieve the Six Paramitas?』 The Buddha told Sakra, 『When a Bodhisattva gives, they do not consider themselves the giver, nor do they consider there is something given, nor do they consider there is a receiver; this is practicing Dana Paramita. As for Prajna Paramita, they do not consider there is wisdom, nor do they consider they have attained wisdom; this is how a Bodhisattva fully practices the Six Paramitas. Kausika! If a virtuous man or woman practices the Six Paramitas and understands their meaning, they should understand it in this way. Why? Because in the future, there will be virtuous men and women who aspire to attain Anuttara-samyak-sambodhi, and although they abide in Prajna Paramita, if they do not fully hear the Prajna Paramita and its meaning, they may not attain Anuttara-samyak-sambodhi; therefore, the wisdom in Prajna Paramita should be fully explained to these people.』

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釋提桓因白佛言：「何等為人說般若波羅蜜？」

佛告釋提桓因言：「若有善男子、善女人說般若波羅蜜，說已當復說。」

釋提桓因白佛言：「云何善男子、善女人說般若波羅蜜，說已當復說？」

佛語釋提桓因言：「若善男子、善女人新入般若波羅蜜者，當爲說般若波羅蜜。為說已，當復說。為新入者說色無常，當爲作如是說：『如是行者，為行般若波羅蜜。如是說者，爲念五陰無常。』善男子、善女人作如是說五陰無常者，為欲初向行般若波羅蜜；說十二衰無常、苦、空，行六波羅蜜；說十八性無常、苦、空，行六波羅蜜；說五陰苦、空，行六波羅蜜；說四禪、四等、四空定無常、苦、空，行六波羅蜜；說三十七品、十八法至薩云若，說無常教，非常、苦、空。作如是說，作如是解，是為教新發意者行般若波羅蜜。拘翼！新學初發意者當作是行。

「複次，拘翼！若善男子、善女人深入學者說般若波羅蜜時，當語是新學初發意者言：『汝當受念六波羅蜜，受已當住第一菩薩地，從第一至第二至十住。作是想，有著想、有猗想，作是念般若波羅蜜。』拘翼！是為新發意行般若波羅蜜者。

「複次，拘翼！是善男子、善女人復作是教言：『汝當作是念般若波羅蜜，作是念已

【現代漢語翻譯】 現代漢語譯本 釋提桓因（帝釋天）問佛陀：『什麼樣的人可以為他人宣說般若波羅蜜（智慧到彼岸）？』 佛陀告訴釋提桓因：『如果有善男子、善女人宣說般若波羅蜜，說完之後應當繼續宣說。』 釋提桓因問佛陀：『什麼樣的善男子、善女人宣說般若波羅蜜，說完之後應當繼續宣說呢？』 佛陀告訴釋提桓因：『如果善男子、善女人是新入門學習般若波羅蜜的人，應當為他們宣說般若波羅蜜。宣說之後，應當繼續宣說。為新入門的人宣說色（物質）是無常的，應當這樣說：『像這樣修行的人，就是在修行般若波羅蜜。像這樣宣說的人，就是在憶念五陰（色、受、想、行、識）是無常的。』善男子、善女人像這樣宣說五陰無常，是爲了引導初學者走向修行般若波羅蜜；宣說十二衰（生、老、病、死等）是無常、苦、空的，從而修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）；宣說十八性（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）是無常、苦、空的，從而修行六波羅蜜；宣說五陰是苦、空的，從而修行六波羅蜜；宣說四禪（初禪、二禪、三禪、四禪）、四等（慈、悲、喜、舍四無量心）、四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）是無常、苦、空的，從而修行六波羅蜜；宣說三十七品（四念處、四正勤、四神足、五根、五力、七覺支、八正道）、十八法（內六根、外六塵、六識）直至薩云若（一切智），宣說無常的教義，即非常、苦、空。像這樣宣說，像這樣理解，這就是教導新發心的人修行般若波羅蜜。拘翼（釋提桓因的別稱）！新學初發心的人應當這樣修行。 『其次，拘翼！如果善男子、善女人是深入學習的人，在宣說般若波羅蜜時，應當告訴新學初發心的人說：『你應當受持憶念六波羅蜜，受持之後應當安住于第一菩薩地，從第一地到第二地，直到第十地。』應當這樣想，有執著想、有依靠想，這樣憶念般若波羅蜜。拘翼！這就是新發心修行般若波羅蜜的人。 『其次，拘翼！這位善男子、善女人又這樣教導說：『你應當這樣憶念般若波羅蜜，這樣憶念之後』

【English Translation】 English version Śakra Devānām Indra (Shakra, the lord of gods) asked the Buddha, 'What kind of person can explain the Prajñāpāramitā (Perfection of Wisdom) to others?' The Buddha told Śakra Devānām Indra, 'If there is a virtuous man or virtuous woman who explains the Prajñāpāramitā, after explaining it, they should continue to explain it.' Śakra Devānām Indra asked the Buddha, 'What kind of virtuous man or virtuous woman explains the Prajñāpāramitā, and after explaining it, should continue to explain it?' The Buddha told Śakra Devānām Indra, 'If a virtuous man or virtuous woman is newly entering the study of Prajñāpāramitā, they should explain the Prajñāpāramitā to them. After explaining it, they should continue to explain it. When explaining to a newcomer that rūpa (form/matter) is impermanent, they should say: 『One who practices in this way is practicing the Prajñāpāramitā. One who explains in this way is contemplating the impermanence of the five skandhas (form, feeling, perception, mental formations, consciousness).』 A virtuous man or virtuous woman who explains the impermanence of the five skandhas in this way is guiding beginners towards the practice of Prajñāpāramitā; explaining that the twelve nidānas (birth, old age, sickness, death, etc.) are impermanent, suffering, and empty, thereby practicing the six pāramitās (generosity, morality, patience, diligence, meditation, wisdom); explaining that the eighteen dhātus (six sense organs, six sense objects, six consciousnesses) are impermanent, suffering, and empty, thereby practicing the six pāramitās; explaining that the five skandhas are suffering and empty, thereby practicing the six pāramitās; explaining that the four dhyānas (first dhyāna, second dhyāna, third dhyāna, fourth dhyāna), four apramāṇas (loving-kindness, compassion, joy, equanimity), and four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception) are impermanent, suffering, and empty, thereby practicing the six pāramitās; explaining the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold noble path), the eighteen dharmas (six internal sense organs, six external sense objects, six consciousnesses) up to sarvajñatā (omniscience), explaining the teaching of impermanence, that is, not permanent, suffering, and empty. Explaining in this way, understanding in this way, this is teaching those who have newly generated the intention to practice Prajñāpāramitā. Kauśika (another name for Śakra)! Those who are newly learning and have just generated the intention should practice in this way.' 'Furthermore, Kauśika! If a virtuous man or virtuous woman is a deep learner, when explaining the Prajñāpāramitā, they should tell the new learner who has just generated the intention: 『You should receive and contemplate the six pāramitās, and after receiving them, you should abide in the first bodhisattva bhūmi (stage), from the first to the second, up to the tenth stage.』 They should think in this way, with attachment and reliance, and contemplate the Prajñāpāramitā. Kauśika! This is for those who have newly generated the intention to practice Prajñāpāramitā.' 'Furthermore, Kauśika! This virtuous man or virtuous woman should also teach, saying: 『You should contemplate the Prajñāpāramitā in this way, and after contemplating in this way』

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出過羅漢、辟支佛上。』是為新發意者行。

「複次，拘翼！有行菩薩道者，當語新學者言：『當受是般若波羅蜜，當得無所從生法忍。得是忍已，便住神通，從一佛國至一佛國，禮事恭敬諸佛世尊。』

「複次，拘翼！深入學者當教新學初發意者言：『善男子、善女人，汝當作是受學般若波羅蜜，作是持念。作是念已，汝便當得不可計無量之功德善福。』是為教新發意者行。

「複次，拘翼！深入學者當教新學者言：『善男子、汝當學過去當來今現在諸佛所行善本、所作功德，當一心念至得阿耨多羅三耶三佛。』是為教新學者行。」

釋提桓因白佛言：「作是念說已，當復云何教新學者乎？」

佛告釋提桓因言：「深入學者當復教新學者言：『善男子！當受念般若波羅蜜。念般若波羅蜜者，莫觀五陰無常。何以故？五陰所有自空，五陰所有者無所有也，無所有者非五陰。般若波羅蜜中五陰無有常與無常，般若波羅蜜中尚不見五陰，何況當有常無常耶？』拘翼！善男子、善女人作如是說，為不教新學著者。當復教新學著者：『汝當受念般若波羅蜜。念般若波羅蜜于諸法莫有所過、莫有所住。何以故？般若波羅蜜者亦無有法可過者、有住者。何以故？法自空。有空者無所有，無所有者般

【現代漢語翻譯】 現代漢語譯本 『（此法）能出羅漢（Arhat，已證悟的聖者）、辟支佛（Pratyekabuddha，獨覺者）。』這是為新發菩提心的人所應修行的。

『再者，拘翼（Kausika，釋提桓因的別名）！有修行菩薩道的人，應當告訴新學者說：『應當受持這《般若波羅蜜》（Prajnaparamita，智慧的完美），應當獲得無所從生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟）。獲得這種忍之後，便能安住于神通，從一個佛國到另一個佛國，禮敬供養諸佛世尊。』

『再者，拘翼！深入佛法的修行者應當教導新學初發菩提心的人說：『善男子、善女人，你們應當這樣受持學習《般若波羅蜜》，這樣憶念。這樣憶念之後，你們便應當獲得不可計數無量的功德善福。』這是教導新發菩提心的人所應修行的。

『再者，拘翼！深入佛法的修行者應當教導新學者說：『善男子，你們應當學習過去、未來、現在諸佛所修行的善根、所作的功德，應當一心憶念直到證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』這是教導新學者所應修行的。』

釋提桓因（Sakradevanam Indra，天帝）對佛說：『這樣教導之後，應當再如何教導新學者呢？』

佛告訴釋提桓因說：『深入佛法的修行者應當再教導新學者說：『善男子！應當受持憶念《般若波羅蜜》。憶念《般若波羅蜜》的人，不要觀察五陰（panca-skandha，色、受、想、行、識）的無常。為什麼呢？五陰的自性本空，五陰的所有都是無所有的，無所有就不是五陰。在《般若波羅蜜》中，五陰沒有常與無常，在《般若波羅蜜》中尚且不見五陰，何況會有常與無常呢？』拘翼！善男子、善女人這樣說，是不教導新學者執著。應當再教導新學者：『你們應當受持憶念《般若波羅蜜》。憶念《般若波羅蜜》對於諸法不要有所執著、不要有所停留。為什麼呢？《般若波羅蜜》也沒有什麼法可以執著、可以停留。為什麼呢？法自性本空。有空就是無所有，無所有就是《般若波羅蜜》。』

【English Translation】 English version 'It produces Arhats (enlightened saints) and Pratyekabuddhas (solitary realizers).' This is the practice for those who have newly generated the aspiration for enlightenment.

'Furthermore, Kausika (another name for Sakradevanam Indra)! Those who practice the Bodhisattva path should tell new learners: 'You should receive and uphold this Prajnaparamita (the perfection of wisdom), and you should attain the acceptance of the non-arising of all dharmas (anutpattika-dharma-ksanti). Having attained this acceptance, you will then abide in supernormal powers, traveling from one Buddha-land to another, paying homage and respect to all the Buddhas, the World Honored Ones.'

'Furthermore, Kausika! Those who are deeply learned should teach new learners who have just generated the aspiration for enlightenment, saying: 'Good men and good women, you should receive and study the Prajnaparamita in this way, and remember it in this way. Having remembered it in this way, you should then attain immeasurable merits and blessings.' This is the practice to teach those who have newly generated the aspiration for enlightenment.

'Furthermore, Kausika! Those who are deeply learned should teach new learners, saying: 'Good men, you should learn the roots of goodness and the merits performed by all the Buddhas of the past, future, and present, and you should single-mindedly remember them until you attain Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment).' This is the practice to teach new learners.'

Sakradevanam Indra (the king of the gods) said to the Buddha: 'Having taught in this way, how should we further teach new learners?'

The Buddha told Sakradevanam Indra: 'Those who are deeply learned should further teach new learners, saying: 'Good men! You should receive and remember the Prajnaparamita. Those who remember the Prajnaparamita should not observe the impermanence of the five skandhas (form, feeling, perception, mental formations, and consciousness). Why? The nature of the five skandhas is empty, all that belongs to the five skandhas is without any existence, and that which is without any existence is not the five skandhas. In the Prajnaparamita, the five skandhas have neither permanence nor impermanence. In the Prajnaparamita, the five skandhas are not even seen, so how could there be permanence or impermanence?' Kausika! Good men and good women who speak in this way are not teaching new learners to be attached. You should further teach new learners: 'You should receive and remember the Prajnaparamita. In remembering the Prajnaparamita, do not be attached to any dharma, and do not dwell on any dharma. Why? The Prajnaparamita has no dharma to be attached to or to dwell on. Why? The nature of dharma is empty. That which is empty is without any existence, and that which is without any existence is the Prajnaparamita.'

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若波羅蜜。般若波羅蜜中無有法可應不應者，亦無有生與不生法。』善男子、善女人作如是說，是為不教新學著者。拘翼！善男子、善女人說般若波羅蜜中義當如是。善男子、善女人作如是教，所得功德多於前者。

「複次，拘翼！善男子、善女人教一閻浮提眾生令得須陀洹道。其福多不？」

釋提桓因言：「甚多，甚多！世尊！」

佛言：「不如是善男子、善女人以般若波羅蜜授與他人，使學書持為解說其義。得其功德甚多甚多。教是善男子、善女人般若波羅蜜，隨其上教習學守行。何以故？諸須陀洹道者皆從般若波羅蜜出生故。

「複次，拘翼！置是閻浮提諸四天下及三千大千國土。東方如恒邊沙國土，滿中眾生，儘教令得須陀洹道。其福寧多不？」

釋提桓因言：「甚多，甚多！世尊！」

佛言：「不如是善男子、善女人以般若波羅蜜授與他人，使學書持諷誦行習解說其慧，得其功德甚多甚多。何以故？須陀洹道皆從般若波羅蜜出生故。

「複次，拘翼！若閻浮提滿中眾生，儘教令得須陀洹、斯陀含、阿那含、阿羅漢。其福寧多不？」

釋提桓因白佛言：「甚多，甚多！世尊！」

佛言：「不如是善男子、善女人以般若波羅蜜授與他人，使學書持諷誦

【現代漢語翻譯】 現代漢語譯本 『如果說般若波羅蜜（Prajnaparamita，智慧的完美）中沒有法是應該或不應該的，也沒有生或不生的法。』善男子、善女人如果這樣說，那就是沒有教導新學者。拘翼（Kausika，帝釋天的別名）！善男子、善女人應該這樣解釋般若波羅蜜的含義。善男子、善女人如果這樣教導，所獲得的功德比之前說的更多。 『再者，拘翼！善男子、善女人如果教導一個閻浮提（Jambudvipa，我們所居住的世界）的眾生證得須陀洹道（Srotapanna，預流果），他們的福德多嗎？』 釋提桓因（Sakra devanam Indra，帝釋天）說：『非常多，非常多！世尊！』 佛說：『不如善男子、善女人將般若波羅蜜傳授給他人，讓他們學習、書寫、受持並解釋其含義。他們獲得的功德非常多。教導這些善男子、善女人般若波羅蜜，讓他們按照教導學習、實踐和遵守。為什麼呢？因為所有證得須陀洹道的人都是從般若波羅蜜中出生的。』 『再者，拘翼！假設把閻浮提、所有四天下（catuhdvipa，四大洲）以及三千大千國土（trisahasra-mahasahasra-lokadhatu，一個巨大的宇宙系統）都算上，東方如恒河沙數國土，充滿眾生，都教導他們證得須陀洹道，他們的福德多嗎？』 釋提桓因說：『非常多，非常多！世尊！』 佛說：『不如善男子、善女人將般若波羅蜜傳授給他人，讓他們學習、書寫、諷誦、實踐並解釋其智慧，他們獲得的功德非常多。為什麼呢？因為須陀洹道都是從般若波羅蜜中出生的。』 『再者，拘翼！如果閻浮提充滿眾生，都教導他們證得須陀洹（Srotapanna，預流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果），他們的福德多嗎？』 釋提桓因對佛說：『非常多，非常多！世尊！』 佛說：『不如善男子、善女人將般若波羅蜜傳授給他人，讓他們學習、書寫、諷誦』

【English Translation】 English version 'If it is said that in Prajnaparamita (Perfection of Wisdom) there is no dharma (teaching) that should or should not be, nor is there a dharma of arising or non-arising.' If a good man or good woman says this, it is not teaching the new learners. Kausika (another name for Sakra, the king of gods)! A good man or good woman should explain the meaning of Prajnaparamita in this way. If a good man or good woman teaches in this way, the merit they obtain is greater than what was said before. 'Furthermore, Kausika! If a good man or good woman teaches the beings of one Jambudvipa (the world we live in) to attain the Srotapanna path (stream-enterer), is their merit great?' Sakra devanam Indra (Indra, the king of gods) said, 'Very much, very much! World Honored One!' The Buddha said, 'It is not as much as the merit of a good man or good woman who imparts Prajnaparamita to others, enabling them to learn, write, uphold, and explain its meaning. The merit they obtain is very much. Teach these good men and good women Prajnaparamita, and let them learn, practice, and abide by the teachings. Why? Because all those who attain the Srotapanna path are born from Prajnaparamita.' 'Furthermore, Kausika! Suppose that Jambudvipa, all four continents (catuhdvipa), and the three thousand great thousand world systems (trisahasra-mahasahasra-lokadhatu), and in the east, lands as numerous as the sands of the Ganges River, are filled with beings, and all are taught to attain the Srotapanna path, is their merit great?' Sakra devanam Indra said, 'Very much, very much! World Honored One!' The Buddha said, 'It is not as much as the merit of a good man or good woman who imparts Prajnaparamita to others, enabling them to learn, write, recite, practice, and explain its wisdom. The merit they obtain is very much. Why? Because the Srotapanna path is born from Prajnaparamita.' 'Furthermore, Kausika! If Jambudvipa is filled with beings, and all are taught to attain Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one), is their merit great?' Sakra devanam Indra said to the Buddha, 'Very much, very much! World Honored One!' The Buddha said, 'It is not as much as the merit of a good man or good woman who imparts Prajnaparamita to others, enabling them to learn, write, recite'

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奉行，如其中教解說慧義，得其功德甚多甚多。何以故？須陀洹道至阿羅漢皆從般若波羅蜜出生故。

「複次，拘翼！置是一閻浮提及三千大千國土。如恒邊沙國土滿中眾生，儘教令得須陀洹道至阿羅漢。其福多不？」

釋提桓因白佛言：「甚多，甚多！」

佛言：「不如是善男子、善女人以般若波羅蜜授與他人，使學書持諷誦奉行，隨其中教解說慧義，得其功德甚多甚多。

「複次，拘翼！一閻浮提滿中眾生，儘教令得辟支佛道。其福多不？」

釋提桓因言：「甚多，甚多！世尊！」

佛言：「不如是善男子、善女人以般若波羅蜜授與他人，使學書持諷誦奉行，隨其中教解說慧義，得其功德甚多甚多。何以故？諸辟支佛皆從般若波羅蜜出生故。

「複次，拘翼！置是閻浮提及三千大千國土。如恒邊沙國土眾生，儘教令得辟支佛道。福多不？」

釋提桓因言：「甚多，甚多！世尊！」

佛言：「不如是善男子、善女人以般若波羅蜜授與他人，使學書持諷誦奉行，隨其中教為解慧義，得其功德甚多甚多。何以故？諸辟支佛皆從般若波羅蜜中出生故。

「複次，拘翼！若有善男子、善女人教一閻浮提及恒邊沙滿中眾生，勸助令發阿耨多羅三耶三菩意。不如

【現代漢語翻譯】 現代漢語譯本：奉行，如果按照其中教導解釋智慧的含義，得到的功德非常非常多。為什麼呢？因為從須陀洹（Srotaapanna，入流果）到阿羅漢（Arhat，無學果）的道，都是從般若波羅蜜（Prajnaparamita，智慧的完美）中產生的。 佛陀又說：『拘翼（Kausika，釋提桓因的別名）！假設把一個閻浮提（Jambudvipa，南贍部洲）和三千大千世界都算上。如同恒河沙數那樣多的國土中充滿眾生，全部教導他們得到須陀洹道到阿羅漢道。他們的福德多不多呢？』 釋提桓因（Sakra devanam Indra，帝釋天）回答佛陀說：『非常多，非常多！』 佛陀說：『不如這樣的善男子、善女人，把般若波羅蜜傳授給他人，讓他們學習、書寫、受持、諷誦、奉行，並按照其中的教導解釋智慧的含義，得到的功德非常非常多。』 佛陀又說：『拘翼！一個閻浮提充滿眾生，全部教導他們得到辟支佛（Pratyekabuddha，緣覺）道。他們的福德多不多呢？』 釋提桓因說：『非常多，非常多！世尊！』 佛陀說：『不如這樣的善男子、善女人，把般若波羅蜜傳授給他人，讓他們學習、書寫、受持、諷誦、奉行，並按照其中的教導解釋智慧的含義，得到的功德非常非常多。為什麼呢？因為所有的辟支佛都是從般若波羅蜜中產生的。』 佛陀又說：『拘翼！假設把一個閻浮提和三千大千世界都算上。如同恒河沙數那樣多的國土中的眾生，全部教導他們得到辟支佛道。他們的福德多不多呢？』 釋提桓因說：『非常多，非常多！世尊！』 佛陀說：『不如這樣的善男子、善女人，把般若波羅蜜傳授給他人，讓他們學習、書寫、受持、諷誦、奉行，並按照其中的教導解釋智慧的含義，得到的功德非常非常多。為什麼呢？因為所有的辟支佛都是從般若波羅蜜中產生的。』 佛陀又說：『拘翼！如果有善男子、善女人教導一個閻浮提以及恒河沙數那樣多的國土中的眾生，勸導他們發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的心。

【English Translation】 English version: Practicing, if one explains the meaning of wisdom according to its teachings, one obtains very, very much merit. Why is that? Because the path from Srotaapanna (stream-enterer) to Arhat (worthy one) all arise from Prajnaparamita (perfection of wisdom). Furthermore, Kausika! Suppose one considers one Jambudvipa (continent of the southern world) and three thousand great thousand world systems. If the lands, as numerous as the sands of the Ganges, are filled with beings, and all are taught to attain the path of Srotaapanna to Arhat, would their merit be much or not? Sakra devanam Indra replied to the Buddha, 'Very much, very much!' The Buddha said, 'It is not as much as the merit obtained by a good man or good woman who gives Prajnaparamita to others, causing them to learn, write, uphold, recite, and practice it, and explain the meaning of wisdom according to its teachings.' Furthermore, Kausika! If one Jambudvipa is filled with beings, and all are taught to attain the path of Pratyekabuddha (solitary buddha), would their merit be much or not? Sakra devanam Indra said, 'Very much, very much! World Honored One!' The Buddha said, 'It is not as much as the merit obtained by a good man or good woman who gives Prajnaparamita to others, causing them to learn, write, uphold, recite, and practice it, and explain the meaning of wisdom according to its teachings. Why is that? Because all Pratyekabuddhas arise from Prajnaparamita.' Furthermore, Kausika! Suppose one considers one Jambudvipa and three thousand great thousand world systems. If the beings in lands as numerous as the sands of the Ganges are all taught to attain the path of Pratyekabuddha, would their merit be much or not? Sakra devanam Indra said, 'Very much, very much! World Honored One!' The Buddha said, 'It is not as much as the merit obtained by a good man or good woman who gives Prajnaparamita to others, causing them to learn, write, uphold, recite, and practice it, and explain the meaning of wisdom according to its teachings. Why is that? Because all Pratyekabuddhas arise from Prajnaparamita.' Furthermore, Kausika! If there is a good man or good woman who teaches the beings in one Jambudvipa and in lands as numerous as the sands of the Ganges, encouraging them to generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).

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是善男子、善女人以般若波羅蜜授與他人，教使書持諷誦奉行，為解慧義，其德甚多。語其人言：『受般若波羅蜜，當隨中教。隨是教已，當得薩云若利。得是利已，便具足般若波羅蜜，汝便當成阿耨多羅三耶三菩。何以故？初發意菩薩皆從般若波羅蜜出生故。』

「複次，拘翼！若有善男子、善女人教一閻浮提及恒邊沙滿中眾生、教令立於阿惟越致。其福寧多不？」

釋提桓因言：「甚多，甚多！世尊！」

佛言：「拘翼！不如是善男子！善女人持般若波羅蜜經卷，授與他人解說中事，及其義慧使宣行之。語其人言：『受持是般若波羅蜜經卷，如上所教皆習奉行，汝便當得諸法之利，至得阿耨多羅三耶三菩。何以故？菩薩摩訶薩阿惟越致地皆從般若波羅蜜出故。』

「複次，拘翼！盡一閻浮提其中眾生，悉為阿耨多羅三耶三菩不復轉還。若善男子、善女人為是輩人說般若波羅蜜及其義解而為說之。若有一人言：『我欲疾成阿耨多羅三耶三菩。』若有善男子、善女人為是一人說般若波羅蜜，具足其義分別解說，其福最多。」

釋提桓因白佛言：「世尊！菩薩摩訶薩務欲成阿耨多羅三耶三菩者，務當教是菩薩令行六波羅蜜，當教內外空及有無空，三十七品、佛十種力、四無所畏、四無礙

【現代漢語翻譯】 現代漢語譯本 『善男子、善女人如果將《般若波羅蜜》（Prajnaparamita，智慧的完美）傳授給他人，教導他們書寫、受持、諷誦、奉行，併爲他們解釋其中智慧的含義，其功德非常巨大。告訴他們：『接受《般若波羅蜜》，應當遵循其中的教導。遵循這些教導后，你將獲得薩云若（Sarvajna，一切智）的利益。獲得這種利益后，你將圓滿具備《般若波羅蜜》，你將成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？因為初發菩提心的菩薩都是從《般若波羅蜜》中產生的。』 『再者，拘翼（Kausika，帝釋天的別名）！如果有善男子、善女人教導一個閻浮提（Jambudvipa，我們所居住的世界）以及恒河沙數那麼多的眾生，使他們安住于阿惟越致（Avaivartika，不退轉地），他們的福德難道不多嗎？』 釋提桓因（Sakra devanam Indra，帝釋天）說：『非常多，非常多！世尊！』 佛說：『拘翼！不如這位善男子、善女人，他受持《般若波羅蜜》經卷，傳授給他人，解釋其中的內容，以及智慧的含義，使他們宣揚奉行。告訴他們：『受持這部《般若波羅蜜》經卷，如上面所教導的那樣學習奉行，你將獲得諸法的利益，最終成就阿耨多羅三藐三菩提。為什麼呢？因為菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）的阿惟越致地都是從《般若波羅蜜》中產生的。』 『再者，拘翼！如果整個閻浮提的眾生都成就了阿耨多羅三藐三菩提，不再退轉。如果有善男子、善女人為這些人宣說《般若波羅蜜》及其含義，併爲他們解釋。如果有一個人說：『我想要快速成就阿耨多羅三藐三菩提。』如果有善男子、善女人為這個人宣說《般若波羅蜜》，詳細解釋其中的含義，其福德最為巨大。』 釋提桓因對佛說：『世尊！菩薩摩訶薩如果想要成就阿耨多羅三藐三菩提，應當教導這些菩薩修行六波羅蜜（Paramita，六度），應當教導他們內外空以及有無空，三十七道品（Bodhipaksika-dharma，三十七菩提分法）、佛的十種力量（Dasabala，如來十力）、四無所畏（Catur-vaisaradya，四無畏）、四無礙解（Catur-pratisamvid，四無礙解）。』

【English Translation】 English version 'If a virtuous man or virtuous woman imparts the Prajnaparamita (Perfection of Wisdom) to others, teaching them to write, uphold, recite, and practice it, and explains the meaning of its wisdom, their merit is immense. Tell them: 'Receive the Prajnaparamita, and you should follow its teachings. Having followed these teachings, you will obtain the benefit of Sarvajna (All-Knowing Wisdom). Having obtained this benefit, you will fully possess the Prajnaparamita, and you will achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Why? Because Bodhisattvas who first generate the aspiration for enlightenment all arise from the Prajnaparamita.' 'Furthermore, Kausika (another name for Sakra, the king of gods)! If a virtuous man or virtuous woman teaches the beings in one Jambudvipa (the world we live in) and as many beings as the sands of the Ganges River, causing them to abide in Avaivartika (the stage of non-retrogression), would their merit not be great?' Sakra devanam Indra (the king of gods) said: 'Very great, very great! World Honored One!' The Buddha said: 'Kausika! It is not as great as the merit of a virtuous man or virtuous woman who upholds the Prajnaparamita scripture, imparts it to others, explains its content, and the meaning of its wisdom, causing them to proclaim and practice it. Tell them: 'Uphold this Prajnaparamita scripture, and as you have been taught, learn and practice it, you will obtain the benefits of all dharmas, and ultimately achieve Anuttara-samyak-sambodhi. Why? Because the Avaivartika stage of Bodhisattva-mahasattvas (Great Bodhisattvas) all arise from the Prajnaparamita.' 'Furthermore, Kausika! If all the beings in one Jambudvipa were to achieve Anuttara-samyak-sambodhi and not regress, and if a virtuous man or virtuous woman were to explain the Prajnaparamita and its meaning to these beings, and explain it for them. If one person were to say: 'I wish to quickly achieve Anuttara-samyak-sambodhi,' and if a virtuous man or virtuous woman were to explain the Prajnaparamita to this person, fully explaining its meaning, their merit would be the greatest.' Sakra devanam Indra said to the Buddha: 'World Honored One! If Bodhisattva-mahasattvas wish to achieve Anuttara-samyak-sambodhi, they should teach these Bodhisattvas to practice the Six Paramitas (Perfections), they should teach them the emptiness of inner and outer, and the emptiness of existence and non-existence, the Thirty-seven Bodhipaksika-dharmas (Thirty-seven Factors of Enlightenment), the Ten Powers of the Buddha (Dasabala), the Four Vaisaradyas (Four Fearlessnesses), and the Four Pratisamvids (Four Analytical Knowledges).'

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慧、佛十八法。當以是法教是輩人，給其所須衣服真越所有供養。以是二事法，供養是輩菩薩摩訶薩。世尊！是善男子、善女人所得福最尊，勝前所作者。所以者何？世尊！菩薩摩訶薩教人行六波羅蜜當如是，教人行內外空及有無空，三十七品乃至佛十八法，亦當如是。」

須菩提語釋提桓因言：「善哉，善哉！拘翼！乃勸助是善男子、善女人求菩薩道者乃爾。如卿為佛作賢弟子之法，當益於菩薩摩訶薩，以持法施及供養施護養菩薩，勸助使成阿耨多羅三耶三菩。何以故？諸佛及弟子眾皆從是二事施中出。若菩薩不發阿耨多羅三耶三菩意者，是菩薩終不能學六波羅蜜及佛十八法。若菩薩不學六波羅蜜及佛十八法者，終不成阿耨多羅三耶三菩，亦不知有羅漢、辟支佛。以菩薩學六波羅蜜及佛十八法故，得成阿耨多羅三耶三菩；三惡趣便斷，世間乃知有剎利、梵志、長者大姓種，便知有四天王及無思想無思想慧天，便知有六波羅蜜，從內外空及有無空，三十七品、佛十八法，世間便知有聲聞、辟支佛乘。」◎

摩訶般若波羅蜜勸助品第四十

爾時彌勒菩薩摩訶薩語須菩提：「菩薩摩訶薩所作勸助福祐之像，與眾生共，為阿耨多羅三耶三菩，無所希望，出過眾生。諸聲聞、辟支佛所作勸助福祐者，上一切

{ "translations": [ "現代漢語譯本：智慧和佛的十八種不共法（Buddha's eighteen unique qualities）。應當用這些法教導這些人，給予他們所需的衣服、食物和一切供養。用這兩種方法供養這些菩薩摩訶薩（great bodhisattvas）。世尊！這些善男子、善女人所獲得的福德最為尊貴，勝過之前所做的一切。為什麼呢？世尊！菩薩摩訶薩教導人們修行六波羅蜜（six perfections）應當如此，教導人們修行內外空和有無空，以及三十七道品（thirty-seven factors of enlightenment）乃至佛的十八種不共法，也應當如此。」， "須菩提對釋提桓因（Śakra Devānām Indra）說：『善哉，善哉！拘翼（Kauśika，釋提桓因的別名）！你竟然勸勉幫助這些善男子、善女人求菩薩道。你像佛的賢善弟子一樣，應當利益菩薩摩訶薩，用持法佈施和供養佈施來護持菩薩，勸勉幫助他們成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。為什麼呢？諸佛和弟子眾都從這兩種佈施中產生。如果菩薩不發阿耨多羅三藐三菩提心，這個菩薩最終不能學習六波羅蜜和佛的十八種不共法。如果菩薩不學習六波羅蜜和佛的十八種不共法，最終不能成就阿耨多羅三藐三菩提，也不知道有阿羅漢（arhat）和辟支佛（pratyekabuddha）。因為菩薩學習六波羅蜜和佛的十八種不共法，才能成就阿耨多羅三藐三菩提；三惡道（three evil realms）便斷除，世間才知道有剎帝利（kṣatriya）、婆羅門（brāhmaṇa）、長者和大家族種姓，才知道有四大天王（Four Heavenly Kings）和無想天（asaṃjñika-deva）及無想慧天，才知道有六波羅蜜，從內外空和有無空，三十七道品、佛的十八種不共法，世間才知道有聲聞乘（śrāvakayāna）和辟支佛乘。』", "《摩訶般若波羅蜜經》勸助品第四十", "這時，彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）對須菩提說：『菩薩摩訶薩所作的勸助福德之相，與眾生共同，是爲了阿耨多羅三藐三菩提，沒有所求，超越眾生。諸聲聞和辟支佛所作的勸助福德，勝過一切。』" ], "english_translations": [ "English version: Wisdom and the Buddha's eighteen unique qualities. These people should be taught with these dharmas, and they should be given the necessary clothing, food, and all offerings. These bodhisattvas mahasattvas (great bodhisattvas) should be supported with these two methods. World Honored One! The merit obtained by these good men and good women is the most honorable, surpassing all that was done before. Why is that? World Honored One! Bodhisattvas mahasattvas should teach people to practice the six paramitas (six perfections) in this way, and they should also teach people to practice inner and outer emptiness and the emptiness of existence and non-existence, as well as the thirty-seven factors of enlightenment and the Buddha's eighteen unique qualities.", "Subhuti said to Śakra Devānām Indra: 'Excellent, excellent! Kauśika (another name for Śakra Devānām Indra)! You are actually encouraging and helping these good men and good women to seek the bodhisattva path. Like a virtuous disciple of the Buddha, you should benefit the bodhisattvas mahasattvas, protect them with the dharma giving and offering giving, and encourage and help them to achieve anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Why is that? All Buddhas and their disciples come from these two kinds of giving. If a bodhisattva does not aspire to anuttarā-samyak-saṃbodhi, that bodhisattva will ultimately not be able to learn the six paramitas and the Buddha's eighteen unique qualities. If a bodhisattva does not learn the six paramitas and the Buddha's eighteen unique qualities, they will ultimately not achieve anuttarā-samyak-saṃbodhi, nor will they know of arhats and pratyekabuddhas. Because bodhisattvas learn the six paramitas and the Buddha's eighteen unique qualities, they can achieve anuttarā-samyak-saṃbodhi; the three evil realms will be cut off, and the world will know of kṣatriyas, brāhmaṇas, elders, and great family lineages, and will know of the Four Heavenly Kings and the asaṃjñika-devas and the asaṃjñika-wisdom-devas, and will know of the six paramitas, from inner and outer emptiness and the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, and the Buddha's eighteen unique qualities, and the world will know of the śrāvakayāna and the pratyekabuddhayāna.'", "Chapter Forty: Encouragement of the Mahāprajñāpāramitā Sūtra", "At that time, Maitreya Bodhisattva Mahāsattva said to Subhuti: 'The aspect of merit from encouragement that bodhisattvas mahasattvas do, is shared with all beings, and is for anuttarā-samyak-saṃbodhi, without any seeking, and surpasses all beings. The merit from encouragement that śrāvakas and pratyekabuddhas do, surpasses all.'" ] }

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眾生。發聲聞、辟支佛乘者，所作佈施福祐之像，持戒自守一心福像。不如是菩薩摩訶薩勸助之福與眾生俱，共為阿耨多羅三耶三菩，其福最尊為最第一，具足無有過上者，所作勸助皆為眾產生阿耨多羅三耶三菩。何以故？羅漢、辟支佛所作佈施之福持戒自守，但欲自調、但欲自凈、但欲自度。念三十七品、念三脫門，但以自調而欲自度。菩薩但欲調眾生、欲凈眾生、欲度眾生，勸助眾生為阿耨多羅三耶三菩。」

須菩提白彌勒菩薩摩訶薩：「是菩薩摩訶薩于東方無央數諸佛剎土，無央數般泥洹佛，從發意至阿耨多羅三耶三佛，至般泥洹乃至法滅盡，從其中間所作善本應六波羅蜜。及諸聲聞、緣覺所作佈施功德持戒自守及諸無漏之戒、從行戒至無戒善本、乃至諸佛凈戒之福、三昧之福、智慧之福、解脫之福、見解脫慧之福，及大慈大悲，無量阿僧祇佛所說法。從其法中所聞受者，有得須陀洹至得阿羅漢、辟支佛、上至菩薩及諸般泥洹佛所作功德、都計之合之，勸助為尊最為無上最為具足。我亦復持是功德，如是勸助功德福，是為作阿耨多羅三耶三菩中勸助，是便為成阿耨多羅三耶三菩。是善男子、善女人為菩薩道者，或當作是念：『如過去諸佛世尊所作功德，使我得是意、使我發是意行、使我得是想念。』」

【現代漢語翻譯】 現代漢語譯本： 眾生如果發心修習聲聞乘或辟支佛乘，他們所做的佈施所帶來的福報，以及持戒自律所帶來的福報，都比不上菩薩摩訶薩勸導眾生一同發願成就無上正等正覺的福報。菩薩的福報最為尊貴，最為殊勝，沒有任何福報可以超越。菩薩所做的一切勸導都是爲了幫助眾產生就無上正等正覺。這是為什麼呢？因為羅漢和辟支佛所做的佈施和持戒，只是爲了自我調伏、自我清凈、自我解脫。他們修習三十七道品，修習三解脫門，都只是爲了自我調伏和自我解脫。而菩薩則是爲了調伏眾生、清凈眾生、解脫眾生，勸導眾生一同發願成就無上正等正覺。

須菩提對彌勒菩薩摩訶薩說：『這位菩薩摩訶薩在東方無量無數的佛國，經歷了無量無數的佛陀涅槃，從發菩提心到成就無上正等正覺，再到涅槃，乃至正法滅盡的這段時間裡，所修的善根都應以六波羅蜜為基礎。還有那些聲聞和緣覺所做的佈施功德，持戒自律以及無漏之戒，從行戒到無戒的善根，乃至諸佛的清凈戒律之福、三昧之福、智慧之福、解脫之福、見解脫慧之福，以及大慈大悲，無量阿僧祇佛所說的法。從這些法中聽聞並接受教誨的人，有證得須陀洹果位的，有證得阿羅漢果位的，有證得辟支佛果位的，乃至菩薩和諸佛涅槃所成就的功德，全部加在一起，勸導眾生髮愿，這種功德最為尊貴，最為無上，最為圓滿。我也持有這樣的功德，如此勸導眾生所獲得的福報，是爲了成就無上正等正覺而勸導，這樣便能成就無上正等正覺。那些發菩提心的善男子、善女人，或許會這樣想：『愿我能像過去諸佛世尊那樣，獲得這樣的心意，發起這樣的修行，產生這樣的念頭。』

【English Translation】 English version: If sentient beings aspire to the Śrāvakayāna (the Vehicle of Hearers) or Pratyekabuddhayāna (the Vehicle of Solitary Buddhas), the merit they accrue from giving and the merit from upholding precepts and self-discipline are not comparable to the merit of a Bodhisattva Mahāsattva who encourages all beings to jointly aspire to Anuttarā Samyaksaṃbodhi (Unsurpassed Perfect Enlightenment). The Bodhisattva's merit is the most venerable, the most supreme, and no other merit can surpass it. All the encouragement a Bodhisattva gives is to help all beings achieve Anuttarā Samyaksaṃbodhi. Why is this so? Because the giving and precept-keeping of Arhats and Pratyekabuddhas are only for self-taming, self-purification, and self-liberation. They practice the thirty-seven factors of enlightenment and the three doors of liberation, all for the sake of self-taming and self-liberation. But a Bodhisattva aims to tame all beings, purify all beings, liberate all beings, and encourages all beings to jointly aspire to Anuttarā Samyaksaṃbodhi.

Subhuti said to Maitreya Bodhisattva Mahāsattva: 'This Bodhisattva Mahāsattva, in countless Buddha lands in the East, through countless Buddhas who have entered Parinirvana (Final Nirvana), from the initial aspiration to Anuttarā Samyaksaṃbodhi, to Parinirvana, and even until the extinction of the Dharma, the roots of good they cultivate during this time should be based on the Six Pāramitās (Perfections). Also, the merits of giving by Śrāvakas and Pratyekabuddhas, their self-discipline in upholding precepts, and the undefiled precepts, from the practice of precepts to the roots of good without precepts, and even the merits of the pure precepts of all Buddhas, the merits of Samadhi (Concentration), the merits of wisdom, the merits of liberation, the merits of the wisdom of liberation, and great compassion, the Dharma spoken by countless Asamkhya (incalculable) Buddhas. Among those who hear and receive teachings from these Dharmas, some attain the Srotaapanna (Stream-enterer) stage, some attain the Arhat stage, some attain the Pratyekabuddha stage, and even the merits achieved by Bodhisattvas and all Buddhas who have entered Parinirvana, all combined, the encouragement to aspire is the most venerable, the most unsurpassed, and the most complete. I also hold such merit, and the merit of encouraging others in this way is to encourage the achievement of Anuttarā Samyaksaṃbodhi, and thus one achieves Anuttarā Samyaksaṃbodhi. Those good men and good women who are on the Bodhisattva path might think: 『May I, like the past Buddhas, attain this intention, initiate this practice, and generate this thought.』'

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彌勒菩薩告須菩提：「善男子、善女人發菩薩意者，不以是因緣，不以是像，不作是想于阿耨多羅三耶三菩。」

須菩提語彌勒菩薩：「若不以是得、若不以是因緣，諸佛世尊何以故於想十方世界從十方佛，從初發意至於法盡，諸善本及發聲聞乘，我所從戒至無戒功德，盡計之合之，而求阿耨多羅三耶三菩。應無有想，將無作顛倒想，無常謂有常，用想顛倒、用意顛倒、用見顛倒，不凈謂凈，苦言有樂，無我謂我。用想顛倒、用意顛倒、用見顛倒，其事虛空亦如，因緣亦如，道意亦爾，六波羅蜜亦爾，乃至十八法亦爾。若如事者亦如，道意、六波羅蜜亦如是，五陰六情亦如是，內外空及有無空，三十七品，及十種力、佛十八法，何等為事、何等為因緣、何等為道、何等為諸善本、何等為勸助意、何等為勸助對意，所可求阿耨多羅三耶三菩者？」

彌勒菩薩語須菩提：「若有菩薩行六波羅蜜，見過去佛，供養承事諸佛，與善知識相得。若已自學身空，是輩之人不以事像，不以是因緣，不以是佛善本之相，不以勸助功德，不以是諸福作，想求阿耨多羅三耶三菩。當復更作是意求，令不墮二法亦不不二，亦不以想亦不以無想，亦無所猗亦非不猗，亦不以著亦不以斷，亦不以生亦不以滅。若是菩薩不學六波

【現代漢語翻譯】 現代漢語譯本 彌勒菩薩告訴須菩提：『善男子、善女人發菩薩心的人，不應以這種因緣，不應以這種形象，不應以這種想法來對待阿耨多羅三藐三菩提（無上正等正覺）。』 須菩提問彌勒菩薩：『如果不是通過這些方式獲得，如果不是通過這些因緣，那麼諸佛世尊為何要從十方世界，從十方佛那裡，從最初發心到證得佛法，將所有善根以及發聲聞乘（小乘）的功德，我所持守的戒律到無戒的功德，全部計算併合在一起，來求得阿耨多羅三藐三菩提呢？應該沒有這樣的想法，難道不是在產生顛倒的想法嗎？將無常視為有常，用顛倒的想法、顛倒的意念、顛倒的見解，將不凈視為清凈，將苦視為樂，將無我視為有我。用顛倒的想法、顛倒的意念、顛倒的見解，這些事情如同虛空一樣，因緣也如同虛空一樣，道意也如此，六波羅蜜（六度）也如此，乃至十八法也如此。如果事情本身如此，道意、六波羅蜜也如此，五陰（色受想行識）、六情（眼耳鼻舌身意）也如此，內外空以及有無空，三十七道品，以及十種力量、佛的十八不共法，什麼是事情本身？什麼是因緣？什麼是道？什麼是諸善根？什麼是勸助意？什麼是勸助對意？所要尋求的阿耨多羅三藐三菩提又是什麼呢？』 彌勒菩薩告訴須菩提：『如果有菩薩修行六波羅蜜，見到過去諸佛，供養承事諸佛，與善知識相遇。如果已經自學了身空，這些人不應以事相，不應以這種因緣，不應以佛的善根之相，不應以勸助功德，不應以這些福德，來想求阿耨多羅三藐三菩提。應當再產生這樣的想法來求，使其不落入二法（有和無）也不落入非二法，不以有想也不以無想，無所執著也非不執著，不以執著也不以斷滅，不以生也不以滅。如果這位菩薩不學習六波羅蜜，'

【English Translation】 English version Maitreya Bodhisattva said to Subhuti: 'Good men and good women who have set their minds on Bodhi (enlightenment) should not regard Anuttara-samyak-sambodhi (supreme perfect enlightenment) with such causes, such forms, or such thoughts.' Subhuti asked Maitreya Bodhisattva: 'If it is not obtained through these means, if it is not through these causes, then why do all the Buddhas, the World Honored Ones, from the ten directions, from the Buddhas of the ten directions, from the initial aspiration to the end of Dharma, gather all good roots and the merits of those who aspire to the Sravaka-yana (vehicle of hearers), from the precepts I have kept to the merits of non-precepts, and seek Anuttara-samyak-sambodhi? There should be no such thought. Isn't this creating inverted thoughts? Regarding impermanence as permanence, using inverted thoughts, inverted intentions, inverted views, regarding impurity as purity, regarding suffering as pleasure, regarding no-self as self. Using inverted thoughts, inverted intentions, inverted views, these matters are like emptiness, causes are like emptiness, the path of intention is also like that, the six Paramitas (perfections) are also like that, even the eighteen dharmas are like that. If things are like that, the path of intention, the six Paramitas are also like that, the five skandhas (form, feeling, perception, mental formations, consciousness), the six senses (eye, ear, nose, tongue, body, mind) are also like that, the emptiness of inner and outer, and the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, and the ten powers, the eighteen unique qualities of a Buddha, what are the matters themselves? What are the causes? What is the path? What are the good roots? What is the intention of encouragement? What is the intention of encouragement towards the opposite? What is the Anuttara-samyak-sambodhi that is sought?' Maitreya Bodhisattva said to Subhuti: 'If there are Bodhisattvas who practice the six Paramitas, see the Buddhas of the past, make offerings to and serve the Buddhas, and meet with good teachers. If they have already learned the emptiness of the self, these people should not seek Anuttara-samyak-sambodhi with the appearance of things, with such causes, with the appearance of the Buddha's good roots, with the merits of encouragement, or with these merits. They should further generate such thoughts to seek, so that they do not fall into duality (existence and non-existence) nor non-duality, neither with thought nor without thought, neither with attachment nor without attachment, neither with clinging nor with detachment, neither with birth nor with death. If this Bodhisattva does not learn the six Paramitas,'

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羅蜜，若不供事諸佛，若無諸善之本，若不與善知識相得，若不自學空，便以是事、以是因緣、以是勸助功德、以是諸事起想，求阿耨多羅三耶三菩。是故，須菩提！不當為初發意菩薩前說六波羅蜜，及內外空、有無空及諸法空；不當為新學菩薩說之。何以故？若新學者，或亡所信、或亡所樂，所有恭敬皆悉亡失，便壞諸善本；當爲阿惟越致菩薩摩訶薩說之。若久與善知識相隨者亦可與說。從前過去于諸佛所作功德者，當與是輩人可說空相法。是人聞是，不恐不怖亦不畏懼。菩薩摩訶薩當作如是勸助，所可勸助意、所可求阿耨多羅三耶三菩，是意已滅盡無所復有。所可作者及諸因緣所作功德，亦覆滅盡。何等為勸助意、何等為眾事、何等因緣、何等為善本功德，而求阿耨多羅三耶三菩者，持意有所求耶？意無兩對，如意之性而無所求。若有菩薩行般若波羅蜜，至六波羅蜜亦無所有，至於五陰亦無所有，至道亦無所有。若有菩薩求阿耨多羅三耶三菩，當作是知、當作是求、當作是勸助、當作是善本。如是求，為求阿耨多羅三耶三菩。」

彌勒菩薩語長老須菩提言：「新學菩薩聞是將無恐怖。當云何作諸善本功德而有所求？云何勸助及諸功德持作阿耨多羅三耶三菩？」

須菩提語彌勒菩薩：「新學菩薩行般若

【現代漢語翻譯】 現代漢語譯本： 須菩提，如果（有人）不供養諸佛，沒有諸善的根本，沒有與善知識相遇，不自己學習空性，卻以這些事、這些因緣、這些勸助的功德、這些諸事生起（求法的）想法，去求阿耨多羅三藐三菩提（無上正等正覺），這是不行的。所以，須菩提！不應當為初發心的菩薩宣說六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），以及內外空、有無空和諸法空；不應當為新學的菩薩說這些。為什麼呢？如果新學者，或許會失去信心、或許會失去喜樂，所有恭敬心都會喪失，便會毀壞諸善的根本；應當為阿惟越致（不退轉）菩薩摩訶薩（大菩薩）宣說這些。如果長期與善知識相隨的人，也可以為他們宣說。從前過去在諸佛那裡積累功德的人，可以為這些人宣說空相法。這些人聽了這些，不會恐懼、不會害怕也不會畏懼。菩薩摩訶薩應當這樣勸助，所勸助的意念、所求的阿耨多羅三藐三菩提，這個意念已經滅盡，不再存在。所作的（善行）以及諸因緣所作的功德，也同樣滅盡。什麼是勸助的意念、什麼是眾事、什麼是因緣、什麼是善本功德，而求阿耨多羅三藐三菩提的人，是執著意念有所求嗎？意念沒有兩相對立，如意念的本性一樣，無所求。如果有菩薩修行般若波羅蜜（智慧到彼岸），乃至六波羅蜜也認為沒有實在的，乃至五陰（色、受、想、行、識）也認為沒有實在的，乃至道也認為沒有實在的。如果有菩薩求阿耨多羅三藐三菩提，應當這樣認知、應當這樣求、應當這樣勸助、應當這樣作為善本。這樣求，才是求阿耨多羅三藐三菩提。

彌勒菩薩對長老須菩提說：『新學的菩薩聽了這些會沒有恐怖嗎？應當如何做諸善本功德而有所求？如何勸助以及諸功德來成就阿耨多羅三藐三菩提？』

須菩提對彌勒菩薩說：『新學的菩薩修行般若波羅蜜（智慧到彼岸）……』

【English Translation】 English version: Subhuti, if one does not serve the Buddhas, if one does not have the roots of goodness, if one does not encounter good teachers, if one does not learn emptiness oneself, yet with these matters, these causes and conditions, these merits of encouragement, and these various things, one arises with the thought of seeking Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), this is not right. Therefore, Subhuti! One should not explain the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), as well as the emptiness of internal and external, the emptiness of existence and non-existence, and the emptiness of all dharmas to newly initiated Bodhisattvas; one should not explain these to newly learning Bodhisattvas. Why? If a new learner, perhaps will lose faith, perhaps will lose joy, all respect will be lost, and thus the roots of goodness will be destroyed; one should explain these to Avinivartaniya (non-retrogressing) Bodhisattva Mahasattvas (great Bodhisattvas). If one has been with good teachers for a long time, one can also explain these to them. Those who have accumulated merits in the past with the Buddhas, one can explain the Dharma of emptiness to these people. These people, upon hearing this, will not be afraid, will not be terrified, nor will they be fearful. Bodhisattva Mahasattvas should encourage in this way, the intention of encouragement, the Anuttara-samyak-sambodhi that is sought, this intention has already been extinguished and no longer exists. The (good deeds) that are done and the merits done by all causes and conditions, are also extinguished. What is the intention of encouragement, what are the various matters, what are the causes and conditions, what are the roots of goodness and merits, that one seeks Anuttara-samyak-sambodhi, is one clinging to the intention of seeking something? The intention has no duality, like the nature of intention, it seeks nothing. If a Bodhisattva practices Prajna Paramita (perfection of wisdom), even the Six Paramitas are considered to have no substance, even the Five Skandhas (form, feeling, perception, mental formations, consciousness) are considered to have no substance, even the Path is considered to have no substance. If a Bodhisattva seeks Anuttara-samyak-sambodhi, one should know this way, one should seek this way, one should encourage this way, one should act as the root of goodness this way. Seeking in this way is seeking Anuttara-samyak-sambodhi.

Maitreya Bodhisattva said to Elder Subhuti: 'Will newly learning Bodhisattvas not be terrified upon hearing these? How should one do the roots of goodness and merits while seeking something? How should one encourage and with what merits achieve Anuttara-samyak-sambodhi?'

Subhuti said to Maitreya Bodhisattva: 'Newly learning Bodhisattvas practicing Prajna Paramita (perfection of wisdom)...'

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波羅蜜，受持六波羅蜜，無所猗受而無所想，當解內外空及有無空，解三十七品、佛十八法，常與善知識相得，得六波羅蜜及其義趣，教授令不離六波羅蜜，至得菩薩道不離佛法；教語魔事，聞魔事已，不增不減。何以故？至得菩薩道，常念諸法、不離諸佛，于中作功德受持諸菩薩宗，至得阿耨多羅三耶三菩不離是功德。新學菩薩于諸十方無央數佛如來、無所著、等正覺及諸弟子所作功德，及諸剎利、梵志大姓，及四天王、首陀會諸天所作功德，皆勸助之，持是勸助功德求阿耨多羅三耶三菩，其功德最上無過者。」

是時彌勒菩薩語須菩提言：「若有新學菩薩念諸佛及弟子所有勸助功德，持無上無比勸助無央數勸助功德求阿耨多羅三耶三菩，于想念見而不顛倒。」

須菩提言：「雖念諸佛及弟子眾，于中無佛想、亦無弟子眾想、亦無諸善本想，意有所求亦無意想。菩薩作如是求，于想不倒、于念不倒、于見不倒。若菩薩念諸佛及眾僧功德，念所作善本，持想求阿耨多羅三耶三菩，是為菩薩想倒、念倒、見倒。菩薩雖有是念，唸佛及眾、念諸善本，雖有是念，當知是念盡滅無所有。所可盡者無所求，意有所求是意之法，所可求法亦是其法，雖作是求，是為正求不為邪求。菩薩摩訶薩當作是求，是為過去當來

【現代漢語翻譯】 現代漢語譯本：菩薩修行般若波羅蜜（智慧到彼岸），應受持六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不執著于任何事物，也不生起任何妄想。應當理解內外皆空，以及有和無的空性。要理解三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）和佛的十八不共法。要常與善知識相遇，獲得六波羅蜜及其深層含義，並教導他人不離六波羅蜜的修行，直至證得菩薩道，不離佛法。要教導他人認識魔事，聽聞魔事後，不因此而增減自己的修行。為什麼呢？因為直至證得菩薩道，都要常念諸法，不離諸佛，在其中積累功德，受持諸菩薩的宗旨，直至證得阿耨多羅三藐三菩提（無上正等正覺），都不離開這些功德。新學菩薩對於十方無量無數的佛如來（覺悟者）、無所執著的等正覺者以及他們的弟子所作的功德，以及剎利（貴族）、梵志（婆羅門）等大姓，以及四天王（四大天王）和首陀會諸天（色界天）所作的功德，都應當隨喜讚歎，並以這些隨喜讚歎的功德來求阿耨多羅三藐三菩提，這樣的功德是最上無上的。 這時，彌勒菩薩（未來佛）對須菩提（佛陀弟子）說：『如果新學菩薩憶念諸佛及其弟子所有隨喜讚歎的功德，以無上無比的隨喜讚歎的無量功德來求阿耨多羅三藐三菩提，那麼他的想法和見解就不會顛倒。』 須菩提說：『雖然憶念諸佛和弟子眾，但心中不應有佛的念頭，也不應有弟子眾的念頭，也不應有諸善本的念頭，心中有所求，也不應有求的念頭。菩薩如果這樣求，在想法上就不會顛倒，在念頭上就不會顛倒，在見解上就不會顛倒。如果菩薩憶念諸佛和僧眾的功德，憶念所作的善本，並執著于這些想法來求阿耨多羅三藐三菩提，這就是菩薩的想法顛倒、念頭顛倒、見解顛倒。菩薩雖然有這樣的念頭，憶念佛和僧眾，憶念諸善本，雖然有這樣的念頭，應當知道這些念頭最終都會消滅，什麼都不存在。所能消滅的，是沒有所求的，心中有所求，這是心的法則，所能求的法也是其法則。雖然這樣求，這是正求而不是邪求。菩薩摩訶薩（大菩薩）應當這樣求，這是過去、未來、現在諸佛所教導的。』

【English Translation】 English version: A Bodhisattva practicing Prajna Paramita (perfection of wisdom) should uphold the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), without clinging to anything and without giving rise to any delusions. One should understand the emptiness of both inner and outer, as well as the emptiness of existence and non-existence. One must understand the Thirty-seven Factors of Enlightenment (the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path) and the Eighteen Unique Qualities of a Buddha. One should always encounter good teachers, obtain the Six Paramitas and their profound meanings, and teach others not to stray from the practice of the Six Paramitas, until attaining the Bodhisattva path, without departing from the Dharma. One should teach others to recognize demonic activities, and upon hearing of them, not increase or decrease one's practice. Why? Because until attaining the Bodhisattva path, one should always contemplate all dharmas, not depart from the Buddhas, accumulate merit within them, uphold the principles of all Bodhisattvas, and until attaining Anuttara Samyak Sambodhi (supreme perfect enlightenment), not depart from these merits. A newly learning Bodhisattva should rejoice in and praise the merits of the countless Buddhas Tathagatas (the awakened ones) in the ten directions, the non-attached perfectly enlightened ones, and their disciples, as well as the merits of the Kshatriyas (nobles), Brahmins (priests), and other great families, and the merits of the Four Heavenly Kings and the Suddhavasa Devas (pure abode gods), and use these merits of rejoicing and praise to seek Anuttara Samyak Sambodhi. Such merit is the highest and unsurpassed. At that time, Bodhisattva Maitreya (the future Buddha) said to Subhuti (a disciple of the Buddha): 'If a newly learning Bodhisattva remembers the merits of rejoicing and praise of all Buddhas and their disciples, and uses the immeasurable merits of unsurpassed rejoicing and praise to seek Anuttara Samyak Sambodhi, then his thoughts and views will not be inverted.' Subhuti said: 'Although one remembers the Buddhas and the assembly of disciples, one should not have the thought of a Buddha in mind, nor the thought of an assembly of disciples, nor the thought of any good roots. If there is something sought in the mind, there should not be the thought of seeking. If a Bodhisattva seeks in this way, his thoughts will not be inverted, his mindfulness will not be inverted, and his views will not be inverted. If a Bodhisattva remembers the merits of the Buddhas and the Sangha, remembers the good roots that have been made, and clings to these thoughts to seek Anuttara Samyak Sambodhi, this is the Bodhisattva's thoughts inverted, mindfulness inverted, and views inverted. Although a Bodhisattva has such thoughts, remembering the Buddhas and the Sangha, remembering the good roots, although there are such thoughts, one should know that these thoughts will eventually be extinguished, and nothing will remain. What can be extinguished is that there is nothing to seek. If there is something sought in the mind, this is the law of the mind, and the dharma that can be sought is also its law. Although one seeks in this way, this is a right seeking and not a wrong seeking. A Bodhisattva Mahasattva (great Bodhisattva) should seek in this way, as taught by the Buddhas of the past, future, and present.'

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今現在諸佛及諸弟子所作功德，下至凡夫所作功德、所聽受法，及諸天、阿須倫、真陀羅、摩睺勒所作功德，及諸剎利、梵志、大姓長者所作功德，及四天王上至首陀會天所作功德、所聽受法，所可發意求阿耨多羅三耶三菩，都盧合之聚之計之稱之，是所作功德皆勸助之，持是勸助功德求阿耨多羅三耶三菩。若當知是，法已盡已滅，無所復有所可求法，亦復盡空。若作是求，為求阿耨多羅三耶三菩。當作是知，法不求法。何以故？諸法皆自空故。作是求者，為求阿耨多羅三耶三菩。菩薩如是行六波羅蜜者，于想不倒、于念見亦不倒。何以故？不入所求故。于諸善本及其道意，不見當有所入處故，是為菩薩無上之求。菩薩摩訶薩于諸功德寂而無所生，於五陰、十八性及六衰至六波羅蜜亦寂無所生，于內外空及有無空、佛十八法亦寂而無所知。菩薩如是知寂無所得者，是為求阿耨多羅三耶三菩。若菩薩摩訶薩知勸助功德勸助功德寂無所生，佛寂及佛事寂，諸善本事善本事寂，諸道意事道意事寂，諸所求事所求事寂，諸菩薩事菩薩事寂，六波羅蜜事六波羅蜜事寂，乃至佛十八法佛十八法寂。如是菩薩當寂凈行般若波羅蜜，是為菩薩行般若波羅蜜。諸過去佛所作善本有所求索盡般泥洹，菩薩摩訶薩亦當作是求，所作善本及於所

【現代漢語翻譯】 現代漢語譯本：現在諸佛和他們的弟子所做的功德，下至凡夫所做的功德、所聽受的佛法，以及諸天、阿修羅（非天神）、乾闥婆（天樂神）、摩睺羅伽（大蟒神）所做的功德，以及剎帝利（貴族）、婆羅門（祭司）、大姓長者所做的功德，以及四大天王乃至色究竟天所做的功德、所聽受的佛法，所有發願求取阿耨多羅三藐三菩提（無上正等正覺）的功德，都全部合聚起來，計算、稱量，這些所作的功德都加以勸助，以這些勸助功德來求取阿耨多羅三藐三菩提。如果知道這些，佛法已經窮盡、已經滅盡，沒有什麼可以再求的佛法，也已經窮盡空無。如果這樣求，就是爲了求取阿耨多羅三藐三菩提。應當這樣知道，法不求法。為什麼呢？因為諸法本身都是空性的。這樣求的人，是爲了求取阿耨多羅三藐三菩提。菩薩如果這樣修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），對於想念不會顛倒，對於念頭和見解也不會顛倒。為什麼呢？因為不執著于所求。對於各種善的根本及其道意，不見得有什麼可以進入的地方，這就是菩薩無上的求法。菩薩摩訶薩對於各種功德寂靜而無所生，對於五陰（色、受、想、行、識）、十八界（六根、六塵、六識）以及六衰（貪、嗔、癡、慢、疑、不正見）乃至六波羅蜜也寂靜無所生，對於內外空以及有無空、佛的十八不共法也寂靜而無所知。菩薩如果這樣知道寂靜無所得，這就是求取阿耨多羅三藐三菩提。如果菩薩摩訶薩知道勸助功德，勸助功德寂靜無所生，佛的寂靜和佛的事業寂靜，各種善的根本和善的根本寂靜，各種道意和道意寂靜，各種所求和所求寂靜，各種菩薩和菩薩寂靜，六波羅蜜和六波羅蜜寂靜，乃至佛的十八不共法和佛的十八不共法寂靜。這樣的菩薩應當寂靜清凈地修行般若波羅蜜（智慧到彼岸），這就是菩薩修行般若波羅蜜。過去諸佛所做的善的根本有所求索都已入涅槃，菩薩摩訶薩也應當這樣求，所做的善的根本以及所 求索都已入涅槃。

【English Translation】 English version: The merits made by all Buddhas and their disciples in the present, down to the merits made by ordinary people, the Dharma they have heard and received, and the merits made by the Devas (gods), Asuras (demigods), Gandharvas (celestial musicians), and Mahoragas (great serpent gods), as well as the merits made by Kshatriyas (warriors), Brahmins (priests), great clan elders, and the merits made by the Four Heavenly Kings up to the Akanistha Heaven, the Dharma they have heard and received, all the merits of those who have aspired to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), all of them are gathered together, calculated, measured, and weighed. All these merits are encouraged, and with these encouraged merits, one seeks Anuttara-samyak-sambodhi. If one knows this, the Dharma has been exhausted, has been extinguished, there is nothing more to seek, and the Dharma is also exhausted and empty. If one seeks in this way, it is to seek Anuttara-samyak-sambodhi. One should know this, that the Dharma does not seek the Dharma. Why? Because all Dharmas are empty in themselves. One who seeks in this way is seeking Anuttara-samyak-sambodhi. If a Bodhisattva practices the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) in this way, their thoughts will not be inverted, and their perceptions and views will not be inverted. Why? Because they do not cling to what is sought. Regarding all good roots and their path intentions, they do not see any place to enter, and this is the supreme seeking of a Bodhisattva. A Bodhisattva Mahasattva is silent and unarising regarding all merits, and is also silent and unarising regarding the five skandhas (form, feeling, perception, mental formations, and consciousness), the eighteen dhatus (six sense organs, six sense objects, and six consciousnesses), and the six defilements (greed, hatred, delusion, pride, doubt, and wrong views), up to the Six Paramitas. They are also silent and unknowing regarding inner and outer emptiness, as well as emptiness of existence and non-existence, and the eighteen unique qualities of a Buddha. If a Bodhisattva knows this silence and non-attainment, this is seeking Anuttara-samyak-sambodhi. If a Bodhisattva Mahasattva knows that encouraging merits, encouraging merits are silent and unarising, the silence of the Buddha and the deeds of the Buddha are silent, all good roots and good roots are silent, all path intentions and path intentions are silent, all that is sought and what is sought are silent, all Bodhisattvas and Bodhisattvas are silent, the Six Paramitas and the Six Paramitas are silent, up to the eighteen unique qualities of a Buddha and the eighteen unique qualities of a Buddha are silent. Such a Bodhisattva should silently and purely practice Prajna Paramita (perfection of wisdom), and this is the Bodhisattva practicing Prajna Paramita. The good roots made by all past Buddhas, having sought and attained Nirvana, the Bodhisattva Mahasattva should also seek in this way, the good roots made and the sought have all entered Nirvana.

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求當如泥洹。意有所索、意與所求適等無異，作如是求、作如是知，是為求阿耨多羅三耶三菩。作如是求者，想不顛倒、念不顛倒、見不顛倒。若復菩薩以想行般若波羅蜜，以想念諸佛功德，是為不求阿耨多羅三耶三菩。過去諸佛亦不有想亦不無想，若復作念、若復作想，如是為不求阿耨多羅三耶三菩，是為想顛倒、念顛倒、見顛倒。若復不念諸佛善本，諸所有發意亦不作知、亦不作想，是則為求阿耨多羅三耶三菩，是為菩薩想不顛倒，念、見不顛倒。」

彌勒菩薩語須菩提：「云何菩薩有所求而無有想？」

須菩提言：「菩薩欲得漚和拘舍羅，當於般若波羅蜜中學。不求般若波羅蜜，終不得諸善本功德。何以故？諸佛世尊亦不于般若波羅蜜中現，及諸善本亦不見眾事、亦不見意可作阿耨多羅三耶三菩。所作已滅，眾事亦滅，我但以自起是諸想、諸善功德及諸發意。諸佛世尊亦無想求，亦無有是勸助，亦無是知。何以故？用想求無所得故。若想有可得者，我及諸佛所作分別想，當有所得。是故菩薩功德、菩薩有所求，亦不當作想，亦不當有所倚。諸佛世尊不稱譽倚想求者。何以故？想求者為雜毒。譬如凈潔美食與毒相得，色雖香美故為雜毒。若有愚癡之人慾得食之，雖為當時貪其色好香可口，久后不便其

【現代漢語翻譯】 現代漢語譯本：

應當像進入涅槃（泥洹，Nirvana）一樣。心中所想、所求與實際情況完全一致，像這樣去追求、像這樣去理解，這就是追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。像這樣追求的人，他的想法不會顛倒，念頭不會顛倒，見解不會顛倒。如果菩薩以想法來修行般若波羅蜜（Prajna-paramita，智慧到彼岸），以想法來思念諸佛的功德，這就不是追求阿耨多羅三藐三菩提。過去的諸佛既沒有想法也沒有沒有想法，如果產生念頭、如果產生想法，這樣就不是追求阿耨多羅三藐三菩提，這就是想法顛倒、念頭顛倒、見解顛倒。如果不再思念諸佛的善根，對於所有發出的意願也不去認知、也不去思量，這才是追求阿耨多羅三藐三菩提，這才是菩薩的想法不顛倒，念頭和見解也不顛倒。

彌勒菩薩問須菩提：『菩薩如何做到有所求而沒有想法呢？』

須菩提回答說：『菩薩想要獲得方便善巧（漚和拘舍羅，Upaya-kausalya），應當在般若波羅蜜中學習。不追求般若波羅蜜，最終無法獲得諸善根功德。為什麼呢？諸佛世尊也不會在般若波羅蜜中顯現，以及諸善根也看不到任何事情、也看不到任何可以用來成就阿耨多羅三藐三菩提的意念。所作的事情已經滅盡，所有的事情也都滅盡，我只是自己產生這些想法、這些善功德以及這些發願。諸佛世尊也沒有想法去追求，也沒有這樣的勸助，也沒有這樣的認知。為什麼呢？因為用想法去追求是得不到什麼的。如果認為有可以得到的東西，那麼我和諸佛所作的分別想法，就應當有所得。因此，菩薩的功德、菩薩的追求，也不應當產生想法，也不應當有所依賴。諸佛世尊不會讚美那些依賴想法去追求的人。為什麼呢？因為用想法去追求就像是摻雜了毒藥。譬如干凈美味的食物與毒藥混合在一起，雖然顏色香氣美好，但仍然是摻雜了毒藥。如果有愚癡的人想要吃它，雖然當時貪圖它的色香味美，但久而久之就會感到不適。』 現代漢語譯本：

應當像進入涅槃（泥洹，Nirvana）一樣。心中所想、所求與實際情況完全一致，像這樣去追求、像這樣去理解，這就是追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。像這樣追求的人，他的想法不會顛倒，念頭不會顛倒，見解不會顛倒。如果菩薩以想法來修行般若波羅蜜（Prajna-paramita，智慧到彼岸），以想法來思念諸佛的功德，這就不是追求阿耨多羅三藐三菩提。過去的諸佛既沒有想法也沒有沒有想法，如果產生念頭、如果產生想法，這樣就不是追求阿耨多羅三藐三菩提，這就是想法顛倒、念頭顛倒、見解顛倒。如果不再思念諸佛的善根，對於所有發出的意願也不去認知、也不去思量，這才是追求阿耨多羅三藐三菩提，這才是菩薩的想法不顛倒，念頭和見解也不顛倒。

彌勒菩薩問須菩提：『菩薩如何做到有所求而沒有想法呢？』

須菩提回答說：『菩薩想要獲得方便善巧（漚和拘舍羅，Upaya-kausalya），應當在般若波羅蜜中學習。不追求般若波羅蜜，最終無法獲得諸善根功德。為什麼呢？諸佛世尊也不會在般若波羅蜜中顯現，以及諸善根也看不到任何事情、也看不到任何可以用來成就阿耨多羅三藐三菩提的意念。所作的事情已經滅盡，所有的事情也都滅盡，我只是自己產生這些想法、這些善功德以及這些發願。諸佛世尊也沒有想法去追求，也沒有這樣的勸助，也沒有這樣的認知。為什麼呢？因為用想法去追求是得不到什麼的。如果認為有可以得到的東西，那麼我和諸佛所作的分別想法，就應當有所得。因此，菩薩的功德、菩薩的追求，也不應當產生想法，也不應當有所依賴。諸佛世尊不會讚美那些依賴想法去追求的人。為什麼呢？因為用想法去追求就像是摻雜了毒藥。譬如干凈美味的食物與毒藥混合在一起，雖然顏色香氣美好，但仍然是摻雜了毒藥。如果有愚癡的人想要吃它，雖然當時貪圖它的色香味美，但久而久之就會感到不適。』

【English Translation】 English version:

One should seek as if entering Nirvana (Nirvana). What is sought in the mind, what is desired, should be in complete accordance with reality. To seek in this way, to understand in this way, is to seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment). One who seeks in this way will not have inverted thoughts, inverted notions, or inverted views. If a Bodhisattva practices Prajna-paramita (perfection of wisdom) with thoughts, and contemplates the merits of all Buddhas with thoughts, this is not seeking Anuttara-samyak-sambodhi. The Buddhas of the past neither had thoughts nor did they not have thoughts. If one generates thoughts or notions, this is not seeking Anuttara-samyak-sambodhi; this is inverted thoughts, inverted notions, and inverted views. If one does not contemplate the good roots of all Buddhas, and does not recognize or think about all the intentions that arise, this is seeking Anuttara-samyak-sambodhi. This is when a Bodhisattva's thoughts are not inverted, and their notions and views are not inverted.

Maitreya Bodhisattva asked Subhuti, 'How can a Bodhisattva have something to seek without having thoughts?'

Subhuti replied, 'If a Bodhisattva wishes to attain skillful means (Upaya-kausalya), they should study in Prajna-paramita. Without seeking Prajna-paramita, one will ultimately not attain the merits of good roots. Why? Because the World Honored Ones, the Buddhas, do not appear in Prajna-paramita, and the good roots do not see any events, nor do they see any intention that can be used to achieve Anuttara-samyak-sambodhi. What has been done is extinguished, and all events are extinguished. I only generate these thoughts, these good merits, and these aspirations myself. The World Honored Ones, the Buddhas, do not seek with thoughts, nor do they have such encouragement, nor do they have such knowledge. Why? Because seeking with thoughts is unattainable. If one thinks there is something to be attained, then the discriminating thoughts that I and the Buddhas generate should be attainable. Therefore, a Bodhisattva's merits and a Bodhisattva's seeking should not generate thoughts, nor should they rely on anything. The World Honored Ones, the Buddhas, do not praise those who seek by relying on thoughts. Why? Because seeking with thoughts is like being mixed with poison. For example, if clean and delicious food is mixed with poison, although the color and aroma are beautiful, it is still mixed with poison. If a foolish person wants to eat it, although they may be greedy for its color, aroma, and taste at the time, they will feel unwell in the long run.'

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身。作如是受，不諦觀、不諦知，不知諷誦，倒解中義、自不能解，為他人說言：『善男子！是教是過去當來今現在佛從發意以來至得阿耨多羅三耶三菩，于有餘泥洹至無餘泥洹乃至法盡，于其中間行般若波羅蜜所作功德及六波羅蜜，所可行三十七品、四禪、四等及四空定，十種力、十八法所作善本，及凈佛國、教授眾生。諸佛戒品、三昧品、智慧品、解脫品、見解脫慧品、薩云若慧、無所亡法、常等行，于聲聞中所作功德；諸佛世尊所記辟支佛，諸天尊神、阿須倫、迦留羅、真陀羅、摩睺勒所作功德，都盧合聚此諸功德，持求阿耨多羅三耶三菩。』倚想求三耶三佛，是則譬如雜毒之食。有倚想者終無所成。何以故？有倚有想而有形貌有雜毒求，為謗如來，亦不受如來教、亦不受法。善男子、善女人行菩薩道者，當作是念：『過去當來今現在諸佛世尊，從發意以來至得佛，云何有所作求？及諸弟子至薩云若中事所作，上亦如是，當云何有所作而求阿耨多羅三耶三菩？』善男子、善女人求菩薩道，不欲高下如來者，當作是求：『如諸佛世尊所知識，以辯才慧、諸善本之相與法相應者，我持是勸助，我所求阿耨多羅三耶三菩者，皆是諸佛所知。』諸善男子、善女人求菩薩道者，不倚諸善本功德求阿耨多羅三耶三菩。如是求

【現代漢語翻譯】 現代漢語譯本 對於自身，如果這樣感受，不仔細觀察，不仔細瞭解，不理解諷誦的含義，錯誤地理解其中的意義，自己不能理解，卻為他人說：『善男子！這個教義是過去、未來、現在諸佛從發心以來直到證得阿耨多羅三藐三菩提（無上正等正覺），在有餘涅槃（有餘依涅槃）到無餘涅槃（無餘依涅槃）乃至佛法滅盡之間，修行般若波羅蜜（智慧到彼岸）所作的功德，以及六波羅蜜（六度），所修行的三十七道品、四禪、四等心、四空定，十種力、十八不共法所作的善根，以及清凈佛國、教化眾生。諸佛的戒律、禪定、智慧、解脫、解脫知見、一切智智、無所遺忘之法、常行等，在聲聞（小乘）中所作的功德；諸佛世尊所記別的辟支佛（緣覺），諸天尊神、阿修羅、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）所作的功德，全部彙集這些功德，用來求取阿耨多羅三藐三菩提。』依靠這種想法來求取三藐三佛，這就好比吃摻雜毒藥的食物。有依靠想法的人最終不會有所成就。為什麼呢？因為有依靠、有想法，並且執著于外在的形貌，就像摻雜毒藥一樣去求取，這是誹謗如來，也不接受如來的教誨，也不接受佛法。善男子、善女人修行菩薩道的人，應當這樣想：『過去、未來、現在諸佛世尊，從發心以來直到成佛，是如何有所作為而求取的呢？以及諸位弟子在一切智中所做的事情，上面所說的也是如此，應當如何有所作為而求取阿耨多羅三藐三菩提呢？』善男子、善女人求菩薩道，不希望自己高於如來的人，應當這樣求：『如同諸佛世尊所知曉的，以辯才智慧、諸善根的相貌與佛法相應的，我持此來勸助，我所求的阿耨多羅三藐三菩提，都是諸佛所知曉的。』諸位善男子、善女人求菩薩道的人，不依靠諸善根功德來求取阿耨多羅三藐三菩提。像這樣求取。

【English Translation】 English version Regarding oneself, if one experiences in this way, without careful observation, without careful understanding, without comprehending the meaning of the recitation, misinterpreting the meaning, unable to understand oneself, yet saying to others: 『Good men! This teaching is what past, future, and present Buddhas, from the time of their initial aspiration until attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), from the remaining Nirvana (Nirvana with remainder) to the non-remaining Nirvana (Nirvana without remainder), and even until the Dharma is extinguished, have practiced the Prajna Paramita (perfection of wisdom) and the Six Paramitas (six perfections), the Thirty-seven Factors of Enlightenment, the Four Dhyanas (meditations), the Four Immeasurables, the Four Formless Absorptions, the Ten Powers, the Eighteen Unique Qualities, the roots of good they have cultivated, as well as the purification of Buddha lands and the teaching of sentient beings. The precepts, samadhi, wisdom, liberation, knowledge of liberation, omniscient wisdom, the unforgotten Dharma, constant practice, and the merits they have accumulated in the Sravaka (Hearer) path; the Pratyekabuddhas (Solitary Buddhas) recognized by the Buddhas, the merits of the Devas (gods), Asuras (demigods), Garudas (golden-winged birds), Kinnaras (celestial musicians), and Mahoragas (great serpents), all these merits are gathered together to seek Anuttara-samyak-sambodhi.』 Relying on such thoughts to seek Samyak-sambuddha, it is like eating food mixed with poison. Those who rely on such thoughts will ultimately not achieve anything. Why? Because there is reliance, there are thoughts, and there is attachment to external forms, seeking like mixing poison, which is slandering the Tathagata, not accepting the Tathagata's teachings, and not accepting the Dharma. Good men and good women who practice the Bodhisattva path should think: 『How did the past, future, and present Buddhas, from the time of their initial aspiration until attaining Buddhahood, act and seek? And how did the disciples act in the matter of omniscience, as mentioned above, how should one act and seek Anuttara-samyak-sambodhi?』 Good men and good women who seek the Bodhisattva path, not wishing to be superior to the Tathagata, should seek in this way: 『As the Buddhas know, with eloquence, wisdom, and the aspects of good roots that are in accordance with the Dharma, I will use this to encourage and assist, and what I seek, Anuttara-samyak-sambodhi, is all known by the Buddhas.』 Good men and good women who seek the Bodhisattva path do not rely on the merits of good roots to seek Anuttara-samyak-sambodhi. Seek in this way.

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者，為不高下如來，是為信佛、信法菩薩。如是行者，為不雜毒，所求為無有毒。若善男子、善女人求菩薩道行般若波羅蜜者，所為功德當作是求。五陰亦不著，欲界、色界、無色界亦不著，過去當來今現在六波羅蜜亦不著，三界亦不著，去來今內外空及有無空、三十七品、佛十種力及十八法亦不著，三界亦不著，去來今如及爾、法生、法滅、真際、不思議性、戒、忍、智、解脫、解脫見慧、薩云若、無所亡法、常等行亦不著。三界不著三界者，亦無去來今。何以故？以無所入故。有所求者亦無所入，所可求法亦復無所著，是人亦復無所著，諸佛世尊亦復無所著，諸餘善本亦無所著，聲聞、辟支佛諸善本亦無所著；諸無所著者亦非去來今。若有菩薩行般若波羅蜜，知五陰不著，三界亦非去來今，亦不可以倚想、有所求。何以故？不見有所生者。諸無所生者亦無所有，無所有者不能有所為，六波羅蜜乃至無所亡法及常等行亦不著。三界亦非去來今，非去來今者亦不可以倚想、有所為。何以故？是所生不可得故。諸所生者為無所有，無所有者亦不能有所為；是為菩薩不雜毒求。若有善男子、善女人求菩薩道有倚想者則為邪求，所作善本倚想求者是為邪求。諸有邪求者，諸佛世尊所不稱譽。佛所不稱譽者，為不具足六波羅蜜

。不具足六波羅蜜者，則不具足三十七品，則不具足內外空及有無空，佛十種力及十八法則不具足。不具足十八法者，則不能凈佛國土，則不能教授眾生，終不成阿耨多羅三耶三菩。所以者何？有雜毒求故。菩薩摩訶薩行般若波羅蜜者，當作是念：『如諸佛所知善本功德法求，如所求為求阿耨多羅三耶三菩，我亦當以是法求阿耨多羅三耶三菩。』」

是時佛讚歎須菩提言：「善哉，善哉！須菩提！乃作世尊之行，能為諸菩薩說所為所求之法。無想、無所倚、無所出，亦不斷亦不著，亦不有亦不無，應空相、應法性、應如行。」

佛告須菩提：「假令三千大千剎土中眾生，悉得十善之利，悉得四禪，四等，四空定及五通，盡得是利。于須菩提意云何，是眾生所得福寧多不？」

須菩提白佛言：「甚多，甚多！世尊！」

佛言：「不如是善男子、善女人于諸善本無所生無所著，以為阿耨多羅三耶三菩，是功德最為尊化、無上正真之化、具足之化。

「複次，須菩提！若三千大千剎土中眾生，盡得須陀洹上至羅漢、辟支佛。若有善男子、善女人盡其壽命供養是輩羅漢、辟支佛、隨其所安飲食、衣被、床臥之具，病瘦醫藥，盡諸所有敬之養之。于須菩提意云何，其福寧多不？」

須菩提

【現代漢語翻譯】 現代漢語譯本： 如果一個人不具備六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），那麼他就不會具備三十七道品（通往解脫的三十七種修行方法），也不會具備內外空和有無空（對一切事物空性的理解），佛的十種力量和十八種不共法（佛獨有的十八種功德）也不會具備。如果一個人不具備十八種不共法，那麼他就不能凈化佛的國土，不能教導眾生，最終不能成就阿耨多羅三藐三菩提（無上正等正覺）。這是為什麼呢？因為他有雜染的追求。菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜（通過智慧到達彼岸）時，應當這樣想：『就像諸佛所知道的善本功德法那樣去追求，就像他們所追求的那樣去追求阿耨多羅三藐三菩提，我也應當用這種方法去追求阿耨多羅三藐三菩提。』

這時，佛讚歎須菩提說：『太好了，太好了！須菩提！你做著世尊的行為，能夠為諸菩薩說所為所求的法。無想、無所倚、無所出，也不斷也不著，也不有也不無，應當與空相應，與法性相應，與如實修行相應。』

佛告訴須菩提：『假設三千大千世界中的眾生，都得到十善的利益，都得到四禪（四種禪定境界），四等（四種無量心），四空定（四種空無邊處定）以及五通（五種神通），都得到這些利益。須菩提，你認為這些眾生所得的福德多不多？』

須菩提對佛說：『非常多，非常多！世尊！』

佛說：『不如善男子、善女人對於諸善本無所生無所著，以此為阿耨多羅三藐三菩提，這種功德最為尊貴、無上正真、具足。』

『再者，須菩提！如果三千大千世界中的眾生，都證得須陀洹（初果羅漢）乃至羅漢、辟支佛（獨覺）。如果有善男子、善女人盡其一生供養這些羅漢、辟支佛，隨他們所需要的飲食、衣服、床鋪臥具、病痛醫藥，盡其所有恭敬供養。須菩提，你認為他們的福德多不多？』

須菩提

【English Translation】 English version: 'One who does not fulfill the Six Paramitas (six perfections: generosity, morality, patience, diligence, meditation, and wisdom) does not fulfill the Thirty-seven Factors of Enlightenment (thirty-seven practices leading to liberation), does not fulfill the emptiness of inner and outer, and the emptiness of existence and non-existence. The Ten Powers of the Buddha and the Eighteen Unique Qualities (eighteen unique virtues of a Buddha) are also not fulfilled. One who does not fulfill the Eighteen Unique Qualities cannot purify the Buddha-land, cannot teach sentient beings, and ultimately cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is this so? Because there is tainted seeking. A Bodhisattva Mahasattva (great Bodhisattva) practicing Prajna Paramita (perfection of wisdom) should think thus: 『Just as the Buddhas seek the roots of good merit and virtue, and as they seek Anuttara-samyak-sambodhi, so too shall I seek Anuttara-samyak-sambodhi by this method.』'

At that time, the Buddha praised Subhuti, saying: 『Excellent, excellent! Subhuti! You are acting as the World Honored One, able to explain to the Bodhisattvas the Dharma of what to do and what to seek. Without thought, without reliance, without arising, neither cutting off nor clinging, neither existing nor non-existing, one should accord with emptiness, accord with the nature of Dharma, and accord with such practice.』

The Buddha said to Subhuti: 『Suppose all sentient beings in the three thousand great thousand world systems were to obtain the benefits of the Ten Virtuous Actions, were to obtain the Four Dhyanas (four meditative states), the Four Immeasurables (four boundless states of mind), the Four Formless Absorptions (four formless meditative states), and the Five Supernormal Powers (five psychic abilities), and were to obtain all these benefits. Subhuti, what do you think, would the merit obtained by these sentient beings be much or not?』

Subhuti said to the Buddha: 『Very much, very much! World Honored One!』

The Buddha said: 『It is not as much as the merit of a good man or good woman who, without arising or clinging to any roots of good, takes this as Anuttara-samyak-sambodhi. This merit is the most honored, the supreme and true, and the most complete.』

『Furthermore, Subhuti! If all sentient beings in the three thousand great thousand world systems were to attain Srotapanna (stream-enterer), up to Arhats and Pratyekabuddhas (solitary realizers). If a good man or good woman were to spend their entire life making offerings to these Arhats and Pratyekabuddhas, providing them with food, clothing, bedding, and medicine for their illnesses, and were to respectfully make all kinds of offerings. Subhuti, what do you think, would their merit be much or not?』

Subhuti

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言：「甚多，甚多！」

佛言：「不如是善男子、善女人住無所生、無所著，于善本之德無所求，其福最尊最上。

「複次，須菩提！假令三千大千剎土眾生，盡發阿耨多羅三耶三菩，十方恒邊沙剎土中眾生，一一眾生供養是菩薩，盡恒邊沙劫，隨其所安飲食、衣服、床臥、醫藥，瞻視恭敬承事。于須菩提意云何，其福寧多不？」

須菩提言：「甚多，甚多！世尊！其福多不可計！不可數！不可以譬喻為比。若使福德當有形者，十方虛空所不能受。」

佛告須菩提：「雖作爾所福德，不如是善男子、善女人所作善本無所生、無所著，于善本之德無所求。是善男子、善女人之功德，最尊最上無比無上之化。是無所生、無所著之功德，與前功德，百千億萬倍不相比。何以故？是善男子、善女人有倚有想，於十善事及四禪、四等、四空定、五通盡具足。何以故？是善男子、善女人以倚想供養諸聲聞、辟支佛上至菩薩故。」

爾時四王天上二萬天子皆叉手禮佛足，白佛言：「世尊！菩薩所施為漚和拘舍羅，甚善快哉！所作已應無倚無著，應空、無相，所施善本為阿耨多羅三耶三菩，所施為不二入。」

是時釋提桓因與無央數忉利諸天及諸天子，持天雜花香搗香澤香、繒彩花蓋、天衣天幔

【現代漢語翻譯】 現代漢語譯本： 須菩提說：『非常多，非常多！』 佛說：『不是這樣的，善男子、善女人安住于無所生、無所執著的狀態，對於善行的功德不求回報，他們的福報才是最尊貴、最上的。 『再者，須菩提！假設三千大千世界的所有眾生都發起了阿耨多羅三藐三菩提（無上正等正覺）之心，十方恒河沙數世界中的眾生，每一個眾生都供養這些菩薩，持續恒河沙數劫的時間，隨他們所需提供飲食、衣服、床鋪、醫藥，並以瞻仰、恭敬的態度侍奉。須菩提，你認為他們的福報多不多呢？』 須菩提說：『非常多，非常多！世尊！他們的福報多得無法計算！無法數清！無法用比喻來形容。如果福德有形體的話，十方虛空都無法容納。』 佛告訴須菩提：『即使做了如此多的福德，也不如善男子、善女人所做的善行，他們安住于無所生、無所執著的狀態，對於善行的功德不求回報。這些善男子、善女人的功德，才是最尊貴、最上、無比無上的。這種無所生、無所執著的功德，與之前的功德相比，百千億萬倍都無法相比。為什麼呢？因為那些善男子、善女人有所依賴、有所執著，他們雖然具足了十善事以及四禪、四等、四空定、五神通，但他們是以有所依賴、有所執著的心去供養諸聲聞、辟支佛，乃至菩薩。』 這時，四王天上的二萬天子都雙手合十，向佛陀頂禮，並對佛說：『世尊！菩薩所施行的方便善巧（漚和拘舍羅），真是太好了！他們所做的一切都應無所依賴、無所執著，應空、無相，他們所施行的善行是爲了阿耨多羅三藐三菩提，他們所施行的行為是不二法門。』 這時，釋提桓因（帝釋天）與無數的忉利天眾以及諸天子，拿著天上的各種鮮花、香料、搗香、澤香、絲綢綵帶、花蓋、天衣、天幔

【English Translation】 English version: Subhuti said, 'Very much, very much!' The Buddha said, 'It is not so. Good men and good women abide in non-origination and non-attachment, and do not seek reward for the merit of good deeds. Their merit is the most honored and supreme.' 'Furthermore, Subhuti! Suppose all beings in the three thousand great thousand worlds generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and beings in the ten directions, as many as the sands of the Ganges, each offer these Bodhisattvas, for as many kalpas as the sands of the Ganges, providing them with food, clothing, bedding, and medicine, and attending to them with reverence and respect. What do you think, Subhuti, would their merit be great?' Subhuti said, 'Very much, very much! World Honored One! Their merit would be immeasurable! Innumerable! Beyond comparison! If merit had a form, the ten directions of space could not contain it.' The Buddha told Subhuti, 'Even if they made such merit, it would not compare to the good deeds of good men and good women who abide in non-origination and non-attachment, and do not seek reward for the merit of good deeds. The merit of these good men and good women is the most honored, supreme, incomparable, and unsurpassed. The merit of non-origination and non-attachment cannot be compared to the previous merit, not even by a hundred thousand million times. Why? Because those good men and good women have reliance and attachment. Although they have fully attained the ten good deeds, the four dhyanas, the four immeasurables, the four formless absorptions, and the five supernormal powers, they offer to the Sravakas, Pratyekabuddhas, and even Bodhisattvas with a mind of reliance and attachment.' At that time, twenty thousand devas from the Four Heavenly Kings' heaven, all with their palms together, bowed at the Buddha's feet and said to the Buddha, 'World Honored One! The skillful means (Upaya-kausalya) practiced by the Bodhisattvas are truly excellent! What they do should be without reliance or attachment, should be empty and without form. The good deeds they perform are for Anuttara-samyak-sambodhi, and their actions are the non-dual path.' At that time, Sakra, Lord of the Devas, together with countless Trayastrimsa devas and deva sons, holding heavenly flowers, incense, powdered incense, fragrant oils, silk ribbons, flower canopies, heavenly garments, and heavenly banners

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、雜色幢幡，鼓天伎樂，來至佛所，供養散佛，皆讚歎言：「菩薩所施為漚和拘舍羅，甚善快哉！所作已應無所倚無所著，應空、無想，所施善本為阿耨多羅三耶三菩，所施為不二入。」

上至梵迦夷天無央數百千，亦復嘆譽菩薩漚和拘舍羅，皆復如是。阿迦膩吒天與無央數億百千諸天，來至佛所為佛作禮，俱發大音聲言：「世尊！甚奇大哉！于般若波羅蜜行漚和拘舍羅所作善本，其德勝前過去善男子、善女人之所作為。」

於是佛告四天王及阿迦膩吒諸天子言：「假令三千大千剎土所有眾生，盡作阿耨多羅三耶三菩，復代過去當來今現在諸如來、無所著、等正覺代其歡喜，及弟子眾從初發意至般泥洹乃至法盡，于其中間所作諸善之本代其歡喜，聲聞、辟支佛所作諸善之本代其歡喜，及眾生所作諸善之本，行檀波羅蜜至般若波羅蜜代其歡喜，諸賢聖所有戒品、三昧品、智慧品、解脫品、解脫見慧品代其歡喜，余無量佛法都盧計校合聚，是上諸功德皆代其歡喜，倚是代歡喜功德為阿耨多羅三耶三菩。若復有善男子、善女人慾發阿耨多羅三耶三菩，代過去當來今現在諸如來、無所著、等正覺及羅漢、辟支佛，從發意至成阿耨多羅三耶三菩，從其中間行六波羅蜜，及余無央數佛法功德代其歡喜，而無所希望亦不

【現代漢語翻譯】 現代漢語譯本 各種顏色的幢幡，敲響天上的樂器，來到佛陀所在之處，供養佛陀並散花，都讚歎說：『菩薩所施行的方便善巧（漚和拘舍羅，upaya-kausalya），真是太好了！所作所為已應無所執著，應空、無想，所施的善根是爲了成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），所施是爲了進入不二法門。』 上至梵迦夷天（Brahma-kayika，色界初禪天）無數百千的天人，也讚歎菩薩的方便善巧，都像前面所說的那樣。阿迦膩吒天（Akanistha，色界頂天）與無數億百千諸天，來到佛陀所在之處向佛陀頂禮，一同發出巨大的聲音說：『世尊！真是太奇妙了！在般若波羅蜜（prajna-paramita，智慧到彼岸）的修行中，所作的方便善巧的善根，其功德勝過過去善男子、善女人所作的。』 於是佛陀告訴四天王（Caturmaharajika，欲界第一層天）和阿迦膩吒諸天子說：『假設三千大千世界所有眾生，都成就阿耨多羅三藐三菩提，又代替過去、未來、現在諸如來、無所著、等正覺，代替他們歡喜，以及弟子眾從最初發心到般涅槃（parinirvana，完全的涅槃）乃至佛法滅盡，在這期間所作的各種善根，代替他們歡喜；聲聞（sravaka，聽聞佛法而修行者）、辟支佛（pratyekabuddha，獨覺）所作的各種善根，代替他們歡喜；以及眾生所作的各種善根，修行檀波羅蜜（dana-paramita，佈施到彼岸）乃至般若波羅蜜，代替他們歡喜；諸賢聖所有的戒品、三昧品、智慧品、解脫品、解脫知見品，代替他們歡喜；其餘無量佛法都計算聚集起來，這些所有的功德都代替他們歡喜，依靠這種代替歡喜的功德來成就阿耨多羅三藐三菩提。如果又有善男子、善女人想要發阿耨多羅三藐三菩提心，代替過去、未來、現在諸如來、無所著、等正覺以及羅漢（arhat，阿羅漢）、辟支佛，從發心到成就阿耨多羅三藐三菩提，從這期間修行六波羅蜜（sad-paramita，六度），以及其餘無數佛法功德，代替他們歡喜，而無所希望也不執著。』

【English Translation】 English version Various colored banners and flags, and heavenly music were played, they came to where the Buddha was, made offerings to the Buddha and scattered flowers, all praising and saying: 'The skillful means (upaya-kausalya) that the Bodhisattva has practiced are truly excellent! What has been done should be without attachment, should be empty and without thought, the good roots that have been given are for the attainment of anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and what has been given is for entering the non-dual dharma.' Up to the Brahma-kayika heavens (the first dhyana heaven of the form realm), countless hundreds of thousands of devas also praised the Bodhisattva's skillful means, all as described before. The Akanistha heavens (the highest heaven of the form realm) and countless billions of hundreds of thousands of devas came to where the Buddha was, bowed to the Buddha, and together made a great sound saying: 'World Honored One! It is truly wonderful! The good roots of skillful means made in the practice of prajna-paramita (perfection of wisdom) are more virtuous than what past good men and good women have done.' Then the Buddha told the Four Heavenly Kings (Caturmaharajika, the first heaven of the desire realm) and the devas of Akanistha: 'Suppose all the beings in the three thousand great thousand worlds all attain anuttara-samyak-sambodhi, and also on behalf of the past, future, and present Tathagatas, the unattached, the perfectly enlightened ones, on their behalf rejoice, and also on behalf of the disciples from the initial aspiration to parinirvana (complete nirvana) and even until the extinction of the Dharma, during this time all the good roots that have been made, on their behalf rejoice; the good roots made by sravakas (hearers) and pratyekabuddhas (solitary realizers), on their behalf rejoice; and the good roots made by all beings, practicing dana-paramita (perfection of giving) up to prajna-paramita, on their behalf rejoice; all the virtuous ones' precepts, samadhi, wisdom, liberation, and liberation knowledge and vision, on their behalf rejoice; and all the other immeasurable Buddha dharmas are calculated and gathered together, all these merits on their behalf rejoice, relying on this merit of rejoicing on their behalf to attain anuttara-samyak-sambodhi. If there are also good men and good women who wish to generate the mind of anuttara-samyak-sambodhi, on behalf of the past, future, and present Tathagatas, the unattached, the perfectly enlightened ones, and arhats (worthy ones) and pratyekabuddhas, from the initial aspiration to the attainment of anuttara-samyak-sambodhi, during this time practicing the six paramitas (six perfections), and all the other immeasurable Buddha dharma merits, on their behalf rejoice, without any hope or attachment.'

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二入，已應無相、應無所著、應空，是為最第一代其歡喜，為無上代歡喜也。持是代歡喜功德，為阿耨多羅三耶三菩，而無所倚者，其功德福祐勝於前善男子、善女人所為代歡喜，比其功德，百倍千倍巨億萬倍，是為菩薩摩訶薩最上代歡喜之所為也。」

爾時須菩提白佛言：「如世尊所說，合集是善男子、善女人功德，于諸功德中無過代歡喜者。代歡喜之德無過是德。」

須菩提言：「世尊！云何為最上？云何為最尊？」

佛告須菩提言：「若善男子、善女人于當來過去今現在法，無所取無所舍、亦不貢高亦不不貢高、亦不有所倚亦不無所倚，於是法亦無有生亦無有滅、亦無著亦無斷，於是法中亦不見增亦不見減、亦無往亦無反、亦不道亦不俗，如去來今法，如反爾法、所住法、所滅法，我亦復代歡喜，持是代歡喜功德為阿耨多羅三耶三菩，施菩薩摩訶薩。作如是施為，代其歡喜，最為第一，無過是代歡喜者。須菩提！作如是代歡喜，比余代歡喜之德，百倍千倍巨億萬倍，不及是代歡喜者。

「複次，須菩提！善男子、善女人行菩薩道者，欲代去來今諸佛及諸聲聞、辟支佛，從初發意至於成佛，于其中間作諸善本，行六波羅蜜及余無數佛法善本。若欲代歡喜者，復欲代一切眾生所作善本，當

【現代漢語翻譯】 現代漢語譯本：'進入二諦（二入），應當了悟無相（無相），應當無所執著（無所著），應當空性（空），這是最第一等的隨喜（代其歡喜），是無上的隨喜。以這種隨喜的功德，爲了證得阿耨多羅三藐三菩提（無上正等正覺），而無所依恃，其功德福佑勝過前面所說的善男子、善女人所做的隨喜，比其功德，百倍千倍巨億萬倍，這是菩薩摩訶薩最上等的隨喜所為。' 這時，須菩提對佛說：'如世尊所說，彙集這些善男子、善女人的功德，在所有功德中沒有超過隨喜的。隨喜的功德沒有超過這種功德的。' 須菩提說：'世尊！什麼是最上？什麼是最尊？' 佛告訴須菩提說：'如果善男子、善女人對於過去、現在、未來的一切法，無所取無所舍，也不貢高也不不貢高，也不有所依恃也不無所依恃，對於這些法，也沒有生也沒有滅，也沒有執著也沒有斷滅，對於這些法，也看不見增加也看不見減少，也沒有往也沒有反，也不道也不俗，如同過去、現在、未來的法，如同反轉的法、所住的法、所滅的法，我也隨喜，以這種隨喜的功德爲了證得阿耨多羅三藐三菩提，施與菩薩摩訶薩。做這樣的施與，隨喜他們的功德，這是最為第一的，沒有超過這種隨喜的。須菩提！做這樣的隨喜，比其他隨喜的功德，百倍千倍巨億萬倍，都比不上這種隨喜。' '再者，須菩提！善男子、善女人行菩薩道的人，想要隨喜過去、現在、未來諸佛以及諸聲聞、辟支佛，從最初發心直到成佛，在其中間所做的各種善行，修行六波羅蜜（六度）以及其他無數佛法善行。如果想要隨喜，又想要隨喜一切眾生所做的善行，應當'

【English Translation】 English version: 'Entering the two truths (two entries), one should realize no-form (no-sign), one should be without attachment (no-attachment), one should be empty (emptiness), this is the most supreme rejoicing (rejoicing on their behalf), it is the unsurpassed rejoicing. Holding this merit of rejoicing, for the sake of attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and without any reliance, its merit and blessings surpass the rejoicing done by the aforementioned good men and good women, compared to that merit, it is a hundred times, a thousand times, a hundred million times greater, this is what the Bodhisattva Mahasattva does in the most supreme rejoicing.' At that time, Subhuti said to the Buddha: 'As the World Honored One has said, gathering the merits of these good men and good women, among all merits, there is none that surpasses rejoicing. The merit of rejoicing does not surpass this merit.' Subhuti said: 'World Honored One! What is the most supreme? What is the most honored?' The Buddha told Subhuti: 'If good men and good women, regarding the past, present, and future dharmas, neither grasp nor abandon, neither are arrogant nor not arrogant, neither rely nor not rely, regarding these dharmas, there is neither birth nor death, neither attachment nor cessation, regarding these dharmas, one sees neither increase nor decrease, neither going nor returning, neither mundane nor sacred, like the past, present, and future dharmas, like the reversed dharmas, the abiding dharmas, the ceasing dharmas, I also rejoice, holding this merit of rejoicing for the sake of attaining Anuttara-samyak-sambodhi, giving it to the Bodhisattva Mahasattva. Doing such giving, rejoicing in their merits, this is the most supreme, there is nothing that surpasses this rejoicing. Subhuti! Doing such rejoicing, compared to other rejoicing merits, it is a hundred times, a thousand times, a hundred million times greater, it cannot be compared to this rejoicing.' 'Furthermore, Subhuti! Good men and good women who practice the Bodhisattva path, wishing to rejoice in the past, present, and future Buddhas, as well as the Shravakas and Pratyekabuddhas, from the initial aspiration until Buddhahood, in between, doing various good deeds, practicing the Six Paramitas (Six Perfections) and countless other good deeds of the Buddha Dharma. If one wishes to rejoice, and also wishes to rejoice in the good deeds done by all sentient beings, one should'

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作是代歡喜，是代歡喜為最等。六波羅蜜與脫等；脫與五陰等；其脫之事與內外空等；解脫之事與有無空等；三十七品與解脫等；十力與解脫等；解脫與解脫見慧等；去來今法與解脫等；解脫則是過去當來今現在解脫，如諸佛世尊之所施為；解脫如諸佛弟子；諸佛弟子亦如解脫；解脫者與聲聞、辟支佛泥洹等；解脫事與諸佛世尊法等；解脫者亦如羅漢、辟支佛；解脫亦如諸法之法。我於是無縛無脫之法，我于無著如無污染清凈之法，不生無所生不滅無所滅之法，我所施為于阿耨多羅三耶三菩者，亦如是上諸法，無所縛法、無所敗法、無所壞法。」

佛告須菩提：「是為菩薩摩訶薩無上代歡喜最為第一。」

佛言：「菩薩摩訶薩具足作代如是歡喜者，疾逮阿耨多羅三耶三菩阿惟三佛。

「複次，須菩提！若有善男子、善女人行菩薩道者，盡其形壽供養十方恒邊沙佛及眾弟子，隨其所安飯食、衣被、床臥、醫藥，盡諸佛形壽，般泥洹已后，晝夜奉事舍利，幢幡花蓋伎樂以為供養、常念行六波羅蜜而有所倚。復有善男子、善女人慾成阿耨多羅三耶三菩，行六波羅蜜漚和拘舍羅而無所倚，持是功德無所希望于阿耨多羅三耶三菩。比其善本功德，百倍千倍巨億萬倍，不及是代歡喜福德最尊最上。須菩提！菩薩

【現代漢語翻譯】 現代漢語譯本：如此的隨喜，是隨喜中最殊勝的。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）與解脫相等；解脫與五陰（色、受、想、行、識）相等；解脫之事與內外空相等；解脫之事與有無空相等；三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）與解脫相等；十力（如來十種智慧力）與解脫相等；解脫與解脫見慧相等；過去、現在、未來之法與解脫相等；解脫則是過去、未來、現在之解脫，如同諸佛世尊所施為；解脫如同諸佛弟子；諸佛弟子也如同解脫；解脫與聲聞、辟支佛（獨覺）的涅槃相等；解脫之事與諸佛世尊的法相等；解脫也如同羅漢、辟支佛；解脫也如同諸法之法。我於此無縛無脫之法，我于無著如同無污染清凈之法，不生無所生不滅無所滅之法，我所施為于阿耨多羅三藐三菩提（無上正等正覺）者，也如同以上諸法，無所縛法、無所敗法、無所壞法。 佛告訴須菩提：『這是菩薩摩訶薩（大菩薩）無上隨喜，最為第一。』 佛說：『菩薩摩訶薩具足如此隨喜者，迅速證得阿耨多羅三藐三菩提，阿惟三佛（無上正等正覺）。』 『再者，須菩提！如果有善男子、善女人行菩薩道者，盡其一生供養十方恒河沙數諸佛及眾弟子，隨其所安，飯食、衣被、床臥、醫藥，盡諸佛一生，般涅槃（圓寂）之後，晝夜奉事舍利，以幢幡、花蓋、伎樂作為供養，常念修行六波羅蜜而有所執著。又有善男子、善女人慾成就阿耨多羅三藐三菩提，修行六波羅蜜，善巧方便而無所執著，持此功德，不希望以此功德求得阿耨多羅三藐三菩提。相比之下，前者的善本功德，百倍、千倍、巨億萬倍，都比不上這隨喜的福德最尊最上。須菩提！菩薩』

【English Translation】 English version: Such rejoicing is the most excellent of all rejoicings. The six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are equal to liberation; liberation is equal to the five skandhas (form, feeling, perception, mental formations, consciousness); the matter of liberation is equal to the emptiness of inner and outer; the matter of liberation is equal to the emptiness of being and non-being; the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five roots, five powers, seven factors of enlightenment, eightfold path) are equal to liberation; the ten powers (ten wisdom powers of a Tathagata) are equal to liberation; liberation is equal to the wisdom of seeing liberation; the laws of past, present, and future are equal to liberation; liberation is the liberation of the past, future, and present, just as the Buddhas, the World Honored Ones, have acted; liberation is like the disciples of the Buddhas; the disciples of the Buddhas are also like liberation; liberation is equal to the nirvana of Sravakas (hearers) and Pratyekabuddhas (solitary realizers); the matter of liberation is equal to the Dharma of the Buddhas, the World Honored Ones; liberation is also like Arhats and Pratyekabuddhas; liberation is also like the Dharma of all Dharmas. I am in this Dharma of no bondage and no liberation, I am in non-attachment like the pure Dharma without defilement, the Dharma that does not arise from anything and does not cease from anything, what I have done for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) is also like the above Dharmas, the Dharma that is not bound, not defeated, not destroyed. The Buddha told Subhuti, 'This is the unsurpassed rejoicing of a Bodhisattva Mahasattva (great Bodhisattva), the most excellent of all.' The Buddha said, 'A Bodhisattva Mahasattva who fully practices such rejoicing will quickly attain Anuttara-samyak-sambodhi, the supreme Buddha.' 'Furthermore, Subhuti! If there are good men or good women who practice the Bodhisattva path, who for their entire lives make offerings to the Buddhas as numerous as the sands of the Ganges in the ten directions and their disciples, providing them with food, clothing, bedding, and medicine, for the entire lives of all the Buddhas, and after their Parinirvana (final passing away), day and night serve their relics, offering them banners, flower canopies, and music, constantly thinking of practicing the six paramitas with attachment. And if there are good men or good women who wish to attain Anuttara-samyak-sambodhi, who practice the six paramitas with skillful means and without attachment, holding this merit without hoping to attain Anuttara-samyak-sambodhi with this merit. Compared to the former's root of merit, even a hundred, a thousand, a hundred million times greater, it is still not comparable to the merit of this rejoicing, which is the most honored and supreme. Subhuti! Bodhisattva'

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摩訶薩行六波羅蜜，以漚和拘舍羅無所倚功德，為阿耨多羅三耶三菩而無所倚。」

放光般若波羅蜜經卷第八 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第九

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜照明品第四十一

舍利弗白佛言：「世尊！是般若波羅蜜耶？」

佛言：「是。舍利弗！」

舍利弗言：「世尊！般若波羅蜜者作照明故。世尊！般若波羅蜜者至竟清凈故。世尊！般若波羅蜜者為有名字。世尊！般若波羅蜜者於三界無玷汙。世尊！般若波羅蜜者除諸垢冥。世尊！般若波羅蜜者於三十七品之最尊上。世尊！般若波羅蜜者安隱諸災患恐怖者。世尊！般若波羅蜜者為五荒見蔽者作明故。世尊！般若波羅蜜者無際眾生入邪徑者而作正導。世尊！般若波羅蜜者薩云若是，能除諸習緒。世尊！般若波羅蜜者菩薩之母，生諸佛法故。世尊！般若波羅蜜者不生不壞，從有名至竟空故。世尊！般若波羅蜜者離於生死亦無所滅，不與作本故。世尊！般若波羅蜜者受諸孤窮者，為作珍寶施故。世尊！般若波羅蜜者具足，初無能伏者。世尊！般若波羅蜜者三轉十二事而轉法輪，亦無能轉者，所轉終不動還故。世尊！般若波羅蜜者能現種種之本，

【現代漢語翻譯】 現代漢語譯本 『摩訶薩』（菩薩）修行六波羅蜜（六種到達彼岸的方法），以『漚和拘舍羅』（方便善巧）的無所依仗的功德，爲了『阿耨多羅三耶三菩』（無上正等正覺）而無所依仗。

《放光般若波羅蜜經》卷第八 大正藏第 08 冊 No. 0221 《放光般若經》

《放光般若經》卷第九

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜照明品第四十一

『舍利弗』（佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！這是般若波羅蜜嗎？』

佛說：『是的，舍利弗！』

『舍利弗』說：『世尊！般若波羅蜜因為能照明的緣故。世尊！般若波羅蜜因為達到究竟清凈的緣故。世尊！般若波羅蜜是有名字的。世尊！般若波羅蜜在三界中沒有沾染污垢。世尊！般若波羅蜜能去除一切黑暗。世尊！般若波羅蜜在三十七品（三十七道品，佛教修行方法）中最為尊貴。世尊！般若波羅蜜能使一切災難和恐懼都得到安穩。世尊！般若波羅蜜為被五種荒謬見解遮蔽的人們帶來光明。世尊！般若波羅蜜能引導無數走入邪路眾生走向正道。世尊！般若波羅蜜是薩云若（一切智）的根本，能去除一切習氣。世尊！般若波羅蜜是菩薩的母親，能生出諸佛的法。世尊！般若波羅蜜不生不滅，從有名到最終空無。世尊！般若波羅蜜遠離生死，也沒有滅亡，因為它不是生死的根本。世尊！般若波羅蜜能接納一切孤苦無依的人，為他們施予珍寶。世尊！般若波羅蜜是圓滿具足的，最初就沒有能戰勝它的人。世尊！般若波羅蜜能三轉十二事（三轉法輪的十二種行相）而轉法輪，也沒有能轉動它的人，因為它所轉動的最終不會動搖。世尊！般若波羅蜜能顯現種種事物的根本。』

【English Translation】 English version 『Mahasattva』 (Bodhisattva) practices the six paramitas (six perfections), with the merit of 『upaya-kaushalya』 (skillful means) that is without reliance, for 『Anuttara-samyak-sambodhi』 (unexcelled perfect enlightenment) without reliance.

The Eighth Scroll of the 『Prajnaparamita Sutra of the Light Emission』 Taisho Tripitaka Volume 08 No. 0221 『Prajnaparamita Sutra of the Light Emission』

The Ninth Scroll of the 『Prajnaparamita Sutra of the Light Emission』

Translated by Tripitaka Dharmaraksa of Khotan in the Western Jin Dynasty under Imperial Decree

Chapter Forty-One on the Illumination of the Mahaprajnaparamita

『Sariputra』 (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 『World Honored One! Is this the Prajnaparamita?』

The Buddha said: 『It is, Sariputra!』

『Sariputra』 said: 『World Honored One! Prajnaparamita is so because it illuminates. World Honored One! Prajnaparamita is so because it reaches ultimate purity. World Honored One! Prajnaparamita has a name. World Honored One! Prajnaparamita is not defiled in the three realms. World Honored One! Prajnaparamita removes all darkness. World Honored One! Prajnaparamita is the most honored among the thirty-seven factors (thirty-seven factors of enlightenment, Buddhist practices). World Honored One! Prajnaparamita brings peace to all calamities and fears. World Honored One! Prajnaparamita brings light to those who are obscured by the five erroneous views. World Honored One! Prajnaparamita guides countless beings who have entered wrong paths to the right path. World Honored One! Prajnaparamita is the root of Sarvajna (omniscience), and can remove all habits. World Honored One! Prajnaparamita is the mother of Bodhisattvas, giving birth to the Dharma of all Buddhas. World Honored One! Prajnaparamita is neither born nor destroyed, from having a name to ultimately being empty. World Honored One! Prajnaparamita is apart from birth and death, and is not extinguished, because it is not the root of birth and death. World Honored One! Prajnaparamita accepts all the lonely and destitute, and bestows treasures upon them. World Honored One! Prajnaparamita is complete and perfect, and from the beginning, there is no one who can subdue it. World Honored One! Prajnaparamita turns the Dharma wheel by three turns and twelve aspects (the twelve aspects of the three turnings of the Dharma wheel), and there is no one who can turn it, because what it turns ultimately does not move. World Honored One! Prajnaparamita can manifest the root of all things.』

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及所有無所有空故。唯，世尊，當云何住般若波羅蜜？」

世尊報言：「當如世尊住。舍利弗！禮般若波羅蜜當如禮世尊。何以故？般若波羅蜜者則是世尊，世尊與般若波羅蜜無有別。般若波羅蜜則是世尊，世尊則是般若波羅蜜。諸佛世尊因般若波羅蜜而得名字，菩薩、辟支佛、阿羅漢至須陀洹、皆因般若波羅蜜得其名字。十善、四禪、四等、四空定、五通，內外空及有無空，三十七品、佛十種力及十八法，乃至薩云若，皆因般若波羅蜜出生。」

於是釋提桓因意念：「何因尊者舍利弗乃生是問？」

釋提桓因便問舍利弗言：「尊者！何緣乃生是問？因何事有是問？」

舍利弗報言：「拘翼！菩薩摩訶薩漚和拘舍羅，為般若波羅蜜所護持，及諸過去當來今現在諸佛世尊，從初發意以來至法欲盡，于其中間所作善本，盡持作薩云若。拘翼！是故菩薩摩訶薩持般若波羅蜜過五波羅蜜上。拘翼！譬如人生盲，或百人或千人或萬人，欲有所至，若欲入城，而無有導終不能有所至。拘翼！是五波羅蜜為如盲者，離般若波羅蜜如盲者無導，亦不能具足至道，亦不能成薩云若。五波羅蜜為般若波羅蜜所護，如盲者得眼目。般若波羅蜜護五波羅蜜，令五波羅蜜各得名字。」

釋提桓因語舍利弗：「如所

【現代漢語翻譯】 現代漢語譯本：以及所有無所有空的原因。世尊，應當如何安住于般若波羅蜜（智慧的完美）呢？」 世尊回答說：『應當像世尊一樣安住。舍利弗（佛陀十大弟子之一）！禮敬般若波羅蜜應當像禮敬世尊一樣。為什麼呢？因為般若波羅蜜就是世尊，世尊與般若波羅蜜沒有分別。般若波羅蜜就是世尊，世尊就是般若波羅蜜。諸佛世尊因為般若波羅蜜而得名號，菩薩（立志成佛的修行者）、辟支佛（獨覺者）、阿羅漢（斷絕煩惱的聖者）乃至須陀洹（入流者），都因為般若波羅蜜而得其名號。十善、四禪（四種禪定）、四等（四種平等心）、四空定（四種空無邊處的禪定）、五通（五種神通），內外空以及有無空，三十七品（三十七道品）、佛的十種力量以及十八不共法，乃至薩云若（一切智），都因為般若波羅蜜而出生。』 這時，釋提桓因（帝釋天）心想：『尊者舍利弗為什麼會提出這樣的問題呢？』 釋提桓因便問舍利弗說：『尊者！是什麼原因讓你提出這樣的問題？因為什麼事而有這樣的問題？』 舍利弗回答說：『拘翼（帝釋天的別稱）！菩薩摩訶薩（偉大的菩薩）因為善巧方便，被般若波羅蜜所護持，以及所有過去、未來、現在諸佛世尊，從最初發心以來到佛法將盡，在這期間所作的善行，都用來成就薩云若。拘翼！因此，菩薩摩訶薩持般若波羅蜜超過其他五種波羅蜜。拘翼！譬如一個人生來是盲人，或者一百人、一千人、一萬人，想要去某個地方，如果想要進城，而沒有嚮導，最終不能到達目的地。拘翼！這五種波羅蜜就像盲人一樣，離開般若波羅蜜就像盲人沒有嚮導，也不能圓滿地到達道，也不能成就薩云若。五種波羅蜜被般若波羅蜜所護持，就像盲人得到了眼睛。般若波羅蜜護持五種波羅蜜，使五種波羅蜜各自得到名號。』 釋提桓因對舍利弗說：『正如你所說，'

【English Translation】 English version: and because of all non-existence and emptiness. World Honored One, how should one abide in Prajna Paramita (Perfection of Wisdom)?' The World Honored One replied, 'One should abide as the World Honored One abides. Shariputra (one of the Buddha's ten great disciples)! Reverence for Prajna Paramita should be like reverence for the World Honored One. Why? Because Prajna Paramita is the World Honored One, and there is no difference between the World Honored One and Prajna Paramita. Prajna Paramita is the World Honored One, and the World Honored One is Prajna Paramita. All Buddhas, World Honored Ones, attain their names because of Prajna Paramita. Bodhisattvas (those who aspire to Buddhahood), Pratyekabuddhas (solitary realizers), Arhats (saints who have extinguished afflictions), and even Srotapannas (stream-enterers), all attain their names because of Prajna Paramita. The ten virtues, the four dhyanas (meditative absorptions), the four immeasurables (four boundless states of mind), the four formless absorptions (four formless meditative states), the five superknowledges, the emptiness of inner and outer, and the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the ten powers of the Buddha, and the eighteen unique qualities, and even Sarvajna (omniscience), all arise from Prajna Paramita.' Then, Shakra Devanam Indra (the king of the gods) thought, 'Why did the Venerable Shariputra ask such a question?' Shakra Devanam Indra then asked Shariputra, 'Venerable one! What is the reason for you to ask such a question? What is the cause of this question?' Shariputra replied, 'Kausika (another name for Shakra)! Bodhisattva Mahasattvas (great Bodhisattvas), through skillful means, are protected by Prajna Paramita, and all Buddhas, World Honored Ones, of the past, future, and present, from the initial arising of their aspiration until the Dharma is about to end, all the good roots they have cultivated during this time are used to attain Sarvajna. Kausika! Therefore, Bodhisattva Mahasattvas uphold Prajna Paramita above the other five Paramitas. Kausika! It is like a person born blind, or a hundred, a thousand, or ten thousand people, who want to go somewhere, if they want to enter a city, but have no guide, they will ultimately not be able to reach their destination. Kausika! These five Paramitas are like blind people, and without Prajna Paramita, they are like blind people without a guide, and they cannot fully reach the path, nor can they attain Sarvajna. The five Paramitas are protected by Prajna Paramita, just as blind people gain their sight. Prajna Paramita protects the five Paramitas, enabling each of the five Paramitas to attain its name.' Shakra Devanam Indra said to Shariputra, 'As you have said,'

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言，五波羅蜜因般若波羅蜜得名字者，五波羅蜜但有名而無度？」

舍利弗言：「如是，拘翼！五波羅蜜因般若波羅蜜而得名字，五波羅蜜但有名無有度也。菩薩住于般若波羅蜜者，為已具足五波羅蜜，是故般若波羅蜜於五波羅蜜，為最上化、妙化、無比之化。」

舍利弗白佛言：「世尊！當云何入般若波羅蜜中？」

佛言：「如入五陰，當作是入般若波羅蜜。如入五波羅蜜，當作是入般若波羅蜜。如入內外空及有無空，如入三十七品、佛十種力及十八法，如入薩云若、如入諸法，當作是入般若波羅蜜中。」

舍利弗言：「世尊！云何入五陰，如入般若波羅蜜？云何如入諸法，作是入般若波羅蜜？」

佛言：「於五陰無所生無所得、無取無舍無所壞，當作是入般若波羅蜜。于諸法無所生無所得、無取無舍亦無所壞，是為入般若波羅蜜。」

舍利弗言：「作如是入般若波羅蜜，為及何法？」

佛言：「于諸法無所及，是乃為般若波羅蜜名號。」

「世尊！不逮何法？」

佛言：「不逮善法亦不逮惡法，亦不逮道法亦不逮俗法，亦不逮有漏無漏法，亦不逮有為無為法。何以故？般若波羅蜜之興亦不為希望起。以是故，于諸法無所及、無所逮。」

釋提桓因

【現代漢語翻譯】 現代漢語譯本 『那麼，五波羅蜜（五種到達彼岸的方法）因為般若波羅蜜（智慧到達彼岸的方法）而得名，這五波羅蜜是否只是有名無實，沒有真正的度脫作用呢？』 舍利弗（佛陀的十大弟子之一，以智慧著稱）回答說：『是的，拘翼（釋提桓因的別稱）！五波羅蜜是因為般若波羅蜜而得名，這五波羅蜜只是有名而沒有真正的度脫作用。菩薩如果安住于般若波羅蜜，就等於已經具足了五波羅蜜，所以般若波羅蜜對於五波羅蜜來說，是最殊勝、最微妙、無與倫比的。』 舍利弗向佛陀稟告說：『世尊！應當如何進入般若波羅蜜之中呢？』 佛陀說：『如同進入五陰（色、受、想、行、識五種構成人存在的要素）那樣，就應當這樣進入般若波羅蜜。如同進入五波羅蜜那樣，就應當這樣進入般若波羅蜜。如同進入內外空以及有無空那樣，如同進入三十七道品（三十七種修行方法）、佛的十種力量以及十八不共法（佛陀獨有的十八種功德），如同進入薩云若（一切智，佛的智慧），如同進入諸法（一切事物），就應當這樣進入般若波羅蜜之中。』 舍利弗說：『世尊！如何進入五陰，如同進入般若波羅蜜？如何如同進入諸法，就如同進入般若波羅蜜？』 佛陀說：『對於五陰，不執著于生起，不執著于獲得，不執著于取，不執著于舍，不執著于壞滅，應當這樣進入般若波羅蜜。對於諸法，不執著于生起，不執著于獲得，不執著于取，不執著于舍，也不執著于壞滅，這就是進入般若波羅蜜。』 舍利弗說：『像這樣進入般若波羅蜜，是達到了什麼法呢？』 佛陀說：『對於諸法無所達到，這才是般若波羅蜜的真正含義。』 『世尊！是不達到什麼法呢？』 佛陀說：『不達到善法，也不達到惡法，不達到道法，也不達到世俗法，不達到有漏法（有煩惱的法），也不達到無漏法（沒有煩惱的法），不達到有為法（因緣和合而生的法），也不達到無為法（不依賴因緣而存在的法）。為什麼呢？般若波羅蜜的興起，不是爲了希望而產生的。因此，對於諸法無所達到，無所執著。』 釋提桓因（帝釋天）

【English Translation】 English version 'If the five Paramitas (five perfections) are named because of Prajna Paramita (perfection of wisdom), are the five Paramitas merely names without actual deliverance?' Sariputra (one of Buddha's ten great disciples, known for his wisdom) replied, 'Yes, Kausika (another name for Sakra, the king of gods)! The five Paramitas are named because of Prajna Paramita, and these five Paramitas are merely names without actual deliverance. If a Bodhisattva dwells in Prajna Paramita, it is equivalent to having already fulfilled the five Paramitas. Therefore, Prajna Paramita is the most supreme, most wonderful, and incomparable among the five Paramitas.' Sariputra reported to the Buddha, 'World Honored One! How should one enter into Prajna Paramita?' The Buddha said, 'Just as one enters the five Skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute human existence), so should one enter Prajna Paramita. Just as one enters the five Paramitas, so should one enter Prajna Paramita. Just as one enters into emptiness of both internal and external, and emptiness of existence and non-existence, just as one enters the thirty-seven factors of enlightenment (thirty-seven practices for enlightenment), the ten powers of the Buddha, and the eighteen unique qualities of a Buddha, just as one enters Sarvajna (omniscience, the wisdom of the Buddha), just as one enters all Dharmas (all phenomena), so should one enter into Prajna Paramita.' Sariputra said, 'World Honored One! How does one enter the five Skandhas as entering Prajna Paramita? How does one enter all Dharmas as entering Prajna Paramita?' The Buddha said, 'Regarding the five Skandhas, not being attached to arising, not being attached to obtaining, not being attached to taking, not being attached to abandoning, not being attached to destruction, one should enter Prajna Paramita in this way. Regarding all Dharmas, not being attached to arising, not being attached to obtaining, not being attached to taking, not being attached to abandoning, and not being attached to destruction, this is entering Prajna Paramita.' Sariputra said, 'Entering Prajna Paramita in this way, what Dharma is attained?' The Buddha said, 'Not attaining any Dharma, this is the true meaning of Prajna Paramita.' 'World Honored One! What Dharma is not attained?' The Buddha said, 'Not attaining good Dharma, nor attaining evil Dharma, not attaining the Dharma of the path, nor attaining worldly Dharma, not attaining defiled Dharma (Dharma with afflictions), nor attaining undefiled Dharma (Dharma without afflictions), not attaining conditioned Dharma (Dharma arising from causes and conditions), nor attaining unconditioned Dharma (Dharma not dependent on causes and conditions). Why? The arising of Prajna Paramita is not for the sake of hope. Therefore, regarding all Dharmas, there is nothing to attain, nothing to be attached to.' Sakra (Indra, the king of gods)

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白佛言：「云何，世尊！是般若波羅蜜為不逮薩云若？」

佛言：「如是，拘翼！般若波羅蜜不逮薩云若，亦不逮亦不有。」

「世尊！云何亦不逮亦不有？」

佛言：「般若波羅蜜者，亦不以字，亦不以想，亦不以生死。」

釋提桓因言：「世尊！亦不以字，亦不以想，亦不以生死，云何為逮？」

佛言：「如不入，亦不受、亦不捨、亦不住，作是及如不及。拘翼！般若波羅蜜如是逮諸法如無所逮。」

釋提桓因白佛言：「世尊！般若波羅蜜之興，甚奇甚特！于諸法無所生、無所有、無所倚、無所壞。」

須菩提白佛言：「若菩薩行般若波羅蜜，為逮諸法？不逮諸法？菩薩聞是，或恐或怖，便離般若波羅蜜。」

佛言：「如是，菩薩聞是或能恐怖。若有行般若波羅蜜菩薩，或作是念言：『般若波羅蜜空，般若波羅蜜無有堅固，般若波羅蜜侵欺人。』作是念者，便能遠離般若波羅蜜。以是因緣，菩薩便遠離般若波羅蜜。」

須菩提白佛言：「信般若波羅蜜者，為不信何等法？」

佛言：「信般若波羅蜜，為不信色，為不信痛想行識，為不信六情，不信色聲香味細滑法，為不信十八性及十二因緣乃至五波羅蜜，亦不信內外空及有無空，亦不信三十七品及

【現代漢語翻譯】 現代漢語譯本： 釋提桓因（Śakra devānām indra）問佛說：『世尊，這般若波羅蜜（Prajñāpāramitā）是不是不能達到薩云若（Sarvajña，一切智）的境界呢？』 佛說：『是的，拘翼（Kauśika，釋提桓因的別名）！般若波羅蜜不能達到薩云若，它既不是達到，也不是不達到。』 釋提桓因問：『世尊，為什麼說既不是達到，也不是不達到呢？』 佛說：『般若波羅蜜，不是用文字，不是用思想，也不是用生死來衡量的。』 釋提桓因說：『世尊，既然不是用文字，不是用思想，也不是用生死來衡量，那又如何算是達到呢？』 佛說：『就像不進入，也不接受，也不捨棄，也不停留一樣，這樣才是達到和不達到的狀態。拘翼，般若波羅蜜就是這樣達到諸法，如同沒有達到一樣。』 釋提桓因對佛說：『世尊，般若波羅蜜的出現，真是非常奇特！它對於諸法，沒有產生，沒有所有，沒有依靠，也沒有毀壞。』 須菩提（Subhūti）問佛說：『如果菩薩修行般若波羅蜜，是達到諸法呢？還是不達到諸法呢？菩薩聽到這些，可能會感到恐懼害怕，從而離開般若波羅蜜。』 佛說：『是的，菩薩聽到這些可能會感到恐懼。如果有修行般若波羅蜜的菩薩，可能會這樣想：『般若波羅蜜是空性的，般若波羅蜜沒有堅固性，般若波羅蜜會欺騙人。』這樣想的人，就會遠離般若波羅蜜。因為這個原因，菩薩就會遠離般若波羅蜜。』 須菩提問佛說：『相信般若波羅蜜的人，是不相信什麼法呢？』 佛說：『相信般若波羅蜜，就是不相信色（rūpa），不相信受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna），不相信六根（ṣaḍ indriya），不相信色、聲、香、味、觸、法（ṣaḍ viṣaya），不相信十八界（aṣṭādaśa dhātu）和十二因緣（dvādaśāṅga pratītyasamutpāda），乃至五波羅蜜（pañca pāramitā），也不相信內外空（adhyātmika-bāhya śūnyatā）以及有無空（bhāva-abhāva śūnyatā），也不相信三十七道品（bodhipākṣikadharma）以及……』

【English Translation】 English version: Śakra devānām indra said to the Buddha, 'World Honored One, does this Prajñāpāramitā (Perfection of Wisdom) not reach Sarvajña (Omniscience)?' The Buddha said, 'Yes, Kauśika (another name for Śakra)! Prajñāpāramitā does not reach Sarvajña; it neither reaches nor does not reach.' Śakra asked, 'World Honored One, why is it said that it neither reaches nor does not reach?' The Buddha said, 'Prajñāpāramitā is not measured by letters, nor by thoughts, nor by birth and death.' Śakra devānām indra said, 'World Honored One, if it is not measured by letters, nor by thoughts, nor by birth and death, how is it considered reaching?' The Buddha said, 'It is like not entering, not accepting, not abandoning, and not abiding; this is the state of reaching and not reaching. Kauśika, Prajñāpāramitā thus reaches all dharmas as if not reaching anything.' Śakra devānām indra said to the Buddha, 'World Honored One, the arising of Prajñāpāramitā is truly wondrous and extraordinary! It has no arising, no possession, no reliance, and no destruction in relation to all dharmas.' Subhūti asked the Buddha, 'If a Bodhisattva practices Prajñāpāramitā, does he reach all dharmas or not reach all dharmas? Upon hearing this, a Bodhisattva might feel fear and terror, and then abandon Prajñāpāramitā.' The Buddha said, 'Yes, a Bodhisattva might feel terror upon hearing this. If a Bodhisattva practicing Prajñāpāramitā thinks, 『Prajñāpāramitā is empty, Prajñāpāramitā has no solidity, Prajñāpāramitā deceives people,』 such a person will abandon Prajñāpāramitā. For this reason, a Bodhisattva will abandon Prajñāpāramitā.' Subhūti asked the Buddha, 'One who believes in Prajñāpāramitā, what dharma does he not believe in?' The Buddha said, 'Believing in Prajñāpāramitā means not believing in rūpa (form), not believing in vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness), not believing in the six indriyas (six sense organs), not believing in the six viṣayas (six sense objects), not believing in the eighteen dhātus (eighteen elements) and the twelve nidānas (twelve links of dependent origination), and even the five pāramitās (five perfections), also not believing in adhyātmika-bāhya śūnyatā (internal and external emptiness) and bhāva-abhāva śūnyatā (emptiness of existence and non-existence), also not believing in the thirty-seven bodhipākṣikadharmas (thirty-seven factors of enlightenment) and...'

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十八法、佛十種力，不信須陀洹至羅漢、辟支佛，亦不信阿耨多羅三耶三菩，亦不信薩云若。」

佛告須菩提：「若不有五陰及薩云若者，為不信般若波羅蜜。以是故，須菩提！信般若波羅蜜者，為不信五陰諸法及薩云若。若不有五陰及諸法者，為不信般若波羅蜜；信般若波羅蜜者，為不信諸法。」

須菩提白佛言：「世尊！般若波羅蜜者為大度。」

佛言：「于意云何，何以知般若波羅蜜為大度？」

須菩提言：「般若波羅蜜，亦不使五陰大、亦不令五陰小，亦不使五波羅蜜大、亦不令五波羅蜜小。從內外空至有無空，亦不令大亦不使小。三十七品、佛十八法，亦不令大亦不令小。至道及佛法，亦不令大亦不令小。亦不聚五陰亦不散五陰，乃至佛法亦不聚亦不散。亦不平相五陰亦不不平相，乃至佛法亦不平相亦不不平相。亦不廣五陰亦不狹五陰，乃至佛法亦不廣亦不狹。亦不使五陰強亦不使弱，乃至佛法亦不強亦不弱。世尊！以是故！般若波羅蜜為菩薩之大度。世尊！若新發意菩薩未習六波羅蜜者，聞是五陰及六波羅蜜無所增減、無有廣狹。聞是語者，或能不行般若波羅蜜。何以故？不以般若波羅蜜故五陰及佛法有大有小，不以般若波羅蜜故五陰及佛法有強有弱。世尊！行般若波羅蜜欲求

【現代漢語翻譯】 現代漢語譯本： 『十八法』（佛的十八種不共法）、『佛十種力』（佛的十種力量），不相信『須陀洹』（初果聖人）乃至『羅漢』（阿羅漢）、『辟支佛』（緣覺），也不相信『阿耨多羅三藐三菩提』（無上正等正覺），也不相信『薩云若』（一切智）。 佛告訴須菩提：『如果不存在『五陰』（色、受、想、行、識五種構成要素）和『薩云若』，就是不相信『般若波羅蜜』（以智慧到達彼岸的方法）。因此，須菩提！相信『般若波羅蜜』，就是不相信『五陰』諸法和『薩云若』。如果不存在『五陰』和諸法，就是不相信『般若波羅蜜』；相信『般若波羅蜜』，就是不相信諸法。』 須菩提對佛說：『世尊！『般若波羅蜜』是偉大的度脫。』 佛說：『你認為如何，憑什麼知道『般若波羅蜜』是偉大的度脫？』 須菩提說：『『般若波羅蜜』，既不使『五陰』變大，也不使『五陰』變小，既不使『五波羅蜜』（佈施、持戒、忍辱、精進、禪定）變大，也不使『五波羅蜜』變小。從『內外空』（內空和外空）到『有無空』（有空和無空），既不使之變大也不使之變小。『三十七品』（三十七道品）、佛的『十八法』，既不使之變大也不使之變小。乃至『道』和『佛法』，既不使之變大也不使之變小。既不聚集『五陰』也不散開『五陰』，乃至佛法既不聚集也不散開。既不使『五陰』平等相也不使之不平等相，乃至佛法既不使之平等相也不使之不平等相。既不使『五陰』廣大也不使之狹小，乃至佛法既不使之廣大也不使之狹小。既不使『五陰』強大也不使之弱小，乃至佛法既不使之強大也不使之弱小。世尊！因此，『般若波羅蜜』是菩薩的偉大度脫。世尊！如果新發心的菩薩沒有修習『六波羅蜜』（佈施、持戒、忍辱、精進、禪定、智慧），聽到『五陰』和『六波羅蜜』沒有增減、沒有廣狹，聽到這些話，或許就不會修行『般若波羅蜜』。為什麼呢？不是因為『般若波羅蜜』的緣故，『五陰』和佛法才會有大小，不是因為『般若波羅蜜』的緣故，『五陰』和佛法才會有強弱。世尊！修行『般若波羅蜜』想要尋求

【English Translation】 English version: 'The eighteen dharmas' (the eighteen unique qualities of a Buddha), 'the ten powers of a Buddha' (the ten strengths of a Buddha), one does not believe in 'Srotapanna' (stream-enterer), up to 'Arhat' (worthy one), 'Pratyekabuddha' (solitary Buddha), nor does one believe in 'Anuttara-samyak-sambodhi' (unexcelled perfect enlightenment), nor does one believe in 'Sarvajna' (omniscience). The Buddha said to Subhuti, 'If there are no 'five skandhas' (form, feeling, perception, mental formations, consciousness) and 'Sarvajna', then one does not believe in 'Prajnaparamita' (the perfection of wisdom). Therefore, Subhuti! To believe in 'Prajnaparamita' is to not believe in the 'five skandhas' and all dharmas and 'Sarvajna'. If there are no 'five skandhas' and all dharmas, then one does not believe in 'Prajnaparamita'; to believe in 'Prajnaparamita' is to not believe in all dharmas.' Subhuti said to the Buddha, 'World Honored One! 'Prajnaparamita' is the great crossing over.' The Buddha said, 'What do you think, how do you know that 'Prajnaparamita' is the great crossing over?' Subhuti said, ''Prajnaparamita' neither makes the 'five skandhas' large, nor does it make the 'five skandhas' small, nor does it make the 'five paramitas' (generosity, morality, patience, diligence, meditation) large, nor does it make the 'five paramitas' small. From 'inner emptiness' (emptiness of the internal) to 'emptiness of existence and non-existence' (emptiness of being and non-being), it neither makes them large nor small. The 'thirty-seven factors of enlightenment' (thirty-seven aids to enlightenment), the 'eighteen dharmas' of the Buddha, neither make them large nor small. Up to the 'path' and the 'Buddha-dharma', it neither makes them large nor small. It neither gathers the 'five skandhas' nor scatters the 'five skandhas', up to the Buddha-dharma, it neither gathers nor scatters. It neither makes the 'five skandhas' equal nor unequal, up to the Buddha-dharma, it neither makes them equal nor unequal. It neither makes the 'five skandhas' broad nor narrow, up to the Buddha-dharma, it neither makes them broad nor narrow. It neither makes the 'five skandhas' strong nor weak, up to the Buddha-dharma, it neither makes them strong nor weak. World Honored One! Therefore, 'Prajnaparamita' is the great crossing over for Bodhisattvas. World Honored One! If a newly aspiring Bodhisattva has not practiced the 'six paramitas' (generosity, morality, patience, diligence, meditation, wisdom), upon hearing that the 'five skandhas' and the 'six paramitas' have no increase or decrease, no breadth or narrowness, upon hearing these words, they might not practice 'Prajnaparamita'. Why is that? It is not because of 'Prajnaparamita' that the 'five skandhas' and the Buddha-dharma are large or small, it is not because of 'Prajnaparamita' that the 'five skandhas' and the Buddha-dharma are strong or weak. World Honored One! Practicing 'Prajnaparamita' to seek

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大小五陰、欲強弱佛法，是為大累。何以故？道初無有累想。何以故？眾生不生、般若波羅蜜不生，當作是見、當作是知。五陰亦不生、佛法亦不生，當作是觀。觀般若波羅蜜所有，如觀眾生所有。觀般若波羅蜜所有，當如觀五陰所有。觀佛所有，當如觀般若波羅蜜所有。觀般若波羅蜜無所有，亦如觀五陰無所有。觀般若波羅蜜無所有，如觀佛無所有。觀般若波羅蜜無所有，如觀眾生亦無所有。觀般若波羅蜜寂，觀眾生亦寂。觀般若波羅蜜寂，觀佛法亦寂。觀五陰亦寂，觀般若波羅蜜亦寂。觀般若波羅蜜亦無有緒，當知眾生亦無有緒。五陰及佛法亦無有緒，般若波羅蜜亦無有緒。般若波羅蜜不可思議，當知眾生亦不可思議，五陰亦不可思議，及佛法亦不可思議。眾生不敗壞，當知般若波羅蜜亦不壞敗。眾生不逮阿惟三佛，當知般若波羅蜜亦不逮阿惟三佛，當知五陰亦不逮阿惟三佛，佛亦不逮阿惟三佛。眾生力不具足，當知般若波羅蜜力不具足，五陰力不具足，佛力亦不具足。以是，世尊！大度者，是菩薩摩訶薩般若波羅蜜。」

摩訶般若波羅蜜泥犁品第四十二

舍利弗白佛言：「唯，世尊！菩薩摩訶薩解般若波羅蜜者，為從何所來而生是間？發阿耨多羅三耶三菩為幾何間？為更見供養幾如來？行六波羅蜜

【現代漢語翻譯】 現代漢語譯本：執著于大小五陰（色、受、想、行、識五種構成身心的要素）、以及對佛法的執著強弱，都是巨大的束縛。為什麼呢？因為道最初就沒有束縛的概念。為什麼呢？眾生不生，般若波羅蜜（智慧的完美）也不生，應當這樣理解、這樣認識。五陰不生，佛法也不生，應當這樣觀察。觀察般若波羅蜜的存在，如同觀察眾生的存在。觀察般若波羅蜜的存在，應當如同觀察五陰的存在。觀察佛的存在，應當如同觀察般若波羅蜜的存在。觀察般若波羅蜜的無所有，也如同觀察五陰的無所有。觀察般若波羅蜜的無所有，如同觀察佛的無所有。觀察般若波羅蜜的無所有，如同觀察眾生也無所有。觀察般若波羅蜜的寂靜，觀察眾生也寂靜。觀察般若波羅蜜的寂靜，觀察佛法也寂靜。觀察五陰也寂靜，觀察般若波羅蜜也寂靜。觀察般若波羅蜜也沒有頭緒，應當知道眾生也沒有頭緒。五陰和佛法也沒有頭緒，般若波羅蜜也沒有頭緒。般若波羅蜜不可思議，應當知道眾生也不可思議，五陰也不可思議，以及佛法也不可思議。眾生不敗壞，應當知道般若波羅蜜也不敗壞。眾生不能達到阿惟三佛（無上正等正覺），應當知道般若波羅蜜也不能達到阿惟三佛，應當知道五陰也不能達到阿惟三佛，佛也不能達到阿惟三佛。眾生的力量不具足，應當知道般若波羅蜜的力量不具足，五陰的力量不具足，佛的力量也不具足。因此，世尊！偉大的度脫者，就是菩薩摩訶薩（偉大的菩薩）的般若波羅蜜。

《摩訶般若波羅蜜泥犁品》第四十二

舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）理解般若波羅蜜，是從哪裡來到這裡？發阿耨多羅三藐三菩提心（無上正等正覺之心）有多久了？又見過供養過多少如來（佛的稱號）？修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）？』

【English Translation】 English version: Clinging to the aggregates of the five skandhas (form, feeling, perception, mental formations, and consciousness), whether large or small, and the strength or weakness of attachment to the Buddha's teachings, are all great burdens. Why is this so? Because the path initially has no concept of burden. Why is this so? Sentient beings are not born, and Prajna Paramita (the perfection of wisdom) is not born; one should understand and know this. The five skandhas are not born, and the Buddha's teachings are not born; one should observe this. Observing the existence of Prajna Paramita is like observing the existence of sentient beings. Observing the existence of Prajna Paramita should be like observing the existence of the five skandhas. Observing the existence of the Buddha should be like observing the existence of Prajna Paramita. Observing the non-existence of Prajna Paramita is also like observing the non-existence of the five skandhas. Observing the non-existence of Prajna Paramita is like observing the non-existence of the Buddha. Observing the non-existence of Prajna Paramita is like observing that sentient beings also have no existence. Observing the stillness of Prajna Paramita, observe that sentient beings are also still. Observing the stillness of Prajna Paramita, observe that the Buddha's teachings are also still. Observing that the five skandhas are also still, observe that Prajna Paramita is also still. Observing that Prajna Paramita has no beginning or end, one should know that sentient beings also have no beginning or end. The five skandhas and the Buddha's teachings have no beginning or end, and Prajna Paramita has no beginning or end. Prajna Paramita is inconceivable; one should know that sentient beings are also inconceivable, the five skandhas are also inconceivable, and the Buddha's teachings are also inconceivable. Sentient beings are not destroyed; one should know that Prajna Paramita is also not destroyed. Sentient beings do not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); one should know that Prajna Paramita also does not attain Anuttara-samyak-sambodhi, one should know that the five skandhas also do not attain Anuttara-samyak-sambodhi, and the Buddha also does not attain Anuttara-samyak-sambodhi. The power of sentient beings is not complete; one should know that the power of Prajna Paramita is not complete, the power of the five skandhas is not complete, and the power of the Buddha is also not complete. Therefore, World Honored One! The great liberator is the Prajna Paramita of the Bodhisattva Mahasattva (great Bodhisattva).

Chapter 42: The Niraya Chapter of the Maha Prajna Paramita

Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One! Where does a Bodhisattva Mahasattva (great Bodhisattva) who understands Prajna Paramita come from? How long has it been since they generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment)? How many Tathagatas (title of a Buddha) have they seen and made offerings to? How have they practiced the six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom)?'

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為幾時？云何解般若波羅蜜匯入深義？」

佛告舍利弗：「是菩薩摩訶薩供養十方諸如來、無所著、等正覺，從彼來生是間。是菩薩從發意以來，不可計阿僧祇劫，行六波羅蜜亦不可計。來到是間，從是以來不可復計，常供養諸佛而來生是間。是輩菩薩見般若波羅蜜時，如見世尊無有異。若聞般若波羅蜜時，如聞世尊所說亦無有異。是菩薩摩訶薩解般若波羅蜜匯入深義，不以想入、不以二入，而無所倚。」

須菩提白佛言：「世尊！般若波羅蜜可得見聞不？」

佛言：「不可得見聞。何以故？須菩提？般若波羅蜜者，亦非見事、亦非聞事。般若波羅蜜者，亦無所聞、亦無所見，以諸法聾故。五波羅蜜者，亦不見、亦不聞，以諸法聾故。內外空及有無空，無所聞、無所見，以諸法聾故。三十七品、十種力、十八法、無所見、無所聞，以諸法聾故。須菩提！道及佛亦無所見、無所聞、亦如聾法故。」

須菩提白佛言：「菩薩摩訶薩學般若波羅蜜久如，當與般若波羅蜜相應。」

佛語須菩提：「是事應當分別。須菩提！有因緣令菩薩適發意便應深般若波羅蜜，以漚和拘舍羅不見諸法榮冀，終不誹謗，終不離六波羅蜜，終不離諸佛世尊。若復欲作諸善之本，供養承事諸佛世尊者，即如意願，從

【現代漢語翻譯】 現代漢語譯本： 「（這些菩薩）是什麼時候來的？又如何理解般若波羅蜜（Prajnaparamita，智慧的完美）能匯入深奧的意義呢？」 佛陀告訴舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）：「這些菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）供養十方諸如來（Tathagata，佛的稱號之一）、無所著（不受任何事物束縛）、等正覺（Samyaksambuddha，完全覺悟的佛陀），從那些世界來到這裡。這些菩薩從發菩提心以來，經歷了不可計數的阿僧祇劫（asamkhya kalpa，極長的時間單位），修行六波羅蜜（paramita，到達彼岸的方法）也經歷了不可計數的時間。來到這個世界后，從那時到現在也經歷了不可計數的時間，他們常常供養諸佛而來到這裡。這些菩薩見到般若波羅蜜時，如同見到世尊（Bhagavan，佛陀的尊稱）一樣沒有差別。如果聽到般若波羅蜜時，如同聽到世尊所說一樣沒有差別。這些菩薩摩訶薩理解般若波羅蜜能匯入深奧的意義，不以思維想像來理解，不以二元對立的觀念來理解，而是沒有任何執著。」 須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）問佛陀：「世尊！般若波羅蜜可以被看見或聽見嗎？」 佛陀說：「不能被看見或聽見。為什麼呢？須菩提，般若波羅蜜不是可以被看見的事物，也不是可以被聽見的事物。般若波羅蜜既沒有所聞，也沒有所見，因為一切法（dharma，宇宙的真理或現象）都是寂靜的。五波羅蜜（佈施、持戒、忍辱、精進、禪定）也是不可見、不可聞的，因為一切法都是寂靜的。內外空（adhyatma-bahirdha-sunyata，內在和外在的空性）以及有無空（bhava-abhava-sunyata，存在和不存在的空性），既沒有所聞，也沒有所見，因為一切法都是寂靜的。三十七道品（bodhipaksika-dharma，通往覺悟的三十七種修行方法）、十種力（dasabala，佛陀的十種力量）、十八不共法（avenika-buddha-dharma，佛陀獨有的十八種功德），既沒有所見，也沒有所聞，因為一切法都是寂靜的。須菩提，道（marga，修行之道）和佛（Buddha，覺悟者）也是沒有所見、沒有所聞的，也如同寂靜的法一樣。」 須菩提問佛陀：「菩薩摩訶薩學習般若波羅蜜多久，才能與般若波羅蜜相應呢？」 佛陀告訴須菩提：「這件事應當分別說明。須菩提，有因緣使得菩薩剛發菩提心就應深入般若波羅蜜，因為他以善巧方便（upaya-kausalya，巧妙的方法）不執著于諸法的榮華，最終不會誹謗，最終不會離開六波羅蜜，最終不會離開諸佛世尊。如果想要作為諸善的根本，供養承事諸佛世尊，就能如願以償，從...

【English Translation】 English version: 『When did they come? And how does one understand that the Prajnaparamita (Perfection of Wisdom) leads to profound meaning?』 The Buddha told Sariputra: 『These Bodhisattva-mahasattvas (Great Bodhisattvas) have made offerings to the Tathagatas (Thus Gone Ones), the Arhats (Worthy Ones), the Samyaksambuddhas (Perfectly Enlightened Ones) of the ten directions, and have come here from those realms. These Bodhisattvas, since their initial aspiration for enlightenment, have spent countless asamkhya kalpas (incalculable eons) practicing the six paramitas (perfections), also for an incalculable time. Having come to this world, they have spent an incalculable time since then, constantly making offerings to the Buddhas and coming to this realm. When these Bodhisattvas see the Prajnaparamita, it is no different from seeing the Bhagavan (Blessed One). When they hear the Prajnaparamita, it is no different from hearing the words of the Bhagavan. These Bodhisattva-mahasattvas understand that the Prajnaparamita leads to profound meaning, not through conceptual thought, not through dualistic views, but without any attachment.』 Subhuti asked the Buddha: 『Bhagavan, can the Prajnaparamita be seen or heard?』 The Buddha said: 『It cannot be seen or heard. Why is that, Subhuti? The Prajnaparamita is neither a thing to be seen nor a thing to be heard. The Prajnaparamita has neither hearing nor seeing, because all dharmas (phenomena) are silent. The five paramitas (generosity, morality, patience, diligence, and meditation) are also neither seen nor heard, because all dharmas are silent. The emptiness of inner and outer (adhyatma-bahirdha-sunyata) and the emptiness of being and non-being (bhava-abhava-sunyata) have neither hearing nor seeing, because all dharmas are silent. The thirty-seven factors of enlightenment (bodhipaksika-dharma), the ten powers (dasabala), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma) have neither seeing nor hearing, because all dharmas are silent. Subhuti, the path (marga) and the Buddha are also neither seen nor heard, and are like silent dharmas.』 Subhuti asked the Buddha: 『How long does a Bodhisattva-mahasattva have to study the Prajnaparamita to be in accordance with it?』 The Buddha told Subhuti: 『This matter should be explained separately. Subhuti, there are conditions that cause a Bodhisattva to deeply engage with the Prajnaparamita as soon as they generate the aspiration for enlightenment, because with skillful means (upaya-kausalya), they do not cling to the glory of dharmas, they will ultimately not slander, they will ultimately not depart from the six paramitas, and they will ultimately not depart from the Buddhas. If they wish to establish the root of all good, and make offerings to and serve the Buddhas, they will achieve their wish, from...』

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一佛國至一佛國，終不復受母人胎生，終不離五通，不與諸垢相近，亦不與聲聞、辟支佛意相近，教化眾生、凈佛國土。菩薩如是行者，為應深般若波羅蜜。須菩提！復有善男子、善女人行菩薩道者，見無央數不可計阿僧祇諸佛，行六波羅蜜而有所倚，聞說深般若波羅蜜便棄捨去。如是菩薩更生慢意，便離諸佛世尊，便不得聞深般若波羅蜜。」

佛語須菩提：「不樂聞深般若波羅蜜者，今亦在會中坐。何以故？是善男子、善女人行菩薩道時、從本聞深般若波羅蜜、不樂捨去。用是故，今聞深般若波羅蜜，不樂復欲捨去，與身口意不和，積無黠之罪。以是罪重故，拒逆深般若波羅蜜。拒逆深般若波羅蜜者，為拒逆過去當來今現在諸佛薩云若。已以逆薩云若罪故，斷薩云若。用斷薩云若罪故，當入泥犁中見煮無央數百千歲，從一泥犁出復至一泥犁，至劫盡火燒時，當復至他方大泥犁中。他方劫盡，當復從他方一泥犁中復至一他方泥犁中，如是遍諸他方泥犁。以用是斷法罪故，當復更來生是間泥犁中，當受泥犁中劇痛之罪，至劫盡當墮他方畜生中。如是展轉遍墮十方諸畜生中。從畜生中出，當生炎樓，受薜荔形極劇勤苦。如是久后才得為人。所生之處，常當生盲家、或生殺人家、或生魚獵家屠殺家、或生下賤乞丐人家

【現代漢語翻譯】 現代漢語譯本：從一個佛國到另一個佛國，菩薩最終不再受母胎出生，始終具有五神通，不與各種污垢相近，也不與聲聞、辟支佛的意念相近，他們教化眾生，凈化佛國。菩薩如果這樣修行，就是爲了應合甚深般若波羅蜜（智慧到彼岸）。須菩提！還有一些善男子、善女人修行菩薩道，他們見到無數不可計數、無量無邊的諸佛，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）時有所依賴，聽到講說甚深般若波羅蜜就捨棄離去。這樣的菩薩會生起傲慢之心，便會遠離諸佛世尊，也就不能聽聞甚深般若波羅蜜。 佛對須菩提說：『不樂意聽聞甚深般若波羅蜜的人，現在也坐在法會中。為什麼呢？這些善男子、善女人在修行菩薩道時，從一開始聽聞甚深般若波羅蜜，就不樂意而捨棄離去。因為這個緣故，現在聽聞甚深般若波羅蜜，仍然不樂意而想要捨棄離去，他們的身口意不和諧，積累了沒有智慧的罪過。因為這個罪過深重，所以他們抗拒甚深般若波羅蜜。抗拒甚深般若波羅蜜，就是抗拒過去、未來、現在諸佛的薩云若（一切智）。因為犯了抗拒薩云若的罪過，所以斷絕了薩云若。因為斷絕薩云若的罪過，他們應當墮入泥犁（地獄）中，見到被煮無數百千歲，從一個泥犁出來又到另一個泥犁，直到劫盡火燒時，應當又到其他方的大泥犁中。其他方劫盡，應當又從其他方的一個泥犁中到另一個其他方的泥犁中，這樣遍及各個其他方的泥犁。因為犯了斷法的罪過，他們應當再次來到這個世間的泥犁中，應當承受泥犁中極其痛苦的罪過，直到劫盡應當墮入其他方的畜生道中。這樣輾轉遍墮十方各個畜生道中。從畜生道出來，應當生到炎樓（餓鬼道），承受薜荔（餓鬼）的形體，極其勤苦。這樣很久之後才能得到人身。所出生的地方，常常應當出生在盲人家、或者出生在殺人家、或者出生在捕魚打獵的屠殺人家、或者出生在**乞丐人家。

【English Translation】 English version: From one Buddha-land to another, Bodhisattvas will ultimately not be born from a mother's womb again, they will always possess the five supernormal powers, they will not be close to any defilements, nor will their minds be close to those of Śrāvakas (voice-hearers) or Pratyekabuddhas (solitary Buddhas). They will teach sentient beings and purify Buddha-lands. Bodhisattvas who practice in this way are in accordance with the profound Prajñāpāramitā (Perfection of Wisdom). Subhuti! Furthermore, there are good men and good women who practice the Bodhisattva path, who, upon seeing countless, immeasurable, and incalculable Buddhas, and who, while practicing the Six Pāramitās (generosity, morality, patience, diligence, meditation, and wisdom), still have attachments, will abandon and leave upon hearing the teaching of the profound Prajñāpāramitā. Such Bodhisattvas will develop arrogance, and thus they will distance themselves from the Buddhas, the World Honored Ones, and will not be able to hear the profound Prajñāpāramitā. The Buddha said to Subhuti: 'Those who are not pleased to hear the profound Prajñāpāramitā are also sitting in this assembly now. Why is that? These good men and good women, when practicing the Bodhisattva path, from the very beginning when they heard the profound Prajñāpāramitā, were not pleased and abandoned it. Because of this reason, now when they hear the profound Prajñāpāramitā, they are still not pleased and want to abandon it, their body, speech, and mind are not in harmony, and they accumulate the sin of lacking wisdom. Because this sin is heavy, they resist the profound Prajñāpāramitā. To resist the profound Prajñāpāramitā is to resist the Sarvajña (all-knowing wisdom) of the Buddhas of the past, future, and present. Because they have committed the sin of resisting Sarvajña, they have severed Sarvajña. Because of the sin of severing Sarvajña, they should fall into Naraka (hell), where they will see themselves being boiled for countless hundreds of thousands of years. After coming out of one Naraka, they will go to another Naraka, and when the kalpa (eon) ends and the fire burns, they should go to another great Naraka in another direction. When the kalpa in that other direction ends, they should go from one Naraka in that other direction to another Naraka in that other direction, and thus they will go through all the Narakas in all other directions. Because they have committed the sin of severing the Dharma, they should come back to this world's Naraka, and they should endure the extremely painful sins of Naraka, and when the kalpa ends, they should fall into the animal realm in other directions. In this way, they will be reborn in all the animal realms in the ten directions. After coming out of the animal realm, they should be born in the Preta (hungry ghost) realm, and they will take the form of a Preta, and they will suffer extremely hard labor. After a long time, they will finally be able to obtain a human body. The place where they are born will always be in the family of the blind, or in the family of murderers, or in the family of fishermen and hunters, or in the family of **beggars.

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，或盲或聾、或無手足、或瘖啞不能言。受是罪已，當復生邊地無佛、無法、無弟子處。作是斷法者，皆當具足受是上罪。」

舍利弗白佛言：「是斷法者為入五無間罪。」

佛言：「如是斷法之罪，不可具說。說是般若波羅蜜時，若斷他人言：『是非律、是非尊教、是非如來、無所著、等正覺之教。』自不修學，復斷他人令遠離之；自喪其意，復喪他人意；自毒其意，復毒他人意；為自亡失，覆亡失他人；自不解深般若波羅蜜而棄捨去，復教他人令遠離之。舍利弗！是曹之人尚不當聞其音聲，何況當與共從事而同處坐起？何以故？當知是輩人，法中之大患，當知是人為墮衰冥。若聞是輩人所說有信受者，亦當復受不測之罪。舍利弗！斷般若波羅蜜之人，當知是為法中之大病。」

舍利弗言：「世尊！是謗法之人在所生處，受其身形寧可說不？」

佛言：「置是謗法之人所生受形。何以故？是人儻聞，其身熱血從口中出，其人愁憂，或病或死或痿黃熟，受是苦痛糜死之罪。若使無是輩罪者，世尊終不使舍利弗發是問也。有如是痛者所受身形，以是故如來不為舍利弗說。」

舍利弗言：「世尊！當說是斷法之人所受身形。世尊所說者，當爲後世而作大明。」

佛言：「我屬所說誹

【現代漢語翻譯】 或者盲，或者聾，或者沒有手腳，或者瘖啞不能說話。承受這些罪過之後，應當再次投生到邊遠地區，沒有佛、沒有法、沒有僧眾的地方。做出這種斷法行為的人，都應當完全承受這些嚴重的罪過。 舍利弗（Śāriputra）問佛說：『這種斷法的人是犯了五無間罪嗎？』 佛說：『這種斷法的罪過，無法完全說盡。在宣說般若波羅蜜（Prajñāpāramitā）時，如果有人斷言：』這不是戒律，這不是尊貴的教誨，這不是如來（Tathāgata）、無所執著、等正覺的教導。『自己不修習，還阻止他人遠離；自己喪失了正念，還使他人喪失正念；自己毒害了心意，還毒害他人的心意；自己走向滅亡，還使他人走向滅亡；自己不理解甚深的般若波羅蜜而拋棄它，還教唆他人遠離它。舍利弗！這些人甚至不應該聽到他們的聲音，更何況與他們共事、同處坐臥？為什麼呢？應當知道這些人是佛法中的大禍患，應當知道這些人是墮入了衰敗和黑暗。如果有人聽信這些人所說的話，也會遭受不可預測的罪過。舍利弗！斷絕般若波羅蜜的人，應當知道這是佛法中的大病。』 舍利弗問：『世尊！這種誹謗佛法的人，在所投生之處，所受的身體形貌可以描述嗎？』 佛說：『先放下這種誹謗佛法的人所受的身體形貌。為什麼呢？如果這個人聽到這些，他會熱血從口中噴出，他會愁苦憂傷，或者生病，或者死亡，或者身體萎靡枯黃，承受這種痛苦而死去的罪過。如果不是有這些罪過，世尊我終究不會讓舍利弗你提出這個問題。有如此痛苦的人所受的身體形貌，因此如來（Tathāgata）不為舍利弗你講述。』 舍利弗說：『世尊！請您說一說這種斷法的人所受的身體形貌。世尊您所說的，應當為後世作為巨大的光明。』 佛說：『我將要說的誹謗』

【English Translation】 Or blind, or deaf, or without hands and feet, or mute and unable to speak. Having suffered these sins, they should be reborn in remote lands where there is no Buddha, no Dharma, and no Sangha. Those who commit such acts of severing the Dharma should fully bear these severe sins. Śāriputra asked the Buddha, 'Do those who sever the Dharma commit the five heinous offenses?' The Buddha said, 'The sins of severing the Dharma cannot be fully described. When the Prajñāpāramitā is being expounded, if someone asserts: 「This is not the Vinaya, this is not the venerable teaching, this is not the teaching of the Tathāgata, the unattached, the perfectly enlightened one.」 They do not practice themselves and also prevent others from practicing; they lose their own mindfulness and also cause others to lose mindfulness; they poison their own minds and also poison the minds of others; they lead themselves to ruin and also lead others to ruin; they do not understand the profound Prajñāpāramitā and abandon it, and also incite others to abandon it. Śāriputra! These people should not even be heard, let alone be associated with, sit, or rise with. Why? It should be known that these people are a great calamity in the Dharma, and it should be known that these people have fallen into decline and darkness. If anyone believes what these people say, they will also suffer immeasurable sins. Śāriputra! Those who sever the Prajñāpāramitā should know that this is a great disease in the Dharma.' Śāriputra asked, 'World Honored One! Can the physical forms that these slanderers of the Dharma receive in their rebirths be described?' The Buddha said, 'Set aside the physical forms that these slanderers of the Dharma receive. Why? If this person were to hear of it, hot blood would gush from their mouth, they would be filled with sorrow and grief, or become sick, or die, or their body would wither and turn yellow, suffering the sins of dying in such pain. If these sins did not exist, the World Honored One would not have allowed you, Śāriputra, to ask this question. There are such painful physical forms that are received, and therefore the Tathāgata does not describe them to you, Śāriputra.' Śāriputra said, 'World Honored One! Please describe the physical forms that those who sever the Dharma receive. What the World Honored One says should serve as a great light for future generations.' The Buddha said, 'What I am about to speak of is the slander'

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謗斷法所可受罪，所更泥犁展轉劫數，受畜生身、受薜荔形所更劫數，以受人身盲聾瘖啞下賤乞丐所更如是，則為後世作大明。已聞是教者，則不敢復斷法誹謗。」

舍利弗言：「世尊！善男子、善女人各當自念：『我聞是語，其心恐怖。我終不敢有是輩事，盡我形壽終不敢斷法誹謗如彼。我若誹謗，或墮惡處勤苦如是。』」

須菩提白佛言：「世尊！善男子、善女人常當攝身口意行，意當念言：『我等不當受是壞法之罪，不見如來而不見法、不見眾僧，或生無佛處，或墮貧家，或生𢪔突不聞法處。』」

須菩提白佛言：「世尊！以口行故便受壞法深重之罪耶？」

佛言：「如是！以口過故！便受壞法深重之罪。須菩提！當來之世或有愚人，于善法教為我作沙門，反誹謗遠離深般若波羅蜜。誹謗遠離深般若波羅蜜者，為已誹謗諸如來，無所著，等正覺之道。已誹謗如來道者，則為誹謗遠離過去當來現在諸佛薩云若。已誹謗薩云若者，則為遠離法。已遠離法者，則為遠離僧。已遠離僧者，則為遠離世間正見，已遠離正見者，則為遠離三十七品、薩云若、已離薩云若者、則為受不可計阿僧祇劫之罪身。受是罪身者，則為受不可計阿僧祇劫愁悲苦惱。」

須菩提白佛言：「世尊！愚癡之人遠

【現代漢語翻譯】 現代漢語譯本 誹謗佛法所應承受的罪過，以及在泥犁（地獄）中輾轉經歷的劫數，轉生為畜生、薜荔（一種藤蔓植物）等形態所經歷的劫數，以及轉生為人卻成為盲、聾、啞、乞丐所經歷的劫數，這些都將為後世提供深刻的警示。已經聽聞此教誨的人，就不敢再誹謗佛法了。 舍利弗（佛陀的十大弟子之一，以智慧著稱）說：『世尊！善男子、善女人都應當自己思考：『我聽了這些話，內心感到恐懼。我終究不敢做這樣的事，我這一輩子都不會像他們那樣誹謗佛法。如果我誹謗佛法，就會墮入惡道，遭受如此的苦難。』 須菩提（佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊！善男子、善女人應當經常約束自己的身、口、意行為，心中應當想著：『我們不應當承受這種破壞佛法的罪過，不應當見不到如來（佛陀），見不到佛法，見不到僧眾，或者出生在沒有佛法的地方，或者墮入貧困的家庭，或者出生在邊遠地區聽不到佛法的地方。』 須菩提對佛說：『世尊！僅僅因為口頭上的行為就會承受破壞佛法如此深重的罪過嗎？』 佛說：『是的！因為口頭的過失！就會承受破壞佛法如此深重的罪過。須菩提！未來的時代可能會有愚癡的人，在善法教中假裝為我出家，反而誹謗遠離甚深般若波羅蜜（智慧的完美）。誹謗遠離甚深般若波羅蜜的人，就是誹謗了諸如來（佛陀），無所執著，等正覺（完全的覺悟）之道。誹謗如來之道的人，就是誹謗了過去、未來、現在諸佛的薩云若（一切智）。誹謗薩云若的人，就是遠離了佛法。遠離佛法的人，就是遠離了僧眾。遠離僧眾的人，就是遠離了世間的正見。遠離正見的人，就是遠離了三十七道品（通往解脫的三十七種修行方法）、薩云若。遠離薩云若的人，就會承受不可計數阿僧祇劫的罪身。承受這種罪身的人，就會承受不可計數阿僧祇劫的愁悲苦惱。』 須菩提對佛說：『世尊！愚癡的人遠離了甚深般若波羅蜜，會遭受如此深重的罪過嗎？』

【English Translation】 English version The sins that can be incurred by slandering and breaking the Dharma, the kalpas (eons) spent revolving in Naraka (hell), the kalpas spent being reborn as animals and as Pishacha (a type of vine), and the kalpas spent being reborn as blind, deaf, mute, and beggar humans, all these serve as a great warning for future generations. Those who have heard this teaching will not dare to slander the Dharma again. Shariputra (one of Buddha's ten great disciples, known for his wisdom) said: 'World Honored One! Good men and good women should each reflect: 'I am terrified by these words. I will never do such things, and I will never slander the Dharma like them in my lifetime. If I slander the Dharma, I will fall into evil realms and suffer such hardships.' Subhuti (one of Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One! Good men and good women should always restrain their actions of body, speech, and mind, and should think: 'We should not suffer the sins of destroying the Dharma, not seeing the Tathagata (Buddha), not seeing the Dharma, not seeing the Sangha (monastic community), or being born in a place without the Dharma, or falling into a poor family, or being born in a remote place where the Dharma cannot be heard.' Subhuti said to the Buddha: 'World Honored One! Is it merely because of verbal actions that one incurs such heavy sins of destroying the Dharma?' The Buddha said: 'Yes! Because of verbal faults! One incurs such heavy sins of destroying the Dharma. Subhuti! In the future, there may be foolish people who, in the teachings of the good Dharma, pretend to be my monks, but instead slander and distance themselves from the profound Prajnaparamita (perfection of wisdom). Those who slander and distance themselves from the profound Prajnaparamita have slandered all the Tathagatas (Buddhas), the unattached, the path of Samyak-sambodhi (perfect enlightenment). Those who slander the path of the Tathagatas have slandered the Sarvajna (omniscience) of all Buddhas of the past, future, and present. Those who slander Sarvajna have distanced themselves from the Dharma. Those who distance themselves from the Dharma have distanced themselves from the Sangha. Those who distance themselves from the Sangha have distanced themselves from the right view of the world. Those who distance themselves from the right view have distanced themselves from the thirty-seven factors of enlightenment, Sarvajna. Those who distance themselves from Sarvajna will suffer the sins of countless Asankhyeya kalpas. Those who suffer these sins will suffer countless Asankhyeya kalpas of sorrow, grief, and suffering.' Subhuti said to the Buddha: 'World Honored One! Do foolish people who distance themselves from the profound Prajnaparamita suffer such heavy sins?'

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離深般若波羅蜜為有幾事？」

佛言：「有四事。何等為四？一者、為魔所使；二者、不信不解深法，不愛不樂；三者、與惡知識相得，不應順行入於五陰——以是三事遠離深法；四者、是愚癡人多行瞋恚，喜自貢高訾蔑他人。以是四事故，愚癡之人遠離深般若波羅蜜。」

須菩提白佛言：「深般若波羅蜜難了。何以故？解不隨順，不應善本，惡友相得。」

佛言：「如是，須菩提！如汝所言。」

須菩提復白佛言：「世尊！云何深般若波羅蜜難了難知？」

佛報言：「須菩提！五陰不縛不解。何以故？色色自有性，痛痛自有性，想想自有性，行行自有性，識識自有性。六波羅蜜亦不縛亦不解。何以故？六波羅蜜所有無所有故。內空、外空及有無空亦不縛亦不解。何以故？內外空亦無所有故。須菩提！三十七品至佛十八法，乃至薩云若薩云若事亦不縛亦不解。何以故？所有者皆無所有故。五陰過去亦不縛亦不解。何以故？諸陰過去空過去空故。須菩提！乃至薩云若過去亦不縛亦不解。何以故？薩云若過去空故。須菩提？當來五陰亦不縛亦不解。何以故？當來五陰空故；乃至薩云若亦復如是。現在五陰亦不縛亦不解。何以故？現在五陰空故；乃至薩云若亦復如是。」

須菩提言：

【現代漢語翻譯】 現代漢語譯本： 「遠離甚深般若波羅蜜（Prajnaparamita，智慧的完美）有幾種情況？」 佛說：「有四種情況。是哪四種呢？第一，被魔所驅使；第二，不相信不理解甚深佛法，不喜愛不樂於此；第三，與惡知識（kalyanamitra，善友的反義）相交往，不順應修行而進入五陰（skandha，構成個體存在的五種要素：色、受、想、行、識）——因為這三種情況而遠離甚深佛法；第四，是愚癡之人多行嗔恚，喜歡自我貢高，誹謗輕蔑他人。因為這四種情況，愚癡之人遠離甚深般若波羅蜜。」 須菩提（Subhuti，佛陀的弟子）對佛說：「甚深般若波羅蜜難以理解。為什麼呢？因為理解不順應正道，不符合善的根本，與惡友相交往。」 佛說：「是的，須菩提！正如你所說。」 須菩提又對佛說：「世尊！為什麼說甚深般若波羅蜜難以理解，難以知曉呢？」 佛回答說：「須菩提！五陰不被束縛也不被解脫。為什麼呢？色（rupa，物質）自有其自性，受（vedana，感受）自有其自性，想（samjna，知覺）自有其自性，行（samskara，意志）自有其自性，識（vijnana，意識）自有其自性。六波羅蜜（paramita，到達彼岸的六種方法：佈施、持戒、忍辱、精進、禪定、智慧）也不被束縛也不被解脫。為什麼呢？因為六波羅蜜所有皆無所有。內空（adhyatma-sunyata，內在的空性）、外空（bahirdha-sunyata，外在的空性）以及有無空（bhava-abhava-sunyata，存在與不存在的空性）也不被束縛也不被解脫。為什麼呢？因為內外空也無所有。須菩提！三十七道品（bodhipaksika-dharma，通往覺悟的三十七種修行方法）乃至佛的十八不共法（avenika-buddha-dharma，佛獨有的十八種功德），乃至薩云若（sarvajna，一切智）薩云若的事也不被束縛也不被解脫。為什麼呢？因為所有者皆無所有。五陰的過去也不被束縛也不被解脫。為什麼呢？因為諸陰的過去是空，過去是空。須菩提！乃至薩云若的過去也不被束縛也不被解脫。為什麼呢？因為薩云若的過去是空。須菩提！未來的五陰也不被束縛也不被解脫。為什麼呢？因為未來的五陰是空；乃至薩云若也是如此。現在的五陰也不被束縛也不被解脫。為什麼呢？因為現在的五陰是空；乃至薩云若也是如此。」 須菩提說：

【English Translation】 English version: 『How many things are there for being far from the profound Prajnaparamita (Perfection of Wisdom)?』 The Buddha said, 『There are four things. What are the four? First, being driven by Mara (the demon); second, not believing or understanding the profound Dharma, not liking or enjoying it; third, associating with evil friends (kalyanamitra, the opposite of good friends), not following the practice and entering the five skandhas (aggregates of existence: form, feeling, perception, mental formations, and consciousness) – because of these three things, one is far from the profound Dharma; fourth, being a foolish person who often harbors anger, likes to be arrogant, and slanders and despises others. Because of these four things, foolish people are far from the profound Prajnaparamita.』 Subhuti (a disciple of the Buddha) said to the Buddha, 『The profound Prajnaparamita is difficult to understand. Why is that? Because understanding does not accord with the right path, does not conform to the root of goodness, and one associates with evil friends.』 The Buddha said, 『So it is, Subhuti! As you have said.』 Subhuti again said to the Buddha, 『World Honored One! Why is the profound Prajnaparamita said to be difficult to understand and difficult to know?』 The Buddha replied, 『Subhuti! The five skandhas are neither bound nor liberated. Why is that? Form (rupa, materiality) has its own nature, feeling (vedana, sensation) has its own nature, perception (samjna, cognition) has its own nature, mental formations (samskara, volitional activities) have their own nature, and consciousness (vijnana, awareness) has its own nature. The six paramitas (perfections: generosity, morality, patience, diligence, meditation, and wisdom) are also neither bound nor liberated. Why is that? Because all that the six paramitas possess is without possession. Inner emptiness (adhyatma-sunyata), outer emptiness (bahirdha-sunyata), and the emptiness of existence and non-existence (bhava-abhava-sunyata) are also neither bound nor liberated. Why is that? Because inner and outer emptiness are also without possession. Subhuti! The thirty-seven factors of enlightenment (bodhipaksika-dharma, the thirty-seven practices leading to enlightenment), up to the eighteen unique qualities of a Buddha (avenika-buddha-dharma, the eighteen unique virtues of a Buddha), and even the matter of Sarvajna (omniscience) are also neither bound nor liberated. Why is that? Because all that possesses is without possession. The past of the five skandhas is also neither bound nor liberated. Why is that? Because the past of the skandhas is empty, the past is empty. Subhuti! Even the past of Sarvajna is neither bound nor liberated. Why is that? Because the past of Sarvajna is empty. Subhuti! The future five skandhas are also neither bound nor liberated. Why is that? Because the future five skandhas are empty; and so it is with Sarvajna. The present five skandhas are also neither bound nor liberated. Why is that? Because the present five skandhas are empty; and so it is with Sarvajna.』 Subhuti said:

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「世尊！解不隨順，無有善本，惡友相得，懈怠之人、無慧進者、喜亂志者、是輩之人不能解深般若波羅蜜。」

佛言：「如汝所言，是輩之人不能解說深般若波羅蜜。須菩提！五陰凈者則道亦凈，以道凈故所得果凈。須菩提！以五陰凈則般若波羅蜜凈，般若波羅蜜凈則五陰凈。以五陰凈則薩云若凈，以薩云若凈則五陰凈。五陰與薩云若則一無有二，亦不破亦不壞。須菩提！五陰無有二凈，薩云若亦無二凈，一法無二。眾生，知見，壽命亦凈。眾生亦凈，薩云若凈，一凈無有二。須菩提！吾我凈，薩云若凈，知見、壽命凈。五陰。薩云若，一凈無二，亦不斷亦不破。須菩提！淫怒癡、五陰、薩云若凈，一凈無二。須菩提！癡凈，已癡凈則行凈；已行凈則識凈；已識凈則名色凈；已名色凈則六入凈；已六入凈則栽凈；已栽凈則覺凈；已覺凈則愛凈；已愛凈則受凈；已受凈則有凈；已有凈則生凈；已生凈則死凈；已死凈則六波羅蜜凈；已六波羅蜜凈則內外空及有無空凈；已有無空凈則三十七品凈；已三十七品凈則薩云若凈；薩云若凈是為一凈無有二，亦無破亦無斷。須菩提！般若波羅蜜凈、五陰凈、薩云若凈，一凈無二凈。五波羅蜜凈，薩云若凈；內外空及有無空凈，薩云若凈；三十七品凈，薩云若凈；十八法凈，

【現代漢語翻譯】 現代漢語譯本： 「世尊！如果理解不順應真理，沒有善的根基，與惡友交往，這個人又懈怠，沒有智慧精進，喜歡心意散亂，這樣的人不能理解甚深的般若波羅蜜（智慧到彼岸）。」

佛說：「正如你所說，這樣的人不能理解甚深的般若波羅蜜。須菩提（佛陀的弟子）！五陰（色、受、想、行、識五種構成人存在的要素）清凈，那麼道也清凈，因為道清凈，所以得到的果也清凈。須菩提！因為五陰清凈，所以般若波羅蜜清凈，般若波羅蜜清凈，所以五陰清凈。因為五陰清凈，所以薩云若（一切智）清凈，因為薩云若清凈，所以五陰清凈。五陰與薩云若是一體的，沒有兩個，既不破滅也不毀壞。須菩提！五陰沒有兩種清凈，薩云若也沒有兩種清凈，一個法沒有兩種。眾生、知見、壽命也清凈。眾生清凈，薩云若清凈，一個清凈沒有兩種。須菩提！我的我清凈，薩云若清凈，知見、壽命清凈。五陰、薩云若，一個清凈沒有兩種，既不斷滅也不毀壞。須菩提！淫慾、憤怒、愚癡、五陰、薩云若清凈，一個清凈沒有兩種。須菩提！愚癡清凈，因為愚癡清凈，所以行清凈；因為行清凈，所以識清凈；因為識清凈，所以名色清凈；因為名色清凈，所以六入清凈；因為六入清凈，所以栽清凈；因為栽清凈，所以覺清凈；因為覺清凈，所以愛清凈；因為愛清凈，所以受清凈；因為受清凈，所以有清凈；因為有清凈，所以生清凈；因為生清凈，所以死清凈；因為死清凈，所以六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）清凈；因為六波羅蜜清凈，所以內外空及有無空清凈；因為有無空清凈，所以三十七品（三十七道品）清凈；因為三十七品清凈，所以薩云若清凈；薩云若清凈是一個清凈沒有兩種，既不破滅也不斷滅。須菩提！般若波羅蜜清凈、五陰清凈、薩云若清凈，一個清凈沒有兩種清凈。五波羅蜜清凈，薩云若清凈；內外空及有無空清凈，薩云若清凈；三十七品清凈，薩云若清凈；十八法清凈， 薩云若清凈，一個清凈沒有兩種清凈。」

【English Translation】 English version: 『World Honored One! If understanding does not accord with the truth, there is no good foundation, one associates with evil friends, and if a person is lazy, without wisdom and progress, and likes a scattered mind, such a person cannot understand the profound Prajna Paramita (Perfection of Wisdom).』

The Buddha said, 『As you have said, such a person cannot understand the profound Prajna Paramita. Subhuti (a disciple of the Buddha)! When the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person's existence) are pure, then the path is also pure, and because the path is pure, the fruit obtained is also pure. Subhuti! Because the five skandhas are pure, therefore Prajna Paramita is pure, and because Prajna Paramita is pure, therefore the five skandhas are pure. Because the five skandhas are pure, therefore Sarvajnata (all-knowing wisdom) is pure, and because Sarvajnata is pure, therefore the five skandhas are pure. The five skandhas and Sarvajnata are one, not two, neither broken nor destroyed. Subhuti! The five skandhas have no two purities, and Sarvajnata also has no two purities; one dharma has no two. Sentient beings, knowledge, and lifespan are also pure. Sentient beings are pure, Sarvajnata is pure, one purity has no two. Subhuti! My self is pure, Sarvajnata is pure, knowledge and lifespan are pure. The five skandhas and Sarvajnata, one purity has no two, neither cut off nor destroyed. Subhuti! Lust, anger, ignorance, the five skandhas, and Sarvajnata are pure, one purity has no two. Subhuti! Ignorance is pure, and because ignorance is pure, actions are pure; because actions are pure, consciousness is pure; because consciousness is pure, name and form are pure; because name and form are pure, the six entrances are pure; because the six entrances are pure, contact is pure; because contact is pure, feeling is pure; because feeling is pure, craving is pure; because craving is pure, grasping is pure; because grasping is pure, becoming is pure; because becoming is pure, birth is pure; because birth is pure, death is pure; because death is pure, the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom) are pure; because the six paramitas are pure, the emptiness of inner and outer and the emptiness of existence and non-existence are pure; because the emptiness of existence and non-existence is pure, the thirty-seven factors of enlightenment are pure; because the thirty-seven factors of enlightenment are pure, Sarvajnata is pure; Sarvajnata being pure is one purity, not two, neither broken nor cut off. Subhuti! Prajna Paramita is pure, the five skandhas are pure, Sarvajnata is pure, one purity has no two purities. The five paramitas are pure, Sarvajnata is pure; the emptiness of inner and outer and the emptiness of existence and non-existence are pure, Sarvajnata is pure; the thirty-seven factors of enlightenment are pure, Sarvajnata is pure; the eighteen dharmas are pure, Sarvajnata is pure, one purity has no two purities.』

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薩云若凈。須菩提！薩云若凈乃至般若波羅蜜凈，等無有異。須菩提！有為凈、無為凈，一凈無有二。須菩提！過去凈、當來凈、現在凈，過去當來今現在凈，一凈無二，亦不壞亦不斷，以是故為凈。」

摩訶般若波羅蜜明凈品第四十三

舍利弗白佛言：「世尊！凈為甚深。」

佛言：「常凈。」

舍利弗言：「世尊！何以故常凈。」

佛言：「五陰凈故常凈。舍利弗！三十七品、十種力及十八法，道凈、佛凈，薩云若薩云若事凈，故凈甚深。」

舍利弗言：「明凈。世尊！」

佛言：「常凈故。」

舍利弗言：「何以故明凈。」

佛言：「六波羅蜜凈、薩云若凈，是故明凈。」

舍利弗言：「世尊！泥洹凈耶？」

佛言：「常凈。」

「世尊！何以故泥洹凈？」

佛言：「以五陰無邊，福亦無來無去；薩云若無邊，福亦無來亦無去故。」

舍利弗言：「世尊！凈無所著。」

佛言：「常凈。」

「世尊！何誰無所著凈？」

佛言：「以五陰性猛、無所著、常凈故，至薩云若性猛、無所著、常凈故。」

「世尊！無所逮、無所得凈耶？」

佛言：「常凈。」

「世尊！何以故無所逮、

【現代漢語翻譯】 現代漢語譯本 『薩云若』（一切智）是清凈的。須菩提！『薩云若』的清凈乃至『般若波羅蜜』（智慧的完美）的清凈，都是沒有差別的。須菩提！有為法的清凈和無為法的清凈，這兩種清凈實際上是一體的，沒有二致。須菩提！過去的清凈、未來的清凈、現在的清凈，以及過去、未來、現在這三者合一的清凈，都是一體的，沒有二致，既不會壞滅也不會斷絕，因此才稱為清凈。

《摩訶般若波羅蜜明凈品》第四十三

舍利弗問佛說：『世尊！清凈是極其深奧的。』

佛說：『清凈是永恒不變的。』

舍利弗問：『世尊！為什麼說清凈是永恒不變的呢？』

佛說：『因為五蘊（色、受、想、行、識）是清凈的，所以清凈是永恒不變的。舍利弗！三十七道品、十種力量以及十八不共法，道是清凈的，佛是清凈的，『薩云若』（一切智）和『薩云若』所包含的一切事物都是清凈的，所以清凈是極其深奧的。』

舍利弗說：『清凈是明亮的。世尊！』

佛說：『因為清凈是永恒不變的。』

舍利弗問：『為什麼說清凈是明亮的呢？』

佛說：『因為六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是清凈的，『薩云若』（一切智）是清凈的，所以清凈是明亮的。』

舍利弗問：『世尊！涅槃是清凈的嗎？』

佛說：『是永恒清凈的。』

『世尊！為什麼說涅槃是清凈的呢？』

佛說：『因為五蘊是無邊無際的，福德也是無來無去的；『薩云若』（一切智）是無邊無際的，福德也是無來無去的。』

舍利弗說：『世尊！清凈是無所執著的。』

佛說：『清凈是永恒不變的。』

『世尊！是誰的清凈是無所執著的呢？』

佛說：『因為五蘊的本性是猛烈的、無所執著的、永恒清凈的，乃至『薩云若』（一切智）的本性是猛烈的、無所執著的、永恒清凈的。』

『世尊！清凈是無所能把握、無所得的嗎？』

佛說：『是永恒清凈的。』

『世尊！為什麼說清凈是無所能把握、

【English Translation】 English version 'Sarvajna' (all-knowing wisdom) is pure. Subhuti! The purity of 'Sarvajna', even the purity of 'Prajnaparamita' (perfection of wisdom), are without difference. Subhuti! The purity of conditioned phenomena and the purity of unconditioned phenomena, these two purities are actually one, without duality. Subhuti! The purity of the past, the purity of the future, the purity of the present, and the purity of the past, future, and present combined, are all one, without duality, neither destroyed nor discontinued, therefore it is called purity.

Chapter 43: The Purity of the Great Prajnaparamita

Sariputra said to the Buddha, 'World Honored One! Purity is extremely profound.'

The Buddha said, 'Purity is constant.'

Sariputra asked, 'World Honored One! Why is purity constant?'

The Buddha said, 'Because the five skandhas (form, feeling, perception, mental formations, consciousness) are pure, therefore purity is constant. Sariputra! The thirty-seven factors of enlightenment, the ten powers, and the eighteen unique qualities, the path is pure, the Buddha is pure, 'Sarvajna' (all-knowing wisdom) and all things contained within 'Sarvajna' are pure, therefore purity is extremely profound.'

Sariputra said, 'Purity is bright, World Honored One!'

The Buddha said, 'Because purity is constant.'

Sariputra asked, 'Why is purity bright?'

The Buddha said, 'Because the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are pure, and 'Sarvajna' (all-knowing wisdom) is pure, therefore purity is bright.'

Sariputra asked, 'World Honored One! Is Nirvana pure?'

The Buddha said, 'It is eternally pure.'

'World Honored One! Why is Nirvana pure?'

The Buddha said, 'Because the five skandhas are boundless, and merit is also without coming or going; 'Sarvajna' (all-knowing wisdom) is boundless, and merit is also without coming or going.'

Sariputra said, 'World Honored One! Purity is without attachment.'

The Buddha said, 'Purity is constant.'

'World Honored One! Whose purity is without attachment?'

The Buddha said, 'Because the nature of the five skandhas is fierce, without attachment, and eternally pure, up to the nature of 'Sarvajna' (all-knowing wisdom) which is fierce, without attachment, and eternally pure.'

'World Honored One! Is purity unattainable and un-obtainable?'

The Buddha said, 'It is eternally pure.'

'World Honored One! Why is purity unattainable and

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無所得凈耶？」

佛言：「五陰無所逮、無所得凈，至薩云若無所逮、無所得凈。」

「世尊！無所生凈。」

佛言：「常凈。」

「世尊！何以故無所生、無所生凈？」

佛言：「無所生者是無所生凈，至薩云若無所生無所生凈。」

舍利弗言：「世尊！不生三界凈耶？」

佛言：「常凈。」

「世尊！何以故不生三界凈耶？」

佛言：「不有三界所有故，不生為凈。」

「世尊！無所知凈。」

佛言：「常凈。」

「世尊！何以故無所知凈？」

佛言：「諸法聾故，無所知凈。」

「世尊！知凈。」

佛言：「常凈。」

「世尊！云何五陰無所知凈？」

佛言：「五陰相空故，無所知凈。」

「世尊！諸法皆凈耶？」

佛言：「常凈。」

「世尊！云何諸法凈故凈？」

佛言：「諸法無所得故諸法凈。」

舍利弗言：「世尊！般若波羅蜜于薩云若，亦不作增事、亦不作損事凈。」

佛言：「常凈。」

「世尊！何以故般若波羅蜜于薩云若不作增損事凈？」

佛言：「法常住故。」

「世尊！般若波羅蜜凈，諸法無所取。」

佛言：「

【現代漢語翻譯】 現代漢語譯本 『是無所得的清凈嗎？』 佛說：『五陰（色、受、想、行、識五種構成要素）無所執取、無所得是清凈的，乃至一切智慧（薩云若）無所執取、無所得是清凈的。』 『世尊！是無所生的清凈嗎？』 佛說：『是常凈。』 『世尊！為什麼是無所生、無所生的清凈呢？』 佛說：『無所生就是無所生的清凈，乃至一切智慧（薩云若）無所生就是無所生的清凈。』 舍利弗說：『世尊！是不生於三界（欲界、色界、無色界）的清凈嗎？』 佛說：『是常凈。』 『世尊！為什麼是不生於三界的清凈呢？』 佛說：『因為三界所有都不是真實存在的，所以不生才是清凈。』 『世尊！是無所知的清凈嗎？』 佛說：『是常凈。』 『世尊！為什麼是無所知的清凈呢？』 佛說：『因為諸法（一切事物）如聾子一般，所以是無所知的清凈。』 『世尊！是知的清凈嗎？』 佛說：『是常凈。』 『世尊！五陰（色、受、想、行、識五種構成要素）如何是無所知的清凈呢？』 佛說：『因為五陰的自性是空性的，所以是無所知的清凈。』 『世尊！一切法都是清凈的嗎？』 佛說：『是常凈。』 『世尊！為什麼說一切法是清凈的，才是清凈呢？』 佛說：『因為一切法無所得，所以一切法是清凈的。』 舍利弗說：『世尊！般若波羅蜜（以智慧到達彼岸）對於一切智慧（薩云若），既不增加也不減少，是清凈的。』 佛說：『是常凈。』 『世尊！為什麼般若波羅蜜對於一切智慧（薩云若）不增不減是清凈的呢？』 佛說：『因為法的本性是常住不變的。』 『世尊！般若波羅蜜是清凈的，諸法無所執取。』 佛說：

【English Translation】 English version 'Is it the purity of non-attainment?' The Buddha said, 'The five skandhas (form, feeling, perception, mental formations, and consciousness) are pure in that they are not grasped and not attained, and even all-knowing wisdom (Sarvajnata) is pure in that it is not grasped and not attained.' 'World Honored One! Is it the purity of non-arising?' The Buddha said, 'It is eternally pure.' 'World Honored One! Why is it the purity of non-arising and non-arising?' The Buddha said, 'Non-arising is the purity of non-arising, and even all-knowing wisdom (Sarvajnata) non-arising is the purity of non-arising.' Sariputra said, 'World Honored One! Is it the purity of not arising in the three realms (desire realm, form realm, formless realm)?' The Buddha said, 'It is eternally pure.' 'World Honored One! Why is it the purity of not arising in the three realms?' The Buddha said, 'Because all that exists in the three realms is not real, therefore non-arising is purity.' 'World Honored One! Is it the purity of non-knowing?' The Buddha said, 'It is eternally pure.' 'World Honored One! Why is it the purity of non-knowing?' The Buddha said, 'Because all dharmas (all things) are like the deaf, therefore it is the purity of non-knowing.' 'World Honored One! Is it the purity of knowing?' The Buddha said, 'It is eternally pure.' 'World Honored One! How are the five skandhas (form, feeling, perception, mental formations, and consciousness) the purity of non-knowing?' The Buddha said, 'Because the nature of the five skandhas is emptiness, therefore it is the purity of non-knowing.' 'World Honored One! Are all dharmas pure?' The Buddha said, 'They are eternally pure.' 'World Honored One! Why is it said that all dharmas are pure, and that is purity?' The Buddha said, 'Because all dharmas are unattainable, therefore all dharmas are pure.' Sariputra said, 'World Honored One! Prajnaparamita (perfection of wisdom) in relation to all-knowing wisdom (Sarvajnata), neither increases nor decreases, and is pure.' The Buddha said, 'It is eternally pure.' 'World Honored One! Why is it that Prajnaparamita in relation to all-knowing wisdom (Sarvajnata) neither increases nor decreases and is pure?' The Buddha said, 'Because the nature of dharma is constant and unchanging.' 'World Honored One! Prajnaparamita is pure, and all dharmas are not grasped.' The Buddha said:

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常凈。」

「世尊！云何般若波羅蜜凈諸法無所取耶？」

佛言：「法性不動轉故。」

須菩提白佛言：「吾我五陰凈耶？」

佛言：「常凈。」

須菩提言：「世尊！何以故吾我凈五陰凈？何以故常凈？」

佛言：「吾我無所有，五陰無所有，故常凈。」

須菩提言：「世尊！吾我凈，六波羅蜜凈，三十七品凈。吾我凈，十力凈，十八法凈。」

佛言：「常凈。」

須菩提言：「何以故吾我凈乃至十八法凈？」

佛言：「吾我無所有，乃至佛十八法亦無所有，故凈。」

「世尊！吾我凈，須陀洹凈，乃至羅漢、辟支佛凈。吾我凈，道亦凈。」

佛言：「常凈。」

「世尊！何以故吾我凈，聲聞、辟支佛凈，乃至道、佛道亦凈耶？」

佛言：「諸法相空凈。」

「世尊！吾我凈，薩云若凈。」

佛言：「常凈。」

「世尊！云何吾我凈，薩云若凈常凈耶？」

佛言：「無有相不變故。」

須菩提言：「世尊！二凈無所得、無所逮。」

佛言：「常凈。」

「世尊！云何二凈無所逮、無所得常凈？」

佛言：「不著不斷故。」

「世尊！吾我凈無所陷溺。」

佛言：「無所生凈。」

須菩提言：「世尊！云何吾我五陰凈，無所生常凈耶？」

佛言：「空無邊際故。」

須菩提白佛言：「若菩薩摩訶薩作是知者，是為行般若波羅蜜。」

佛言：「常凈。」

「世尊！云何作是知為行般若波羅蜜？」

佛言：「知道事故。」

須菩提白佛言：「假令菩薩行般若波羅蜜以漚和拘舍羅者，作是念：『色亦不知色，痛想行識亦不知識，過去法亦不知過去法，未來法亦不知未來法，現在法亦不知現在法。』」

佛語須菩提：「得般若波羅蜜，行漚和拘舍羅菩薩，不作是念：『行六波羅蜜。』言：『我佈施，持是施為是施。』至般若波羅蜜亦復如是。亦不言：『我作功德，我有功德。』亦不言：『我當得菩薩道。』亦不言：『我教化眾生、凈佛國土。』亦不言：『我逮薩云若。』諸行般若波羅蜜漚和拘舍羅者，亦不有是念：『內空、外空至有無空。』無是念故。須菩提！是為菩薩摩訶薩行般若波羅蜜漚和拘舍羅，為無所著。」

釋提桓因問須菩提：「善男子、善女人行菩薩道者，何等爲著？」

報言：「拘翼！行菩薩道者，有意想，有施想，有六波羅蜜想，有內空、外空及有無空想，有三十七品想，有十八法想，有十力

【現代漢語翻譯】 現代漢語譯本 佛說：『沒有產生，就是清凈。』 須菩提說：『世尊！為什麼說我的五蘊（色、受、想、行、識）是清凈的，沒有產生就是常清凈呢？』 佛說：『因為空是無邊無際的。』 須菩提對佛說：『如果菩薩摩訶薩（大菩薩）這樣理解，就是修行般若波羅蜜（以智慧到達彼岸）。』 佛說：『是常清凈的。』 『世尊！怎樣理解才是修行般若波羅蜜呢？』 佛說：『因為知道事物的真相。』 須菩提對佛說：『假設菩薩修行般若波羅蜜，運用方便善巧，會這樣想：『色（物質）也不知道色，受（感受）、想（思維）、行（意志）、識（認知）也不知道識，過去的法（現象）也不知道過去的法，未來的法也不知道未來的法，現在的法也不知道現在的法。』 佛告訴須菩提：『得到般若波羅蜜，修行方便善巧的菩薩，不會這樣想：『我在修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。』不會說：『我佈施，我所做的是佈施。』乃至般若波羅蜜也是如此。也不會說：『我做了功德，我有功德。』也不會說：『我將要得到菩薩道。』也不會說：『我教化眾生、凈化佛土。』也不會說：『我證得一切智（薩云若）。』修行般若波羅蜜，運用方便善巧的人，也不會有這樣的想法：『內空、外空，乃至有無空。』因為沒有這些想法。須菩提！這就是菩薩摩訶薩修行般若波羅蜜，運用方便善巧，做到無所執著。』 釋提桓因（帝釋天）問須菩提：『善男子、善女人修行菩薩道，執著于什麼呢？』 須菩提回答說：『拘翼（帝釋天的別名）！修行菩薩道的人，如果執著于意想，執著于佈施想，執著於六波羅蜜想，執著于內空、外空以及有無空想，執著於三十七道品想，執著於十八不共法想，執著於十力（如來十力）

【English Translation】 English version The Buddha said: 'No arising is pure.' Subhuti said: 'World Honored One! How is it that my five skandhas (form, feeling, perception, mental formations, consciousness) are pure, and that no arising is eternally pure?' The Buddha said: 'Because emptiness is boundless.' Subhuti said to the Buddha: 'If a Bodhisattva Mahasattva (great Bodhisattva) understands this, it is practicing Prajna Paramita (perfection of wisdom).' The Buddha said: 'It is eternally pure.' 'World Honored One! How is understanding this considered practicing Prajna Paramita?' The Buddha said: 'Because one knows the true nature of things.' Subhuti said to the Buddha: 'Suppose a Bodhisattva practices Prajna Paramita with skillful means, they would think: 『Form (matter) does not know form, feeling, perception, mental formations, and consciousness do not know consciousness, past dharmas (phenomena) do not know past dharmas, future dharmas do not know future dharmas, and present dharmas do not know present dharmas.』' The Buddha told Subhuti: 'A Bodhisattva who has attained Prajna Paramita and practices with skillful means does not think: 『I am practicing the six Paramitas (generosity, morality, patience, diligence, meditation, wisdom).』 They do not say: 『I am giving, and what I am doing is giving.』 The same applies to Prajna Paramita. They also do not say: 『I have done merit, I have merit.』 They also do not say: 『I will attain the Bodhisattva path.』 They also do not say: 『I am teaching sentient beings and purifying Buddha lands.』 They also do not say: 『I have attained all-knowing wisdom (Sarvajna).』 Those who practice Prajna Paramita with skillful means also do not have thoughts such as: 『Inner emptiness, outer emptiness, and even emptiness of existence and non-existence.』 Because they have no such thoughts. Subhuti! This is how a Bodhisattva Mahasattva practices Prajna Paramita with skillful means, achieving non-attachment.』 Shakra Devanam Indra (Indra, the king of gods) asked Subhuti: 'What do good men and good women who practice the Bodhisattva path become attached to?' Subhuti replied: 'Kausika (another name for Indra)! Those who practice the Bodhisattva path become attached to thoughts, to the thought of giving, to the thought of the six Paramitas, to the thought of inner emptiness, outer emptiness, and the emptiness of existence and non-existence, to the thought of the thirty-seven factors of enlightenment, to the thought of the eighteen unique qualities of a Buddha, to the thought of the ten powers (of a Tathagata)'

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想，有諸佛如來想，有供養諸佛功德想，都盧計之合之，持是想作阿耨多羅三耶三菩。拘翼！善男子行菩薩道者，是爲著，不能得無礙慧行般若波羅蜜。何以故？五陰性不可旨，有所造設，乃至薩云若性亦不可旨，有所造設。拘翼！菩薩摩訶薩所為阿耨多羅三耶三菩，為諸眾生勸助眾生，為眾生行檀波羅蜜，念眾生故亦復勸助他人，使為眾生行檀波羅蜜。不當作想行六波羅蜜，亦不當想行內空、外空及有無空，亦不當想行三十七品，亦不當想行道。善男子、善女人作如是行，復勸助他人令作阿耨多羅三耶三菩。作是勸助者為不自墮落，亦不令他人離諸佛之勸助。如是善男、子善女人離諸際著。」

佛告須菩提：「善哉，善哉！令諸菩薩解諸際著。須菩提！諦聽，諦聽，善思念之。當更為汝說微妙著。」

須菩提叉手言：「唯，世尊！愿樂欲聞。」佛言：「善男子、善女人發阿耨多羅三耶三菩想念如來。須菩提！適有想念便著于諸如來。從發意至於法盡、于其中間所作功德、皆作想念。作是想念求阿耨多羅三耶三菩、隨其想念則爲著諸佛、弟子眾及諸眾生所作功德。持是想念作阿耨多羅三耶三菩，如所想、如所著。何以故？不當以想念諸佛之功德。」

須菩提白佛言：「般若波羅蜜甚深。」

【現代漢語翻譯】 現代漢語譯本：『想』，是指心中有諸佛如來的形象，有供養諸佛的功德的念頭，將這些念頭都聚集起來，以此念頭來追求阿耨多羅三藐三菩提（無上正等正覺）。拘翼（佛陀弟子名）！善男子如果這樣修行菩薩道，就是執著于這些念頭，不能獲得無礙的智慧，不能修行般若波羅蜜（智慧到彼岸）。為什麼呢？因為五陰（色、受、想、行、識）的自性是不可執取的，任何的造作都是虛妄的，乃至薩云若（一切智）的自性也是不可執取的，任何的造作都是虛妄的。拘翼！菩薩摩訶薩（大菩薩）爲了追求阿耨多羅三藐三菩提，是爲了勸導和幫助眾生，爲了眾生而修行檀波羅蜜（佈施到彼岸），因爲念及眾生，也勸導他人，使他們爲了眾生而修行檀波羅蜜。不應當執著于修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也不應當執著于修行內空、外空以及有無空，也不應當執著于修行三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道），也不應當執著于修行道。善男子、善女人如果這樣修行，又勸導他人也去追求阿耨多羅三藐三菩提。這樣勸導他人的人，不會自己墮落，也不會使他人離開諸佛的勸導。像這樣的善男子、善女人，就遠離了對一切邊際的執著。 佛陀告訴須菩提（佛陀弟子名）說：『好啊，好啊！能讓諸菩薩理解對一切邊際的執著。須菩提！仔細聽，仔細聽，好好思考。我將再為你講述微妙的執著。』 須菩提合掌說道：『是的，世尊！我非常樂意聽聞。』佛陀說：『善男子、善女人如果發願追求阿耨多羅三藐三菩提，心中想著如來。須菩提！只要心中有這樣的想法，就會執著于諸如來。從發願開始，直到證得佛法，在這期間所做的功德，都執著于這些念頭。以這樣的念頭來追求阿耨多羅三藐三菩提，就會隨著這些念頭而執著于諸佛、弟子眾以及眾生所做的功德。以這樣的念頭來追求阿耨多羅三藐三菩提，就會像所想的那樣，像所執著的那樣。為什麼呢？不應當執著于對諸佛功德的念頭。』 須菩提對佛陀說：『般若波羅蜜（智慧到彼岸）真是深奧啊！』

【English Translation】 English version: 'Thinking' refers to having the image of all Buddhas Tathagatas in mind, having the thought of the merits of making offerings to all Buddhas, gathering these thoughts together, and using these thoughts to pursue Anuttara-samyak-sambodhi (supreme perfect enlightenment). Kausika (a disciple of the Buddha)! If a good man practices the Bodhisattva path in this way, he is attached to these thoughts and cannot attain unobstructed wisdom, nor can he practice Prajna Paramita (perfection of wisdom). Why? Because the nature of the five skandhas (form, feeling, perception, mental formations, consciousness) is not graspable, and any creation is illusory, even the nature of Sarvajna (omniscience) is not graspable, and any creation is illusory. Kausika! The Bodhisattva Mahasattva (great Bodhisattva), in order to pursue Anuttara-samyak-sambodhi, is to persuade and help sentient beings, to practice Dana Paramita (perfection of giving) for sentient beings, and because of thinking of sentient beings, also persuades others to practice Dana Paramita for sentient beings. One should not be attached to practicing the six Paramitas (giving, morality, patience, diligence, meditation, wisdom), nor should one be attached to practicing inner emptiness, outer emptiness, and emptiness of existence and non-existence, nor should one be attached to practicing the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path), nor should one be attached to practicing the path. If a good man or good woman practices in this way, and also persuades others to pursue Anuttara-samyak-sambodhi, such a person who persuades others will not fall himself, nor will he cause others to depart from the persuasion of all Buddhas. Such a good man or good woman is free from attachment to all extremes. The Buddha said to Subhuti (a disciple of the Buddha): 'Excellent, excellent! It is good that you enable all Bodhisattvas to understand the attachment to all extremes. Subhuti! Listen carefully, listen carefully, and think well. I will further explain to you the subtle attachments.' Subhuti, with his palms together, said: 'Yes, World Honored One! I am very eager to hear.' The Buddha said: 'If a good man or good woman aspires to pursue Anuttara-samyak-sambodhi, and thinks of the Tathagata in their mind. Subhuti! As soon as there is such a thought, one becomes attached to all Tathagatas. From the moment of aspiration until the end of the Dharma, all the merits performed during this time are attached to these thoughts. Using these thoughts to pursue Anuttara-samyak-sambodhi, one will be attached to the merits performed by all Buddhas, disciples, and sentient beings, according to these thoughts. Using these thoughts to pursue Anuttara-samyak-sambodhi, one will be as one thinks, as one is attached. Why? One should not be attached to the thought of the merits of all Buddhas.' Subhuti said to the Buddha: 'Prajna Paramita (perfection of wisdom) is truly profound!'

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佛言：「諸法性寂故。」

須菩提言：「世尊！般若波羅蜜者大有名字。」

佛言：「般若波羅蜜，無有作者、無能成者、無能得者，亦無能逮者、亦無能覺者。」

須菩提言：「世尊！一切諸法無能逮得者。」

佛言：「法性無二也。須菩提！諸法性無有若干，一性；一性者則非性，非性者則非作，非作者亦不造。須菩提！法性一，非造作。」佛言：「菩薩摩訶薩知一切法非作非造，則棄一切著際。」

須菩提白佛言：「般若波羅蜜難曉難知。」

佛言：「亦無知者、亦無見者、亦無得者，無有識者、亦無逮覺者。」

須菩提白佛言：「世尊！般若波羅蜜者不可思議。」

佛告須菩提言：「亦非意所生，亦非五陰所生，亦非三十七品所生，亦非十力、十八法所生。」◎

◎摩訶般若波羅蜜無作品第四十四

須菩提白佛言：「世尊！般若波羅蜜為無所作。」

佛報言：「無有作者故。須菩提！乃至諸法亦無所有。」

「世尊！菩薩摩訶薩行般若波羅蜜，當云何行？」

佛言：「菩薩行般若波羅蜜，不行色，為行般若波羅蜜；不行痛想行識，為行般若波羅蜜；乃至薩云若無所行，為行般若波羅蜜。於五陰不念有常無常，為行般若波羅

【現代漢語翻譯】 現代漢語譯本 佛說：『一切法的本性都是寂靜的。』 須菩提說：『世尊！般若波羅蜜（智慧的彼岸）這個名稱非常偉大。』 佛說：『般若波羅蜜，沒有作者，沒有能成就者，沒有能獲得者，也沒有能證得者，也沒有能覺悟者。』 須菩提說：『世尊！一切諸法都沒有能證得的人。』 佛說：『法的本性是無二的。須菩提！諸法的本性沒有若干種，只有一種；所謂一種，就不是本性，不是本性就不是造作，不是造作者也不造作。須菩提！法的本性是一，不是造作。』佛說：『菩薩摩訶薩（偉大的菩薩）知道一切法不是造作的，就捨棄一切執著。』 須菩提對佛說：『般若波羅蜜難以理解，難以知曉。』 佛說：『也沒有知曉者，也沒有看見者，也沒有獲得者，沒有認識者，也沒有證悟者。』 須菩提對佛說：『世尊！般若波羅蜜是不可思議的。』 佛告訴須菩提說：『它不是意念所生，也不是五陰（色、受、想、行、識）所生，也不是三十七道品（修行的三十七種方法）所生，也不是十力（如來十種力量）、十八不共法（佛獨有的十八種功德）所生。』 須菩提對佛說：『世尊！般若波羅蜜是無所作為的。』 佛回答說：『因為沒有作者的緣故。須菩提！乃至一切諸法也是空無所有的。』 『世尊！菩薩摩訶薩修行般若波羅蜜，應當如何修行？』 佛說：『菩薩修行般若波羅蜜，不執著於色，是修行般若波羅蜜；不執著于受、想、行、識，是修行般若波羅蜜；乃至對於薩云若（一切智）也無所執著，是修行般若波羅蜜。對於五陰不念有常或無常，是修行般若波羅蜜。』

【English Translation】 English version The Buddha said, 'The nature of all dharmas is stillness.' Subhuti said, 'World Honored One, the name of Prajna Paramita (Perfection of Wisdom) is very great.' The Buddha said, 'Prajna Paramita has no maker, no one who can accomplish it, no one who can attain it, no one who can realize it, and no one who can awaken to it.' Subhuti said, 'World Honored One, all dharmas have no one who can attain them.' The Buddha said, 'The nature of dharma is non-dual. Subhuti, the nature of dharmas is not of several kinds, it is of one nature; what is called one nature is not a nature, what is not a nature is not made, and what is not a maker does not make. Subhuti, the nature of dharma is one, it is not made.' The Buddha said, 'A Bodhisattva Mahasattva (great Bodhisattva) who knows that all dharmas are not made, abandons all attachments.' Subhuti said to the Buddha, 'Prajna Paramita is difficult to understand and difficult to know.' The Buddha said, 'There is also no one who knows, no one who sees, no one who attains, no one who recognizes, and no one who awakens.' Subhuti said to the Buddha, 'World Honored One, Prajna Paramita is inconceivable.' The Buddha told Subhuti, 'It is not born of thought, nor born of the five skandhas (form, feeling, perception, mental formations, consciousness), nor born of the thirty-seven factors of enlightenment (thirty-seven practices of cultivation), nor born of the ten powers (ten powers of a Tathagata) or the eighteen unique qualities (eighteen unique qualities of a Buddha).' Subhuti said to the Buddha, 'World Honored One, Prajna Paramita is without action.' The Buddha replied, 'Because there is no maker. Subhuti, even all dharmas are without any existence.' 'World Honored One, how should a Bodhisattva Mahasattva practice Prajna Paramita?' The Buddha said, 'A Bodhisattva who practices Prajna Paramita does not cling to form, this is practicing Prajna Paramita; does not cling to feeling, perception, mental formations, or consciousness, this is practicing Prajna Paramita; even to Sarvajna (omniscience) he does not cling, this is practicing Prajna Paramita. Regarding the five skandhas, he does not think of them as permanent or impermanent, this is practicing Prajna Paramita.'

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蜜；乃至薩云若亦不念有常無常，為行般若波羅蜜。於五陰無苦無樂，為行般若波羅蜜；乃至薩云若亦無苦無樂為，行般若波羅蜜。於五陰不有我無我，為行般若波羅蜜；乃至薩云若亦不有我無我，為行般若波羅蜜。於五陰無凈無不凈，為行般若波羅蜜，乃至薩云若亦無凈無不凈，為行般若波羅蜜。何以故？五陰者亦不見有常無常，亦不見有苦有樂、有我無我、好不好；乃至薩云若亦復如是。◎

「複次，須菩提！菩薩行般若波羅蜜，不具足行五陰，為行般若波羅蜜；乃至薩云若不具足行，為行般若波羅蜜。何以故？五陰不具足為非五陰，不作是行為行般若波羅蜜；乃至薩云若不具足為非薩云若，不作是行為行般若波羅蜜。」

須菩提白佛言：「世尊！甚可奇特！行菩薩道者，善說菩薩著。」

佛言：「如是，如是！如來、無所著、等正覺善說菩薩著不著事。複次，須菩提！菩薩於五陰無所著，為行般若波羅蜜；眼耳鼻舌身意，於六情無所著，為行般若波羅蜜；於六波羅蜜無所著，為行般若波羅蜜；乃至薩云若不著，為行般若波羅蜜。須菩提！菩薩作如是行者，便知五陰著不著，亦復知薩云若著不著，知須陀洹道著不著，知聲聞、辟支佛道著不著，知三耶三佛道著不著。」

須菩提白佛言：

【現代漢語翻譯】 現代漢語譯本 對於五蘊（色、受、想、行、識）不執著于常或無常，是行般若波羅蜜（智慧到彼岸）；乃至對於薩云若（一切智）也不執著于常或無常，是行般若波羅蜜。對於五蘊不執著于苦或樂，是行般若波羅蜜；乃至對於薩云若也不執著于苦或樂，是行般若波羅蜜。對於五蘊不執著于有我或無我，是行般若波羅蜜；乃至對於薩云若也不執著于有我或無我，是行般若波羅蜜。對於五蘊不執著于凈或不凈，是行般若波羅蜜；乃至對於薩云若也不執著于凈或不凈，是行般若波羅蜜。為什麼呢？因為五蘊本身也看不到有常或無常，也看不到有苦或樂、有我或無我、好或不好；乃至薩云若也是如此。 「再者，須菩提！菩薩行般若波羅蜜時，不執著於五蘊的具足，是行般若波羅蜜；乃至對於薩云若也不執著于具足，是行般若波羅蜜。為什麼呢？因為五蘊的具足並非五蘊本身，不這樣執著才是行般若波羅蜜；乃至薩云若的具足並非薩云若本身，不這樣執著才是行般若波羅蜜。」 須菩提對佛說：「世尊！真是太奇特了！修行菩薩道的人，善於闡述菩薩的執著。」 佛說：「是的，是的！如來（佛的稱號）、無所執著的、等正覺（佛的智慧）善於闡述菩薩的執著與不執著。再者，須菩提！菩薩對於五蘊沒有執著，是行般若波羅蜜；對於眼、耳、鼻、舌、身、意這六根沒有執著，是行般若波羅蜜；對於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）沒有執著，是行般若波羅蜜；乃至對於薩云若沒有執著，是行般若波羅蜜。須菩提！菩薩這樣修行，便能知道五蘊的執著與不執著，也能知道薩云若的執著與不執著，知道須陀洹（初果聖人）道的執著與不執著，知道聲聞、辟支佛（緣覺）道的執著與不執著，知道三耶三佛（佛）道的執著與不執著。」 須菩提對佛說：

【English Translation】 English version Regarding the five skandhas (form, feeling, perception, mental formations, consciousness), not being attached to permanence or impermanence is practicing Prajna Paramita (perfection of wisdom); even regarding Sarvajna (omniscience), not being attached to permanence or impermanence is practicing Prajna Paramita. Regarding the five skandhas, not being attached to suffering or happiness is practicing Prajna Paramita; even regarding Sarvajna, not being attached to suffering or happiness is practicing Prajna Paramita. Regarding the five skandhas, not being attached to self or no-self is practicing Prajna Paramita; even regarding Sarvajna, not being attached to self or no-self is practicing Prajna Paramita. Regarding the five skandhas, not being attached to purity or impurity is practicing Prajna Paramita; even regarding Sarvajna, not being attached to purity or impurity is practicing Prajna Paramita. Why? Because the five skandhas themselves are not seen as having permanence or impermanence, nor are they seen as having suffering or happiness, self or no-self, good or bad; even Sarvajna is the same. Furthermore, Subhuti! When a Bodhisattva practices Prajna Paramita, not being attached to the completeness of the five skandhas is practicing Prajna Paramita; even regarding Sarvajna, not being attached to completeness is practicing Prajna Paramita. Why? Because the completeness of the five skandhas is not the five skandhas themselves, not being attached in this way is practicing Prajna Paramita; even the completeness of Sarvajna is not Sarvajna itself, not being attached in this way is practicing Prajna Paramita. Subhuti said to the Buddha, 'World Honored One! It is truly remarkable! Those who practice the Bodhisattva path are skilled in explaining the attachments of Bodhisattvas.' The Buddha said, 'It is so, it is so! The Tathagata (title of the Buddha), the one without attachments, the Samyak-sambuddha (perfectly enlightened one), is skilled in explaining the attachments and non-attachments of Bodhisattvas. Furthermore, Subhuti! A Bodhisattva who has no attachment to the five skandhas is practicing Prajna Paramita; who has no attachment to the six senses (eye, ear, nose, tongue, body, mind) is practicing Prajna Paramita; who has no attachment to the six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) is practicing Prajna Paramita; even who has no attachment to Sarvajna is practicing Prajna Paramita. Subhuti! A Bodhisattva who practices in this way will know the attachments and non-attachments of the five skandhas, will also know the attachments and non-attachments of Sarvajna, will know the attachments and non-attachments of the Srotapanna (stream-enterer) path, will know the attachments and non-attachments of the Sravaka (hearer) and Pratyekabuddha (solitary buddha) paths, and will know the attachments and non-attachments of the Samyak-sambuddha (Buddha) path.' Subhuti said to the Buddha:

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「世尊！甚奇甚特！法甚深乃爾。說亦不增亦不減，不說亦不增亦不減。」

佛告須菩提：「如是，如是！如汝所言。須菩提！譬如諸如來、無所著、等正覺盡壽稱譽虛空亦不增，若謗毀虛空亦不減。譬如稱譽幻人亦不增，若毀訾幻人亦不減；聞善亦不喜，聞惡亦不怒。須菩提！諸法之法亦復如是，若說若不說，亦不增亦不減。」

須菩提白佛言：「世尊！菩薩行般若波羅蜜，念般若波羅蜜，甚難甚難。世尊！菩薩行般若波羅蜜不恐不怯，應阿耨多羅三耶三菩不復動轉。何以故？世尊？念般若波羅蜜者，為慾念虛空。虛空亦無有六波羅蜜，虛空亦無有五陰，亦無內外空及有無空，亦無三十七品，亦無十力、亦無四無所畏、亦無十八法，亦無須陀洹道、亦無斯陀含道、亦無阿那含道、亦無阿羅漢道，亦無辟支佛道；虛空亦無三耶三佛道。世尊！菩薩摩訶薩作是僧那僧涅者，當應為作禮。世尊！為眾生精進、為眾生展力、為眾生𩰖、為眾生作要誓者，為欲為空作精進、為欲為空作要誓。世尊！為眾生作要誓者為欲度空！是菩薩為大要誓；為虛空等眾生作要誓者，為欲舉空著虛空中。諸菩薩摩訶薩發阿耨多羅三耶三菩意者，為建大精進力。世尊！菩薩為眾生髮阿耨多羅三耶三菩意者，為建大誓已。世尊！是菩薩

【現代漢語翻譯】 現代漢語譯本： 『世尊！真是太奇特了！佛法真是深奧啊。說它，不會增加什麼，也不會減少什麼；不說它，也不會增加什麼，也不會減少什麼。』 佛告訴須菩提：『是這樣的，是這樣的！正如你所說。須菩提！譬如諸如來（Tathagata，佛的稱號）、無所著（Arhat，阿羅漢）、等正覺（Samyak-sambuddha，完全覺悟者）盡其一生讚美虛空，虛空也不會增加什麼；如果誹謗詆譭虛空，虛空也不會減少什麼。譬如讚美幻化的人，不會增加什麼；如果詆譭幻化的人，也不會減少什麼；聽到讚美不會歡喜，聽到詆譭也不會憤怒。須菩提！諸法的法性也是如此，說它或者不說它，都不會增加什麼，也不會減少什麼。』 須菩提對佛說：『世尊！菩薩修行般若波羅蜜（Prajnaparamita，智慧的完美），思念般若波羅蜜，真是太難了。世尊！菩薩修行般若波羅蜜，不恐懼也不怯懦，爲了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）而不再動搖。為什麼呢？世尊？思念般若波羅蜜的人，是爲了思念虛空。虛空也沒有六波羅蜜（六種到達彼岸的方法），虛空也沒有五陰（構成個體的五種要素），也沒有內外空以及有無空，也沒有三十七道品（通往解脫的三十七種修行方法），也沒有十力（佛的十種力量）、也沒有四無所畏（佛的四種無畏的品質）、也沒有十八不共法（佛獨有的十八種特質），也沒有須陀洹道（Srotapanna，入流果）、也沒有斯陀含道（Sakrdagamin，一來果）、也沒有阿那含道（Anagamin，不還果）、也沒有阿羅漢道（Arhatship，阿羅漢果），也沒有辟支佛道（Pratyekabuddha，獨覺），虛空也沒有三藐三佛道（Samyak-sambuddha，正等覺）。世尊！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）如果這樣發願，應當為他們禮拜。世尊！爲了眾生精進、爲了眾生努力、爲了眾生髮愿、爲了眾生立誓的人，是爲了虛空而精進，是爲了虛空而立誓。世尊！爲了眾生立誓的人，是爲了度化虛空！這樣的菩薩是發了大誓願；爲了虛空等同的眾生立誓的人，是爲了把虛空舉起來放在虛空中。諸菩薩摩訶薩發阿耨多羅三藐三菩提心的人，是爲了建立大精進力。世尊！菩薩爲了眾生髮阿耨多羅三藐三菩提心的人，是爲了建立大誓願。世尊！這樣的菩薩』

【English Translation】 English version: 'World Honored One! How marvelous and extraordinary! The Dharma is so profound. Speaking of it, it neither increases nor decreases; not speaking of it, it neither increases nor decreases.' The Buddha said to Subhuti, 'So it is, so it is! Just as you have said. Subhuti! For example, if all the Tathagatas (Buddha's title), Arhats (one who has attained Nirvana), and Samyak-sambuddhas (fully enlightened ones) were to praise space for their entire lives, space would not increase; if they were to slander and defame space, space would not decrease. For example, if one were to praise an illusionary person, it would not increase; if one were to criticize an illusionary person, it would not decrease; hearing praise, one would not be pleased; hearing criticism, one would not be angry. Subhuti! The nature of all dharmas is also like this, whether spoken or unspoken, it neither increases nor decreases.' Subhuti said to the Buddha, 'World Honored One! It is very difficult for a Bodhisattva to practice Prajnaparamita (perfection of wisdom) and to contemplate Prajnaparamita. World Honored One! A Bodhisattva who practices Prajnaparamita is neither fearful nor timid, and for the sake of Anuttara-samyak-sambodhi (supreme perfect enlightenment), they no longer waver. Why is that? World Honored One? One who contemplates Prajnaparamita is contemplating space. Space has no six paramitas (six perfections), space has no five skandhas (five aggregates), no internal or external emptiness, no emptiness of existence or non-existence, no thirty-seven factors of enlightenment, no ten powers (of a Buddha), no four fearlessnesses (of a Buddha), no eighteen unique qualities (of a Buddha), no path of Srotapanna (stream-enterer), no path of Sakrdagamin (once-returner), no path of Anagamin (non-returner), no path of Arhatship (Arhat), no path of Pratyekabuddha (solitary Buddha); space also has no path of Samyak-sambuddha (perfectly enlightened Buddha). World Honored One! If a Bodhisattva-mahasattva (great Bodhisattva) makes such a vow, they should be paid homage. World Honored One! Those who strive for the sake of sentient beings, exert effort for the sake of sentient beings, make vows for the sake of sentient beings, and make pledges for the sake of sentient beings, are striving for the sake of space and making pledges for the sake of space. World Honored One! Those who make pledges for the sake of sentient beings are doing so to liberate space! Such a Bodhisattva has made a great vow; those who make pledges for sentient beings equal to space are doing so to lift space and place it in space. Those Bodhisattva-mahasattvas who generate the mind for Anuttara-samyak-sambodhi are doing so to establish great effort. World Honored One! A Bodhisattva who generates the mind for Anuttara-samyak-sambodhi for the sake of sentient beings has already established a great vow. World Honored One! Such a Bodhisattva'

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摩訶薩為大勇猛，為虛空等眾生髮阿耨多羅三耶三菩。何以故？世尊！假令三千大千剎土其中所有盡為如來。譬如叢林甘蔗竹葦稻麻草木藥果諸樹盡為如來，一一諸佛各說經法，或至一劫復過一劫，一一如來各度眾生，無央數眾不可復計，不覺眾生之性有增有減。何以故？眾生無所有寂故。世尊！置是三千大千國土。十方恒邊沙一沙為一佛國，爾所佛國其中所有皆為如來，教化眾生不可計量不可稱度，眾生之性無增無減。所以者何？一切眾生皆空寂故。是故眾生無始無終，與空等故。世尊！以是故，我作是說：『欲度眾生者，為欲度空耳。』」

有異比丘意念言：「當爲般若波羅蜜作字。于般若波羅蜜中，亦無法可生者，亦無法可滅者，而於中有戒性、三昧性、智慧性、解脫性、見解脫慧性而於其中現；有須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、三耶三佛，而有三寶，有轉法輪。」

於是釋提桓因語須菩提：「菩薩習般若波羅蜜，為習何等？」

耆年須菩提報釋提桓因言：「學般若波羅蜜者為習空。」

釋提桓因白佛言：「若善男子、善女人受持般若波羅蜜，諷誦讀念習行中事者。世尊！我當爲作何等護？」

須菩提語釋提桓因言：「拘翼！汝頗見法有可護者不？」

「唯

【現代漢語翻譯】 現代漢語譯本：摩訶薩（菩薩）以大勇猛之心，為如同虛空般無量的眾生髮起了阿耨多羅三藐三菩提心（無上正等正覺）。為什麼呢？世尊！假設三千大千世界中所有的存在都化為如來（佛），譬如叢林、甘蔗、竹葦、稻麻、草木、藥果等各種樹木都化為如來，每一位佛都各自宣說經法，或者經歷一劫甚至超過一劫的時間，每一位如來都度化無量無數的眾生，多到無法計算，但眾生的本性並沒有因此而增加或減少。為什麼呢？因為眾生的本性是空寂的。世尊！暫且不說這三千大千世界，如果將十方恒河沙數，每一沙都作為一個佛國，所有這些佛國中的一切都化為如來，教化眾生，其數量不可計量，不可稱度，但眾生的本性仍然沒有增加或減少。這是為什麼呢？因為一切眾生的本性都是空寂的。因此，眾生無始無終，與虛空相等。世尊！因此，我才說：『想要度化眾生，實際上是想要度化空性罷了。』 有一位比丘心中想：『應當為般若波羅蜜（智慧的完美）設立文字。在般若波羅蜜中，既沒有法產生，也沒有法滅亡，但其中卻顯現出戒律的本性、禪定的本性、智慧的本性、解脫的本性、以及解脫知見的本性；其中有須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺）、三藐三佛（正等覺），並且有三寶（佛、法、僧），有轉法輪（佛陀的教法）。』 於是，釋提桓因（帝釋天）問須菩提：『菩薩修習般若波羅蜜，是修習什麼呢？』 耆年須菩提回答釋提桓因說：『修習般若波羅蜜的人，是修習空性。』 釋提桓因對佛說：『如果善男子、善女人受持般若波羅蜜，諷誦、讀念、學習、實踐其中的道理。世尊！我應當如何護持他們呢？』 須菩提對釋提桓因說：『拘翼（帝釋天的別稱）！你可曾見到有法是需要被護持的嗎？』 『沒有，世尊！』

【English Translation】 English version: The Mahasattva (Bodhisattva), with great courage, generates the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) for beings as numerous as space. Why is that? World Honored One! Suppose all beings in the three thousand great thousand worlds were to become Tathagatas (Buddhas). For example, if forests, sugarcane, bamboo, reeds, rice, hemp, grasses, trees bearing medicinal fruits, and all other trees were to become Tathagatas, and each Buddha were to preach the Dharma, for one kalpa (eon) or even more than one kalpa, and each Tathagata were to liberate countless beings, so many that they could not be counted, the nature of beings would not increase or decrease. Why is that? Because the nature of beings is empty and still. World Honored One! Setting aside the three thousand great thousand worlds, if each grain of sand in the Ganges River were to represent a Buddha-land, and all beings in those Buddha-lands were to become Tathagatas, teaching and transforming beings beyond measure, the nature of beings would still not increase or decrease. Why is that? Because the nature of all beings is empty and still. Therefore, beings have no beginning and no end, and are equal to space. World Honored One! Therefore, I say: 『Those who wish to liberate beings, actually wish to liberate emptiness.』 A certain Bhikkhu (monk) thought: 『One should create letters for Prajna-paramita (perfection of wisdom). In Prajna-paramita, there is neither Dharma that arises nor Dharma that ceases, yet within it appear the nature of precepts, the nature of samadhi (meditation), the nature of wisdom, the nature of liberation, and the nature of the wisdom of liberation; there are Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), and Samyak-sambuddhas (perfectly enlightened ones), and there are the Three Jewels (Buddha, Dharma, Sangha), and the turning of the Dharma wheel (Buddha's teachings).』 Then, Sakra, Lord of the Devas (Indra), asked Subhuti: 『What does a Bodhisattva practice when practicing Prajna-paramita?』 The venerable Subhuti replied to Sakra: 『One who practices Prajna-paramita practices emptiness.』 Sakra said to the Buddha: 『If a good man or good woman upholds Prajna-paramita, recites it, reads it, studies it, and practices its teachings, World Honored One! How should I protect them?』 Subhuti said to Sakra: 『Kausika (another name for Indra)! Have you ever seen a Dharma that needs to be protected?』 『No, World Honored One!』

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，尊者！實不見法有可護者。」

須菩提言：「拘翼！善男子、善女人如般若波羅蜜教住者，則為已得護，不離般若波羅蜜教，若人、若非人，終不得其便。如般若波羅蜜教住者，當知是善男子、善女人，終不離般若波羅蜜。若有人言：『我欲護菩薩摩訶薩者。』當知是人為欲護空。拘翼！寧能護夢及熱時炎、幻、化、影、響？寧能護是輩事不？」

釋提桓因言：「不能護。」

「拘翼！若菩薩行般若波羅蜜，亦如是。拘翼！寧能護佛及佛所化不？」

釋提桓因言：「不能。」

「菩薩行般若波羅蜜，亦無能與作護也。拘翼！能護法性、真際、不可思議，能與作護不？」

「唯，須菩提！不能。」

「菩薩行般若波羅蜜，亦復如是，無能與作護者。」

釋提桓因問須菩提：「菩薩行般若波羅蜜，當云何覺知夢法、幻法、熱時之炎法、響法、化法而不貢高？」

須菩提言：「拘翼！菩薩行般若波羅蜜，亦不念五陰，於五陰不貢高；至薩云若，亦不念亦不貢高；于夢法乃至化，亦不念亦不貢高。」

佛之威神，令三千大千國土諸四天王乃至首陀會天各持天上碎末栴檀遙散佛上。散已來詣佛所，頭面著地為佛作禮，卻住一面。爾時諸四天王諸釋提桓因，諸梵

【現代漢語翻譯】 現代漢語譯本： 「尊者！我實在看不見有什麼法是需要被守護的。」 須菩提說：「拘翼（釋提桓因的別稱）！善男子、善女人如果安住于般若波羅蜜（智慧的完美）的教導中，那就是已經得到了守護，不離般若波羅蜜的教導，無論是人還是非人，都無法找到他們的破綻。如果有人安住于般若波羅蜜的教導中，應當知道這位善男子、善女人，終究不會離開般若波羅蜜。如果有人說：『我想要守護菩薩摩訶薩（偉大的菩薩）』，應當知道這個人是想要守護空性。拘翼！你能夠守護夢境、熱時的火焰、幻象、變化、影子、回聲嗎？你能夠守護這些事物嗎？」 釋提桓因說：「不能守護。」 「拘翼！如果菩薩修行般若波羅蜜，也是如此。拘翼！你能夠守護佛陀以及佛陀所化現的事物嗎？」 釋提桓因說：「不能。」 「菩薩修行般若波羅蜜，也沒有任何事物能夠為他提供守護。拘翼！你能夠守護法性（諸法的本性）、真際（真實的邊界）、不可思議的境界，能夠為它們提供守護嗎？」 「是的，須菩提！不能。」 「菩薩修行般若波羅蜜，也是如此，沒有任何事物能夠為他提供守護。」 釋提桓因問須菩提：「菩薩修行般若波羅蜜，應當如何覺知夢境之法、幻象之法、熱時火焰之法、回聲之法、變化之法，而不生起貢高之心？」 須菩提說：「拘翼！菩薩修行般若波羅蜜，也不執著於五陰（色、受、想、行、識），對於五陰不生起貢高之心；即使到了薩云若（一切智），也不執著也不生起貢高之心；對於夢境之法乃至變化之法，也不執著也不生起貢高之心。」 佛陀的威神力，使得三千大千世界中的諸四天王乃至首陀會天（色界最高天）各自拿著天上的碎末栴檀，遙遠地散在佛陀身上。散完之後，他們來到佛陀面前，頭面著地向佛陀頂禮，然後退到一旁站立。那時，諸四天王、諸釋提桓因、諸梵天（色界天人）...

【English Translation】 English version: 『Venerable one! Truly, I do not see any dharma that needs to be protected.』 Subhuti said, 『Kausika (another name for Sakra)! If a good man or good woman dwells in the teaching of Prajnaparamita (perfection of wisdom), then they are already protected. Not departing from the teaching of Prajnaparamita, neither human nor non-human can find their weakness. If one dwells in the teaching of Prajnaparamita, know that this good man or good woman will never leave Prajnaparamita. If someone says, 「I want to protect a Bodhisattva Mahasattva (great Bodhisattva),」 know that this person wants to protect emptiness. Kausika! Can you protect a dream, the flames of hot weather, an illusion, a transformation, a shadow, or an echo? Can you protect these things?』 Sakra said, 『I cannot protect them.』 『Kausika! If a Bodhisattva practices Prajnaparamita, it is the same. Kausika! Can you protect the Buddha and what the Buddha has manifested?』 Sakra said, 『I cannot.』 『A Bodhisattva practicing Prajnaparamita, there is nothing that can provide protection for him. Kausika! Can you protect the nature of dharma (the essence of all things), the true limit, the inconceivable, can you provide protection for them?』 『Yes, Subhuti! I cannot.』 『A Bodhisattva practicing Prajnaparamita is also like that, there is nothing that can provide protection for him.』 Sakra asked Subhuti, 『When a Bodhisattva practices Prajnaparamita, how should he perceive the dharma of dreams, the dharma of illusions, the dharma of hot weather flames, the dharma of echoes, the dharma of transformations, without becoming arrogant?』 Subhuti said, 『Kausika! A Bodhisattva practicing Prajnaparamita does not cling to the five skandhas (form, feeling, perception, mental formations, consciousness), and does not become arrogant about the five skandhas; even when he reaches Sarvajna (omniscience), he does not cling nor become arrogant; regarding the dharma of dreams and even the dharma of transformations, he does not cling nor become arrogant.』 By the majestic power of the Buddha, the Four Heavenly Kings of the three thousand great thousand worlds, and even the Suddhavasa heavens (the highest heavens in the realm of form), each took heavenly powdered sandalwood and scattered it remotely upon the Buddha. After scattering it, they came to the Buddha, prostrated themselves with their heads to the ground, and then stood to one side. At that time, the Four Heavenly Kings, Sakra, the Brahmas (beings in the realm of form)...

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天王及諸首陀會天，承佛威神各各意念：「今我曹等當請十方面各千佛使轉般若波羅蜜品。」諸四天王釋、梵諸尊天適作是念已，應時十方面各千佛應時悉現，皆說般若波羅蜜品；其弟子者亦如須菩提；其難問者皆如釋提桓因，亦如是問；與釋迦牟尼佛說般若波羅蜜等無差特。

佛言：「彌勒菩薩摩訶薩亦當於是處成阿耨多羅三耶三菩、成阿惟三佛，亦當於是處說般若波羅蜜。是賢劫中當來諸佛，亦當於是處成阿耨多羅三耶三佛，亦當於是處說般若波羅蜜。」

須菩提白佛言：「以何事、以何象、以何意，彌勒菩薩摩訶薩成阿耨多羅三耶三佛，說般若波羅蜜？」

佛告須菩提言：「彌勒菩薩摩訶薩成作佛時，亦不說五陰有常無常，亦不說五陰有苦有樂、有凈不凈、有我無我、好不好，亦不說五陰有縛有解，亦不說五陰有過去當來今現在；五陰常凈當說五陰常凈，乃至薩云若常凈當說薩云若常凈。」

須菩提白佛言：「般若波羅蜜清凈。世尊！」

佛言：「以五陰清凈故，般若波羅蜜清凈。」

「世尊！云何以五陰清凈故般若波羅蜜清凈？」

佛言：「五陰亦不生亦不滅、亦不著亦不斷，以是故五陰清凈。須菩提，虛空清凈故，般若波羅蜜清凈。」

「世尊！云何虛

【現代漢語翻譯】 現代漢語譯本：天王以及諸首陀會天（Suddhavasa，色界天中的最高層天），承蒙佛陀的威神之力，各自心中想道：『我們現在應當請十方各千佛來宣說般若波羅蜜品。』四天王（Caturlokapala，佛教的護法神）、釋提桓因（Sakra devanam Indra，忉利天之主）、梵天（Brahma，色界初禪天之主）等諸位尊天剛產生這個念頭，當時十方各千佛就應時顯現，都宣說般若波羅蜜品；他們的弟子也像須菩提（Subhuti，佛陀的十大弟子之一）一樣；提問的人都像釋提桓因一樣，也這樣提問；與釋迦牟尼佛（Sakyamuni Buddha，佛教的創始人）所說的般若波羅蜜等沒有差別。 佛陀說：『彌勒菩薩摩訶薩（Maitreya Bodhisattva，未來佛）也應當在這個地方成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就阿惟三佛（Aviveka-buddha，無分別佛），也應當在這個地方宣說般若波羅蜜。這個賢劫（Bhadrakalpa，現在所處的劫）中未來諸佛，也應當在這個地方成就阿耨多羅三藐三菩提，也應當在這個地方宣說般若波羅蜜。』 須菩提問佛說：『以什麼事、以什麼相、以什麼意，彌勒菩薩摩訶薩成就阿耨多羅三藐三菩提，宣說般若波羅蜜？』 佛陀告訴須菩提說：『彌勒菩薩摩訶薩成佛時，也不說五陰（Panca-skandha，構成個體存在的五種要素）是有常還是無常，也不說五陰是有苦還是有樂、有凈還是不凈、有我還是無我、好還是不好，也不說五陰是有束縛還是有解脫，也不說五陰有過去、未來、現在；五陰常凈就應當說五陰常凈，乃至薩云若（Sarvajna，一切智）常凈就應當說薩云若常凈。』 須菩提對佛說：『般若波羅蜜是清凈的，世尊！』 佛陀說：『因為五陰清凈的緣故，所以般若波羅蜜清凈。』 『世尊！為什麼因為五陰清凈的緣故，般若波羅蜜就清凈呢？』 佛陀說：『五陰既不生也不滅、既不執著也不斷絕，因此五陰是清凈的。須菩提，因為虛空清凈的緣故，所以般若波羅蜜清凈。』 『世尊！為什麼虛空清凈的緣故，般若波羅蜜就清凈呢？』

【English Translation】 English version: The heavenly kings and the Suddhavasa (the highest heavens in the realm of form), by the majestic power of the Buddha, each thought in their minds: 『Now we should invite a thousand Buddhas from each of the ten directions to expound the Perfection of Wisdom.』 As soon as the Four Heavenly Kings (Caturlokapala, guardians of the world), Sakra devanam Indra (ruler of the Trayastrimsa heaven), Brahma (ruler of the first dhyana heaven in the realm of form), and other venerable deities had this thought, a thousand Buddhas from each of the ten directions immediately appeared, all expounding the Perfection of Wisdom; their disciples were like Subhuti (one of the Buddha's ten great disciples); those who asked questions were like Sakra devanam Indra, asking in the same way; there was no difference from the Perfection of Wisdom expounded by Sakyamuni Buddha (the founder of Buddhism). The Buddha said: 『Maitreya Bodhisattva (the future Buddha) will also attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) in this place, will attain Aviveka-buddha (non-discriminating Buddha), and will also expound the Perfection of Wisdom in this place. The future Buddhas in this Bhadrakalpa (the present kalpa) will also attain Anuttara-samyak-sambodhi in this place, and will also expound the Perfection of Wisdom in this place.』 Subhuti asked the Buddha: 『By what matter, by what form, by what intention does Maitreya Bodhisattva attain Anuttara-samyak-sambodhi and expound the Perfection of Wisdom?』 The Buddha told Subhuti: 『When Maitreya Bodhisattva becomes a Buddha, he will not say whether the five skandhas (Panca-skandha, the five aggregates that constitute individual existence) are permanent or impermanent, nor will he say whether the five skandhas are suffering or pleasure, pure or impure, self or non-self, good or bad, nor will he say whether the five skandhas are bound or liberated, nor will he say whether the five skandhas have past, future, or present; if the five skandhas are always pure, then it should be said that the five skandhas are always pure, and even if Sarvajna (omniscience) is always pure, then it should be said that Sarvajna is always pure.』 Subhuti said to the Buddha: 『The Perfection of Wisdom is pure, O Lord!』 The Buddha said: 『Because the five skandhas are pure, therefore the Perfection of Wisdom is pure.』 『O Lord! How is it that because the five skandhas are pure, the Perfection of Wisdom is pure?』 The Buddha said: 『The five skandhas neither arise nor cease, neither cling nor are cut off, therefore the five skandhas are pure. Subhuti, because space is pure, therefore the Perfection of Wisdom is pure.』 『O Lord! How is it that because space is pure, the Perfection of Wisdom is pure?』

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空清凈，般若波羅蜜清凈？」

佛言：「虛空不生不滅、無所有，是故虛空清凈。」

「世尊！云何虛空無所有，般若波羅蜜清凈？」

佛言：「虛空不可護持故，般若波羅蜜清凈如虛空事，故般若波羅蜜清凈。」

「世尊！云何如虛空事故，般若波羅蜜清凈？」

佛言：「如虛空無二寂，以是事，般若波羅蜜清凈。」佛言：「如虛空無行，般若波羅蜜清凈。」

「世尊！云何虛空無行，般若波羅蜜清凈？」

佛言：「以虛空無所行故，般若波羅蜜清凈。」佛言：「以虛空無所倚，般若波羅蜜清凈。」

「世尊！云何虛空無所倚，般若波羅蜜清凈？」

佛言：「如虛空無所累故，般若波羅蜜清凈。須菩提！以諸法不生不滅、不著不斷故，般若波羅蜜清凈。」

「世尊！云何諸法不生不滅、不著不斷故，般若波羅蜜清凈？」

佛言：「以諸法常清凈故，般若波羅蜜清凈。」

須菩提白佛言：「世尊！若善男子、善女人持般若波羅蜜，諷誦讀習行中事者，是善男子、善女人終不病目，耳鼻無病，雖身有老終不久衰。隨其壽終，終時不亂身意安隱，終不毒病誤妄惡死。常有諸天隨侍擁護，諸四天王至首陀會天常皆隨護。善男子、善女人為法師者

【現代漢語翻譯】 現代漢語譯本 『空（śūnyatā）的清凈，與般若波羅蜜（prajñāpāramitā）的清凈，是相同的嗎？』 佛陀說：『虛空（ākāśa）不生不滅，一無所有，因此虛空是清凈的。』 『世尊！為什麼說虛空一無所有，而般若波羅蜜是清凈的呢？』 佛陀說：『因為虛空無法被護持，所以般若波羅蜜的清凈就像虛空一樣，因此般若波羅蜜是清凈的。』 『世尊！為什麼說像虛空一樣，般若波羅蜜就是清凈的呢？』 佛陀說：『因為虛空沒有二元對立的寂靜，因此，般若波羅蜜是清凈的。』佛陀說：『因為虛空沒有行為，所以般若波羅蜜是清凈的。』 『世尊！為什麼說虛空沒有行為，般若波羅蜜就是清凈的呢？』 佛陀說：『因為虛空無所行，所以般若波羅蜜是清凈的。』佛陀說：『因為虛空無所依，所以般若波羅蜜是清凈的。』 『世尊！為什麼說虛空無所依，般若波羅蜜就是清凈的呢？』 佛陀說：『因為虛空沒有束縛，所以般若波羅蜜是清凈的。須菩提（Subhūti）！因為諸法（dharma）不生不滅、不執著不斷滅，所以般若波羅蜜是清凈的。』 『世尊！為什麼說諸法不生不滅、不執著不斷滅，般若波羅蜜就是清凈的呢？』 佛陀說：『因為諸法常清凈，所以般若波羅蜜是清凈的。』 須菩提對佛陀說：『世尊！如果善男子、善女人受持般若波羅蜜，諷誦、讀習、實踐其中的道理，那麼這位善男子、善女人最終不會有眼疾，耳鼻也不會有疾病，即使身體衰老也不會很快衰敗。當他們壽命終結時，臨終時不會心神錯亂，身心安穩，不會因中毒、意外或惡死而亡。常有諸天隨侍擁護，諸四天王（Caturmahārājakāyika）乃至首陀會天（Śuddhāvāsa）都會常常隨侍守護。善男子、善女人如果成為法師』

【English Translation】 English version 'Is the purity of emptiness (śūnyatā) the same as the purity of the Perfection of Wisdom (prajñāpāramitā)?' The Buddha said, 'Emptiness (ākāśa) is unborn and unceasing, it is without anything, therefore emptiness is pure.' 'World Honored One! How is it that emptiness is without anything, and the Perfection of Wisdom is pure?' The Buddha said, 'Because emptiness cannot be held or maintained, the purity of the Perfection of Wisdom is like the nature of emptiness, therefore the Perfection of Wisdom is pure.' 'World Honored One! How is it that being like emptiness, the Perfection of Wisdom is pure?' The Buddha said, 'Because emptiness has no duality of stillness, therefore, the Perfection of Wisdom is pure.' The Buddha said, 'Because emptiness has no action, the Perfection of Wisdom is pure.' 'World Honored One! How is it that emptiness has no action, and the Perfection of Wisdom is pure?' The Buddha said, 'Because emptiness has no place to act, therefore the Perfection of Wisdom is pure.' The Buddha said, 'Because emptiness has nothing to rely on, the Perfection of Wisdom is pure.' 'World Honored One! How is it that emptiness has nothing to rely on, and the Perfection of Wisdom is pure?' The Buddha said, 'Because emptiness has no attachments, therefore the Perfection of Wisdom is pure. Subhūti! Because all dharmas are unborn and unceasing, not attached and not cut off, therefore the Perfection of Wisdom is pure.' 'World Honored One! How is it that because all dharmas are unborn and unceasing, not attached and not cut off, the Perfection of Wisdom is pure?' The Buddha said, 'Because all dharmas are always pure, therefore the Perfection of Wisdom is pure.' Subhūti said to the Buddha, 'World Honored One! If a good man or good woman upholds the Perfection of Wisdom, recites, studies, and practices its teachings, then this good man or good woman will ultimately not have eye diseases, nor will their ears and nose have diseases, and even if their body ages, it will not decay quickly. When their life ends, they will not be confused at the time of death, their body and mind will be at peace, and they will not die from poisoning, accidents, or evil deaths. There will always be devas attending and protecting them, and the Four Heavenly Kings (Caturmahārājakāyika) up to the Pure Abodes (Śuddhāvāsa) will always attend and protect them. If a good man or good woman becomes a Dharma teacher'

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，若月十四日十五日說般若波羅蜜時，爾時諸天皆悉來會。善男子、善女人作是說般若波羅蜜時，所得功德不可復計、不可複稱量、不可思議。」

佛告須菩提：「善男子、善女人若六齋以說般若波羅蜜，時諸天來會，所得功德不可計量。所以者何？般若波羅蜜者極大珍寶。須菩提！于般若波羅蜜珍寶中，斷三惡趣、斷人中貧，施人天道、人道，使一切人得生大姓梵志、長者家，得生四王天上至三十三天；施人須陀洹道，斯陀含、阿那含、阿羅漢、辟支佛道；施人阿耨多羅三耶三菩道。何以故？于般若波羅蜜中廣說十善事，于中學已，便知有剎利、梵志、大姓長者，知有四天王上至三十三天；便知有須陀洹道，聲聞、辟支佛道；便知有三耶三佛道；便知有四禪、四等，及四空定、三十七品、佛十種力，及十八法、四無所畏；便知有六波羅蜜，知有內外空及有無空；便知有薩云若；以是故名為珍寶度，名為般若波羅蜜。于珍寶度中，亦無生者亦無滅者，亦無著者亦無斷者，亦無取者亦無棄者。所以者何？亦無有法有生滅者、有著斷者、有取放者。須菩提！般若波羅蜜無有善法亦無惡法，亦無道法亦無俗法，亦無漏不漏，亦無有為法亦無無為法。以是故，須菩提！珍寶波羅蜜無所倚。是珍寶波羅蜜無有法能染者，無

【現代漢語翻譯】 現代漢語譯本：如果有人在每月十四日、十五日宣說般若波羅蜜（智慧的完美）時，那時諸天都會前來集會。善男子、善女人在宣說般若波羅蜜時，所獲得的功德是無法計算、無法衡量、不可思議的。 佛陀告訴須菩提（佛陀的十大弟子之一，解空第一）說：『善男子、善女人如果在六齋日宣說般若波羅蜜，那時諸天也會前來集會，所獲得的功德也是無法計量的。這是為什麼呢？因為般若波羅蜜是極其珍貴的寶藏。須菩提，在般若波羅蜜的珍寶中，可以斷除三惡道（地獄、餓鬼、畜生），斷除人間的貧困，給予人們通往天道、人道的道路，使一切人能夠出生於高貴的剎帝利（統治者）、婆羅門（祭司）、長者之家，能夠出生於四天王天乃至三十三天；給予人們須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（獨覺）的道果；給予人們阿耨多羅三藐三菩提（無上正等正覺）的道果。為什麼呢？因為在般若波羅蜜中廣泛宣說了十善事，學習之後，便知道有剎帝利、婆羅門、大姓長者，知道有四天王天乃至三十三天；便知道有須陀洹道，聲聞（聽聞佛法而悟道者）、辟支佛道；便知道有三藐三佛道；便知道有四禪、四等心（慈悲喜捨）、以及四空定、三十七道品、佛的十種力量，以及十八不共法、四無所畏；便知道有六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），知道有內外空以及有無空；便知道有薩云若（一切智）。因此，它被稱為珍寶度，被稱為般若波羅蜜。在珍寶度中，既沒有生起，也沒有滅去，既沒有執著，也沒有斷絕，既沒有獲取，也沒有捨棄。為什麼呢？因為沒有任何法是有生滅的、有執著的、有斷絕的、有獲取捨棄的。須菩提，般若波羅蜜既沒有善法，也沒有惡法，既沒有道法，也沒有世俗法，既沒有有漏，也沒有無漏，既沒有有為法，也沒有無為法。因此，須菩提，珍寶波羅蜜是無所依賴的。這珍寶波羅蜜沒有任何法能夠染污它，沒有任何法能夠……』

【English Translation】 English version: 'If, on the fourteenth or fifteenth day of the month, someone speaks about the Prajna Paramita (Perfection of Wisdom), at that time, all the devas (gods) will come to assemble. When a good man or good woman speaks about the Prajna Paramita, the merits they obtain are immeasurable, incalculable, and inconceivable.' The Buddha said to Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness): 'Good man or good woman, if they speak about the Prajna Paramita on the six fast days, then the devas will come to assemble, and the merits they obtain are immeasurable. Why is this so? Because the Prajna Paramita is an extremely precious treasure. Subhuti, within the treasure of the Prajna Paramita, one can cut off the three evil destinies (hell, hungry ghosts, animals), cut off poverty in the human realm, grant people the path to the heavens and the human realm, enabling all people to be born into noble Kshatriya (warrior), Brahmin (priest), or elder families, to be born in the heaven of the Four Heavenly Kings up to the Thirty-three Heavens; grant people the path of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha); grant people the path of Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). Why is this so? Because within the Prajna Paramita, the ten good deeds are extensively explained, and after learning them, one knows of Kshatriyas, Brahmins, and great elder families, knows of the Four Heavenly Kings up to the Thirty-three Heavens; one knows of the path of Srotapanna, Sravaka (hearer of the Dharma), and Pratyekabuddha; one knows of the path of Samyak Sambuddha; one knows of the four Dhyanas (meditative absorptions), the four Brahmaviharas (immeasurable minds of loving-kindness, compassion, joy, and equanimity), and the four formless absorptions, the thirty-seven factors of enlightenment, the ten powers of the Buddha, the eighteen unique qualities of a Buddha, and the four fearlessnesses; one knows of the six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), knows of the emptiness of the internal and external, and the emptiness of existence and non-existence; one knows of Sarvajna (omniscience). Therefore, it is called the treasure crossing, called the Prajna Paramita. Within the treasure crossing, there is neither arising nor ceasing, neither attachment nor severance, neither taking nor abandoning. Why is this so? Because there is no dharma that has arising and ceasing, attachment and severance, taking and abandoning. Subhuti, the Prajna Paramita has neither good dharma nor evil dharma, neither path dharma nor worldly dharma, neither defiled nor undefiled, neither conditioned dharma nor unconditioned dharma. Therefore, Subhuti, the treasure Paramita is without reliance. This treasure Paramita has no dharma that can defile it, no dharma that can...'

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有法能逮者。所以者何？不可得法與相近者，是故無能染者。」

佛告須菩提：「若有菩薩行般若波羅蜜，若不作是知、不作是念、不作是倚、不作是戲，為行般若波羅蜜，爲念般若波羅蜜，為禮諸如來、無所著、等正覺，從佛國至佛國，供養承事禮敬諸佛，教化眾生、凈佛國土。須菩提！是般若波羅蜜，無有法可見者、無有不可見者，亦不取亦不放，亦不生亦不滅，亦不著亦不斷，亦不增亦不減，亦不過去當來今現在，亦不使欲界過亦不使住，亦不使形界過亦不使住，亦不使無形界過亦不使住，亦不與人六波羅蜜亦不教人棄，亦不與人內外空及有無空亦不棄，亦不與人三十七品亦不棄，亦不與人十力及十八法亦無所棄，亦不持聲聞、辟支佛上至薩云若有所與亦不使棄。

「複次，須菩提！般若波羅蜜者，亦不持羅漢法有所與亦不棄凡人法，亦不持辟支佛法有所與亦不棄羅漢法，亦不持佛法有所與亦不棄辟支佛法，亦不持佛法有所與有所棄。須菩提！般若波羅蜜，亦不持無為法有所與亦不棄有為法。何以故？有佛無佛法性住如故。法性者則是法身，亦不以忘住亦不以損住。」

是時諸天眾于虛空歡喜踴躍大笑，持天憂缽羅華，拘勿投華，分陀利華而散佛上。俱發聲言：「我等今于閻浮提再見法輪轉

【現代漢語翻譯】 現代漢語譯本：如果存在可以被執著的法，那是因為什麼呢？那是因為有可以被執著的法與執著者的心念相近，所以才會被執著。如果不存在可以被執著的法，那麼就沒有什麼可以被染污的。 佛陀告訴須菩提：『如果菩薩修行般若波羅蜜（智慧到彼岸），不這樣認為、不這樣想、不這樣依賴、不這樣戲論，才是修行般若波羅蜜，才是唸誦般若波羅蜜，才是禮敬諸如來（佛的稱號）、無所執著的、等正覺（完全覺悟者），從一個佛國到另一個佛國，供養承事禮敬諸佛，教化眾生、清凈佛國土。須菩提！這般若波羅蜜，沒有法是可見的、也沒有法是不可見的，既不取也不捨，既不生也不滅，既不執著也不斷絕，既不增加也不減少，既不屬於過去、未來、現在，也不使欲界（眾生慾望的境界）超越或停留，也不使色界（物質的境界）超越或停留，也不使無色界（精神的境界）超越或停留，也不給予他人六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也不教人捨棄，也不給予他人內外空（內外皆空的道理）及有無空（存在與不存在皆空的道理）也不捨棄，也不給予他人三十七道品（修行的方法）也不捨棄，也不給予他人十力（佛的十種力量）及十八不共法（佛獨有的十八種功德）也不捨棄，也不執持聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）乃至薩云若（一切智）有所給予也不使之捨棄。 『再者，須菩提！般若波羅蜜，也不執持羅漢（斷除煩惱的聖者）的法有所給予也不捨棄凡夫的法，也不執持辟支佛的法有所給予也不捨棄羅漢的法，也不執持佛的法有所給予也不捨棄辟支佛的法，也不執持佛的法有所給予有所捨棄。須菩提！般若波羅蜜，也不執持無為法（不生不滅的真理）有所給予也不捨棄有為法（因緣和合而生的現象）。為什麼呢？無論有佛無佛，法的本性都是如此。法的本性就是法身（佛的真身），既不因遺忘而存在，也不因損減而存在。』 這時，諸天眾在虛空中歡喜踴躍，大笑，拿著天上的優缽羅華（青蓮花），拘勿投華（紅蓮花），分陀利華（白蓮花）散在佛的身上。一起發出聲音說：『我們今天在閻浮提（我們所居住的世界）再次見到法輪轉動。』

【English Translation】 English version: 'If there were a dharma that could be grasped, what would be the reason? It is because the dharma that can be grasped is close to the mind of the one who grasps, therefore it is grasped. If there is no dharma that can be grasped, then there is nothing that can be defiled.' The Buddha told Subhuti: 'If a Bodhisattva practices Prajna Paramita (perfection of wisdom), not thinking in this way, not conceiving in this way, not relying in this way, not engaging in such play, then this is practicing Prajna Paramita, this is reciting Prajna Paramita, this is paying homage to all Tathagatas (title of a Buddha), the unattached, the Samyak-sambuddhas (fully enlightened ones), going from one Buddha-land to another, making offerings, serving, and paying homage to all Buddhas, teaching sentient beings, and purifying Buddha-lands. Subhuti! This Prajna Paramita, there is no dharma that is visible, nor is there any dharma that is invisible, neither grasping nor releasing, neither arising nor ceasing, neither clinging nor cutting off, neither increasing nor decreasing, neither belonging to the past, future, nor present, nor causing the desire realm (realm of desires) to transcend or remain, nor causing the form realm (realm of matter) to transcend or remain, nor causing the formless realm (realm of spirit) to transcend or remain, nor giving others the six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) nor teaching people to abandon them, nor giving others the emptiness of inner and outer (the principle that both inner and outer are empty) and the emptiness of existence and non-existence (the principle that both existence and non-existence are empty) nor abandoning them, nor giving others the thirty-seven factors of enlightenment (methods of practice) nor abandoning them, nor giving others the ten powers (ten powers of a Buddha) and the eighteen unique qualities (eighteen unique virtues of a Buddha) nor abandoning them, nor holding onto the teachings of Sravakas (those who attain enlightenment by hearing the teachings), Pratyekabuddhas (those who attain enlightenment on their own) up to Sarvajna (omniscience) giving something nor causing them to abandon it.' 'Furthermore, Subhuti! Prajna Paramita, neither holds onto the dharma of Arhats (saints who have eliminated afflictions) giving something nor abandons the dharma of ordinary people, nor holds onto the dharma of Pratyekabuddhas giving something nor abandons the dharma of Arhats, nor holds onto the dharma of Buddhas giving something nor abandons the dharma of Pratyekabuddhas, nor holds onto the dharma of Buddhas giving something or abandoning something. Subhuti! Prajna Paramita, neither holds onto the unconditioned dharma (the truth that is neither born nor dies) giving something nor abandons the conditioned dharma (phenomena that arise from causes and conditions). Why is that? Whether there is a Buddha or not, the nature of dharma remains as it is. The nature of dharma is the Dharmakaya (the true body of the Buddha), neither existing because of forgetting nor existing because of diminishing.' At that time, the assembly of devas (gods) in the sky rejoiced, leaped with joy, and laughed loudly, holding celestial Utpala flowers (blue lotus), Kumuda flowers (red lotus), and Pundarika flowers (white lotus) and scattering them upon the Buddha. Together they spoke, saying: 'Today, we in Jambudvipa (the world we live in) see the turning of the Dharma wheel again.'

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。所以者何？無央數天子于空中得無所從生法忍故。」

佛告須菩提：「轉法輪亦不二亦不一。般若波羅蜜者，亦不為法故轉，亦不有所為故不轉，以有無空故。」

須菩提白佛言：「何等有無空故，般若波羅蜜有所轉、有所逮？」

佛言：「六波羅蜜空，以六波羅蜜空空。內外空，以內外空空。及有無空，以有無空空。三十七品空，以三十七品空空。十力空，以十力空空。佛十八法空，以十八法空空。聲聞、辟支佛空，以聲聞、辟支佛空空。薩云若空，以薩云若空空。」

須菩提白佛言：「般若波羅蜜所謂空者，是菩薩之大度。菩薩有般若波羅蜜一切空故，得成阿耨多羅三耶三菩阿惟三佛，亦無所逮覺而轉法輪，亦無有法可為轉者，亦不復轉還亦不見法。何以故？索法可為轉者亦不可得，以諸法常無所有故。何以故？空、無相、無愿亦無所轉、亦無所還者，般若波羅蜜有是教說、有是施設、有是分別分部、有是宣示分流。般若波羅蜜有是教者，如是為大清凈教。般若波羅蜜教，亦無說者、亦無受者、亦無取證者。若無說、無受、無證，如是為無般泥洹者。若無般泥洹者，於是教法中亦為無有尊祐福田。」◎

放光般若波羅蜜經卷第九 大正藏第 08 冊 No. 0221 放光

【現代漢語翻譯】 現代漢語譯本：這是什麼原因呢？因為無數的天子在空中獲得了無所從來產生的法忍（對法理的忍可）。 佛陀告訴須菩提：『轉法輪（佛陀宣講佛法的行為）既不是二元對立的，也不是單一的。般若波羅蜜（以智慧到達彼岸）的修行，也不是爲了某個法而轉，也不是因為有所作為而不轉，這是因為有和無的空性。』 須菩提問佛陀：『因為什麼樣的有無空性，般若波羅蜜才有所轉、有所證得呢？』 佛陀說：『六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是空的，以六波羅蜜的空性為空性。內外是空的，以內外的空性為空性。以及有和無是空的，以有和無的空性為空性。三十七道品（修行的三十七個方面）是空的，以三十七道品的空性為空性。十力（佛陀的十種力量）是空的，以十力的空性為空性。佛陀的十八不共法（佛陀獨有的十八種功德）是空的，以十八不共法的空性為空性。聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）是空的，以聲聞、辟支佛的空性為空性。一切智（佛陀的智慧）是空的，以一切智的空性為空性。』 須菩提對佛陀說：『般若波羅蜜所說的空性，是菩薩的大度（菩薩的偉大修行）。菩薩因為有般若波羅蜜一切皆空的智慧，才能成就阿耨多羅三藐三菩提（無上正等正覺，即佛的覺悟），也無所證得覺悟而轉法輪，也沒有什麼法可以用來轉，也不再回轉，也不見有法。為什麼呢？因為尋求可以用來轉的法也是不可得的，因為一切法本來就是沒有實體的。為什麼呢？空性、無相、無愿（佛教的三種解脫門）也沒有什麼轉和不轉，般若波羅蜜有這樣的教導、有這樣的施設、有這樣的分別分部、有這樣的宣示分流。般若波羅蜜有這樣的教導，是這樣的大清凈教。般若波羅蜜的教導，既沒有說者、也沒有受者、也沒有取證者。如果沒有說、沒有受、沒有證，這樣就沒有入涅槃（佛教的最高境界）的人。如果沒有入涅槃的人，那麼在這個教法中也就沒有值得尊敬的福田（值得供養的人）。』

【English Translation】 English version: Why is that? Because countless devas in the sky have attained the Dharma-kshanti (acceptance of the Dharma) that arises from nowhere. The Buddha said to Subhuti, 'The turning of the Dharma wheel (the Buddha's act of teaching the Dharma) is neither dual nor singular. The practice of Prajnaparamita (perfection of wisdom) is neither turned for the sake of a Dharma, nor is it not turned because of something to be done, because of the emptiness of existence and non-existence.' Subhuti asked the Buddha, 'Because of what kind of emptiness of existence and non-existence does Prajnaparamita have something to turn and something to attain?' The Buddha said, 'The six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are empty, with the emptiness of the six paramitas being empty. The internal and external are empty, with the emptiness of the internal and external being empty. And existence and non-existence are empty, with the emptiness of existence and non-existence being empty. The thirty-seven factors of enlightenment (thirty-seven aspects of practice) are empty, with the emptiness of the thirty-seven factors of enlightenment being empty. The ten powers (ten powers of the Buddha) are empty, with the emptiness of the ten powers being empty. The eighteen unique qualities of a Buddha (eighteen unique virtues of the Buddha) are empty, with the emptiness of the eighteen unique qualities being empty. Sravakas (those who hear the Dharma and practice), Pratyekabuddhas (those who awaken on their own) are empty, with the emptiness of Sravakas and Pratyekabuddhas being empty. Sarvajna (the wisdom of the Buddha) is empty, with the emptiness of Sarvajna being empty.' Subhuti said to the Buddha, 'The emptiness that Prajnaparamita speaks of is the great practice of a Bodhisattva. Because a Bodhisattva has the wisdom of Prajnaparamita, which is the emptiness of all things, they can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the enlightenment of a Buddha), and without attaining enlightenment, they turn the Dharma wheel, and there is no Dharma that can be used to turn, and it does not turn back, and no Dharma is seen. Why is that? Because seeking a Dharma that can be used to turn is also unattainable, because all Dharmas are originally without substance. Why is that? Emptiness, signlessness, and wishlessness (three doors of liberation in Buddhism) also have nothing to turn or not turn. Prajnaparamita has such teachings, such establishments, such distinctions, such declarations and flows. Prajnaparamita has such teachings, and it is such a great pure teaching. The teachings of Prajnaparamita have neither a speaker, nor a receiver, nor an attainer. If there is no speaking, no receiving, no attaining, then there is no one who enters Nirvana (the highest state in Buddhism). If there is no one who enters Nirvana, then in this teaching, there is also no field of merit worthy of respect (someone worthy of offering).'

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般若經

放光般若經卷第十

西晉于闐國三藏無羅叉奉　詔譯

◎摩訶般若波羅蜜等品第四十五

須菩提白佛言：「世尊！是般若波羅蜜無有底。」

答言：「虛空無有際故。」

「世尊！波羅蜜等。」

答言：「諸法等故。」

「世尊！波羅蜜寂靜。」

佛言：「常空故。」

「世尊！波羅蜜無能伏者。」

佛言：「諸法無所有故。」

「世尊！種種波羅蜜空。」

答言：「亦無字亦無身故。」

「世尊！波羅蜜空。」

答言：「呼吸出入不可見故。」

「世尊！波羅蜜無有事行。」

答言：「無所覺無所行故。世尊。波羅蜜無有字。答言。痛想念不可見故。」

「世尊！波羅蜜無有去。」

答言：「諸法無有來故。」

「世尊」

「波羅蜜無有等。」

佛言：「諸法無所取故。」

「世尊！波羅蜜消。」

答言：「以諸法常盡故。」

「世尊！波羅蜜不生。」

答言：「諸法無所生故。」

「世尊！波羅蜜無所為。」

答言：「無有作者故。」

「世尊！波羅蜜無有智。」

佛言：「智者不可見故。」

【現代漢語翻譯】 現代漢語譯本 須菩提問佛說：『世尊！這般若波羅蜜（prajnaparamita，智慧的完美）是沒有底的。』 佛回答說：『因為虛空沒有邊際。』 『世尊！波羅蜜是平等的。』 佛回答說：『因為一切法都是平等的。』 『世尊！波羅蜜是寂靜的。』 佛說：『因為它是常空的。』 『世尊！波羅蜜是無法被征服的。』 佛說：『因為一切法都是無所有的。』 『世尊！種種波羅蜜是空的。』 佛回答說：『因為它既沒有文字也沒有形體。』 『世尊！波羅蜜是空的。』 佛回答說：『因為呼吸出入是不可見的。』 『世尊！波羅蜜沒有實際的行動。』 佛回答說：『因為它沒有覺知也沒有行動。世尊，波羅蜜沒有文字。』佛回答說：『因為感受、思想、念頭是不可見的。』 『世尊！波羅蜜沒有去處。』 佛回答說：『因為一切法都沒有來處。』 『世尊！』 『波羅蜜沒有相等的事物。』 佛說：『因為一切法都沒有可以執取的。』 『世尊！波羅蜜會消散。』 佛回答說：『因為一切法都是常盡的。』 『世尊！波羅蜜不生。』 佛回答說：『因為一切法都沒有生。』 『世尊！波羅蜜沒有作為。』 佛回答說：『因為沒有作者。』 『世尊！波羅蜜沒有智慧。』 佛說：『因為智者是不可見的。』

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, this Prajnaparamita (perfection of wisdom) has no bottom.' The Buddha replied, 'Because space has no boundary.' 'World Honored One, the Paramita is equal.' The Buddha replied, 'Because all dharmas are equal.' 'World Honored One, the Paramita is tranquil.' The Buddha said, 'Because it is always empty.' 'World Honored One, the Paramita cannot be subdued.' The Buddha said, 'Because all dharmas are without any substance.' 'World Honored One, the various Paramitas are empty.' The Buddha replied, 'Because it has neither words nor form.' 'World Honored One, the Paramita is empty.' The Buddha replied, 'Because the in-breath and out-breath are invisible.' 'World Honored One, the Paramita has no actual action.' The Buddha replied, 'Because it has no awareness and no action. World Honored One, the Paramita has no words.' The Buddha replied, 'Because feelings, thoughts, and ideas are invisible.' 'World Honored One, the Paramita has no destination.' The Buddha replied, 'Because all dharmas have no origin.' 'World Honored One,' 'The Paramita has nothing equal to it.' The Buddha said, 'Because all dharmas have nothing to be grasped.' 'World Honored One, the Paramita will dissipate.' The Buddha replied, 'Because all dharmas are always exhausted.' 'World Honored One, the Paramita is not born.' The Buddha replied, 'Because all dharmas have no birth.' 'World Honored One, the Paramita has no action.' The Buddha replied, 'Because there is no doer.' 'World Honored One, the Paramita has no wisdom.' The Buddha said, 'Because the wise one is invisible.'

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「世尊！波羅蜜無所越。」

答言：「索生死不可見故。」

「世尊！波羅蜜無所敗。」

答言：「諸法無有壞故。」

「世尊！波羅蜜如夢。」

答言：「夢中所有不可見故。」

「世尊！波羅蜜如響。」

答言：「無有聞聲故。」

「世尊！波羅蜜如光影。」

答言：「面像不可見故。」

「世尊！波羅蜜如炎。」

答言：「水流不可得故。」

「世尊！波羅蜜如幻。」

答言：「術事不可得故。」

「世尊！波羅蜜無著。」

佛言：「緒不可見故。」

「世尊！波羅蜜不斷。」

答言：「無有緒故。」

「世尊！波羅蜜不出。」

答言：「無有窟故。」

「世尊！波羅蜜不戲。」

答言：「諸戲已滅故。」

「世尊！波羅蜜無貢高。」

答言：「諸貢高已滅故。」

「世尊！波羅蜜不動轉。」

答言：「法性住故。」

「世尊！波羅蜜無住。」

答言：「諸法審爾等故。」

「世尊！波羅蜜無所住立。」

答言：「諸法無念故。」

「世尊！波羅蜜寂。」

答言：「諸法想行不可見故。」

「世尊

【現代漢語翻譯】 現代漢語譯本 『世尊！波羅蜜（Paramita，意為「到達彼岸」）是無法超越的。』 佛陀回答說：『因為生死的根源是不可見的。』 『世尊！波羅蜜是無法被破壞的。』 佛陀回答說：『因為一切法（Dharma，意為「宇宙的真理或法則」）都沒有壞滅的性質。』 『世尊！波羅蜜就像夢境一樣。』 佛陀回答說：『因為夢中所見的一切都是不可見的。』 『世尊！波羅蜜就像回聲一樣。』 佛陀回答說：『因為沒有真實的聲音可以被聽到。』 『世尊！波羅蜜就像光影一樣。』 佛陀回答說：『因為面容的真實形象是不可見的。』 『世尊！波羅蜜就像火焰一樣。』 佛陀回答說：『因為水的流動是無法獲得的。』 『世尊！波羅蜜就像幻術一樣。』 佛陀回答說：『因為幻術的技巧是無法獲得的。』 『世尊！波羅蜜是沒有執著的。』 佛陀說：『因為執著的根源是不可見的。』 『世尊！波羅蜜是不會斷絕的。』 佛陀回答說：『因為沒有開始也沒有結束。』 『世尊！波羅蜜是不會出現的。』 佛陀回答說：『因為它沒有來源。』 『世尊！波羅蜜是不戲論的。』 佛陀回答說：『因為一切戲論都已止息。』 『世尊！波羅蜜是沒有傲慢的。』 佛陀回答說：『因為一切傲慢都已止息。』 『世尊！波羅蜜是不動搖的。』 佛陀回答說：『因為法的本性是恒常不變的。』 『世尊！波羅蜜是沒有住處的。』 佛陀回答說：『因為一切法都是平等無別的。』 『世尊！波羅蜜是沒有立足點的。』 佛陀回答說：『因為一切法都沒有念頭。』 『世尊！波羅蜜是寂靜的。』 佛陀回答說：『因為一切法的思想和行為都是不可見的。』

【English Translation】 English version 'Venerable One! The Paramita (Perfection, meaning 'to have gone to the other shore') is unsurpassable.' The Buddha replied, 'Because the root of birth and death is not visible.' 'Venerable One! The Paramita is indestructible.' The Buddha replied, 'Because all dharmas (Dharma, meaning 'cosmic truth or law') have no nature of destruction.' 'Venerable One! The Paramita is like a dream.' The Buddha replied, 'Because all that is seen in a dream is invisible.' 'Venerable One! The Paramita is like an echo.' The Buddha replied, 'Because there is no real sound to be heard.' 'Venerable One! The Paramita is like a reflection.' The Buddha replied, 'Because the true image of the face is not visible.' 'Venerable One! The Paramita is like a flame.' The Buddha replied, 'Because the flow of water cannot be obtained.' 'Venerable One! The Paramita is like an illusion.' The Buddha replied, 'Because the skill of illusion cannot be obtained.' 'Venerable One! The Paramita is without attachment.' The Buddha said, 'Because the root of attachment is not visible.' 'Venerable One! The Paramita is not cut off.' The Buddha replied, 'Because there is no beginning and no end.' 'Venerable One! The Paramita does not arise.' The Buddha replied, 'Because it has no source.' 'Venerable One! The Paramita is not playful.' The Buddha replied, 'Because all playfulness has ceased.' 'Venerable One! The Paramita is without arrogance.' The Buddha replied, 'Because all arrogance has ceased.' 'Venerable One! The Paramita is unmoving.' The Buddha replied, 'Because the nature of dharma is constant and unchanging.' 'Venerable One! The Paramita has no dwelling place.' The Buddha replied, 'Because all dharmas are equal and without distinction.' 'Venerable One! The Paramita has no standing point.' The Buddha replied, 'Because all dharmas have no thought.' 'Venerable One! The Paramita is tranquil.' The Buddha replied, 'Because the thoughts and actions of all dharmas are invisible.'

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！波羅蜜無淫。」

答言：「淫不可見故。」

「世尊！波羅蜜無恚。」

答言：「無有恚不可見故。」

「世尊！波羅蜜不癡。」

答言：「滅諸冥故。」

「世尊！波羅蜜無有垢。」

答言：「無有狐疑故。」

「世尊！波羅蜜非眾生。」

答言：「無有眾生故。」

「世尊！波羅蜜無所除。」

答言：「諸法無所處故。」

「世尊！波羅蜜兩際不滅。」

答言：「離於際故。」

「世尊！波羅蜜不破。」

答言：「諸法不受故。」

「世尊！波羅蜜無所㧗。」

答言：「度諸聲聞、辟支佛地故。」

「世尊！波羅蜜無所分別。」

答言：「諸法無有擇故。」

「世尊！波羅蜜無有限。」

答言：「諸法不可平相故。」

「世尊！波羅蜜虛空。」

答言：「諸法不可計故。」

「世尊！波羅蜜無常。」

佛言：「諸法壞敗故。」

「世尊！波羅蜜苦。」

答言：「諸法無有黨，與師子戰故。」

「世尊！波羅蜜無有我。」

答言：「諸法無所入故。」

「世尊！波羅蜜空。」

答言：「諸法不可見故。」

【現代漢語翻譯】 現代漢語譯本 『世尊！波羅蜜（Paramita，意為「到達彼岸」）沒有淫慾。』 回答說：『因為淫慾是不可見的。』 『世尊！波羅蜜沒有嗔恚。』 回答說：『因為沒有嗔恚，它是不可見的。』 『世尊！波羅蜜不愚癡。』 回答說：『因為它能滅除一切黑暗。』 『世尊！波羅蜜沒有污垢。』 回答說：『因為它沒有疑惑。』 『世尊！波羅蜜不是眾生。』 回答說：『因為它沒有眾生的概念。』 『世尊！波羅蜜沒有可以去除的東西。』 回答說：『因為一切法都沒有固定的處所。』 『世尊！波羅蜜兩端（過去和未來）不滅。』 回答說：『因為它超越了界限。』 『世尊！波羅蜜不會被破壞。』 回答說：『因為一切法都不接受任何東西。』 『世尊！波羅蜜沒有可以捨棄的東西。』 回答說：『因為它超越了聲聞（Sravaka，意為「聽聞者」）和辟支佛（Pratyekabuddha，意為「獨覺者」）的境界。』 『世尊！波羅蜜沒有分別。』 回答說：『因為一切法都沒有選擇。』 『世尊！波羅蜜沒有界限。』 回答說：『因為一切法都不可用平等的概念來衡量。』 『世尊！波羅蜜如同虛空。』 回答說：『因為一切法都不可計數。』 『世尊！波羅蜜是無常的。』 佛說：『因為一切法都會壞滅。』 『世尊！波羅蜜是苦的。』 回答說：『因為一切法都沒有偏袒，如同與獅子戰鬥一樣。』 『世尊！波羅蜜沒有我。』 回答說：『因為一切法都沒有可以進入的地方。』 『世尊！波羅蜜是空的。』 回答說：『因為一切法都不可見。』

【English Translation】 English version 'World Honored One! The Paramita (Perfection, meaning 'to have reached the other shore') has no lust.' The answer was: 'Because lust is not visible.' 'World Honored One! The Paramita has no anger.' The answer was: 'Because there is no anger, it is not visible.' 'World Honored One! The Paramita is not ignorance.' The answer was: 'Because it extinguishes all darkness.' 'World Honored One! The Paramita has no defilement.' The answer was: 'Because it has no doubt.' 'World Honored One! The Paramita is not a sentient being.' The answer was: 'Because it has no concept of sentient beings.' 'World Honored One! The Paramita has nothing to remove.' The answer was: 'Because all dharmas have no fixed place.' 'World Honored One! The Paramita does not extinguish at either end (past and future).' The answer was: 'Because it transcends boundaries.' 'World Honored One! The Paramita is not destroyed.' The answer was: 'Because all dharmas do not accept anything.' 'World Honored One! The Paramita has nothing to discard.' The answer was: 'Because it transcends the realms of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas).' 'World Honored One! The Paramita has no discrimination.' The answer was: 'Because all dharmas have no choice.' 'World Honored One! The Paramita has no limits.' The answer was: 'Because all dharmas cannot be measured by the concept of equality.' 'World Honored One! The Paramita is like space.' The answer was: 'Because all dharmas are uncountable.' 'World Honored One! The Paramita is impermanent.' The Buddha said: 'Because all dharmas are subject to decay.' 'World Honored One! The Paramita is suffering.' The answer was: 'Because all dharmas have no partiality, like fighting with a lion.' 'World Honored One! The Paramita has no self.' The answer was: 'Because all dharmas have nowhere to enter.' 'World Honored One! The Paramita is empty.' The answer was: 'Because all dharmas are invisible.'

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「世尊！波羅蜜無有想。」

答言：「諸法無所出生故。」

「世尊！波羅蜜內空。」

答言：「內空不可得故。」

「世尊！波羅蜜外空。」

答言：「外空法不可見故。」

「世尊！波羅蜜內外空。」

答言：「內外空不可見故。」

「世尊！波羅蜜空空。」

答言：「空空不可見故。」

「世尊！波羅蜜大空。」

答言：「諸法不可見故。」

「世尊！波羅蜜至竟空。」

答言：「無為法不可見故。」

「世尊！波羅蜜有為空。」

答言：「有為法空不可見故。」

「世尊！波羅蜜常空。」

答言：「常空不可見故。」

「世尊！波羅蜜無有際空。」

答言：「無有際不可見故。」

「世尊！波羅蜜所作事空。」

答言：「所作事不可見故。」

「世尊！波羅蜜性空。」

答言：「有為性法不可見故。」

「世尊！波羅蜜諸法空。」

答言：「內外空不可見故。」

「世尊！波羅蜜自相空。」

答言：「自相寂故。」

「世尊！波羅蜜有無空空。」

答言：「有無空不可得故。」

「世尊！四意止波羅蜜

【現代漢語翻譯】 現代漢語譯本 『世尊！波羅蜜（Paramita，意為「到彼岸」）沒有概念。』 回答說：『因為一切法都沒有出生。』 『世尊！波羅蜜是內空。』 回答說：『因為內空是不可得的。』 『世尊！波羅蜜是外空。』 回答說：『因為外空之法是不可見的。』 『世尊！波羅蜜是內外空。』 回答說：『因為內外空是不可見的。』 『世尊！波羅蜜是空空。』 回答說：『因為空空是不可見的。』 『世尊！波羅蜜是大空。』 回答說：『因為一切法是不可見的。』 『世尊！波羅蜜是究竟空。』 回答說：『因為無為法是不可見的。』 『世尊！波羅蜜是有為空。』 回答說：『因為有為法之空是不可見的。』 『世尊！波羅蜜是常空。』 回答說：『因為常空是不可見的。』 『世尊！波羅蜜是無有際空。』 回答說：『因為無有際是不可見的。』 『世尊！波羅蜜是所作事空。』 回答說：『因為所作事是不可見的。』 『世尊！波羅蜜是性空。』 回答說：『因為有為法的自性是不可見的。』 『世尊！波羅蜜是諸法空。』 回答說：『因為內外空是不可見的。』 『世尊！波羅蜜是自相空。』 回答說：『因為自相是寂靜的。』 『世尊！波羅蜜是有無空空。』 回答說：『因為有無空是不可得的。』 『世尊！四意止（四念住，即身、受、心、法四種觀照）波羅蜜』

【English Translation】 English version 'World Honored One! The Paramita (Perfection, meaning 'to the other shore') has no concept.' The answer: 'Because all dharmas have no origination.' 'World Honored One! The Paramita is inner emptiness.' The answer: 'Because inner emptiness is unattainable.' 'World Honored One! The Paramita is outer emptiness.' The answer: 'Because the dharma of outer emptiness is not visible.' 'World Honored One! The Paramita is inner and outer emptiness.' The answer: 'Because inner and outer emptiness is not visible.' 'World Honored One! The Paramita is emptiness of emptiness.' The answer: 'Because emptiness of emptiness is not visible.' 'World Honored One! The Paramita is great emptiness.' The answer: 'Because all dharmas are not visible.' 'World Honored One! The Paramita is ultimate emptiness.' The answer: 'Because unconditioned dharmas are not visible.' 'World Honored One! The Paramita is conditioned emptiness.' The answer: 'Because the emptiness of conditioned dharmas is not visible.' 'World Honored One! The Paramita is constant emptiness.' The answer: 'Because constant emptiness is not visible.' 'World Honored One! The Paramita is emptiness without limit.' The answer: 'Because without limit is not visible.' 'World Honored One! The Paramita is emptiness of what is made.' The answer: 'Because what is made is not visible.' 'World Honored One! The Paramita is emptiness of nature.' The answer: 'Because the nature of conditioned dharmas is not visible.' 'World Honored One! The Paramita is emptiness of all dharmas.' The answer: 'Because inner and outer emptiness is not visible.' 'World Honored One! The Paramita is emptiness of self-nature.' The answer: 'Because self-nature is tranquil.' 'World Honored One! The Paramita is emptiness of being and non-being.' The answer: 'Because emptiness of being and non-being is unattainable.' 'World Honored One! The Paramita of the Four Foundations of Mindfulness (the four contemplations of body, feeling, mind, and dharma)'

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。」

答言：「身痛意法不可見故。」

「世尊！四意斷波羅蜜。答言。善惡法不可見故。世尊。神通波羅蜜。」

答言：「四神足不可見故。」

「世尊！五根波羅蜜。」

答言：「五根不可見故。」

「世尊！波羅蜜力。」

答言：「五力不可得見故。」

「世尊！波羅蜜覺。」

答言：「七覺意不可見故。」

「世尊！波羅蜜道。」

答言：「八字不可見故。」

「世尊！波羅蜜無愿。」

答言：「愿不可見故。」

「世尊！波羅蜜空。」

答言：「空事寂不可見故。」

「世尊！波羅蜜無相。」

答言：「靜事不可見故。」

「世尊！波羅蜜脫。」

答言：「八惟無不可見故。」

「世尊！波羅蜜定。」

答言：「九次第禪不可見故。」

「世尊！波羅蜜檀。」

答言：「妒嫉不可見故。」

「世尊！波羅蜜戒。」

答言：「惡戒不可見故。」

「世尊！波羅蜜羼。」

答言：「忍不可見故。」

「世尊！波羅蜜惟逮。」

答言：「精進懈怠不可見故。」

「世尊！波羅蜜禪。」

答言：「定以亂不可

【現代漢語翻譯】 現代漢語譯本 回答說：『身體的痛苦和意念的法則都不可見。』 『世尊！四意斷波羅蜜（四種斷除煩惱的方法）。』回答說：『善惡之法不可見。』 『世尊！神通波羅蜜（通過修行獲得的超自然能力）。』回答說：『四神足（四種達到神通的修行方法）不可見。』 『世尊！五根波羅蜜（五種控制感官的能力）。』回答說：『五根不可見。』 『世尊！波羅蜜力（修行所產生的力量）。』回答說：『五力（五種修行力量）不可得見。』 『世尊！波羅蜜覺（修行所獲得的覺悟）。』回答說：『七覺意（七種覺悟的因素）不可見。』 『世尊！波羅蜜道（通往解脫的道路）。』回答說：『八字（八正道）不可見。』 『世尊！波羅蜜無愿（不執著于願望）。』回答說：『愿不可見。』 『世尊！波羅蜜空（認識到一切事物的空性）。』回答說：『空寂之事不可見。』 『世尊！波羅蜜無相（不執著于外在的表象）。』回答說：『靜止之事不可見。』 『世尊！波羅蜜脫（從束縛中解脫）。』回答說：『八惟無（八種解脫的境界）不可見。』 『世尊！波羅蜜定（禪定）。』回答說：『九次第禪（九種禪定次第）不可見。』 『世尊！波羅蜜檀（佈施）。』回答說：『妒嫉不可見。』 『世尊！波羅蜜戒（持戒）。』回答說：『惡戒不可見。』 『世尊！波羅蜜羼（忍辱）。』回答說：『忍不可見。』 『世尊！波羅蜜惟逮（精進）。』回答說：『精進懈怠不可見。』 『世尊！波羅蜜禪（禪定）。』回答說：『定與亂不可見。』

【English Translation】 English version The answer was: 'The pain of the body and the laws of the mind are invisible.' 'World Honored One! The four intentions of cutting off Paramita (four methods to cut off afflictions).' The answer was: 'Good and evil dharmas are invisible.' 'World Honored One! The supernatural power Paramita (supernatural abilities obtained through practice).' The answer was: 'The four divine feet (four practices to achieve supernatural powers) are invisible.' 'World Honored One! The five roots Paramita (five abilities to control the senses).' The answer was: 'The five roots are invisible.' 'World Honored One! The power of Paramita (the power generated by practice).' The answer was: 'The five powers (five powers of practice) are not visible.' 'World Honored One! The awakening of Paramita (the enlightenment obtained through practice).' The answer was: 'The seven factors of awakening (seven factors of enlightenment) are invisible.' 'World Honored One! The path of Paramita (the path to liberation).' The answer was: 'The eight characters (the eightfold path) are invisible.' 'World Honored One! The non-wish of Paramita (not being attached to wishes).' The answer was: 'Wishes are invisible.' 'World Honored One! The emptiness of Paramita (realizing the emptiness of all things).' The answer was: 'The matter of emptiness and stillness is invisible.' 'World Honored One! The non-form of Paramita (not being attached to external appearances).' The answer was: 'The matter of stillness is invisible.' 'World Honored One! The liberation of Paramita (liberation from bondage).' The answer was: 'The eight only-nots (eight realms of liberation) are invisible.' 'World Honored One! The samadhi of Paramita (meditative concentration).' The answer was: 'The nine successive dhyanas (nine stages of meditative concentration) are invisible.' 'World Honored One! The Dana of Paramita (giving).' The answer was: 'Jealousy is invisible.' 'World Honored One! The Sila of Paramita (precepts).' The answer was: 'Evil precepts are invisible.' 'World Honored One! The Ksanti of Paramita (patience).' The answer was: 'Patience is invisible.' 'World Honored One! The Virya of Paramita (diligence).' The answer was: 'Diligence and laziness are invisible.' 'World Honored One! The Dhyana of Paramita (meditation).' The answer was: 'Concentration and distraction are invisible.'

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見故。」

「世尊！波羅蜜慧」

答言：「惡智與慧不可見故。」

「世尊！波羅蜜十力。」

答言：「諸法無有可伏故。」

「世尊！波羅蜜勇悍。」

答言：「通事慧不可見故。」

「世尊！波羅蜜分別智。」

答言：「一切慧無礙故。」

「世尊！佛法波羅蜜。」

答言：「過諸法故。」

「世尊！如來波羅蜜。」

答言：「所說無有異故。」

「世尊！波羅蜜自然。」

答言：「般若波羅蜜自然，諸法中得自在故。」

「世尊！佛法波羅蜜。」

答言：「諸法事阿惟三佛故。」◎

◎摩訶般若波羅蜜真知識品第四十六

爾時釋提桓因意念：「善男子、善女人聞般若波羅蜜過耳者，皆是過去佛時作功德人，為已與真知識相得。何況受持諷誦讀說行中事者，是人已更供養若干諸佛，能為人問、能為人解，今復受持般若波羅蜜，如其中教。善男子、善女人聞般若波羅蜜不恐不怖者，其人已於若干百千劫中行六波羅蜜中事所致。」

舍利弗白佛言：「世尊！若有善男子、善女人聞深般若波羅蜜不恐不怖、不怯不懼，聞已便能受持諷誦行其中事，當視是輩菩薩當如阿惟越致。何以故？般若波羅

【現代漢語翻譯】 現代漢語譯本 『見故。』 『世尊！波羅蜜慧（paramita-prajna，智慧的圓滿）。』 答言：『惡智與慧不可見故。』 『世尊！波羅蜜十力（paramita-bala，十種力量的圓滿）。』 答言：『諸法無有可伏故。』 『世尊！波羅蜜勇悍（paramita-virya，精進的圓滿）。』 答言：『通事慧不可見故。』 『世尊！波羅蜜分別智（paramita-pratisamvid，辨別智慧的圓滿）。』 答言：『一切慧無礙故。』 『世尊！佛法波羅蜜（buddha-dharma-paramita，佛法的圓滿）。』 答言：『過諸法故。』 『世尊！如來波羅蜜（tathagata-paramita，如來的圓滿）。』 答言：『所說無有異故。』 『世尊！波羅蜜自然（paramita-prakriti，自然的圓滿）。』 答言：『般若波羅蜜（prajna-paramita，智慧的圓滿）自然，諸法中得自在故。』 『世尊！佛法波羅蜜。』 答言：『諸法事阿惟三佛（avaivartika-buddha，不退轉的佛）故。』 摩訶般若波羅蜜真知識品第四十六 爾時釋提桓因（Sakradevanam Indra，帝釋天）意念：『善男子、善女人聞般若波羅蜜（prajna-paramita，智慧的圓滿）過耳者，皆是過去佛時作功德人，為已與真知識相得。何況受持諷誦讀說行中事者，是人已更供養若干諸佛，能為人問、能為人解，今復受持般若波羅蜜，如其中教。善男子、善女人聞般若波羅蜜不恐不怖者，其人已於若干百千劫中行六波羅蜜（sad-paramita，六種圓滿）中事所致。』 舍利弗（Sariputra，佛陀的十大弟子之一）白佛言：『世尊！若有善男子、善女人聞深般若波羅蜜不恐不怖、不怯不懼，聞已便能受持諷誦行其中事，當視是輩菩薩當如阿惟越致（avaivartika，不退轉）。何以故？般若波羅蜜（prajna-paramita，智慧的圓滿）』

【English Translation】 English version 'Because it is seen.' 'World Honored One! The perfection of wisdom (paramita-prajna).' The answer: 'Evil wisdom and wisdom are not seen.' 'World Honored One! The ten powers of perfection (paramita-bala).' The answer: 'All dharmas have nothing to subdue.' 'World Honored One! The perfection of courage (paramita-virya).' The answer: 'The wisdom of understanding matters is not seen.' 'World Honored One! The perfection of analytical wisdom (paramita-pratisamvid).' The answer: 'All wisdom is unobstructed.' 'World Honored One! The perfection of Buddha-dharma (buddha-dharma-paramita).' The answer: 'It transcends all dharmas.' 'World Honored One! The perfection of the Tathagata (tathagata-paramita).' The answer: 'What is said has no difference.' 'World Honored One! The perfection of nature (paramita-prakriti).' The answer: 'The perfection of wisdom (prajna-paramita) is natural, because one attains freedom among all dharmas.' 'World Honored One! The perfection of Buddha-dharma.' The answer: 'It is the matter of all dharmas, the non-retrogressing Buddha (avaivartika-buddha).' Chapter 46: The True Knowledge of the Great Perfection of Wisdom At that time, Sakradevanam Indra (Shakra, the king of the gods) thought: 'Good men and good women who hear the perfection of wisdom (prajna-paramita) passing by their ears are all people who have done meritorious deeds in the past Buddha times, and have already met true knowledge. How much more so those who receive, uphold, recite, read, and practice it; these people have already made offerings to many Buddhas, are able to ask for others, and are able to explain for others. Now they again receive and uphold the perfection of wisdom, according to its teachings. Good men and good women who hear the perfection of wisdom without fear or terror, these people have already practiced the six perfections (sad-paramita) for many hundreds of thousands of kalpas.' Sariputra (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! If there are good men and good women who hear the profound perfection of wisdom without fear, terror, timidity, or dread, and upon hearing it, are able to receive, uphold, recite, and practice it, these Bodhisattvas should be regarded as non-retrogressing (avaivartika). Why is that? The perfection of wisdom (prajna-paramita)'

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蜜甚深故，未能行六波羅蜜者終不能解。如是，世尊！若復有善男子、善女人慾訾毀般若波羅蜜者，其人本以輕易般若波羅蜜已。所以者何？聞說深般若波羅蜜不信樂故。未曾從佛及弟子眾聞行六波羅蜜所致，不聞內外空及有無空所致，不聞三十七品、佛十種力及十八法所致。」

釋提桓因問舍利弗：「般若波羅蜜有何等奇特？新學菩薩聞深般若波羅蜜，云何解六波羅蜜？云何解內外空及有無空？云何解三十七品、十種力、十八法？」

釋提桓因語舍利弗言：「般若波羅蜜者有大名稱，諸不恭敬般若波羅蜜者，為不恭敬薩云若慧。」◎

佛告釋提桓因言：「如是，拘翼！不恭敬般若波羅蜜者，為不恭敬薩云若慧。何以故？諸佛如來薩云若慧皆于中生。拘翼！善男子、善女人慾住薩云若者，當住般若波羅蜜；欲發道慧者，當習行般若波羅蜜。善男子、善女人慾離諸習緒，當習行般若波羅蜜；欲轉諸佛法輪者，當習行般若波羅蜜。善男子、善女人慾得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道、三耶三菩佛道者，當習行般若波羅蜜；欲總持比丘僧者，當習行般若波羅蜜。」

釋提桓因白佛言：「菩薩云何住六波羅蜜？云何習六波羅蜜？云何行般若波羅蜜，習內外空及有無空？云何行三十七品、

【現代漢語翻譯】 現代漢語譯本：因為般若波羅蜜甚深，不能修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的人終究不能理解。世尊，如果又有善男子、善女人想要誹謗般若波羅蜜，那是因為他們原本就輕視般若波羅蜜。為什麼呢？因為他們聽聞甚深的般若波羅蜜而不信受，不曾從佛陀和弟子們那裡聽聞修行六波羅蜜所能達到的境界，不曾聽聞內外空和有無空所能達到的境界，不曾聽聞三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）、佛陀的十種力量和十八不共法所能達到的境界。 釋提桓因（帝釋天）問舍利弗（佛陀十大弟子之一）說：『般若波羅蜜有什麼奇特之處？新學的菩薩聽聞甚深的般若波羅蜜，如何理解六波羅蜜？如何理解內外空和有無空？如何理解三十七道品、十種力量、十八不共法？』 釋提桓因對舍利弗說：『般若波羅蜜有偉大的名聲，不恭敬般若波羅蜜的人，就是不恭敬一切智的智慧。』 佛陀告訴釋提桓因說：『是的，拘翼（釋提桓因的別稱）！不恭敬般若波羅蜜的人，就是不恭敬一切智的智慧。為什麼呢？因為諸佛如來的一切智智慧都從中產生。拘翼！善男子、善女人想要安住於一切智，應當安住于般若波羅蜜；想要發起道慧，應當修習般若波羅蜜。善男子、善女人想要脫離一切習氣，應當修習般若波羅蜜；想要轉動諸佛的法輪，應當修習般若波羅蜜。善男子、善女人想要獲得須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛道（緣覺道）、三耶三菩佛道（正等正覺道），應當修習般若波羅蜜；想要統領比丘僧團，應當修習般若波羅蜜。』 釋提桓因對佛陀說：『菩薩如何安住於六波羅蜜？如何修習六波羅蜜？如何修行般若波羅蜜，修習內外空和有無空？如何修行三十七道品？』

【English Translation】 English version: Because of the profound depth of Prajnaparamita (Perfection of Wisdom), those who cannot practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) will ultimately not be able to understand it. O Lord, if there are good men or good women who wish to slander Prajnaparamita, it is because they have already belittled Prajnaparamita. Why is that? Because they hear of the profound Prajnaparamita and do not believe in it. They have not heard from the Buddha or the assembly of disciples about the attainments through practicing the Six Paramitas, nor have they heard about the attainments through the emptiness of inner and outer, and the emptiness of existence and non-existence, nor have they heard about the attainments through the Thirty-seven Factors of Enlightenment (the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Magical Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path), the Ten Powers of the Buddha, and the Eighteen Unique Qualities of a Buddha. Shakra Devanam Indra (the king of the gods) asked Shariputra (one of the Buddha's ten great disciples): 'What is so extraordinary about Prajnaparamita? How do newly learning Bodhisattvas understand the Six Paramitas when they hear of the profound Prajnaparamita? How do they understand the emptiness of inner and outer, and the emptiness of existence and non-existence? How do they understand the Thirty-seven Factors of Enlightenment, the Ten Powers, and the Eighteen Unique Qualities?' Shakra Devanam Indra said to Shariputra: 'Prajnaparamita has a great reputation. Those who do not respect Prajnaparamita are disrespecting the wisdom of Sarvajna (Omniscience).' The Buddha said to Shakra Devanam Indra: 'Yes, Kausika (another name for Shakra Devanam Indra)! Those who do not respect Prajnaparamita are disrespecting the wisdom of Sarvajna. Why is that? Because the Sarvajna wisdom of all Buddhas Tathagatas arises from it. Kausika! Good men and good women who wish to abide in Sarvajna should abide in Prajnaparamita; those who wish to generate the wisdom of the path should practice Prajnaparamita. Good men and good women who wish to be free from all habitual tendencies should practice Prajnaparamita; those who wish to turn the Dharma wheel of all Buddhas should practice Prajnaparamita. Good men and good women who wish to attain the path of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), and Samyaksambuddha (fully enlightened buddha) should practice Prajnaparamita; those who wish to lead the Sangha of Bhikkhus should practice Prajnaparamita.' Shakra Devanam Indra said to the Buddha: 'How do Bodhisattvas abide in the Six Paramitas? How do they practice the Six Paramitas? How do they practice Prajnaparamita, practicing the emptiness of inner and outer, and the emptiness of existence and non-existence? How do they practice the Thirty-seven Factors of Enlightenment?'

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四無所畏、十八法？」

佛告釋提桓因言：「善哉，善哉！拘翼！承佛威神乃能作是問如來、無所著、等正覺。」

佛言：「菩薩行般若波羅蜜者，不住於五陰，如五陰不住者為習五陰；不住于眼耳鼻舌身意，不住於色聲香味細滑法，不住十二衰者為習十二衰；不住六波羅蜜者為習六波羅蜜；不住內外空及有無空者為習內外有無空；不住三十七品、四無所畏、十力至十八法者為習十八法。何以故？不見五陰有可住可習者，乃至十八法亦不見可住可習者。

「複次，拘翼！菩薩於五陰不合者為習五陰，乃至佛十八法不合者為習佛十八法。何以故？菩薩索過去五陰不可得見、當來五陰不可得見、現在五陰亦不可得見，乃至佛十八法亦如是。」

舍利弗白佛言：「般若波羅蜜甚深。」

佛言：「五陰如亦甚深。舍利弗！乃至十八法如亦甚深。」

「世尊！般若波羅蜜甚深，難持難受。」

佛言：「五陰難持難受故，般若波羅蜜難持難受；乃至十八法難持難受故，般若波羅蜜難持難受。」

「世尊！般若波羅蜜不可平相。」

佛言：「五陰不可平相故，般若波羅蜜不可平相；乃至十八法不可平相故，般若波羅蜜不可平相。」

佛告舍利弗：「若菩薩行般若波羅

【現代漢語翻譯】 現代漢語譯本：『什麼是四無所畏（catvāri vaiśāradyāni，佛的四種無所畏懼的特質）、十八法（aṣṭādaśa āveṇikā buddhadharmāḥ，佛獨有的十八種功德）？』 佛陀告訴釋提桓因（Śakra devānām indra，天神之王）說：『善哉，善哉！拘翼（Kauśika，釋提桓因的別名）！你憑藉佛陀的威神之力，才能向如來（Tathāgata，佛的稱號）、無所著（anāsrava，無煩惱）、等正覺（samyaksaṃbuddha，完全覺悟者）提出這樣的問題。』 佛陀說：『菩薩修行般若波羅蜜（prajñāpāramitā，智慧的完美）時，不住著於五陰（pañca skandha，構成個體存在的五種要素，即色、受、想、行、識），如果不住著於五陰，就是修習五陰；不住著于眼、耳、鼻、舌、身、意（ṣaḍ indriya，六根），不住著於色、聲、香、味、觸、法（ṣaḍ viṣaya，六塵），不住著於十二衰（dvādaśa nidāna，十二因緣），就是修習十二衰；不住著於六波羅蜜（ṣaṭ pāramitā，六種到達彼岸的修行方法，即佈施、持戒、忍辱、精進、禪定、智慧），就是修習六波羅蜜；不住著于內外空（adhyātma-śūnyatā，內空）及有無空（bhāva-abhāva-śūnyatā，有無皆空），就是修習內外有無空；不住著於三十七品（bodhipākṣikā dharmāḥ，三十七道品，通往覺悟的三十七種修行方法）、四無所畏、十力（daśa balāni，佛的十種力量）乃至十八法，就是修習十八法。為什麼呢？因為不見五陰有可住著、可修習之處，乃至十八法也不見有可住著、可修習之處。』 『再者，拘翼！菩薩對於五陰不執著，就是修習五陰，乃至對於佛的十八法不執著，就是修習佛的十八法。為什麼呢？菩薩探求過去的五陰不可得見，未來的五陰不可得見，現在的五陰也不可得見，乃至佛的十八法也是如此。』 舍利弗（Śāriputra，佛陀的十大弟子之一，以智慧著稱）對佛說：『般若波羅蜜甚深。』 佛陀說：『五陰的如（tathatā，真如）也甚深。舍利弗！乃至十八法的如也甚深。』 『世尊！般若波羅蜜甚深，難以受持。』 佛陀說：『因為五陰難以受持，所以般若波羅蜜難以受持；乃至十八法難以受持，所以般若波羅蜜難以受持。』 『世尊！般若波羅蜜不可平相（sama-lakṣaṇa，平等相）。』 佛陀說：『因為五陰不可平相，所以般若波羅蜜不可平相；乃至十八法不可平相，所以般若波羅蜜不可平相。』 佛陀告訴舍利弗：『如果菩薩修行般若波羅蜜，

【English Translation】 English version: 'What are the four fearlessnesses (catvāri vaiśāradyāni, the four kinds of fearlessness of a Buddha) and the eighteen unique qualities (aṣṭādaśa āveṇikā buddhadharmāḥ, the eighteen unique qualities of a Buddha)?' The Buddha said to Śakra devānām indra (the king of the gods), 'Excellent, excellent! Kauśika (another name for Śakra)! It is by the power of the Buddha that you are able to ask such a question of the Tathāgata (a title of the Buddha), the Anāsrava (free from defilements), the Samyaksaṃbuddha (perfectly enlightened one).' The Buddha said, 'When a Bodhisattva practices the Prajñāpāramitā (perfection of wisdom), he does not abide in the five skandhas (pañca skandha, the five aggregates that constitute individual existence: form, feeling, perception, mental formations, and consciousness). If he does not abide in the five skandhas, he is practicing the five skandhas; he does not abide in the eyes, ears, nose, tongue, body, and mind (ṣaḍ indriya, the six sense organs), he does not abide in form, sound, smell, taste, touch, and dharmas (ṣaḍ viṣaya, the six sense objects), he does not abide in the twelve nidānas (dvādaśa nidāna, the twelve links of dependent origination), he is practicing the twelve nidānas; he does not abide in the six pāramitās (ṣaṭ pāramitā, the six perfections: generosity, morality, patience, diligence, meditation, and wisdom), he is practicing the six pāramitās; he does not abide in the emptiness of the internal and external (adhyātma-śūnyatā, internal emptiness) and the emptiness of existence and non-existence (bhāva-abhāva-śūnyatā, emptiness of being and non-being), he is practicing the emptiness of internal and external existence and non-existence; he does not abide in the thirty-seven bodhipākṣikā dharmas (bodhipākṣikā dharmāḥ, the thirty-seven factors of enlightenment), the four fearlessnesses, the ten powers (daśa balāni, the ten powers of a Buddha), and the eighteen unique qualities, he is practicing the eighteen unique qualities. Why is this so? Because he does not see that the five skandhas have anything to abide in or practice, and he does not see that even the eighteen unique qualities have anything to abide in or practice.' 'Furthermore, Kauśika! A Bodhisattva who does not cling to the five skandhas is practicing the five skandhas, and one who does not cling to the eighteen unique qualities of a Buddha is practicing the eighteen unique qualities of a Buddha. Why is this so? A Bodhisattva seeks the past five skandhas and cannot find them, seeks the future five skandhas and cannot find them, and seeks the present five skandhas and cannot find them, and the same is true for the eighteen unique qualities of a Buddha.' Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'The Prajñāpāramitā is very profound.' The Buddha said, 'The suchness (tathatā, the true nature) of the five skandhas is also very profound. Śāriputra! Even the suchness of the eighteen unique qualities is very profound.' 'World Honored One! The Prajñāpāramitā is very profound and difficult to uphold and receive.' The Buddha said, 'Because the five skandhas are difficult to uphold and receive, the Prajñāpāramitā is difficult to uphold and receive; and because the eighteen unique qualities are difficult to uphold and receive, the Prajñāpāramitā is difficult to uphold and receive.' 'World Honored One! The Prajñāpāramitā is without a common characteristic (sama-lakṣaṇa, equal characteristic).' The Buddha said, 'Because the five skandhas are without a common characteristic, the Prajñāpāramitā is without a common characteristic; and because the eighteen unique qualities are without a common characteristic, the Prajñāpāramitā is without a common characteristic.' The Buddha said to Śāriputra, 'If a Bodhisattva practices the Prajñāpāramitā,'

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蜜，不行深五陰，為行般若波羅蜜；乃至十八法深不行，為行般若波羅蜜。何以故？以五陰深為非五陰，乃至十八法甚深為非十八法。」

佛言：「若菩薩行般若波羅蜜，不行五陰難持難受，為行般若波羅蜜。何以故？若五陰難持難受者為非五陰；若十八法難持難受者為非十八法。舍利弗！菩薩行般若波羅蜜，不行不可平相五陰，為行般若波羅蜜。何以故？若五陰不可平相者為非五陰；乃至佛十八法不可平相者為非十八法。」

舍利弗白佛言：「般若波羅蜜甚深難解、不可平相，不當于新學菩薩前說是深般若波羅蜜，聞者或恐或怖，狐疑作礙不信不樂；當爲阿惟越致菩薩摩訶薩說是深般若波羅蜜，聞是終不恐怖、終不疑閡，聞則信解。」

釋提桓因問舍利弗：「正使于新學菩薩前說深般若波羅蜜，有何等過？」

舍利弗語釋提桓因言：「若於新學菩薩前說者，便能恐怖、便能誹謗、便不得度脫、便受劇惡之罪，更倍久難乃能成阿耨多羅三耶三菩。」

釋提桓因問舍利弗：「頗有未受記莂菩薩聞是深般若波羅蜜不恐不怖者不？」

舍利弗言：「有聞是深般若波羅蜜不恐不怖者，今受記莂不久，不過更見一佛兩佛便受記莂。」

爾時世尊告舍利弗：「如是，如是！若有聞深般

【現代漢語翻譯】 現代漢語譯本：'蜜，如果不能深入理解五陰（色、受、想、行、識，構成個體存在的五種要素），就不能修行般若波羅蜜（通過智慧到達彼岸的修行）；乃至如果不能深入理解十八法（六根、六塵、六識），就不能修行般若波羅蜜。為什麼呢？因為對五陰的深入理解是認識到它並非真實的五陰，乃至對十八法的深入理解是認識到它並非真實的十八法。' 佛說：'如果菩薩修行般若波羅蜜，卻執著於五陰的難以把握和接受，就不能算是修行般若波羅蜜。為什麼呢？如果五陰被認為是難以把握和接受的，那就意味著它並非真實的五陰；如果十八法被認為是難以把握和接受的，那就意味著它並非真實的十八法。舍利弗！菩薩修行般若波羅蜜，不執著於五陰的不可平息的現象，才是修行般若波羅蜜。為什麼呢？如果五陰被認為是不可平息的現象，那就意味著它並非真實的五陰；乃至佛的十八法被認為是不可平息的現象，那就意味著它並非真實的十八法。' 舍利弗對佛說：'般若波羅蜜非常深奧難解，不可用常理衡量，不應該在新學的菩薩面前講說這深奧的般若波羅蜜，聽的人可能會感到恐懼或害怕，產生懷疑和障礙，不相信也不樂於接受；應該為阿惟越致（不退轉）菩薩摩訶薩（大菩薩）講說這深奧的般若波羅蜜，聽了之後他們不會感到恐懼，也不會產生疑惑，聽了就會信受理解。' 釋提桓因（帝釋天）問舍利弗：'即使在新學的菩薩面前講說深奧的般若波羅蜜，會有什麼過失呢？' 舍利弗對釋提桓因說：'如果在新學的菩薩面前講說，他們就會感到恐懼，就會誹謗，就不能得到解脫，就會遭受極大的惡報，需要更長久的時間才能成就阿耨多羅三耶三菩提（無上正等正覺）。' 釋提桓因問舍利弗：'有沒有尚未被授記的菩薩聽了這深奧的般若波羅蜜而不感到恐懼害怕的呢？' 舍利弗說：'有聽了這深奧的般若波羅蜜而不感到恐懼害怕的，他們現在就會被授記，不久之後，最多再見到一尊或兩尊佛就會被授記。' 這時，世尊告訴舍利弗：'是的，是的！如果有人聽了深奧的般若波羅蜜而不感到恐懼害怕，你應該知道這個人已經種下了深厚的善根。'

【English Translation】 English version: 'Mì, if one does not deeply understand the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute individual existence), one cannot practice Prajna Paramita (the perfection of wisdom that leads to the other shore); and if one does not deeply understand the eighteen elements (six sense organs, six sense objects, and six consciousnesses), one cannot practice Prajna Paramita. Why? Because a deep understanding of the five skandhas is to realize that they are not real five skandhas, and a deep understanding of the eighteen elements is to realize that they are not real eighteen elements.' The Buddha said, 'If a Bodhisattva practices Prajna Paramita but clings to the difficulty of grasping and accepting the five skandhas, then it cannot be considered practicing Prajna Paramita. Why? If the five skandhas are considered difficult to grasp and accept, it means they are not real five skandhas; if the eighteen elements are considered difficult to grasp and accept, it means they are not real eighteen elements. Shariputra! A Bodhisattva who practices Prajna Paramita does not cling to the unpacifiable phenomena of the five skandhas, and this is practicing Prajna Paramita. Why? If the five skandhas are considered unpacifiable phenomena, it means they are not real five skandhas; and if the eighteen elements of the Buddha are considered unpacifiable phenomena, it means they are not real eighteen elements.' Shariputra said to the Buddha, 'Prajna Paramita is very profound and difficult to understand, and cannot be measured by ordinary reasoning. It should not be explained to newly learning Bodhisattvas. Those who hear it may feel fear or dread, develop doubts and obstacles, and not believe or be happy to accept it. This profound Prajna Paramita should be explained to Aviveyach (non-retrogressing) Bodhisattva Mahasattvas (great Bodhisattvas). After hearing it, they will not feel fear, nor will they have doubts. They will believe and understand it.' Shakra Devanam Indra (the king of the gods) asked Shariputra, 'Even if the profound Prajna Paramita is explained to newly learning Bodhisattvas, what harm would there be?' Shariputra said to Shakra Devanam Indra, 'If it is explained to newly learning Bodhisattvas, they will feel fear, they will slander it, they will not be able to attain liberation, and they will suffer great evil consequences. It will take them much longer to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Shakra Devanam Indra asked Shariputra, 'Are there any Bodhisattvas who have not yet received a prediction of Buddhahood who hear this profound Prajna Paramita and do not feel fear or dread?' Shariputra said, 'There are those who hear this profound Prajna Paramita and do not feel fear or dread. They will receive a prediction of Buddhahood soon. At most, they will see one or two more Buddhas before receiving a prediction.' At that time, the World Honored One told Shariputra, 'Yes, yes! If someone hears the profound Prajna Paramita and does not feel fear or dread, you should know that this person has planted deep roots of goodness.'

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若波羅蜜不恐不怖者，當知是輩菩薩摩訶薩人發意已久、行六波羅蜜已久，供養諸佛，所行轉轉出于本所聞所行者上。」

舍利弗白佛言：「世尊所說者，我已解所言。世尊！若善男子、善女人發菩薩意者，若於夢中行六波羅蜜、若坐于佛座，當知是善男子、善女人不久近阿耨多羅三耶三菩。悉于夢中所作如是，當近阿耨多羅三耶三菩不久；何況行六波羅蜜求阿耨多羅三耶三菩，而不疾成三耶三佛？善男子、善女人聞是深般若波羅蜜能奉行者，于善本功德為已成就，已曾供養過去無央數諸佛，為與真知識相得，受持諷誦般若波羅蜜，得阿耨多羅三耶三菩記莂不久，當知是菩薩于阿耨多羅三耶三菩不復動轉。今現在信者亦當如是，甫當來信者亦復如是。世尊！譬如有人，若行百喻旬、若二百喻旬至四百喻旬，所經過處，饑饉賊寇梗歰劇難。遙見樹木若放牧之地，當知居家去是不遠，便自歡喜：『今我為得脫此諸難，不復恐畏、不復飢餓。』受持深般若波羅蜜者，當知是菩薩為已受記，成阿耨多羅三耶三菩不復久。是菩薩不畏當墮羅漢、辟支佛地，是者則菩薩摩訶薩應成之兆。」

佛語舍利弗：「汝所說辯才者，皆是佛事。」

舍利弗白佛言：「世尊！譬如有人慾見大海，便發往趣大海不懈止，亦不見

【現代漢語翻譯】 現代漢語譯本：如果對般若波羅蜜（智慧的完美）不恐懼不害怕，應當知道這些人是菩薩摩訶薩（偉大的菩薩），他們發菩提心已經很久了，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也已經很久了，供養過諸佛，他們所修行的境界，逐漸超越了他們原本所聽聞和修行的水平。 舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊，您所說的，我已經理解了。世尊！如果善男子、善女人發菩薩心，如果在夢中修行六波羅蜜，或者坐在佛座上，應當知道這位善男子、善女人不久將證得阿耨多羅三藐三菩提（無上正等正覺）。如果在夢中所做的事情是這樣，那麼他們很快就會接近阿耨多羅三藐三菩提；更何況是修行六波羅蜜來求阿耨多羅三藐三菩提，難道不會迅速成就三藐三佛（正等正覺的佛）嗎？善男子、善女人聽聞這甚深的般若波羅蜜能夠奉行，他們的善根功德已經成就，他們曾經供養過過去無數的諸佛，他們與真正的善知識相遇，受持諷誦般若波羅蜜，得到阿耨多羅三藐三菩提的授記不久，應當知道這位菩薩對於阿耨多羅三藐三菩提不再動搖。現在相信的人也應當如此，將來相信的人也應當如此。世尊！譬如有人，如果行走一百喻旬（古印度長度單位，約合16公里）、或者二百喻旬、甚至四百喻旬，所經過的地方，饑荒、盜賊、險阻重重。遠遠地看見樹木或者放牧的地方，應當知道離家不遠了，便會歡喜：『現在我終於可以擺脫這些困難，不再恐懼、不再飢餓了。』受持甚深般若波羅蜜的人，應當知道這位菩薩已經被授記，成就阿耨多羅三藐三菩提不會太久了。這位菩薩不會害怕墮入羅漢（聲聞乘的最高果位）、辟支佛（緣覺乘的最高果位）的境界，這是菩薩摩訶薩應當成就的徵兆。』 佛對舍利弗說：『你所說的辯才，都是佛的事業。』 舍利弗對佛說：『世尊！譬如有人想要見到大海，便出發前往大海，不懈怠地前進，也沒有見到'

【English Translation】 English version: If one is not afraid or terrified of Prajna Paramita (the perfection of wisdom), know that these are Bodhisattva Mahasattvas (great Bodhisattvas) who have long generated the Bodhi mind, have long practiced the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), have made offerings to all Buddhas, and whose practice gradually surpasses what they have originally heard and practiced. Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha: 'World Honored One, I have understood what you have said. World Honored One! If a good man or good woman generates the Bodhi mind, if they practice the Six Paramitas in a dream, or sit on a Buddha's seat, know that this good man or good woman will soon attain Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). If what they do in a dream is like this, then they will soon approach Anuttara Samyak Sambodhi; how much more so if they practice the Six Paramitas to seek Anuttara Samyak Sambodhi, will they not quickly achieve Samyak Sambuddha (a Buddha of perfect enlightenment)? If a good man or good woman hears this profound Prajna Paramita and can practice it, their roots of goodness and merit have already been accomplished, they have made offerings to countless Buddhas in the past, they have met true good teachers, they uphold and recite Prajna Paramita, and they will soon receive the prediction of Anuttara Samyak Sambodhi. Know that this Bodhisattva will no longer waver in regard to Anuttara Samyak Sambodhi. Those who believe now should be like this, and those who will believe in the future should also be like this. World Honored One! For example, if someone travels one hundred yojana (an ancient Indian unit of distance, approximately 16 kilometers), or two hundred yojana, or even four hundred yojana, the places they pass through are filled with famine, bandits, and great difficulties. If they see trees or grazing land in the distance, they should know that they are not far from home, and they will be happy: 'Now I can finally escape these difficulties, and I will no longer be afraid or hungry.' Those who uphold the profound Prajna Paramita should know that this Bodhisattva has already received the prediction, and it will not be long before they achieve Anuttara Samyak Sambodhi. This Bodhisattva is not afraid of falling into the realm of Arhats (the highest attainment of the Sravaka vehicle) or Pratyekabuddhas (the highest attainment of the Pratyekabuddha vehicle), and this is a sign that a Bodhisattva Mahasattva should achieve.' The Buddha said to Sariputra: 'Your eloquence is all the work of the Buddha.' Sariputra said to the Buddha: 'World Honored One! For example, if someone wants to see the great ocean, they set out towards the ocean without ceasing, and they have not seen'

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樹亦不見山，便作念言：『今近大海不久。』雖不見大海，于中生想言：『如我所見相，知我今至海不久。』世尊！菩薩摩訶薩當作是知，聞受持般若波羅蜜諷誦讀者，雖不面于諸如來、無所著、等正覺前受阿耨多羅三耶三菩劫數之記，然自知成三耶三佛不久。何以故？已得見般若波羅蜜受持諷誦故。世尊！譬如人見春天諸樹痱癗含氣，當知是樹枝葉花實將生不久。何以故？是樹先有瑞應故，閻浮提人見瑞應莫不歡喜者。世尊！菩薩得見聞般若波羅蜜，聞已受持諷誦唸習行中事，當知是菩薩功德已成滿，已供養若干百千諸佛，逮前功德之所扶接，便成阿耨多羅三耶三菩。天上諸天曾見諸佛，皆歡喜言：『前過去諸菩薩皆受記莂，瑞應亦如是。』世尊！譬如母人懷妊稍稍長大，坐起不安行步無便，氣力轉微食飲損少，臥起不寧稍稍覺痛，厭本所習皆受諸惱；異母人觀見瑞應，知是婦人今產不久。菩薩摩訶薩已作善本，供養若干百千諸佛，從久遠作行常與真知識相得，功德成就。菩薩摩訶薩行諸功德故，便得般若波羅蜜已，便受持諷誦習行中事如法住者。世尊！當知是菩薩摩訶薩受阿耨多羅三耶三菩記莂終不復久。」

佛言：「善哉，善哉！舍利弗！汝乃作是問者，皆是佛事。」

須菩提白佛言：「甚奇甚特

{ "translations": [ "現代漢語譯本", "樹木雖然看不見山，便會這樣想：『現在離大海不遠了。』雖然看不見大海，心中卻會產生這樣的想法：『根據我所看到的景象，我知道我離到達海邊不遠了。』世尊！菩薩摩訶薩應當這樣理解，聽聞、受持、讀誦《般若波羅蜜》（prajnaparamita，智慧的完美）的人，即使沒有在諸如來（tathagata，佛的稱號）、無所著（arhat，阿羅漢）、等正覺（samyaksambuddha，正等覺悟者）面前接受阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的授記，也能自己知道成就三藐三佛（samyaksambuddha，正等覺悟者）不遠了。為什麼呢？因為已經能夠見到、受持、讀誦《般若波羅蜜》的緣故。世尊！譬如有人看到春天樹木枝條上長出嫩芽，就知道這樹的枝葉、花朵、果實將要生長出來不遠了。為什麼呢？因為這樹先有瑞應的緣故，閻浮提（jambudvipa，我們所居住的世界）的人看到瑞應沒有不歡喜的。世尊！菩薩能夠見到、聽聞《般若波羅蜜》，聽聞后受持、讀誦、念習其中的道理，就知道這位菩薩的功德已經圓滿，已經供養過若干百千諸佛，得到先前功德的扶持，便能成就阿耨多羅三藐三菩提。天上的諸天曾經見過諸佛，都會歡喜地說：『過去諸菩薩接受授記時，瑞應也是這樣的。』世尊！譬如母親懷孕后肚子漸漸長大，坐立不安，行走不便，氣力逐漸衰弱，飲食減少，臥床不安，漸漸感到疼痛，厭倦原本的習慣，承受各種煩惱；其他婦人看到這些瑞應，就知道這位婦人快要生產了。菩薩摩訶薩已經種下善根，供養過若干百千諸佛，從久遠以來修行，常常與真正的善知識相遇，功德成就。菩薩摩訶薩修行各種功德，得到《般若波羅蜜》后，便受持、讀誦、習行其中的道理，如法安住。世尊！應當知道這位菩薩摩訶薩接受阿耨多羅三藐三菩提的授記，終究不會太久了。」， "佛說：「好啊，好啊！舍利弗（sariputra，佛陀的十大弟子之一）！你能夠提出這樣的問題，都是佛的事業。」", "須菩提（subhuti，佛陀的十大弟子之一）對佛說：「真是太奇特了！」" ], "english_translations": [ "English version", "Though a tree cannot see the mountain, it thinks, 『I am not far from the great ocean now.』 Though it cannot see the great ocean, it has the thought, 『According to what I see, I know I am not far from reaching the sea.』 World-Honored One! A Bodhisattva-Mahasattva (bodhisattva-mahasattva, a great bodhisattva) should understand this: those who hear, receive, uphold, recite, and read the Prajnaparamita (prajnaparamita, perfection of wisdom), though they have not received the prediction of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) in the presence of the Tathagatas (tathagata, thus-gone ones), Arhats (arhat, worthy ones), and Samyaksambuddhas (samyaksambuddha, perfectly enlightened ones), they know themselves that they will soon achieve Samyaksambuddha. Why? Because they have already been able to see, receive, uphold, and recite the Prajnaparamita. World-Honored One! For example, when a person sees the buds sprouting on the branches of trees in spring, they know that the branches, leaves, flowers, and fruits of this tree will soon grow. Why? Because this tree has auspicious signs first. People in Jambudvipa (jambudvipa, the world we live in) are all happy when they see these auspicious signs. World-Honored One! When a Bodhisattva can see and hear the Prajnaparamita, and after hearing it, receives, upholds, recites, and practices its teachings, they know that this Bodhisattva』s merits are already complete, that they have already made offerings to many hundreds of thousands of Buddhas, and that they are supported by their previous merits, and will soon achieve Anuttara-samyak-sambodhi. The devas (deva, gods) in the heavens who have seen the Buddhas all rejoice and say, 『The auspicious signs were like this when the past Bodhisattvas received their predictions.』 World-Honored One! For example, when a mother』s belly gradually grows larger during pregnancy, she feels uneasy when sitting or standing, has difficulty walking, her strength gradually weakens, her appetite decreases, she has trouble sleeping, and gradually feels pain, becoming tired of her usual habits and experiencing various troubles; other women who see these auspicious signs know that this woman will soon give birth. A Bodhisattva-Mahasattva has already planted good roots, made offerings to many hundreds of thousands of Buddhas, practiced for a long time, and always encountered true good teachers, and their merits are complete. When a Bodhisattva-Mahasattva practices various merits, obtains the Prajnaparamita, and then receives, upholds, recites, and practices its teachings, abiding in accordance with the Dharma, World-Honored One! Know that this Bodhisattva-Mahasattva will not be long before receiving the prediction of Anuttara-samyak-sambodhi.」", "The Buddha said, 「Excellent, excellent! Sariputra (sariputra, one of the ten great disciples of the Buddha)! Your asking such questions is all the work of the Buddha.」", "Subhuti (subhuti, one of the ten great disciples of the Buddha) said to the Buddha, 「How marvelous and extraordinary!」" ] }

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！世尊悉豫知菩薩所應。」

佛語須菩提：「菩薩摩訶薩發阿耨多羅三耶三菩，欲益眾生、安隱一切及天與人，欲以四事受行菩薩道者。何等為四？一者、施與，二者、仁愛，三者、利人，四者、同義。勸彼令行十善；自行四禪及四空定，勸彼使行四禪及四空定；自行六波羅蜜，勸彼令行六波羅蜜；以般若波羅蜜勸令人得須陀洹道，自於內不為勸人行羅漢、辟支佛道，自於內不為不受羅漢、辟支佛證，勸助無央數億百千菩薩令行六波羅蜜；自過於阿惟越致地，勸彼住阿惟越致地；自凈佛國土，勸彼凈佛國土；自具神通，勸彼修神通；自凈陀鄰尼門，勸彼令凈陀鄰尼門；自行具足辯才，勸彼令行辯才；自成就身相，勸彼令成身相；自成童真地，勸彼令修凈潔行地；自得佛十力，勸彼使行十力；自建薩云若，勸彼令建薩云若；自離諸習緒，勸彼令離習緒；自轉法輪，勸彼令轉法輪。」

須菩提白佛言：「世尊！甚奇甚特！菩薩摩訶薩為眾生普具足作功德，行般若波羅蜜，求阿耨多羅三耶三菩。世尊！菩薩摩訶薩念般若波羅蜜，云何當得具足？」

佛言：「行般若波羅蜜，亦不見五陰有增有減，是故菩薩摩訶薩行般若波羅蜜得具足念，乃至薩云若亦不見有增有減；是為菩薩得具足念。複次，須菩提！行般

【現代漢語翻譯】 現代漢語譯本：『世尊完全預知菩薩所應行的事。』 佛對須菩提說：『菩薩摩訶薩發無上正等正覺心，想要利益眾生、安穩一切眾生以及天人和人，想要以四種方式修行菩薩道。是哪四種呢？第一是佈施，第二是仁愛，第三是利人，第四是同義。勸導他們修行十善；自己修行四禪和四空定，勸導他們修行四禪和四空定；自己修行六波羅蜜，勸導他們修行六波羅蜜；用般若波羅蜜勸導人們證得須陀洹果，自己內心不勸人修行羅漢、辟支佛道，自己內心不接受羅漢、辟支佛的果位，勸助無數億百千菩薩修行六波羅蜜；自己超越阿惟越致地，勸導他們安住于阿惟越致地；自己清凈佛國土，勸導他們清凈佛國土；自己具足神通，勸導他們修習神通；自己清凈陀鄰尼門，勸導他們清凈陀鄰尼門；自己具足辯才，勸導他們修行辯才；自己成就身相，勸導他們成就身相；自己成就童真地，勸導他們修習清凈行地；自己獲得佛的十力，勸導他們修行十力；自己建立薩云若（一切智），勸導他們建立薩云若；自己遠離各種習氣，勸導他們遠離習氣；自己轉法輪，勸導他們轉法輪。』 須菩提對佛說：『世尊！真是稀有奇特！菩薩摩訶薩爲了眾生普遍具足功德，修行般若波羅蜜，求無上正等正覺。世尊！菩薩摩訶薩憶念般若波羅蜜，如何才能得到具足呢？』 佛說：『修行般若波羅蜜，也不見五陰有增有減，因此菩薩摩訶薩修行般若波羅蜜才能得到具足的憶念，乃至薩云若（一切智）也不見有增有減；這就是菩薩得到具足憶念。』 『其次，須菩提！修行般若波羅蜜，

【English Translation】 English version: 'The World Honored One fully foreknows what Bodhisattvas should do.' The Buddha said to Subhuti, 'A Bodhisattva Mahasattva who has generated the mind for Anuttara-samyak-sambodhi, wishing to benefit sentient beings, to bring peace and security to all beings, including gods and humans, and wishing to practice the Bodhisattva path through four means. What are these four? First, giving; second, loving-kindness; third, benefiting others; and fourth, acting in accordance with the Dharma. They encourage others to practice the ten good deeds; they themselves practice the four Dhyanas and the four formless absorptions, and encourage others to practice the four Dhyanas and the four formless absorptions; they themselves practice the six Paramitas, and encourage others to practice the six Paramitas; they use Prajna Paramita to encourage people to attain the Srotaapanna path, but they do not internally encourage others to practice the Arhat or Pratyekabuddha paths, nor do they internally accept the attainment of Arhat or Pratyekabuddha, they encourage countless billions of Bodhisattvas to practice the six Paramitas; they themselves transcend the Avinivartaniya stage, and encourage others to abide in the Avinivartaniya stage; they themselves purify the Buddha-land, and encourage others to purify the Buddha-land; they themselves possess supernormal powers, and encourage others to cultivate supernormal powers; they themselves purify the Dharani gates, and encourage others to purify the Dharani gates; they themselves possess eloquence, and encourage others to practice eloquence; they themselves achieve physical marks, and encourage others to achieve physical marks; they themselves achieve the stage of pure youth, and encourage others to cultivate the stage of pure conduct; they themselves attain the ten powers of the Buddha, and encourage others to practice the ten powers; they themselves establish Sarvajna (all-knowing wisdom), and encourage others to establish Sarvajna; they themselves abandon all habits, and encourage others to abandon habits; they themselves turn the Dharma wheel, and encourage others to turn the Dharma wheel.' Subhuti said to the Buddha, 'World Honored One! How wondrous and extraordinary! Bodhisattva Mahasattvas universally accumulate merits for the sake of sentient beings, practice Prajna Paramita, and seek Anuttara-samyak-sambodhi. World Honored One! When Bodhisattva Mahasattvas contemplate Prajna Paramita, how can they attain its complete fulfillment?' The Buddha said, 'Practicing Prajna Paramita, one does not see any increase or decrease in the five skandhas, therefore, Bodhisattva Mahasattvas, by practicing Prajna Paramita, attain complete mindfulness, and even in Sarvajna (all-knowing wisdom), they do not see any increase or decrease; this is how Bodhisattvas attain complete mindfulness.' 'Furthermore, Subhuti! Practicing Prajna Paramita,'

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若波羅蜜菩薩，亦不見是法亦不見非法，亦不見過去當來今現在惡法善法，亦不見受記莂亦不見不受，亦不見有為法亦不見無為法，亦不見三界，亦不見六波羅蜜，乃至薩云若亦無所見；是故菩薩般若波羅蜜得具足念。何以故？諸法法之相法不壞空，無堅固侵誑之貌，法亦無生無壽無命故。」

須菩提言：「世尊所說不可思議。」

佛語須菩提：「以五陰不可思議故，所說不可思議；六波羅蜜乃至薩云若不可思議故，所說不可思議。須菩提！若有菩薩行般若波羅蜜，知五陰不可思議則知具足般若波羅蜜，乃至薩云若知不可思議則具足知般若波羅蜜。」

須菩提白佛言：「世尊！深般若波羅蜜，誰當信解者？」

佛言：「菩薩久行六波羅蜜多，作諸善本，已供養過去無央數諸佛，已與真知識相隨者，是輩菩薩乃信解深般若波羅蜜。」

須菩提白佛言：「世尊！是菩薩行六波羅蜜、作諸善本以來幾時？供養若干佛與真知識相得？」

佛告須菩提：「菩薩摩訶薩不有名五陰，不分別五陰，亦不以想有名分別五陰，亦不有名分別五陰有實，及諸六情、三界、六波羅蜜、內外空，及有無空、三十七品、佛十八法、道慧及薩云若，亦不有名分別，亦不以想有名分別有虛有實。何以故？須菩提

【現代漢語翻譯】 現代漢語譯本：若波羅蜜菩薩（到達彼岸的菩薩），既不認為存在『法』（事物），也不認為存在『非法』（非事物），既不認為存在過去、未來、現在的惡法和善法，也不認為存在受記（被預言成佛）和不受記，既不認為存在有為法（因緣和合而生的事物），也不認為存在無為法（不依賴因緣的事物），既不認為存在三界（欲界、色界、無色界），也不認為存在六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），乃至對於薩云若（一切智）也無所見；因此，菩薩通過般若波羅蜜（智慧的到達彼岸）能夠圓滿地保持正念。為什麼呢？因為諸法（一切事物）的法相（本質）是空性，不會被破壞，沒有堅固、欺騙的表象，法也沒有生、壽、命的特性。 須菩提說：『世尊，您所說的真是不可思議。』 佛告訴須菩提：『因為五陰（色、受、想、行、識）不可思議，所以所說的不可思議；六波羅蜜乃至薩云若不可思議，所以所說的不可思議。須菩提，如果有菩薩修行般若波羅蜜，知道五陰不可思議，就知曉圓滿了般若波羅蜜，乃至知道薩云若不可思議，就圓滿知曉了般若波羅蜜。』 須菩提問佛：『世尊，如此甚深的般若波羅蜜，誰會相信並理解呢？』 佛說：『那些長期修行六波羅蜜多，積累各種善行，已經供養過無數過去諸佛，並且與真正的善知識相隨的菩薩，才能相信並理解這甚深的般若波羅蜜。』 須菩提問佛：『世尊，這些菩薩修行六波羅蜜、積累各種善行以來有多久了？供養過多少佛，與善知識相遇？』 佛告訴須菩提：『菩薩摩訶薩（大菩薩）不執著於五陰的名相，不分別五陰，也不以概念來執著五陰的名相，也不執著五陰的名相是真實的，對於六根、三界、六波羅蜜、內外空，以及有無空、三十七道品、佛的十八不共法、道慧以及薩云若，也不執著于名相，也不以概念來執著這些名相是虛幻還是真實的。為什麼呢？須菩提，'

【English Translation】 English version: If a Bodhisattva of Paramita (a Bodhisattva who has reached the other shore), neither sees 'dharma' (things) nor 'non-dharma' (non-things), neither sees past, future, or present evil and good dharmas, neither sees prediction of Buddhahood nor non-prediction, neither sees conditioned dharmas (things arising from causes and conditions) nor unconditioned dharmas (things not dependent on causes and conditions), neither sees the three realms (desire realm, form realm, formless realm), nor the six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom), and even has no perception of Sarvajna (omniscience); therefore, a Bodhisattva through Prajna Paramita (wisdom reaching the other shore) can fully maintain right mindfulness. Why? Because the dharma-nature (essence) of all dharmas (all things) is emptiness, which cannot be destroyed, has no solid or deceptive appearance, and dharmas have no characteristics of birth, longevity, or life. Subhuti said, 'World Honored One, what you have said is truly inconceivable.' The Buddha told Subhuti, 'Because the five skandhas (form, feeling, perception, mental formations, consciousness) are inconceivable, what is said is inconceivable; because the six Paramitas and even Sarvajna are inconceivable, what is said is inconceivable. Subhuti, if a Bodhisattva practices Prajna Paramita, knowing that the five skandhas are inconceivable, then they know they have perfected Prajna Paramita, and even knowing that Sarvajna is inconceivable, they have perfected the knowledge of Prajna Paramita.' Subhuti asked the Buddha, 'World Honored One, who will believe and understand such profound Prajna Paramita?' The Buddha said, 'Those Bodhisattvas who have long practiced the six Paramitas, accumulated various good deeds, have already made offerings to countless Buddhas of the past, and have been accompanied by true spiritual friends, are the ones who can believe and understand this profound Prajna Paramita.' Subhuti asked the Buddha, 'World Honored One, how long have these Bodhisattvas been practicing the six Paramitas and accumulating various good deeds? How many Buddhas have they made offerings to, and how have they encountered spiritual friends?' The Buddha told Subhuti, 'A Bodhisattva Mahasattva (great Bodhisattva) does not cling to the names of the five skandhas, does not differentiate the five skandhas, nor does he cling to the names of the five skandhas through concepts, nor does he cling to the names of the five skandhas as being real. Regarding the six senses, the three realms, the six Paramitas, inner and outer emptiness, as well as emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, the wisdom of the path, and Sarvajna, he does not cling to names, nor does he cling to these names through concepts as being illusory or real. Why? Subhuti,'

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！以五陰不可思議，乃至薩云若亦不可思議。以是故，菩薩摩訶薩久行六波羅蜜多，作諸善本與真知識相得。」

須菩提白佛言：「世尊！般若波羅蜜者甚深。以五陰甚深故，般若波羅蜜甚深。以薩云若甚深故，般若波羅蜜甚深。世尊！般若波羅蜜者珍寶之積聚，是須陀洹及羅漢、辟支佛寶之積聚，亦是阿耨多羅三耶三菩寶之積聚，亦是十力、四無所畏、四無礙慧、四等、四空定、五神通、三十七品、佛十八法及薩云若，乃至諸法寶之積聚。世尊！般若波羅蜜者是清凈之積聚，以五陰清凈乃至薩云若清凈故。世尊！深般若波羅蜜甚可奇怪，於是中雲何而有留難？」

佛言：「有是有留難。善男子、善女人慾書是般若波羅蜜者當疾疾書之，若欲受持、若欲諷誦、若欲守行者亦當疾疾為之。所以者何？或未受書行之頃能有留難。善男子、善女人若能一月書成者，若二若三若四若五若一歲成者，要當書持受之諷誦學習，若一月書成持學受者亦當竟之，若至一歲亦當竟之。所以者何？多於珍寶中起諸因緣有留難故。」

須菩提言：「世尊！是深般若波羅蜜，有書持學諷誦守行念中事者，諸魔波旬常念欲斷絕之。」

佛語須菩提：「正使波旬欲斷絕者，會不能斷絕，令不守行書持學者。」

舍利

【現代漢語翻譯】 現代漢語譯本：因為五蘊（色、受、想、行、識）不可思議，乃至一切智（薩云若）也不可思議。因此，菩薩摩訶薩長久修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），積累各種善行，並與真正的善知識相遇。 須菩提對佛說：『世尊！般若波羅蜜（以智慧到達彼岸）非常深奧。因為五蘊深奧，所以般若波羅蜜也深奧。因為一切智深奧，所以般若波羅蜜也深奧。世尊！般若波羅蜜是珍寶的積聚，是須陀洹（入流果）、羅漢（阿羅漢果）、辟支佛（獨覺）的珍寶積聚，也是阿耨多羅三藐三菩提（無上正等正覺）的珍寶積聚，也是十力、四無所畏、四無礙辯、四等心、四空定、五神通、三十七道品、佛十八不共法以及一切智，乃至一切佛法的珍寶積聚。世尊！般若波羅蜜是清凈的積聚，因為五蘊清凈乃至一切智清凈。世尊！如此甚深的般若波羅蜜真是不可思議，在其中怎麼會有障礙呢？』 佛說：『確實會有障礙。善男子、善女人想要書寫這部般若波羅蜜，應當儘快書寫；如果想要受持、諷誦、奉行，也應當儘快去做。為什麼呢？因為在還沒有書寫奉行的時候，可能會有障礙出現。善男子、善女人如果能在一個月內書寫完成，或者兩個月、三個月、四個月、五個月，甚至一年內完成，都應當書寫、受持、諷誦、學習。如果一個月內書寫完成並受持學習，也應當堅持到底；如果用了一年，也應當堅持到底。為什麼呢？因為在眾多珍寶中，會因為各種因緣而產生障礙。』 須菩提說：『世尊！對於這部甚深的般若波羅蜜，那些書寫、受持、學習、諷誦、奉行、憶念的人，魔王波旬常常想要斷絕他們的修行。』 佛告訴須菩提：『即使波旬想要斷絕，最終也不能斷絕，使那些不書寫、不奉行、不學習的人放棄。』 舍利弗

【English Translation】 English version: Because the five skandhas (form, feeling, perception, mental formations, consciousness) are inconceivable, and even Sarvajnata (all-knowing wisdom) is also inconceivable. Therefore, Bodhisattva Mahasattvas, having long practiced the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), accumulate various good deeds and encounter true spiritual friends. Subhuti said to the Buddha, 'World Honored One! The Prajnaparamita (perfection of wisdom) is very profound. Because the five skandhas are profound, the Prajnaparamita is also profound. Because Sarvajnata is profound, the Prajnaparamita is also profound. World Honored One! The Prajnaparamita is an accumulation of treasures, it is the accumulation of treasures of Srotapannas (stream-enterers), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), and also the accumulation of treasures of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), as well as the ten powers, four fearlessnesses, four unobstructed knowledges, four immeasurables, four formless absorptions, five supernormal powers, thirty-seven factors of enlightenment, eighteen unique qualities of a Buddha, and Sarvajnata, even the accumulation of treasures of all dharmas. World Honored One! The Prajnaparamita is an accumulation of purity, because the five skandhas are pure, even up to Sarvajnata being pure. World Honored One! Such profound Prajnaparamita is truly inconceivable, how could there be obstacles in it?' The Buddha said, 'There will indeed be obstacles. Good men and good women who wish to write this Prajnaparamita should write it quickly; if they wish to receive, recite, and practice it, they should also do so quickly. Why is that? Because before they have written and practiced it, obstacles may arise. Good men and good women, if they can complete the writing within one month, or two, three, four, five months, or even one year, they should write, receive, recite, and study it. If they complete the writing and receive and study it within one month, they should also persevere to the end; if it takes a year, they should also persevere to the end. Why is that? Because among many treasures, various conditions may arise that cause obstacles.' Subhuti said, 'World Honored One! For those who write, receive, study, recite, practice, and contemplate this profound Prajnaparamita, Mara Papiyas (the evil one) often intends to cut off their practice.' The Buddha told Subhuti, 'Even if Papiyas intends to cut it off, he will ultimately not be able to cut it off, causing those who do not write, practice, or study to give up.' Sariputra

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弗白佛言：「世尊！是何誰恩，令魔波旬不能斷絕學深般若波羅蜜者？」

佛告舍利弗：「是佛之事，令魔波旬不能斷絕。亦復是十方諸佛之恩，擁護是菩薩受持般若波羅蜜者，令魔波旬不能斷絕。所以者何？舍利弗！菩薩受持般若波羅蜜為佛所護持者，天魔波旬終不能斷絕、為作留難。何以故？舍利弗！諸有菩薩書持受學般若波羅蜜念諷誦者，諸佛之法當應擁護，令魔波旬不能中道令有留難者。舍利弗！是善男子、善女人當作是念：『我今書持受學般若波羅蜜者，皆是諸佛事。』」

舍利弗白佛言：「世尊！若有善男子、善女人書持受學般若波羅蜜者，皆為佛恩之所護持。」

佛言：「如是，如是！」

舍利弗言：「世尊！十方現在諸如來、無所著、等正覺，頗知是善男子、善女人書持受學般若波羅蜜念諷誦者不？頗持佛眼頗知頗見不？」

佛告舍利弗：「諸有書持受學般若波羅蜜諷誦行者，十方諸如來、無所著、等正覺已見已知諸善男子、善女人行菩薩道者，書持受學般若波羅蜜諷誦行者；當知是人今近阿耨多羅三耶三菩不久。舍利弗！若復善男子、善女人行菩薩道者，書持受學般若波羅蜜，諷誦守習行如中事，愛樂供養般若波羅蜜名花、搗香澤香雜香、繒彩花蓋幡幢。所有作是

【現代漢語翻譯】 現代漢語譯本 舍利弗問佛說：『世尊！是什麼樣的恩德，使得魔王波旬（Māra Pāpīyas，佛教中的魔王）不能斷絕那些深入學習般若波羅蜜（Prajñāpāramitā，智慧的完美）的人？』 佛告訴舍利弗：『這是佛的力量，使得魔王波旬不能斷絕。這也是十方諸佛的恩德，他們擁護那些受持般若波羅蜜的菩薩，使得魔王波旬不能斷絕。為什麼呢？舍利弗！菩薩受持般若波羅蜜，受到佛的護持，天魔波旬終究不能斷絕，不能製造障礙。為什麼呢？舍利弗！凡是菩薩書寫、受持、學習、唸誦般若波羅蜜的，諸佛的法應當加以擁護，使得魔王波旬不能中途製造障礙。舍利弗！這些善男子、善女人應當這樣想：『我現在書寫、受持、學習般若波羅蜜，都是諸佛的事業。』 舍利弗對佛說：『世尊！如果有善男子、善女人書寫、受持、學習般若波羅蜜，都是佛的恩德所護持。』 佛說：『是的，是的！』 舍利弗說：『世尊！十方現在諸如來（Tathāgata，佛的稱號）、無所著（Arhat，阿羅漢）、等正覺（Samyaksaṃbuddha，正等覺悟者），是否知道這些書寫、受持、學習、唸誦般若波羅蜜的善男子、善女人？是否用佛眼知道、看到他們？』 佛告訴舍利弗：『凡是書寫、受持、學習、唸誦、修行般若波羅蜜的人，十方諸如來、無所著、等正覺已經見到、知道這些行菩薩道的善男子、善女人，他們書寫、受持、學習、唸誦、修行般若波羅蜜；應當知道這些人現在接近阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）不遠了。舍利弗！如果又有善男子、善女人行菩薩道，書寫、受持、學習般若波羅蜜，唸誦、守護、修習，像對待重要的事情一樣，喜愛供養般若波羅蜜，用名花、搗香、澤香、雜香、繒彩、花蓋、幡幢。所有這些行為』

【English Translation】 English version Śāriputra said to the Buddha, 『World Honored One! What kind of grace is it that prevents Māra Pāpīyas from interrupting those who deeply study the Prajñāpāramitā (Perfection of Wisdom)?』 The Buddha told Śāriputra, 『It is the power of the Buddha that prevents Māra Pāpīyas from interrupting. It is also the grace of the Buddhas of the ten directions, who protect those Bodhisattvas who uphold the Prajñāpāramitā, preventing Māra Pāpīyas from interrupting. Why is that? Śāriputra! When Bodhisattvas uphold the Prajñāpāramitā, they are protected by the Buddha, and the heavenly Māra Pāpīyas cannot ultimately interrupt or create obstacles. Why is that? Śāriputra! For all Bodhisattvas who write, uphold, study, and recite the Prajñāpāramitā, the Dharma of the Buddhas should protect them, preventing Māra Pāpīyas from creating obstacles midway. Śāriputra! These good men and good women should think thus: 「My writing, upholding, and studying the Prajñāpāramitā are all the deeds of the Buddhas.」』 Śāriputra said to the Buddha, 『World Honored One! If there are good men and good women who write, uphold, and study the Prajñāpāramitā, they are all protected by the grace of the Buddha.』 The Buddha said, 『So it is, so it is!』 Śāriputra said, 『World Honored One! Do the Tathāgatas (Buddha's title), Arhats (worthy ones), and Samyaksaṃbuddhas (perfectly enlightened ones) of the ten directions, who are present now, know of these good men and good women who write, uphold, study, and recite the Prajñāpāramitā? Do they know and see them with the Buddha's eye?』 The Buddha told Śāriputra, 『Those who write, uphold, study, recite, and practice the Prajñāpāramitā, the Tathāgatas, Arhats, and Samyaksaṃbuddhas of the ten directions have already seen and known these good men and good women who practice the Bodhisattva path, who write, uphold, study, recite, and practice the Prajñāpāramitā; you should know that these people are now close to Anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment) and not far off. Śāriputra! If there are also good men and good women who practice the Bodhisattva path, who write, uphold, study the Prajñāpāramitā, recite, guard, and practice it as if it were an important matter, and who love to make offerings to the Prajñāpāramitā with famous flowers, pounded incense, fragrant oils, mixed incense, silk fabrics, flower canopies, and banners. All these actions』

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供養者，諸佛以天眼悉見是善男子、善女人已。是善男子、善女人有書持般若波羅蜜奉行學者，得最大福、得大功德，為得最行。善男子、善女人持善本功德，終不墮惡趣至阿惟越致，終無有離諸佛、六波羅蜜時，終不離內外空及有無空時。至阿耨多羅三耶三菩，終不離三十七品、佛十八法時。舍利弗！如來去之後，是般若波羅蜜當在南方，南方諸比丘、比丘尼、優婆塞、優婆夷亦當受學書持是深般若波羅蜜，持是功德，終不至惡趣，受天上人中之福。以奉行六波羅蜜、明六波羅蜜已，當復供養承事諸佛，承事之後當以三乘而得度脫。舍利弗！般若波羅蜜所在方面、所至到處，四輩學士亦當受持是深般若波羅蜜書持諷誦，持是功德不至惡趣，受天上人中之福。亦當復奉行六波羅蜜、明六波羅蜜已，當復供養承事諸佛，承事之後以三乘法而得度脫。舍利弗！是般若波羅蜜當轉北去，北方四輩亦當復受書持諷誦行深般若波羅蜜，持是功德不生三惡趣，受二道之福，亦當奉行六波羅蜜，亦當承事諸佛世尊，復以三乘而得度脫。舍利弗！深般若波羅蜜是時當行佛事。所以者何？舍利弗！我泥曰后法欲盡時，我已豫知是善男子、善女人受持是深般若波羅蜜者。我復知是善男子、善女人盡意供養般若波羅蜜，所有名香繒彩華蓋，持

【現代漢語翻譯】 現代漢語譯本：供養者，諸佛以天眼完全看見這些善男子、善女人之後，如果這些善男子、善女人書寫、受持、奉行《般若波羅蜜》（Prajnaparamita，智慧的完美）的學者，他們將獲得最大的福報、最大的功德，達到最高的修行境界。這些善男子、善女人持有善的根本功德，最終不會墮入惡道，直至達到阿惟越致（Avivartika，不退轉）的境界，永遠不會離開諸佛、六波羅蜜（Sadparamita，六種到達彼岸的方法）的教導，永遠不會離開內外空和有無空的境界。直至達到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），永遠不會離開三十七道品（Bodhipaksika-dharmas，三十七種幫助覺悟的修行方法）和佛的十八不共法（Asta-dasa-avenika-buddha-dharma，佛獨有的十八種功德）。舍利弗（Sariputra，佛陀的十大弟子之一）！如來（Tathagata，佛的稱號之一）滅度之後，《般若波羅蜜》將流傳到南方，南方的比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、優婆塞（Upasaka，在家男眾）、優婆夷（Upasika，在家女眾）也應當學習、受持、書寫這部甚深的《般若波羅蜜》，持有這份功德，最終不會墮入惡道，將享受天上和人間的福報。通過奉行六波羅蜜、明瞭六波羅蜜的道理，他們將再次供養承事諸佛，承事之後將以三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的教法而得到解脫。舍利弗！《般若波羅蜜》所在的地方、所到達之處，四輩學士（指比丘、比丘尼、優婆塞、優婆夷）也應當受持這部甚深的《般若波羅蜜》，書寫、受持、諷誦，持有這份功德不會墮入惡道，將享受天上和人間的福報。他們也將奉行六波羅蜜、明瞭六波羅蜜的道理，之後將再次供養承事諸佛，承事之後將以三乘的教法而得到解脫。舍利弗！這部《般若波羅蜜》將轉而流傳到北方，北方的四輩弟子也應當受持、書寫、諷誦、修行這部甚深的《般若波羅蜜》，持有這份功德不會墮入三惡道，將享受天道和人道的福報，也將奉行六波羅蜜，也將承事諸佛世尊，最終以三乘的教法而得到解脫。舍利弗！這部甚深的《般若波羅蜜》在那個時候將行佛事。為什麼呢？舍利弗！我涅槃（Nirvana，寂滅）之後，佛法將要衰落之時，我已經預先知道這些受持這部甚深《般若波羅蜜》的善男子、善女人。我也知道這些善男子、善女人盡心盡力地供養《般若波羅蜜》，用各種名貴的香、絲綢、彩色的華蓋，持有 現代漢語譯本：這些供品。

【English Translation】 English version: The givers, the Buddhas, with their heavenly eyes, have completely seen these good men and good women. If these good men and good women who are scholars of writing, upholding, and practicing the Prajnaparamita (Perfection of Wisdom), they will obtain the greatest blessings, the greatest merits, and reach the highest state of practice. These good men and good women, holding the fundamental merits of goodness, will ultimately not fall into evil realms, until they reach the state of Avivartika (non-retrogression), will never be separated from the teachings of the Buddhas and the Six Paramitas (Six Perfections), and will never be separated from the realms of inner and outer emptiness and existence and non-existence. Until they reach Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), they will never be separated from the Thirty-seven Bodhipaksika-dharmas (Thirty-seven Factors of Enlightenment) and the Eighteen Avenika-buddha-dharmas (Eighteen Unique Qualities of a Buddha). Sariputra! After the Tathagata (One who has thus gone) passes away, the Prajnaparamita will spread to the South. The Bhikkhus (monks), Bhikkhunis (nuns), Upasakas (male lay practitioners), and Upasikas (female lay practitioners) in the South should also learn, uphold, and write this profound Prajnaparamita. Holding this merit, they will ultimately not fall into evil realms and will enjoy the blessings of heaven and the human world. By practicing the Six Paramitas and understanding the principles of the Six Paramitas, they will again make offerings and serve the Buddhas. After serving, they will be liberated by the teachings of the Three Yanas (Three Vehicles). Sariputra! Wherever the Prajnaparamita is located and wherever it reaches, the four types of scholars (referring to monks, nuns, male lay practitioners, and female lay practitioners) should also uphold this profound Prajnaparamita, write, uphold, and recite it. Holding this merit, they will not fall into evil realms and will enjoy the blessings of heaven and the human world. They will also practice the Six Paramitas and understand the principles of the Six Paramitas. After that, they will again make offerings and serve the Buddhas. After serving, they will be liberated by the teachings of the Three Yanas. Sariputra! This Prajnaparamita will then spread to the North. The four types of disciples in the North should also uphold, write, recite, and practice this profound Prajnaparamita. Holding this merit, they will not be born into the three evil realms and will enjoy the blessings of the heavenly and human realms. They will also practice the Six Paramitas and serve the Buddhas, and ultimately be liberated by the teachings of the Three Yanas. Sariputra! This profound Prajnaparamita will perform the work of the Buddha at that time. Why is that? Sariputra! After my Nirvana (extinction of suffering), when the Dharma is about to decline, I have already foreseen these good men and good women who uphold this profound Prajnaparamita. I also know that these good men and good women wholeheartedly make offerings to the Prajnaparamita, using various precious incense, silks, and colorful canopies, holding English version: these offerings.

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是功德不墮三惡趣，受二地之善福，行六波羅蜜供養諸佛，以三乘法而得度脫。何以故？舍利弗！如來已見是輩人、已稱譽是人，我已署是人所在；十方現在諸佛亦複稱譽，亦見是人，亦署是人已。」

舍利弗白佛言：「世尊！是般若波羅蜜后當普在北方耶？」

佛言：「如汝所說。乃後世時善男子、善女人受學書持行般若波羅蜜者，當知是人久發大乘意已，更供養若干諸佛，作諸善本。」

舍利弗白佛言：「世尊！后北方面當有幾所善男子、善女人行菩薩道，受持般若波羅蜜諷誦解者？」

佛告舍利弗：「后北方世雖多有善男子、善女人受持般若波羅蜜者，少有成大乘者耳。舍利弗！是善男子、善女人行菩薩道者，聞說深般若波羅蜜，不難不厭而不恐怖。所以者何？善男子、善女人已為見佛，已從諸佛聞深法已。所以者何？是善男子、善女人已為具足六波羅蜜，為已具足內空、外空及有無空，已為具足佛十八法、三十七品。是善男子、善女人多作諸功德，發阿耨多羅三耶三菩，為一切眾生故。舍利弗！我為是善男子、善女人說薩云若慧；過去諸如來、無所著、等正覺亦復說應薩云若慧。諸求阿耨多羅三耶三菩者，皆為生老病死故，亦復為彼說阿耨多羅三耶三菩諸慧之事。是善男子、善女人

【現代漢語翻譯】 現代漢語譯本：這種功德不會使人墮入三惡道，而是會承受人天二道的善報，修行六波羅蜜（六種到達彼岸的方法），供養諸佛，最終通過三乘佛法（聲聞乘、緣覺乘、菩薩乘）得到解脫。為什麼呢？舍利弗（佛陀的十大弟子之一）！如來（佛陀的稱號）已經見到這些人，已經稱讚過這些人，我已經記錄了這些人的所在；十方（指各個方向）現在諸佛也同樣稱讚他們，也見到他們，也記錄了他們。 舍利弗問佛說：『世尊！這部般若波羅蜜（以智慧到達彼岸的方法）將來會普遍流傳在北方嗎？』 佛說：『正如你所說。在後世，如果善男子、善女人能夠接受、學習、書寫、持誦、修行般若波羅蜜，應當知道這些人早已發起了大乘（菩薩乘）的意願，並且曾經供養過許多佛，積累了各種善的根本。』 舍利弗問佛說：『世尊！將來在北方會有多少善男子、善女人修行菩薩道，接受、持誦、理解般若波羅蜜呢？』 佛告訴舍利弗：『將來在北方雖然會有很多善男子、善女人接受、持誦般若波羅蜜，但很少有人能夠成就大乘。舍利弗！這些修行菩薩道的善男子、善女人，聽到講述深奧的般若波羅蜜時，不會感到困難、厭煩或恐懼。為什麼呢？因為這些善男子、善女人已經見過佛，已經從諸佛那裡聽聞過深奧的佛法。為什麼呢？因為這些善男子、善女人已經圓滿了六波羅蜜，已經圓滿了內空、外空以及有無空（三種空的智慧），已經圓滿了佛的十八不共法（佛獨有的十八種功德）和三十七道品（三十七種修行方法）。這些善男子、善女人做了許多功德，發起了阿耨多羅三藐三菩提心（無上正等正覺的菩提心），爲了利益一切眾生。舍利弗！我為這些善男子、善女人宣說一切智智（佛的智慧）；過去諸如來、無所著、等正覺（佛的稱號）也同樣宣說一切智智。那些追求阿耨多羅三藐三菩提的人，都是爲了解決生老病死的問題，也為他們宣說阿耨多羅三藐三菩提的各種智慧。這些善男子、善女人』

【English Translation】 English version: This merit will not cause one to fall into the three evil realms, but rather to receive the good fortune of the two realms of humans and gods, practice the Six Paramitas (six methods of reaching the other shore), make offerings to all Buddhas, and ultimately attain liberation through the Three Vehicles of Buddhism (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Why is this so? Śāriputra (one of the Buddha's ten great disciples)! The Tathāgata (title of the Buddha) has already seen these people, has already praised these people, and I have already recorded where these people are; the Buddhas of the ten directions (all directions) also praise them, also see them, and also record them. Śāriputra asked the Buddha, 'World Honored One! Will this Prajñāpāramitā (method of reaching the other shore through wisdom) be widely spread in the north in the future?' The Buddha said, 'Just as you have said. In later times, if good men and good women can accept, learn, write, uphold, and practice the Prajñāpāramitā, it should be known that these people have long ago initiated the intention of the Mahāyāna (Bodhisattva Vehicle), and have offered to many Buddhas and accumulated various roots of goodness.' Śāriputra asked the Buddha, 'World Honored One! How many good men and good women in the north will practice the Bodhisattva path, accept, uphold, recite, and understand the Prajñāpāramitā in the future?' The Buddha told Śāriputra, 'Although there will be many good men and good women in the north who accept and uphold the Prajñāpāramitā in the future, few will be able to achieve the Mahāyāna. Śāriputra! These good men and good women who practice the Bodhisattva path, when they hear the profound Prajñāpāramitā being taught, will not feel difficulty, aversion, or fear. Why is this so? Because these good men and good women have already seen the Buddha, and have already heard the profound Dharma from the Buddhas. Why is this so? Because these good men and good women have already perfected the Six Paramitas, have already perfected the emptiness of the internal, the emptiness of the external, and the emptiness of existence and non-existence (three kinds of wisdom of emptiness), have already perfected the eighteen unique qualities of the Buddha (eighteen unique merits of the Buddha) and the thirty-seven factors of enlightenment (thirty-seven methods of practice). These good men and good women have done many merits, have initiated the mind of Anuttarā-samyak-saṃbodhi (the mind of unsurpassed, right, and complete enlightenment), for the benefit of all sentient beings. Śāriputra! I speak of the Sarvajñā-jñāna (Buddha's wisdom) for these good men and good women; the past Tathāgatas, Arhats, Samyaksaṃbuddhas (titles of the Buddha) also speak of the Sarvajñā-jñāna. Those who seek Anuttarā-samyak-saṃbodhi, all for the sake of solving the problems of birth, old age, sickness, and death, also speak of the various wisdoms of Anuttarā-samyak-saṃbodhi for them. These good men and good women'

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從小至竟求阿耨多羅三耶三菩，魔及魔天終不能壞，何況其餘有惡行者而欲誹謗深般若波羅蜜？舍利弗！是善男子、善女人聞深般若波羅蜜者，便得最妙歡喜，立多所人于阿耨多羅三耶三菩。」

佛言：「我為菩薩時亦復作是誓：『我等亦當立無央數眾生勸令行菩薩道，我等亦當受阿耨多羅三耶三菩不動轉記。若有菩薩發意者，我代歡喜；諸有勸人使發阿耨多羅三耶三菩者，我亦代歡喜。』善男子、善女人行般若波羅蜜者，為已於過去諸佛前作是誓已，今復於我前誓願眾生：『我當饒益安隱眾生，我當勸助一切眾生立阿耨多羅三耶三菩意，使不動轉。』所以者何？過去諸佛亦復代諸發意菩薩作是誓者，代其歡喜。舍利弗！我代歡喜者善男子、善女人，亦為復欲安隱一切，勸助眾生使立阿耨多羅三耶三菩，離於六衰、得凈妙行。已自清凈，復以凈施；凈妙施已，便受凈妙功德之福；受凈妙福已，復為眾生故分別內外所有，令眾生得凈妙福；持是功德遍至十方諸佛國土說般若波羅蜜處而得聽受；聞受已，亦復于彼勸發眾生，令立阿耨多羅三耶三菩意。」

舍利弗白佛言：「甚奇，世尊！如來、無所著、等正覺所說過去當來今現在之法，無所不知眾生之行，無事不知，乃復知諸當來過去現在佛事、眾僧之事。或

【現代漢語翻譯】 現代漢語譯本： 「從最初發心尋求阿耨多羅三藐三菩提（無上正等正覺），魔及其魔天都不能破壞，更何況那些有惡行的人想要誹謗甚深的般若波羅蜜（智慧到彼岸）呢？舍利弗！那些聽聞甚深般若波羅蜜的善男子、善女人，會得到最殊勝的歡喜，並能引導許多人證得阿耨多羅三藐三菩提。」

佛說：「我作為菩薩時也曾發過這樣的誓願：『我們也要引導無數眾生，勸他們修行菩薩道，我們也要接受阿耨多羅三藐三菩提的不退轉記（預言成佛）。如果有菩薩發心，我都會為他們感到歡喜；那些勸人發阿耨多羅三藐三菩提心的人，我也為他們感到歡喜。』善男子、善女人修行般若波羅蜜，是因為他們已經在過去諸佛面前發過這樣的誓願，現在又在我面前誓願要利益安穩眾生：『我將饒益安穩眾生，我將勸助一切眾生髮起阿耨多羅三藐三菩提心，使他們不退轉。』為什麼呢？因為過去諸佛也曾為那些發心的菩薩發過這樣的誓願，併爲他們感到歡喜。舍利弗！我為之歡喜的善男子、善女人，也是爲了安穩一切眾生，勸助眾生髮起阿耨多羅三藐三菩提心，遠離六衰（六種衰敗），獲得清凈妙行。他們自己清凈之後，又以清凈的佈施；清凈妙施之後，便能獲得清凈妙功德的福報；獲得清凈妙福之後，又爲了眾生的緣故，分別內外所有，使眾生獲得清凈妙福；他們持此功德，遍至十方諸佛國土，在宣說般若波羅蜜的地方聽聞受持；聽聞受持之後，又在那裡勸發眾生，使他們發起阿耨多羅三藐三菩提心。」

舍利弗對佛說：「真是稀有啊，世尊！如來、無所著（無所執著）、等正覺所說的過去、未來、現在之法，沒有不知道的；眾生的行為，沒有不知道的；乃至知道未來、過去、現在佛的事業、僧眾的事業。有時……」

【English Translation】 English version: 『From the very beginning of seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), Mara and his Maras cannot destroy it, let alone those with evil deeds who wish to slander the profound Prajna-paramita (perfection of wisdom)? Shariputra! Those good men and good women who hear the profound Prajna-paramita will obtain the most wonderful joy and will establish many people in Anuttara-samyak-sambodhi.』

The Buddha said, 『When I was a Bodhisattva, I also made this vow: 「We shall also establish countless beings, urging them to practice the Bodhisattva path, and we shall also receive the prediction of non-retrogression to Anuttara-samyak-sambodhi. If there are Bodhisattvas who generate the aspiration, I will rejoice for them; those who encourage others to generate the aspiration for Anuttara-samyak-sambodhi, I will also rejoice for them.」 Good men and good women who practice Prajna-paramita have already made this vow before the Buddhas of the past, and now they vow before me to benefit and secure sentient beings: 「I will benefit and secure sentient beings, I will encourage all sentient beings to establish the aspiration for Anuttara-samyak-sambodhi, so that they do not regress.」 Why is this so? Because the Buddhas of the past also made this vow for those Bodhisattvas who generated the aspiration, and rejoiced for them. Shariputra! The good men and good women for whom I rejoice also wish to secure all beings, encourage them to establish the aspiration for Anuttara-samyak-sambodhi, depart from the six declines, and attain pure and wonderful conduct. Having purified themselves, they then give pure offerings; having given pure and wonderful offerings, they then receive the blessings of pure and wonderful merit; having received pure and wonderful blessings, they then, for the sake of sentient beings, distinguish between all that is internal and external, so that sentient beings may obtain pure and wonderful blessings; they hold this merit and go to all the Buddha lands in the ten directions, to the places where Prajna-paramita is taught, and listen and receive it; having listened and received it, they then encourage sentient beings there to establish the aspiration for Anuttara-samyak-sambodhi.』

Shariputra said to the Buddha, 『It is truly wonderful, World Honored One! The Tathagata, the Unattached One, the Perfectly Enlightened One, knows all the past, future, and present dharmas; knows all the actions of sentient beings; and even knows the past, future, and present deeds of the Buddhas and the Sangha. Sometimes...』

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有善男子、善女人得六波羅蜜欲諷誦受，或意進退便不能得學六波羅蜜。若善男子、善女人求六波羅蜜意不進退、精進不懈，便能一時具足六波羅蜜。」

舍利弗白佛言：「善男子、善女人如是行者便得深經，為應般若波羅蜜耶？」

佛言：「如是深經者為應般若波羅蜜。何以故？用能勸助安立眾生，令發阿耨多羅三耶三菩故。舍利弗！是善男子、善女人於六波羅蜜不捨生老病死，精進不怠如般若波羅蜜教，凈佛國土、教化眾生，令立阿耨多羅三耶三菩志，終不懈怠。」

摩訶般若波羅蜜覺魔品第四十七

須菩提白佛言：「世尊嘆說是善男子、善女人發阿耨多羅三耶三菩行六波羅蜜者，攝取佛國、教化眾生，其德乃爾。是善男子、善女人云何而趣斷絕留難？」

佛告須菩提言：「辯不即生者，當知魔事。」

須菩提言：「世尊！云何菩薩辯不即發知是魔事？」

佛言：「菩薩行般若波羅蜜，具足六波羅蜜久久乃成。以是故，菩薩辯不即生，當知魔事也。須菩提！菩薩辯才卒起，亦是魔事。」

「世尊！何以故辯才卒起復是魔事！」

佛言：「是菩薩行六波羅蜜卒起辯事。所以者何？學無本末，辯起咃卒不能究竟，是故當知魔事。菩薩書是經時轉相形笑，志亂

【現代漢語翻譯】 現代漢語譯本 如果有善男子、善女人想要學習並背誦六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），但他們的心意時而前進時而退縮，就不能夠學會六波羅蜜。如果善男子、善女人追求六波羅蜜時心意不退縮、精進不懈怠，就能立刻圓滿具足六波羅蜜。 舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛說：『像這樣修行的善男子、善女人就能得到甚深的經典，這是否應屬於般若波羅蜜（以智慧到達彼岸的方法）呢？』 佛說：『這樣的甚深經典應屬於般若波羅蜜。為什麼呢？因為它能夠勸勉幫助安立眾生，使他們發起阿耨多羅三藐三菩提（無上正等正覺，即成佛的智慧）。舍利弗！這些善男子、善女人對於六波羅蜜不捨棄生老病死，像般若波羅蜜所教導的那樣精進不懈，清凈佛國、教化眾生，使他們立下阿耨多羅三藐三菩提的志向，最終都不會懈怠。』 《摩訶般若波羅蜜經》覺魔品第四十七 須菩提（佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊讚歎說，這些發阿耨多羅三藐三菩提心修行六波羅蜜的善男子、善女人，攝取佛國、教化眾生，他們的功德是如此之大。這些善男子、善女人要如何才能避免障礙和困難呢？』 佛告訴須菩提說：『如果辯才不能立刻產生，應當知道這是魔事。』 須菩提說：『世尊！菩薩如何知道辯才不能立刻產生是魔事呢？』 佛說：『菩薩修行般若波羅蜜，圓滿具足六波羅蜜需要很長時間才能成就。因此，菩薩辯才不能立刻產生，應當知道這是魔事。須菩提！菩薩辯才突然產生，也是魔事。』 『世尊！為什麼辯才突然產生也是魔事呢？』 佛說：『這是因為菩薩修行六波羅蜜時，突然產生辯才。為什麼呢？因為學習沒有根本和末端，辯才突然產生卻不能究竟，所以應當知道這是魔事。菩薩在書寫這部經時，互相嘲笑，心意散亂。

【English Translation】 English version If there are good men or good women who wish to learn and recite the Six Paramitas (the six perfections: generosity, morality, patience, diligence, meditation, and wisdom), but their minds sometimes advance and sometimes retreat, they will not be able to learn the Six Paramitas. If good men or good women pursue the Six Paramitas with unwavering minds and unremitting diligence, they will be able to fully accomplish the Six Paramitas at once. Shariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'Good men and good women who practice in this way will attain profound scriptures. Should this be considered as belonging to the Prajna Paramita (the perfection of wisdom)?' The Buddha said, 'Such profound scriptures should belong to the Prajna Paramita. Why? Because it can encourage and help establish sentient beings, enabling them to arouse the Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of Buddhahood). Shariputra! These good men and good women do not abandon birth, old age, sickness, and death in relation to the Six Paramitas. They diligently practice as taught by the Prajna Paramita, purify the Buddha lands, teach and transform sentient beings, and enable them to establish the aspiration for Anuttara-samyak-sambodhi, and they will never be lazy.' Chapter 47, 'Awakening from Mara' of the Mahaprajnaparamita Sutra Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha, 'The World Honored One praised these good men and good women who arouse the mind of Anuttara-samyak-sambodhi and practice the Six Paramitas, who gather in Buddha lands and teach and transform sentient beings, their merits are so great. How can these good men and good women avoid obstacles and difficulties?' The Buddha told Subhuti, 'If eloquence does not arise immediately, you should know that it is the work of Mara (a demon).' Subhuti said, 'World Honored One! How does a Bodhisattva know that the inability to produce eloquence immediately is the work of Mara?' The Buddha said, 'A Bodhisattva who practices the Prajna Paramita needs a long time to accomplish the Six Paramitas. Therefore, if a Bodhisattva's eloquence does not arise immediately, you should know that it is the work of Mara. Subhuti! If a Bodhisattva's eloquence arises suddenly, it is also the work of Mara.' 'World Honored One! Why is it that sudden eloquence is also the work of Mara?' The Buddha said, 'It is because when a Bodhisattva practices the Six Paramitas, eloquence arises suddenly. Why? Because the learning has no beginning or end, and the eloquence arises suddenly but cannot be brought to completion, therefore you should know that it is the work of Mara. When Bodhisattvas write this sutra, they laugh at each other and their minds are scattered.'

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不定，眾意不和，如是菩薩則為魔事。書是經時意自念言：『我不得是經中滋味。』便舍而去，當復知是魔事。須菩提！說是經時若受持之，貢高綺語隱置他人者，復是魔事。受持諷誦學是經時，各自貢高轉相形笑。菩薩當覺是為魔事。須菩提！受是經時，各各志亂意不和同者，當知是為菩薩魔事。」

須菩提言：「世尊！云何不得經中滋味便棄捨去，當覺魔事？」

佛言：「是輩菩薩未曾習行六波羅蜜，不聞般若波羅蜜，自生意念言：『我無有記莂於六波羅蜜。』以是故，聞般若波羅蜜不喜樂悅便棄捨去，當知是為菩薩魔事。」

「世尊！云何菩薩言：『我無記莂。』不樂便去？」

佛言：「未得菩薩道者，終不記阿耨多羅三耶三菩莂。是故言：『我無有莂於六波羅蜜。』便棄捨去。當知是為菩薩魔事。若有菩薩意念言：『我鄉里不聞般若波羅蜜，及所生處亦不聞是。』復棄捨去，不復欲學般若波羅蜜。意轉一念輒卻一劫，隨其轉意多少之數當更乃爾所劫。甫當復更學余經，不住薩云若亦不至薩云若。是輩菩薩為棄其根而攀枝條，當知是為菩薩魔事。」

須菩提言：「世尊！何等經不從薩云若中出，而欲學誦余經？」

佛告須菩提：「聲聞所應三十七品法及三脫門，善男子、

【現代漢語翻譯】 現代漢語譯本：如果菩薩心意不定，眾人意見不合，這樣的菩薩就是被魔所擾。如果有人在書寫這部經時，心裡想：『我沒有從這部經中得到滋味。』就捨棄離去，應當知道這是魔事。須菩提！在講說這部經時，如果有人接受並持誦，卻又貢高自大，說綺語，貶低他人，這也是魔事。如果有人在接受、持誦、學習這部經時，各自貢高自大，互相嘲笑，菩薩應當覺察到這是魔事。須菩提！在接受這部經時，如果大家心意散亂，意見不一致，應當知道這是菩薩的魔事。 須菩提問：『世尊！為什麼有人沒有從經中得到滋味就捨棄離去，就應當覺察到是魔事呢？』 佛說：『這些菩薩沒有修習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），沒有聽聞般若波羅蜜（以智慧到達彼岸），他們自己心裡想：『我沒有在六波羅蜜中得到授記。』因此，聽到般若波羅蜜就不歡喜，不快樂，就捨棄離去，應當知道這是菩薩的魔事。』 『世尊！為什麼菩薩說：『我沒有得到授記。』就不高興而離去呢？』 佛說：『沒有得到菩薩道的人，最終不會得到阿耨多羅三藐三菩提（無上正等正覺）的授記。所以他們說：『我沒有在六波羅蜜中得到授記。』就捨棄離去。應當知道這是菩薩的魔事。如果有菩薩心裡想：『我的家鄉沒有聽聞過般若波羅蜜，我出生的地方也沒有聽聞過。』就捨棄離去，不再想學習般若波羅蜜。心念一轉就退失一劫的修行，隨著他心念轉變的次數，應當退失相應的劫數。他們將要重新學習其他經典，不能安住于薩云若（一切智），也不能到達薩云若。這些菩薩是捨棄根本而攀附枝葉，應當知道這是菩薩的魔事。』 須菩提問：『世尊！什麼經典不是從薩云若中出來的，而他們卻想學習誦讀其他經典呢？』 佛告訴須菩提：『聲聞所應當修習的三十七道品法（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）以及三解脫門（空解脫門、無相解脫門、無作解脫門），善男子、善女人，如果他們不學習般若波羅蜜，就不能得到這些法。』

【English Translation】 English version: If a Bodhisattva's mind is unsettled, and the assembly's opinions are divided, such a Bodhisattva is under the influence of Mara (demon). If, while writing this Sutra, one thinks, 'I have not tasted the flavor of this Sutra,' and then abandons it, know that this is the work of Mara. Subhuti! If, while expounding this Sutra, one accepts and upholds it, yet is arrogant, speaks frivolous words, and belittles others, this too is the work of Mara. If, while accepting, upholding, and studying this Sutra, each becomes arrogant and mocks one another, a Bodhisattva should realize that this is the work of Mara. Subhuti! If, while accepting this Sutra, each person's mind is scattered and their opinions are not in harmony, know that this is the work of a Bodhisattva's Mara. Subhuti asked, 'World Honored One! Why is it that if one does not taste the flavor of the Sutra and abandons it, it should be recognized as the work of Mara?' The Buddha said, 'These Bodhisattvas have not practiced the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), nor have they heard of the Prajna Paramita (perfection of wisdom). They think to themselves, 'I have not received a prediction regarding the Six Paramitas.' Therefore, upon hearing the Prajna Paramita, they do not rejoice or find pleasure, and they abandon it. Know that this is the work of a Bodhisattva's Mara.' 'World Honored One! Why do Bodhisattvas say, 'I have not received a prediction,' and then become displeased and leave?' The Buddha said, 'Those who have not attained the Bodhisattva path will ultimately not receive a prediction of Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). Therefore, they say, 'I have not received a prediction regarding the Six Paramitas,' and then abandon it. Know that this is the work of a Bodhisattva's Mara. If a Bodhisattva thinks, 'My hometown has not heard of the Prajna Paramita, nor has the place where I was born,' and then abandons it, no longer desiring to study the Prajna Paramita, with each shift of mind, they lose a kalpa (eon) of practice. According to the number of times their mind shifts, they will lose that many kalpas. They will then have to learn other Sutras, unable to abide in Sarvajna (omniscience) or reach Sarvajna. These Bodhisattvas are abandoning the root and clinging to the branches. Know that this is the work of a Bodhisattva's Mara.' Subhuti asked, 'World Honored One! What Sutras do not come from Sarvajna, that they desire to study and recite other Sutras?' The Buddha told Subhuti, 'The thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path) that Sravakas (hearers) should practice, as well as the three doors of liberation (emptiness, signlessness, and wishlessness), good men and good women, if they do not study the Prajna Paramita, they cannot attain these dharmas.'

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善女人住是中，求取須陀洹道，斯陀含、阿那含、阿羅漢道，不取薩云若，然自作礙。須菩提！是為捨本攀枝者。所以者何？是菩薩亦復出生於般若波羅蜜中，般若波羅蜜者亦出道法、俗法。菩薩學般若波羅蜜者，亦當學道法、亦當學俗法。譬若有狗得大家所食不肯食之，得使人之食而更食之。須菩提！當來有學菩薩道者，得深般若波羅蜜更棄捨去，反攀枝條。須菩提！當知是為菩薩魔事。

「複次，須菩提！譬如有人慾得見象，得像捨去，反求象跡。于意云何，是人為黠不？」

須菩提言：「為不黠。」

「當來之世有行菩薩道者，得深般若波羅蜜反棄捨去，更學聲聞辟支佛經法。于意云何，是菩薩為黠不？」

須菩提言：「為不黠。」

佛言：「是菩薩當覺魔事。須菩提！譬如有人慾見大海，已見捨去，反觀牛跡之水。便言：『海之大小，孰愈於此。』于意云何，是人為黠不？」

須菩提言：「世尊！為不黠。」

佛言：「當來有學菩薩道者，得深般若波羅蜜亦棄捨去，反學聲聞辟支佛經法，于中受學諷誦。須菩提，是輩菩薩當覺魔事。須菩提！譬如工匠，欲以揆則日月殿舍之模，豎立安造作釋之殿。于意云何，彼匠雖巧，寧能作不？」

須菩提言：「世尊！

【現代漢語翻譯】 現代漢語譯本：善女人如果住在這裡，尋求須陀洹道（預流果），斯陀含道（一來果）、阿那含道（不還果）、阿羅漢道（無學果），卻不求取薩云若（一切智），這是自己給自己設定障礙。須菩提！這就是捨本逐末的人。為什麼呢？因為菩薩也是從般若波羅蜜（智慧到彼岸）中出生的，般若波羅蜜既包含世俗的法，也包含出世間的法。菩薩學習般若波羅蜜，也應當學習出世間的法，也應當學習世俗的法。譬如有一條狗，得到了主人家吃的食物卻不肯吃，反而去吃別人吃的食物。須菩提！將來會有學習菩薩道的人，得到了深奧的般若波羅蜜反而捨棄它，反而去攀附枝末。須菩提！應當知道這是菩薩的魔障。 「再者，須菩提！譬如有人想要看大象，看到了大象卻捨棄它，反而去尋找象的足跡。你認為這個人聰明嗎？」 須菩提說：「不聰明。」 「將來世上會有修行菩薩道的人，得到了深奧的般若波羅蜜反而捨棄它，轉而去學習聲聞（聽聞佛法而悟道者）、辟支佛（獨覺者）的經法。你認為這個菩薩聰明嗎？」 須菩提說：「不聰明。」 佛說：「這個菩薩應當覺察到這是魔障。須菩提！譬如有人想要看大海，已經看到了卻捨棄它，反而去看牛蹄印里的水。然後說：『海的大小，哪裡比得上這個。』你認為這個人聰明嗎？」 須菩提說：「世尊！不聰明。」 佛說：「將來會有學習菩薩道的人，得到了深奧的般若波羅蜜也捨棄它，反而去學習聲聞、辟支佛的經法，在其中接受學習和諷誦。須菩提，這些菩薩應當覺察到這是魔障。須菩提！譬如工匠，想要用量具來測量日月宮殿的規模，豎立建造釋提桓因（帝釋天）的宮殿。你認為，這個工匠即使再巧，能夠做到嗎？」 須菩提說：「世尊！不能。」

【English Translation】 English version: 'Good woman, dwelling in this, seeks the path of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), but does not seek Sarvajna (omniscience), thus creating an obstacle for herself. Subhuti! This is called abandoning the root and grasping at the branches. Why is that? Because the Bodhisattva is also born from Prajnaparamita (perfection of wisdom), and Prajnaparamita includes both worldly and transcendental dharmas. A Bodhisattva who studies Prajnaparamita should also study transcendental dharmas and worldly dharmas. It is like a dog that gets food from its master's house but refuses to eat it, and instead eats the food of others. Subhuti! In the future, there will be those who study the Bodhisattva path, who, having attained profound Prajnaparamita, will abandon it and instead cling to the branches. Subhuti! Know that this is a demonic act for a Bodhisattva.' 'Furthermore, Subhuti! It is like a person who wants to see an elephant, but having seen it, abandons it and instead seeks the elephant's footprints. What do you think, is this person wise?' Subhuti said, 'Not wise.' 'In the future, there will be those who practice the Bodhisattva path, who, having attained profound Prajnaparamita, will abandon it and instead study the scriptures of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). What do you think, is this Bodhisattva wise?' Subhuti said, 'Not wise.' The Buddha said, 'This Bodhisattva should be aware of this demonic act. Subhuti! It is like a person who wants to see the ocean, but having seen it, abandons it and instead looks at the water in a cow's hoofprint. Then he says, 「The size of the ocean, how can it compare to this?」 What do you think, is this person wise?' Subhuti said, 'World Honored One! Not wise.' The Buddha said, 'In the future, there will be those who study the Bodhisattva path, who, having attained profound Prajnaparamita, will also abandon it and instead study the scriptures of Sravakas and Pratyekabuddhas, receiving teachings and reciting them. Subhuti, these Bodhisattvas should be aware of this demonic act. Subhuti! It is like a craftsman who wants to use a measuring tool to measure the size of the sun and moon palaces, and to erect and build the palace of Sakra (Indra). What do you think, even if that craftsman is very skilled, can he do it?' Subhuti said, 'World Honored One! He cannot.'

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此事甚難，非是凡夫世愚之士所能作者。」

佛言：「當來之世有行菩薩道者，得學深般若波羅蜜，中道而棄捨去，更于聲聞，辟支佛經法中欲以具足薩云若薩云若事。于意云何，是人寧能成薩云若不？」

須菩提言：「所不能成。」

佛言：「是菩薩當覺魔事。須菩提！譬如有人慾見轉輪聖王，見已反觀小王，諦熟視之。便言：『聖王之體與此何異。』是人為黠不？」

須菩提言：「世尊！為不黠。」

佛言：「當來有少德之人學菩薩道者，得聞深般若波羅蜜，學持守行中道捨棄，更受羅漢、辟支佛經法。復言：『我當於中具薩云若。』于意云何，是菩薩為黠不？」

須菩提言：「世尊！為不黠。」

佛言：「是為菩薩魔事。譬如饑人得百味食，更念欲得六十味食，舍百味去食六十味。于意云何，是為黠不？」

須菩提言：「世尊！為不黠。」

佛言：「當來有學菩薩道者，得深般若波羅蜜棄捨去已，更于聲聞、辟支佛經法中求薩云若。是菩薩為黠不？」

須菩提言：「為不黠。」

佛言：「是為菩薩魔事。譬如士夫得無價摩尼寶已，反比水精。于意云何，是為黠不？」

須菩提言：「世尊！為不黠。」

佛言：「當來有學菩薩

【現代漢語翻譯】 現代漢語譯本： 『這件事非常困難，不是普通凡夫俗子所能做到的。』 佛說：『未來世中，有修行菩薩道的人，學到深奧的般若波羅蜜（智慧到彼岸），卻中途放棄，轉而想在聲聞（聽聞佛法而悟道者）、辟支佛（獨自悟道者）的經典教法中，成就一切智（薩云若，即佛的智慧）。你認為，這個人能成就一切智嗎？』 須菩提說：『不能成就。』 佛說：『這位菩薩應當覺察到這是魔障。須菩提！譬如有人想見轉輪聖王（擁有統治世界的聖王），見到后反而去看小王，仔細觀察，然後說：『聖王的身體和這個小王有什麼不同呢？』這個人是聰明的嗎？』 須菩提說：『世尊，這個人是不聰明的。』 佛說：『未來世中，有德行淺薄的人學習菩薩道，聽聞深奧的般若波羅蜜，學習、受持、修行，卻中途捨棄，轉而接受羅漢（阿羅漢，斷絕煩惱者）、辟支佛的經典教法。又說：『我應當在這裡成就一切智。』你認為，這位菩薩是聰明的嗎？』 須菩提說：『世尊，這個人是不聰明的。』 佛說：『這是菩薩的魔障。譬如飢餓的人得到百味美食，反而想得到六十味美食，捨棄百味美食去吃六十味美食。你認為，這個人是聰明的嗎？』 須菩提說：『世尊，這個人是不聰明的。』 佛說：『未來世中，有學習菩薩道的人，得到深奧的般若波羅蜜后卻捨棄，轉而在聲聞、辟支佛的經典教法中尋求一切智。這位菩薩是聰明的嗎？』 須菩提說：『是不聰明的。』 佛說：『這是菩薩的魔障。譬如有人得到無價的摩尼寶（如意寶珠）后，反而去比水精（水晶）。你認為，這個人是聰明的嗎？』 須菩提說：『世尊，這個人是不聰明的。』 佛說：『未來世中，有學習菩薩道的人，得到深奧的般若波羅蜜』

【English Translation】 English version: 'This matter is very difficult, and it is not something that ordinary, foolish people can accomplish.' The Buddha said, 'In the future, there will be those who practice the Bodhisattva path, who attain the profound Prajna Paramita (Perfection of Wisdom), but abandon it midway. They then seek to achieve Sarvajna (Omniscience, the wisdom of a Buddha) within the teachings of the Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own). What do you think, can this person achieve Sarvajna?' Subhuti said, 'They cannot achieve it.' The Buddha said, 'This Bodhisattva should be aware of this as a demonic influence. Subhuti! It is like someone who wishes to see a Chakravartin King (a universal monarch), and after seeing him, instead looks at a lesser king, scrutinizing him closely. Then they say, 『What is the difference between the body of the Holy King and this one?』 Is this person wise?' Subhuti said, 'World Honored One, this person is not wise.' The Buddha said, 'In the future, there will be those of little virtue who study the Bodhisattva path, who hear the profound Prajna Paramita, learn, uphold, and practice it, but abandon it midway. They then accept the teachings of the Arhats (those who have extinguished all defilements) and Pratyekabuddhas. They further say, 『I shall achieve Sarvajna within this.』 What do you think, is this Bodhisattva wise?' Subhuti said, 'World Honored One, this person is not wise.' The Buddha said, 'This is a demonic influence for a Bodhisattva. It is like a hungry person who obtains food of a hundred flavors, but then desires food of sixty flavors, abandoning the hundred flavors to eat the sixty flavors. What do you think, is this person wise?' Subhuti said, 'World Honored One, this person is not wise.' The Buddha said, 'In the future, there will be those who study the Bodhisattva path, who obtain the profound Prajna Paramita but abandon it, and then seek Sarvajna within the teachings of the Sravakas and Pratyekabuddhas. Is this Bodhisattva wise?' Subhuti said, 'They are not wise.' The Buddha said, 'This is a demonic influence for a Bodhisattva. It is like a person who obtains a priceless Mani jewel (wish-fulfilling gem) and then compares it to crystal. What do you think, is this person wise?' Subhuti said, 'World Honored One, this person is not wise.' The Buddha said, 'In the future, there will be those who study the Bodhisattva path, who obtain the profound Prajna Paramita'

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道者，得深般若波羅蜜已更棄捨去，反持比聲聞、辟支佛經法，于聲聞、辟支佛經法中欲得薩云若。寧為黠不？」

須菩提言：「為不黠。」

佛言：「是為菩薩魔事。複次，須菩提！若有善男子、善女人書般若波羅蜜已，于中他因緣起便不得書，或復有色聲香味細滑法之留難，或復有檀波羅蜜留難、尸波羅蜜留難、羼波羅蜜留難、惟逮波羅蜜留難、禪波羅蜜留難，乃至阿耨多羅三耶三菩皆為作留難。何以故？須菩提！般若波羅蜜者非是留難，不可思議亦非選擇，不生不滅、不著不斷，無礙、非見、非行、非猗。所以者何？須菩提！般若波羅蜜無是象法。若有菩薩書是經時，若有是輩留難事者，當知是為魔事。」

須菩提白佛言：「世尊！是般若波羅蜜可得書耶？」

佛言：「不也。何以故？般若波羅蜜者其實不可見，至檀波羅蜜實不可見，乃至薩云若亦不可見。諸所有者皆不可見。何以故？無所有故。無所有者，不可書也。須菩提！善男子、善女人行菩薩道者，作是念言：『是深般若波羅蜜無所有者。』是為菩薩魔事。」

須菩提言：「世尊！諸行菩薩道者，書是深般若波羅蜜經字已，入是字中，便言：『我書般若波羅蜜。』世尊！是六波羅蜜無有字法。所以者何？六波羅蜜無有文

{ "translations": [ "現代漢語譯本：佛陀問道：『如果有人已經證得了甚深般若波羅蜜（prajnaparamita，智慧的完美），卻又捨棄它，反而去執著于聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的經典教法，並想在聲聞、辟支佛的經典教法中獲得薩云若（sarvajna，一切智），這個人算是聰明嗎？』", "須菩提（Subhuti，佛陀的弟子）回答說：『不算聰明。』", "佛陀說：『這就是菩薩的魔事。』", "『再者，須菩提！如果有善男子、善女人書寫般若波羅蜜，在書寫過程中，因為其他因緣而無法繼續書寫，或者因為色、聲、香、味、觸等細微的法而受到阻礙，或者因為佈施波羅蜜（dana-paramita，佈施的完美）、持戒波羅蜜（sila-paramita，持戒的完美）、忍辱波羅蜜（ksanti-paramita，忍辱的完美）、精進波羅蜜（virya-paramita，精進的完美）、禪定波羅蜜（dhyana-paramita，禪定的完美）的阻礙，乃至阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）都成為阻礙。這是為什麼呢？須菩提！般若波羅蜜本身不是阻礙，它是不可思議的，也不是可以選擇的，它不生不滅、不執著不斷，無礙、非見、非行、非依。為什麼呢？須菩提！般若波羅蜜沒有這些現象。如果有菩薩在書寫這部經時，遇到這些阻礙，應當知道這是魔事。』", "須菩提對佛陀說：『世尊！這般若波羅蜜可以書寫嗎？』", "佛陀說：『不可以。為什麼呢？般若波羅蜜的真實本質是不可見的，乃至佈施波羅蜜的真實本質也是不可見的，乃至薩云若也是不可見的。所有的一切都是不可見的。為什麼呢？因為它們都是無所有的。無所有，所以不可書寫。須菩提！如果行菩薩道的善男子、善女人，這樣想：『這甚深般若波羅蜜是無所有的。』這就是菩薩的魔事。』", "須菩提說：『世尊！那些行菩薩道的人，書寫這甚深般若波羅蜜經的文字后，就執著于這些文字，說：『我書寫了般若波羅蜜。』世尊！這六波羅蜜（sad-paramita，六種到達彼岸的修行方法）沒有文字的法。為什麼呢？六波羅蜜沒有文字的表達。』" ], "english_translations": [ "English version: The Buddha asked: 'If someone has attained the profound Prajnaparamita (perfection of wisdom), and then abandons it, instead clinging to the teachings of the Sravakas (hearers of the Dharma) and Pratyekabuddhas (solitary realizers), and seeks to attain Sarvajna (omniscience) through the teachings of Sravakas and Pratyekabuddhas, would that person be considered wise?'", "Subhuti (a disciple of the Buddha) replied: 'No, they would not be considered wise.'", "The Buddha said: 'This is a demonic act of a Bodhisattva.'", "'Furthermore, Subhuti! If a virtuous man or woman is writing the Prajnaparamita, and due to other causes and conditions, they are unable to continue writing, or if they are hindered by subtle dharmas such as form, sound, smell, taste, and touch, or if they are hindered by the Dana-paramita (perfection of giving), Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of effort), Dhyana-paramita (perfection of meditation), even Anuttara-samyak-sambodhi (supreme perfect enlightenment) becomes an obstacle. Why is this so? Subhuti! Prajnaparamita itself is not an obstacle; it is inconceivable, not subject to choice, neither arising nor ceasing, neither clinging nor cutting off, unobstructed, non-seeing, non-acting, and non-reliant. Why is this? Subhuti! Prajnaparamita has no such phenomena. If a Bodhisattva encounters such obstacles while writing this sutra, know that it is a demonic act.'", "Subhuti said to the Buddha: 'World Honored One! Is this Prajnaparamita something that can be written?'", "The Buddha said: 'No, it is not. Why is this? The true nature of Prajnaparamita is invisible, even the true nature of Dana-paramita is invisible, and even Sarvajna is invisible. All things are invisible. Why is this? Because they are all without inherent existence. That which is without inherent existence cannot be written. Subhuti! If a virtuous man or woman practicing the Bodhisattva path thinks, "This profound Prajnaparamita is without inherent existence," this is a demonic act of a Bodhisattva.'", "Subhuti said: 'World Honored One! Those who practice the Bodhisattva path, after writing the words of this profound Prajnaparamita sutra, become attached to these words, saying, "I have written the Prajnaparamita." World Honored One! These six paramitas (six perfections) have no written form. Why is this? The six paramitas have no textual expression.'" ] }

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字，五陰亦無有文字，乃至薩云若亦無文字。世尊！善男子、善女人行菩薩道者，從六波羅蜜乃至薩云若，作無文字入般若波羅蜜者，亦是菩薩魔事。」

「須菩提！善男子、善女人行菩薩道者，書般若波羅蜜時，若起想念郡國縣邑丘聚村落，若聞父母所尊之聲意念父母，若念兄弟姊妹，若念兵賊淫慾之事。作是念已，復生余念。魔波旬復益其念，作是留難，欲令中斷使不書持。須菩提！是為菩薩魔事。若善男子、善女人行菩薩道者，書持般若波羅蜜時，若供養事起——衣被財利、飲食床臥、病瘦醫藥——言：『我書般若波羅蜜故，得是供養。』於是樂者，當覺魔事。須菩提！書是經時，魔波旬于菩薩前說種種異深經之事。菩薩有漚和拘舍羅者，不受魔所說。何以故？是經不能令人至薩云若故。須菩提！若是菩薩無漚和拘舍羅意者，聞深般若波羅蜜便欲捨去。」

佛言：「我廣為諸菩薩說漚和拘舍羅事，欲得漚和拘舍羅事者，當從深般若波羅蜜中索之。須菩提！善男子、善女人求菩薩乘者，舍深般若波羅蜜，欲從聲聞、辟支佛經法中求漚和拘舍羅。須菩提！當知是為菩薩魔事。」

放光般若波羅蜜經卷第十 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第十一

【現代漢語翻譯】 現代漢語譯本：『字』，五蘊（色、受、想、行、識）也沒有文字，乃至一切智（薩云若）也沒有文字。世尊！善男子、善女人修行菩薩道的人，從六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）乃至一切智，如果認為在般若波羅蜜中修行是無文字的，這也是菩薩的魔事。 須菩提！善男子、善女人修行菩薩道的人，在書寫般若波羅蜜時，如果心中想起郡國、縣邑、丘陵、村落，或者聽到父母所尊敬的聲音就思念父母，或者思念兄弟姐妹，或者思念兵賊、淫慾之事。產生這些念頭后，又生出其他的念頭。魔波旬會增加這些念頭，製造障礙，想要中斷他們書寫和受持。須菩提！這就是菩薩的魔事。如果善男子、善女人修行菩薩道的人，在書寫受持般若波羅蜜時，如果因為供養之事而起念——比如衣物、財利、飲食、床鋪、疾病醫藥——說：『我因為書寫般若波羅蜜，所以得到這些供養。』如果因此而感到快樂，就應當覺察到這是魔事。須菩提！在書寫這部經時，魔波旬會在菩薩面前說各種深奧的經文之事。菩薩如果有方便善巧（漚和拘舍羅），就不會接受魔所說的。為什麼呢？因為這些經文不能使人達到一切智。須菩提！如果菩薩沒有方便善巧的心，聽到深奧的般若波羅蜜就會想要捨棄離去。 佛說：『我廣泛地為各位菩薩講述方便善巧之事，想要得到方便善巧之事的人，應當從深奧的般若波羅蜜中尋求。須菩提！善男子、善女人追求菩薩乘的人，捨棄深奧的般若波羅蜜，想要從聲聞、辟支佛的經法中尋求方便善巧。須菩提！應當知道這是菩薩的魔事。』

【English Translation】 English version: 'Words,' the five skandhas (form, feeling, perception, mental formations, consciousness) also have no words, and even Sarvajnata (all-knowing wisdom) has no words. World Honored One! If good men and good women who practice the Bodhisattva path, from the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) to Sarvajnata, think that practicing in Prajnaparamita is without words, this is also a demonic act of a Bodhisattva. Subhuti! If good men and good women who practice the Bodhisattva path, when writing Prajnaparamita, think of kingdoms, counties, hills, villages, or if they hear the voices of those respected by their parents and think of their parents, or if they think of their siblings, or if they think of soldiers, thieves, or lustful matters. After these thoughts arise, other thoughts also arise. Mara Papiyas will increase these thoughts, creating obstacles, wanting to interrupt their writing and upholding. Subhuti! This is a demonic act of a Bodhisattva. If good men and good women who practice the Bodhisattva path, when writing and upholding Prajnaparamita, if thoughts arise because of offerings—such as clothing, wealth, food, bedding, sickness, and medicine—saying, 'I received these offerings because I wrote Prajnaparamita.' If they feel joy because of this, they should realize that this is a demonic act. Subhuti! When writing this sutra, Mara Papiyas will speak to the Bodhisattva about various profound sutra matters. If the Bodhisattva has skillful means (Upaya-kausalya), they will not accept what Mara says. Why? Because these sutras cannot lead one to Sarvajnata. Subhuti! If a Bodhisattva does not have the mind of skillful means, upon hearing the profound Prajnaparamita, they will want to abandon it and leave. The Buddha said, 'I extensively speak to all Bodhisattvas about skillful means; those who wish to obtain skillful means should seek it from the profound Prajnaparamita. Subhuti! If good men and good women who seek the Bodhisattva path abandon the profound Prajnaparamita and wish to seek skillful means from the teachings of Sravakas and Pratyekabuddhas, Subhuti! You should know that this is a demonic act of a Bodhisattva.'

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西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜不和合品第四十八

佛告須菩提：「有人樂聽樂受般若波羅蜜；為法師者身體疲極不能所說；當覺魔事。」

佛言：「若法師者身體安隱欲有所說；而受法者著余因緣各自罷散；當覺魔事。須菩提！受經之人慾書般若波羅蜜；為法師者欲有所至；是為魔事。為法師者欲得供養床臥飲食、病瘦醫藥、所有衣被；受經之人少欲知足寂無與心；便不和合，是為魔事。須菩提！法師之人少欲知足守戒不貪，志常精進樂在禪定；受經之人不知厭足貪求供養；兩不和合，是為魔事。須菩提！法師之人阿練寂晏行十二法；受經之人不能宴坐，又不奉行十二法事。須菩提！受經之人持十二法能獨宴寂；為法師者永無此志；兩不和合，不得書學，是為魔事。須菩提！受經之人精進有信、奉戒如法，樂般若波羅蜜；為法師者多欲犯律不能守戒。須菩提！為法師者精進信樂、奉律禁戒，行般若波羅蜜；受經之人多有所毀犯戒違律；兩不和合，是為魔事。須菩提！為法師者無所貪求，好喜施與，志願廣普；受經之人多求有欲貪吝愛惜，志礙意狹；兩不和合。須菩提！若受經之人更無所欲，好施不貪，志願無礙；為法師者反更貪求無有止足，志意狹小；兩不和合，是為魔事

【現代漢語翻譯】 現代漢語譯本 西晉于闐國三藏無羅叉（西晉時期于闐國的僧人，精通佛法）奉詔翻譯 《摩訶般若波羅蜜經》（大乘佛教經典，意為「偉大的智慧的完美」）不和合品第四十八 佛陀告訴須菩提（佛陀的十大弟子之一，以解空第一著稱）：「如果有人喜歡聽聞和接受《般若波羅蜜經》；而作為法師的人身體疲憊，不能講說；這應當覺察到是魔事（障礙修行的干擾）。 佛陀說：『如果法師身體安康，想要講說；而聽法的人卻因為其他原因各自散去；這應當覺察到是魔事。須菩提！如果聽經的人想要書寫《般若波羅蜜經》；而法師卻想要去其他地方；這就是魔事。如果法師想要得到供養，如床鋪、飲食、生病時的醫藥、以及衣服被褥；而聽經的人卻少欲知足，內心寂靜沒有貪求；這樣就不能和合，這就是魔事。須菩提！如果法師少欲知足，持守戒律不貪婪，志向常常精進，喜歡禪定；而聽經的人卻不知滿足，貪求供養；這兩種情況不能和合，這就是魔事。須菩提！如果法師喜歡在寂靜處修行，奉行十二種頭陀行（佛教苦行方式）；而聽經的人卻不能安坐，也不奉行十二種頭陀行。須菩提！如果聽經的人能夠持守十二種頭陀行，獨自在寂靜處修行；而法師卻永遠沒有這樣的志向；這兩種情況不能和合，不能書寫學習，這就是魔事。須菩提！如果聽經的人精進有信心，奉持戒律如法，喜歡《般若波羅蜜經》；而法師卻多欲犯戒，不能持守戒律。須菩提！如果法師精進有信心，奉持戒律，修行《般若波羅蜜經》；而聽經的人卻多有毀犯戒律的行為；這兩種情況不能和合，這就是魔事。須菩提！如果法師沒有貪求，喜歡佈施，志願廣大普遍；而聽經的人卻多有貪求慾望，吝嗇愛惜，心胸狹隘；這兩種情況不能和合。須菩提！如果聽經的人沒有慾望，喜歡佈施不貪婪，志願沒有障礙；而法師反而更加貪求沒有止境，心胸狹小；這兩種情況不能和合，這就是魔事。』

【English Translation】 English version Translated by Tripitaka Dharmaraksha of Khotan (a monk from Khotan during the Western Jin Dynasty, proficient in Buddhism) under imperial decree. The Forty-eighth Chapter on Non-Harmony from the Mahaprajnaparamita Sutra (a major Buddhist scripture of Mahayana Buddhism, meaning 'the perfection of great wisdom'). The Buddha said to Subhuti (one of the Buddha's ten major disciples, known for his understanding of emptiness): 'If someone enjoys listening to and receiving the Prajnaparamita; and the Dharma teacher is physically exhausted and unable to speak; this should be recognized as a demonic interference (an obstacle to spiritual practice).' The Buddha said: 'If the Dharma teacher is physically well and wants to speak; but the listeners, due to other reasons, disperse; this should be recognized as a demonic interference. Subhuti! If the listener wants to write down the Prajnaparamita; but the Dharma teacher wants to go elsewhere; this is a demonic interference. If the Dharma teacher desires offerings such as beds, food, medicine when sick, and clothing; while the listener is content with little, peaceful in mind, and without greed; they will not be in harmony, and this is a demonic interference. Subhuti! If the Dharma teacher is content with little, observes the precepts without greed, is always diligent in aspiration, and enjoys meditation; while the listener is not satisfied and seeks offerings; these two situations are not in harmony, and this is a demonic interference. Subhuti! If the Dharma teacher likes to practice in solitude, observing the twelve dhuta practices (ascetic practices in Buddhism); while the listener cannot sit in meditation and does not practice the twelve dhuta practices. Subhuti! If the listener can observe the twelve dhuta practices and practice alone in solitude; while the Dharma teacher never has such an aspiration; these two situations are not in harmony, and they cannot write or learn, and this is a demonic interference. Subhuti! If the listener is diligent and has faith, observes the precepts according to the Dharma, and enjoys the Prajnaparamita; while the Dharma teacher is greedy and violates the precepts, unable to observe them. Subhuti! If the Dharma teacher is diligent, has faith, observes the precepts, and practices the Prajnaparamita; while the listener often violates the precepts; these two situations are not in harmony, and this is a demonic interference. Subhuti! If the Dharma teacher has no greed, likes to give, and has a broad and universal aspiration; while the listener is greedy, stingy, and narrow-minded; these two situations are not in harmony. Subhuti! If the listener has no desires, likes to give without greed, and has an unobstructed aspiration; while the Dharma teacher is even more greedy without limit, and narrow-minded; these two situations are not in harmony, and this is a demonic interference.'

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。須菩提！受經之人慾供養與為法師者所有之具；為法師者不肯受之，不得學持般若波羅蜜。須菩提。為法師者悕望供養衣服所有；受經之人更廉潔守節不慕利養，復不和合；是為魔事。須菩提！為法師者明於經道勇辯智猛；然受經者闇塞遲鈍志不時寤。須菩提！受經之人志明意達智辯纖寤；為法師者貪闇不達，而不和合；是為魔事。須菩提！為法師者明十二部經，次第解說無所乏短；受經之人不知次第、未了逆順。須菩提。若受經者明解次第，解十二部經知逆順事；為法師者更不能了；志不和合，是為魔事。須菩提！為法師者具足六波羅蜜；受經之人不能具足。或受法者具足六波羅蜜；為法師者更不具足。兩不和合，是為魔事。須菩提！為法師者具足六度，兼有漚和拘舍羅；受經之人既無六事，復無漚和拘舍羅；兩不和合，是為魔事。須菩提！為法師者得陀鄰尼；受經法者無。若受法者得陀鄰尼；為法師者無。兩不和合，是為魔事。須菩提！受經之人慾書般若波羅蜜以為經卷；為法師者而不肯與。為法師者適欲與經；受法之人不欲書寫。亦不和合，是為魔事。須菩提！為法師者五陰蓋所見纏裹；受經之人無有覆蓋志不和合。若受經者迷於五蔽；為法師者陰蓋已盡。兩不和合，是為魔事。須菩提！書是般若波羅蜜時，

【現代漢語翻譯】 現代漢語譯本：須菩提！接受佛經的人想要供養講經的法師所有物品，但如果法師不肯接受，就不能學習和受持《般若波羅蜜》。須菩提，如果講經的法師希望得到供養的衣服等物品，而接受佛經的人更加廉潔守節，不貪圖利益供養，雙方不能和諧相處，這就是魔事。須菩提！如果講經的法師精通經義，辯才出衆，智慧敏銳，但接受佛經的人卻愚鈍遲緩，志向不能及時覺悟。須菩提！如果接受佛經的人志向明確，理解通達，智慧敏捷，而講經的法師卻貪婪愚昧，不能通達，雙方不能和諧相處，這就是魔事。須菩提！如果講經的法師精通十二部經（佛教經典的不同分類），能夠依次講解，沒有遺漏，而接受佛經的人卻不瞭解次第，不明白經文的順逆關係。須菩提，如果接受佛經的人明白經文的次第，瞭解十二部經，知道經文的順逆關係，而講經的法師卻不能理解，雙方誌向不合，這就是魔事。須菩提！如果講經的法師具備六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），而接受佛經的人不能具備。或者接受佛法的人具備六波羅蜜，而講經的法師卻不具備。雙方不能和諧相處，這就是魔事。須菩提！如果講經的法師具備六度（六波羅蜜的另一種說法），兼有漚和拘舍羅（方便善巧），而接受佛經的人既沒有六度，也沒有漚和拘舍羅，雙方不能和諧相處，這就是魔事。須菩提！如果講經的法師得到陀鄰尼（總持，記憶和理解佛法的能力），而接受佛法的人沒有。如果接受佛法的人得到陀鄰尼，而講經的法師沒有。雙方不能和諧相處，這就是魔事。須菩提！如果接受佛經的人想要書寫《般若波羅蜜》作為經卷，而講經的法師卻不肯給。如果講經的法師想要給經書，而接受佛法的人卻不想書寫。雙方也不能和諧相處，這就是魔事。須菩提！如果講經的法師被五陰（色、受、想、行、識）的遮蓋所纏繞，而接受佛經的人沒有被遮蓋，雙方誌向不合。如果接受佛經的人迷惑於五種障礙，而講經的法師已經斷盡了五陰的遮蓋。雙方不能和諧相處，這就是魔事。須菩提！在書寫這部《般若波羅蜜》時，

【English Translation】 English version: 'Subhuti, if those who receive the sutra wish to offer all their possessions to the Dharma masters, but the Dharma masters refuse to accept them, they cannot learn and uphold the Prajna Paramita. Subhuti, if the Dharma masters desire offerings of clothing and other items, while those who receive the sutra are more pure and virtuous, not seeking profit or offerings, and they cannot get along, this is a demonic matter. Subhuti, if the Dharma masters are clear about the sutra's teachings, eloquent, and wise, but those who receive the sutra are dull and slow, and their aspirations cannot awaken in time. Subhuti, if those who receive the sutra have clear aspirations, understanding, and quick wisdom, but the Dharma masters are greedy and ignorant, unable to understand, and they cannot get along, this is a demonic matter. Subhuti, if the Dharma masters are proficient in the twelve divisions of the scriptures (different classifications of Buddhist scriptures), able to explain them in order without any omissions, but those who receive the sutra do not understand the order, nor the reverse and forward relationships of the scriptures. Subhuti, if those who receive the sutra understand the order of the scriptures, understand the twelve divisions, and know the reverse and forward relationships, but the Dharma masters cannot understand, and their aspirations do not align, this is a demonic matter. Subhuti, if the Dharma masters possess the six paramitas (generosity, discipline, patience, diligence, meditation, and wisdom), but those who receive the sutra do not. Or if those who receive the Dharma possess the six paramitas, but the Dharma masters do not. If they cannot get along, this is a demonic matter. Subhuti, if the Dharma masters possess the six perfections (another term for the six paramitas), and also have upaya-kausalya (skillful means), but those who receive the sutra have neither the six perfections nor upaya-kausalya, and they cannot get along, this is a demonic matter. Subhuti, if the Dharma masters have obtained dharani (total retention, the ability to remember and understand the Dharma), but those who receive the Dharma do not. If those who receive the Dharma have obtained dharani, but the Dharma masters do not. If they cannot get along, this is a demonic matter. Subhuti, if those who receive the sutra wish to write the Prajna Paramita as a scripture, but the Dharma masters refuse to give it to them. If the Dharma masters wish to give the scripture, but those who receive the Dharma do not wish to write it. If they cannot get along, this is a demonic matter. Subhuti, if the Dharma masters are entangled by the coverings of the five skandhas (form, feeling, perception, mental formations, and consciousness), but those who receive the sutra are not covered, and their aspirations do not align. If those who receive the sutra are confused by the five hindrances, but the Dharma masters have exhausted the coverings of the five skandhas. If they cannot get along, this is a demonic matter. Subhuti, when writing this Prajna Paramita,'

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或有人來說三惡趣苦難之劇，語其人言：『我能使卿離勤苦事，用是阿耨多羅三耶三菩學為？』是為魔事。須菩提！書般若波羅蜜、若欲說時，反有人來稱譽天上欲天快樂，五欲自恣飲食服御伎樂自然，色天所有以禪為樂為食，無色天以寂為食為樂。從四王天至無有思想無有思想慧天，三界雖樂，是亦無常、苦、空、無我，皆當滅盡不得久立，不如更受羅漢、辟支佛法，莫樂三界受是生死；是為菩薩魔事。為法師者欲得寂志獨處；其受經法者多將人眾樂在憒鬧。若法師者意樂人眾；而受經者更樂寂獨。亦不和同，當覺魔事。若法師者意樂人眾多畜弟子；受經之人不同比輩欲得獨爾。若受法者欲樂多輩；法師欲寂。亦不和合，是為魔事。為法師者而自尊重欲得恭敬；受經者慢意無恭敬。若法師者無慾於時不喜順敬；然受法者好行恭敬。亦不和合，是為魔事。若法師者書般若波羅蜜時意欲受取；受經之人永無與心。意不和合，是為魔事。若受經者書般若波羅蜜時，念欲轉從般若波羅蜜，于中起意欲得財利；是為魔事。若法師者欲至危命谷貴之處；受經者不樂不能隨從。亦不和同，是為魔事。法師之人慾至豐樂谷賤之處；其受經者皆悉樂從。法師中道更作留難：『汝輩但欲貪于供養欲隨我取，不知前至當得與不？』其受經者

【現代漢語翻譯】 現代漢語譯本：如果有人對你說三惡道（地獄、餓鬼、畜生）的痛苦極其劇烈，然後又對你說：『我能讓你脫離這些勤苦之事，你何必還要爲了阿耨多羅三藐三菩提（無上正等正覺）而修行呢？』這就是魔事。須菩提！當書寫《般若波羅蜜》（以智慧到達彼岸的修行）或者想要宣說《般若波羅蜜》時，如果有人來稱讚天上欲界天人的快樂，說他們五欲（色、聲、香、味、觸）自在，飲食、衣服、音樂自然而有，色界天人以禪定為樂為食，無色界天人以寂靜為食為樂。從四王天到非想非非想處天，三界雖然快樂，但也都是無常、苦、空、無我的，最終都會滅盡，不能長久存在，不如接受羅漢（斷盡煩惱，證得涅槃的聖者）、辟支佛（不依師教，自悟真理的聖者）的教法，不要貪戀三界，承受生死輪迴；這就是菩薩的魔事。如果說法師想要清凈寂靜，獨自修行；而聽經的人卻喜歡熱鬧，喜歡聚集人群。如果說法師喜歡人多；而聽經的人卻喜歡寂靜獨處。彼此不和合，應當覺察這是魔事。如果說法師喜歡人多，蓄養眾多弟子；而聽經的人卻不喜歡與人交往，只想獨自修行。如果聽經的人喜歡人多；而法師卻喜歡寂靜。彼此不和合，這也是魔事。如果說法師自尊自大，想要得到恭敬；而聽經的人卻傲慢無禮，不恭敬。如果說法師不貪求，不喜歡順從恭敬；而聽經的人卻喜歡行恭敬。彼此不和合，這也是魔事。如果說法師書寫《般若波羅蜜》時，心裡想要獲取利益；而聽經的人卻根本沒有佈施的心。彼此心意不和合，這也是魔事。如果聽經的人在書寫《般若波羅蜜》時，心裡想著要離開《般若波羅蜜》，從中生起想要獲得財利的想法；這就是魔事。如果說法師想要去危險、物價昂貴的地方；而聽經的人不喜歡，不能跟隨。彼此不和合，這也是魔事。如果說法師想要去富饒、物價低廉的地方；而聽經的人都喜歡跟隨。法師卻在中途設定障礙說：『你們只是貪圖供養，想要跟隨我獲取利益，不知道前面是否能得到？』聽經的人

【English Translation】 English version: If someone were to speak of the extreme suffering of the three evil realms (hell, hungry ghosts, and animals), and then say to you, 'I can make you escape these toilsome matters, why would you strive for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?' This is a demonic act. Subhuti! When writing the Prajnaparamita (the perfection of wisdom that leads to the other shore) or when about to expound it, if someone comes and praises the pleasures of the desire realm heavens, saying that they have free reign over the five desires (form, sound, smell, taste, and touch), with food, clothing, and music appearing naturally, that the form realm heavens find joy and sustenance in meditation, and that the formless realm heavens find joy and sustenance in tranquility. From the Four Heavenly Kings to the Heaven of Neither Perception nor Non-Perception, although the three realms are pleasurable, they are also impermanent, suffering, empty, and without self, and will all eventually perish, unable to last long. It is better to accept the teachings of Arhats (those who have extinguished all defilements and attained Nirvana) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and not to be attached to the three realms and endure the cycle of birth and death; this is a demonic act for a Bodhisattva. If a Dharma teacher desires solitude and tranquility; while those who receive the teachings prefer crowds and gatherings. If the Dharma teacher likes crowds; while those who receive the teachings prefer solitude. If they are not in harmony, one should be aware that this is a demonic act. If the Dharma teacher likes crowds and has many disciples; while those who receive the teachings do not like to associate with others and prefer to practice alone. If those who receive the teachings like crowds; while the Dharma teacher prefers solitude. If they are not in harmony, this is also a demonic act. If the Dharma teacher is arrogant and desires respect; while those who receive the teachings are arrogant and disrespectful. If the Dharma teacher is not greedy and does not like to be revered; while those who receive the teachings like to show reverence. If they are not in harmony, this is also a demonic act. If the Dharma teacher, when writing the Prajnaparamita, desires to receive benefits; while those who receive the teachings have no intention of giving. If their intentions are not in harmony, this is also a demonic act. If those who receive the teachings, when writing the Prajnaparamita, think of turning away from the Prajnaparamita and desire to gain wealth and profit; this is a demonic act. If the Dharma teacher wants to go to a dangerous and expensive place; while those who receive the teachings do not like it and cannot follow. If they are not in harmony, this is also a demonic act. If the Dharma teacher wants to go to a prosperous and inexpensive place; while those who receive the teachings all like to follow. The Dharma teacher then creates obstacles in the middle of the journey, saying, 'You are only greedy for offerings and want to follow me to gain benefits, not knowing whether you will get them ahead?' Those who receive the teachings

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見發遣相稍稍還去；是為魔事。若法師者語受經法者言：『我欲所至，道過空澤，彼有盜賊野人獵師，又多虎狼蛇虺毒蟲。汝能隨我忍此苦不？』受法者聞，意不喜樂不能隨去。作是掛礙不得書成學受是經，是為魔事。法師之人曾所教授數往之處，其受法者欲隨詣彼中道。法師語受經者言：『今我暫當有所經過，卿且還去。』受經者愁憂不得隨從，不聞不得受持般若波羅蜜，是為魔事。

「複次，須菩提！彼魔波旬意常計念，欲作沙門被服，常欲壞亂，不欲令有書持諷誦學般若波羅蜜者。」

須菩提白佛言：「世尊！波旬何以故常作沙門被服壞敗，不欲令人有受學般若波羅蜜者？」

佛語須菩提：「波旬作沙門被服，欲敗壞別離學般若波羅蜜者。復語人言：『案我經中教法，觀卿經中事，非般若波羅蜜。』須菩提！未受記莂聞是說者便有狐疑，適有疑意便不復書持受學般若波羅蜜；是為菩薩魔事。須菩提！波旬復作比丘形像，語學般若波羅蜜者言：『善男子、善女人有學諷誦受持般若波羅蜜者，得真際之證，得須陀洹、羅漢、辟支佛道。』作是留難事，便不復學受書持般若波羅蜜；是為魔事。須菩提！說是深般若波羅蜜時，多有魔事起欲令斷絕。是故，須菩提！當覺魔事。」

須菩提言：「

【現代漢語翻譯】 現代漢語譯本：看到（法師）稍微示意要離開，這是魔事。如果法師對接受經法的人說：『我將要去的地方，路過空曠的沼澤，那裡有盜賊、野人和獵人，還有很多老虎、狼、蛇、毒蟲。你能夠跟隨我忍受這些苦難嗎？』接受經法的人聽了，心裡不高興也不願意跟隨。產生這樣的障礙，就不能抄寫完成學習接受這部經，這是魔事。法師曾經教導過，經常去的地方，接受經法的人想要跟隨前往。法師對接受經法的人說：『我現在暫時要經過一些地方，你先回去吧。』接受經法的人憂愁，不能跟隨，不能聽聞也不能受持《般若波羅蜜》，這是魔事。 『再者，須菩提（Subhuti）！那個魔王波旬（Mara Papiyas）常常想著，要裝扮成沙門（Sramana，出家修行者）的樣子，常常想要破壞擾亂，不希望有人抄寫、持誦、學習《般若波羅蜜》。』 須菩提（Subhuti）對佛說：『世尊！波旬（Mara Papiyas）為什麼常常裝扮成沙門（Sramana）的樣子來破壞，不希望有人學習《般若波羅蜜》呢？』 佛告訴須菩提（Subhuti）：『波旬（Mara Papiyas）裝扮成沙門（Sramana）的樣子，想要破壞、離間學習《般若波羅蜜》的人。又對人說：『按照我經中的教法，看看你經中的內容，不是《般若波羅蜜》。』須菩提（Subhuti）！沒有得到授記的人聽到這些話就會產生懷疑，一旦有了疑心，就不再抄寫、受持、學習《般若波羅蜜》；這是菩薩的魔事。須菩提（Subhuti）！波旬（Mara Papiyas）又會化作比丘（Bhikkhu，出家男眾）的形象，對學習《般若波羅蜜》的人說：『善男子、善女人，如果有人學習、諷誦、受持《般若波羅蜜》，就能得到真際（reality）的證悟，得到須陀洹（Srotapanna，入流果）、羅漢（Arhat，阿羅漢果）、辟支佛（Pratyekabuddha，緣覺）的果位。』製造這樣的障礙，就不能再學習、受持、抄寫《般若波羅蜜》；這是魔事。須菩提（Subhuti）！在宣說這甚深的《般若波羅蜜》時，常常會有魔事發生，想要使其斷絕。所以，須菩提（Subhuti）！應當覺察魔事。』 須菩提（Subhuti）說：

【English Translation】 English version: Seeing the sign of departure, slightly turning away; this is a work of Mara. If a Dharma master says to those receiving the Dharma: 『Where I intend to go, the path passes through desolate marshes, where there are thieves, wild people, and hunters, and also many tigers, wolves, snakes, and poisonous insects. Can you follow me and endure these hardships?』 Upon hearing this, those receiving the Dharma do not feel joy or willingness to follow. Creating such obstacles, they cannot complete the copying and learning of this sutra; this is a work of Mara. A Dharma master, at a place where he has previously taught and frequently visited, those receiving the Dharma wish to follow him there. The Dharma master says to those receiving the Dharma: 『Now I must temporarily pass through some places, you should return for now.』 Those receiving the Dharma become sorrowful, unable to follow, unable to hear or uphold the Prajna Paramita; this is a work of Mara. 『Furthermore, Subhuti! That Mara Papiyas constantly thinks of disguising himself as a Sramana, always wanting to disrupt and confuse, not wanting anyone to write, recite, or learn the Prajna Paramita.』 Subhuti said to the Buddha: 『World Honored One! Why does Mara Papiyas constantly disguise himself as a Sramana to disrupt, not wanting anyone to learn the Prajna Paramita?』 The Buddha told Subhuti: 『Mara Papiyas disguises himself as a Sramana, wanting to disrupt and separate those who learn the Prajna Paramita. He also says to people: 『According to the teachings in my sutras, look at the content of your sutras, it is not the Prajna Paramita.』 Subhuti! Those who have not received predictions, upon hearing these words, will have doubts. Once they have doubts, they will no longer write, uphold, or learn the Prajna Paramita; this is a work of Mara for Bodhisattvas. Subhuti! Mara Papiyas also transforms into the image of a Bhikkhu, saying to those who learn the Prajna Paramita: 『Good men and good women, if they learn, recite, and uphold the Prajna Paramita, they will attain the realization of reality, attain the fruits of Srotapanna, Arhat, and Pratyekabuddha.』 Creating such obstacles, they will no longer learn, uphold, or write the Prajna Paramita; this is a work of Mara. Subhuti! When this profound Prajna Paramita is being expounded, many works of Mara arise, wanting to cut it off. Therefore, Subhuti! You should be aware of the works of Mara.』 Subhuti said:

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世尊！菩薩云何當覺魔事、遠離魔事？」

佛語須菩提：「其事但像類六波羅蜜，有覺是者，是則為護，遠離魔事。菩薩常當遠離羅漢、辟支佛所應行經法，當遠離之。

「複次，須菩提！波旬于菩薩前說內空、外空及有無空，三十七品至三脫門，是為羅漢所得道事；是為魔事。波旬復化作如來身金色光相來至菩薩所，令諸菩薩起想。起想者，于薩云若則為耗減；當知是為魔事。須菩提！波旬復作佛形像，諸比丘眾相隨，到是善男子善女人所。是善男子善女人便起想言：『當來之世令我得身，諸弟子眾于中說法亦如今日。』作是想者，于薩云若則為耗減。波旬復化作無央數百千菩薩行六波羅蜜者，於是善男子善女人前。見已復于中起想。起想者，則為耗減薩云若；是為魔事。何以故？須菩提！般若波羅蜜者無有五陰，乃至於道亦無所有。無有五陰、無有道者，亦無佛法及弟子眾。所以者何？諸法盡空，無所有故。須菩提！善男子、善女人書是般若波羅蜜時、若諷誦讀，多有起因緣。譬如閻浮提大長者家，多有金銀真珠琉璃上妙珍寶，多有憎嫉者。善男子、善女人受持諷誦般若波羅蜜者，多有憎嫉而欲壞者。」

須菩提言：「如是，世尊！多有魔事多憎嫉者。何以故？愚癡少智之士為魔所使，專行斷

【現代漢語翻譯】 現代漢語譯本： 「世尊！菩薩應當如何覺察魔事、遠離魔事呢？」 佛告訴須菩提：『那些事情只是類似於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），如果覺察到這些，就是護持自己，遠離魔事。菩薩應當經常遠離羅漢（聲聞乘的修行者）、辟支佛（緣覺乘的修行者）所應修行的經典和方法，應當遠離它們。』 『再者，須菩提！波旬（魔王）在菩薩面前宣說內空、外空以及有無空，還有三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）乃至三解脫門（空解脫門、無相解脫門、無愿解脫門），這些都是羅漢所證得的道法；這些都是魔事。波旬又幻化成如來（佛）的金色身相來到菩薩面前，使菩薩生起執著。生起執著的人，對於薩云若（一切智，佛的智慧）就會有所損耗；應當知道這是魔事。須菩提！波旬又幻化成佛的形象，有許多比丘（出家男眾）跟隨，來到那些善男子善女人面前。這些善男子善女人便生起這樣的想法：『將來我得道時，我的弟子們也像今天這樣在我身邊聽法。』產生這種想法的人，對於薩云若就會有所損耗。波旬又幻化成無數百千的菩薩在那些善男子善女人面前修行六波羅蜜。看到這些后，他們又在心中生起執著。生起執著的人，就會損耗薩云若；這是魔事。為什麼呢？須菩提！般若波羅蜜（以智慧到達彼岸）中沒有五陰（色、受、想、行、識），乃至道也沒有任何實在的東西。沒有五陰、沒有道，也沒有佛法和弟子眾。為什麼呢？因為一切法都是空性的，沒有實在的自性。須菩提！善男子、善女人書寫這部般若波羅蜜時，或者諷誦讀誦時，常常會引發許多因緣。譬如閻浮提（我們所居住的世界）的大富長者家中，有很多金銀、珍珠、琉璃等上好的珍寶，因此會有很多嫉妒的人。善男子、善女人受持諷誦般若波羅蜜，也會有很多嫉妒的人想要破壞。』 須菩提說：『是的，世尊！確實有很多魔事和嫉妒的人。為什麼呢？愚癡少智的人被魔所驅使，專門行斷滅法。』

【English Translation】 English version: 『World Honored One! How should a Bodhisattva be aware of and stay away from the works of Mara?』 The Buddha said to Subhuti, 『These matters are merely similar to the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom). If one is aware of these, it is protection and staying away from the works of Mara. Bodhisattvas should always stay away from the scriptures and practices that Arhats (practitioners of the Hearer Vehicle) and Pratyekabuddhas (practitioners of the Solitary Realizer Vehicle) should practice; they should stay away from them.』 『Furthermore, Subhuti! Mara (the demon king) speaks to Bodhisattvas about inner emptiness, outer emptiness, and the emptiness of existence and non-existence, as well as the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold path) up to the three doors of liberation (emptiness, signlessness, and wishlessness). These are the paths attained by Arhats; these are the works of Mara. Mara also transforms into the golden form of the Tathagata (Buddha) and comes to the Bodhisattva, causing the Bodhisattva to develop attachments. Those who develop attachments will diminish their attainment of Sarvajna (all-knowing wisdom, the wisdom of the Buddha); know that this is the work of Mara. Subhuti! Mara also transforms into the form of the Buddha, with many Bhikkhus (monks) following, and comes to those good men and good women. These good men and good women then have the thought: 『In the future, when I attain enlightenment, my disciples will also be listening to the Dharma by my side like today.』 Those who have this thought will diminish their attainment of Sarvajna. Mara also transforms into countless hundreds and thousands of Bodhisattvas practicing the Six Paramitas in front of those good men and good women. Upon seeing this, they again develop attachments in their minds. Those who develop attachments will diminish their attainment of Sarvajna; this is the work of Mara. Why is this so? Subhuti! In Prajnaparamita (the perfection of wisdom), there are no five skandhas (form, feeling, perception, mental formations, and consciousness), and even the path has no real existence. There are no five skandhas, no path, and no Buddha Dharma or disciples. Why is this so? Because all dharmas are empty, without any inherent nature. Subhuti! When good men and good women write this Prajnaparamita, or recite and read it, many conditions will often arise. For example, in the house of a great elder in Jambudvipa (the world we live in), there are many gold, silver, pearls, lapis lazuli, and other precious treasures, and therefore there will be many who are jealous. When good men and good women uphold and recite Prajnaparamita, there will also be many who are jealous and want to destroy it.』 Subhuti said, 『Yes, World Honored One! There are indeed many works of Mara and many who are jealous. Why is this so? Foolish and ignorant people are driven by Mara and are dedicated to practicing annihilation.』

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壞受學般若波羅蜜者。是輩壞法之人，意終不復在是妙法之中。」

佛言：「如須菩提所言，是愚癡之士為魔所使，專行敗壞。是輩愚癡壞法之人，新學、適聞法所致，不作功德，善本不多所致，未與真知識相得所致，不供養過去諸如來、無所著、等正覺所致。須菩提！若書持般若波羅蜜，諷誦讀說受行守時，無有留難魔事不起，無此難者便能具足六波羅蜜，至薩云若亦無有難。若有是善男子、善女人書持諷誦般若波羅蜜者，便具足五波羅蜜及薩云若已；當知是為佛事。若復具足內外空及有無空，三十七品、佛十八法及十種力，具足薩云若者；當知是亦為佛事。十方現在諸如來、無所著、等正覺，亦以佛事如是善男子、善女人行般若波羅蜜者。十方現在諸阿惟越致菩薩摩訶薩，亦復擁護是善男子善女人行般若波羅蜜者，亦復勸助之。」

摩訶般若波羅蜜大明品第四十九

佛告須菩提：「譬如母人一一生子，從一數至於千人。母中得病，彼諸子等各各求救療治，所進寒溫燥濕，將育所宜令母安隱。所以者何？長我曹等得見日月，我不孝養永不報恩。如是，須菩提！諸如來、無所著、等正覺常以佛眼視行般若波羅蜜者。何以故？深般若波羅蜜者為世間之大明也。十方諸如來、無所著、等正覺亦以佛眼常

【現代漢語翻譯】 現代漢語譯本： 「那些誹謗般若波羅蜜（prajnaparamita，智慧的完美）的學人，是破壞佛法的人，他們的心最終不會再安住于這微妙的佛法之中。」

佛陀說：「正如須菩提（Subhuti）所說，這些愚癡的人是被魔所驅使，專門行破壞之事。這些愚癡的破壞佛法之人，是由於新學、剛聽到佛法所致，不修功德，善根淺薄所致，沒有遇到真正的善知識所致，不供養過去諸佛如來（Tathagata，如來）、無所著（Arhat，阿羅漢）、等正覺（Samyaksambuddha，正等覺）所致。須菩提！如果有人書寫、受持般若波羅蜜，諷誦、讀誦、解說、受持、奉行，並守護其教義，就不會有障礙，魔事也不會發生。沒有這些障礙，就能圓滿六波羅蜜（paramita，到彼岸），到達薩云若（Sarvajna，一切智）也不會有障礙。如果有善男子、善女人書寫、受持、諷誦般若波羅蜜，就已圓滿五波羅蜜及薩云若；應當知道這是在做佛事。如果進一步圓滿內外空及有無空，三十七道品（bodhipaksika-dharma，菩提分法）、佛十八不共法（avenika-buddha-dharma，佛不共法）及十力（bala，力），圓滿薩云若；應當知道這也是在做佛事。十方現在諸佛如來、無所著、等正覺，也以佛事來對待像這樣修持般若波羅蜜的善男子、善女人。十方現在諸阿惟越致（avaivartika，不退轉）菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），也擁護這些修持般若波羅蜜的善男子、善女人，並勸勉幫助他們。」

《摩訶般若波羅蜜大明品》第四十九

佛陀告訴須菩提：「譬如一位母親，一個接一個地生孩子，從一個數到一千個。母親生病了，這些孩子們各自尋求救治，進獻寒溫燥濕等適宜的藥物，讓母親安穩。為什麼呢？因為是母親養育了我們，使我們得以見到日月，我們如果不孝養她，就永遠無法報答她的恩情。須菩提！諸佛如來、無所著、等正覺也常常用佛眼看待修持般若波羅蜜的人。為什麼呢？因為深奧的般若波羅蜜是世間的大光明。十方諸佛如來、無所著、等正覺也常常用佛眼

【English Translation】 English version: 'Those who poorly study the Prajnaparamita (perfection of wisdom) are destroyers of the Dharma, and their minds will ultimately not remain in this wonderful Dharma.'

The Buddha said, 'As Subhuti has said, these foolish people are driven by demons, and they specialize in destruction. These foolish destroyers of the Dharma are caused by newly learning and just hearing the Dharma, not cultivating merit, having shallow roots of goodness, not encountering true good teachers, and not making offerings to the past Tathagatas (Thus Gone Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones). Subhuti! If someone writes, upholds, recites, reads, explains, receives, practices, and guards the Prajnaparamita, there will be no obstacles, and demonic events will not arise. Without these obstacles, one can perfect the six paramitas (perfections) and reach Sarvajna (all-knowing) without any difficulty. If a good man or good woman writes, upholds, and recites the Prajnaparamita, they have already perfected the five paramitas and Sarvajna; it should be known that this is doing the work of the Buddha. If one further perfects the emptiness of both internal and external, and the emptiness of existence and non-existence, the thirty-seven bodhipaksika-dharmas (factors of enlightenment), the eighteen avenika-buddha-dharmas (unique qualities of a Buddha), and the ten balas (powers), and perfects Sarvajna; it should be known that this is also doing the work of the Buddha. The Tathagatas, Arhats, and Samyaksambuddhas of the ten directions also treat good men and women who practice the Prajnaparamita in this way as doing the work of the Buddha. The Avaivartika (non-retrogressing) Bodhisattva-Mahasattvas (great bodhisattvas) of the ten directions also protect these good men and women who practice the Prajnaparamita, and encourage and assist them.'

Chapter 49, 'The Great Illumination of the Mahaprajnaparamita'

The Buddha told Subhuti, 'For example, a mother gives birth to children one after another, from one to a thousand. If the mother becomes ill, these children each seek to cure her, offering suitable medicines of cold, warm, dry, and moist, so that the mother may be at peace. Why is this? Because it is the mother who has raised us, allowing us to see the sun and moon, and if we do not care for her, we will never repay her kindness. Subhuti! The Tathagatas, Arhats, and Samyaksambuddhas also constantly look upon those who practice the Prajnaparamita with the Buddha's eye. Why is this? Because the profound Prajnaparamita is the great light of the world. The Tathagatas, Arhats, and Samyaksambuddhas of the ten directions also constantly use the Buddha's eye'

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視行般若波羅蜜者。何以故？深般若波羅蜜者生諸如來、無所著、等正覺，使得見薩云若慧。以是故，諸如來、無所著、等正覺常等視行般若波羅蜜者。諸如來五波羅蜜者亦生是中，內外空及有無空、三十七品皆于中生，十力、十八法、薩云若亦皆于中生，須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道、三耶三佛道皆從般若波羅蜜中出生，過去當來今現在諸佛皆從深般若波羅蜜中出生，自致得成阿耨多羅三耶三菩阿惟三佛。須菩提！若有善男子、善女人書持受學般若波羅蜜者，諸佛常以佛眼視是輩行般若波羅蜜者，諸佛常擁護之使不動轉，至阿耨多羅三耶三菩令不耗減。」

須菩提白佛言：「如世尊所說，般若波羅蜜者是菩薩之母，為世間之大明。世尊！般若波羅蜜云何是菩薩之母？云何是世間之大明？云何出生諸佛？云何為示現世間明？」

佛告須菩提：「般若波羅蜜者，生佛十力及十八法，生薩云若。如來示現是諸法已具，是故諸如來從般若波羅蜜生世間者，謂如來說五陰。」

「世尊！云何深般若波羅蜜示現五陰？」

佛言：「般若波羅蜜亦不生，五陰示現亦不滅。五陰示現亦不著亦不斷，亦不增亦不減，亦不持亦不捨，亦不過去當來今現在。何以故？空、無相、無愿亦不成敗示現，

【現代漢語翻譯】 現代漢語譯本 觀察修行般若波羅蜜的人。為什麼呢？因為甚深的般若波羅蜜能生出諸如來（Tathagata，佛的稱號）、無所著（無執著）、等正覺（Samyak-sambuddha，完全覺悟者），使他們能夠見到薩云若慧（Sarvajna-jnana，一切智）。因此，諸如來、無所著、等正覺常常平等地看待修行般若波羅蜜的人。諸如來的五波羅蜜（五種到達彼岸的修行方法）也從中產生，內外空（Adhyatma-bahirdha-shunyata，內空和外空）以及有無空（Bhava-abhava-shunyata，存在和不存在的空性）、三十七品（菩提分的三十七種修行方法）都從中產生，十力（Tathagata-bala，如來的十種力量）、十八法（Avenika-dharma，佛的十八種不共法）、薩云若（Sarvajna，一切智）也都在其中產生，須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢（Arhat，無學）、辟支佛道（Pratyekabuddha-yana，緣覺乘）、三耶三佛道（Samyak-sambuddha-yana，正等覺乘）都從般若波羅蜜中出生，過去、未來、現在諸佛都從甚深般若波羅蜜中出生，自己達到成就阿耨多羅三耶三菩（Anuttara-samyak-sambodhi，無上正等正覺），成為阿惟三佛（Aviveka-buddha，無分別佛）。須菩提！如果有善男子、善女人書寫、受持、學習般若波羅蜜，諸佛常常用佛眼看待這些修行般若波羅蜜的人，諸佛常常擁護他們使他們不退轉，直至阿耨多羅三耶三菩，令他們不減少功德。 須菩提對佛說：『如世尊所說，般若波羅蜜是菩薩的母親，是世間的大光明。世尊！般若波羅蜜為什麼是菩薩的母親？為什麼是世間的大光明？為什麼能出生諸佛？為什麼能示現世間光明？』 佛告訴須菩提：『般若波羅蜜能生出佛的十力以及十八法，能生出薩云若。如來示現這些法已經完備，所以諸如來從般若波羅蜜出生於世間，是指如來說的五陰（Panca-skandha，色、受、想、行、識）。』 『世尊！甚深的般若波羅蜜如何示現五陰呢？』 佛說：『般若波羅蜜既不生，五陰的示現也不滅。五陰的示現既不執著也不斷絕，既不增加也不減少，既不保持也不捨棄，也不屬於過去、未來、現在。為什麼呢？因為空（Shunyata，空性）、無相（Animitta，無相）、無愿（Apranihita，無愿）也不成就或敗壞的示現。

【English Translation】 English version Those who observe the practice of Prajnaparamita. Why is that? Because the profound Prajnaparamita gives rise to all Tathagatas (Buddhas), the unattached, the Samyak-sambuddhas (fully enlightened ones), enabling them to see Sarvajna-jnana (all-knowing wisdom). Therefore, all Tathagatas, the unattached, the Samyak-sambuddhas, constantly regard those who practice Prajnaparamita with equanimity. The five Paramitas (perfections) of the Tathagatas also arise from it, as do Adhyatma-bahirdha-shunyata (inner and outer emptiness), Bhava-abhava-shunyata (emptiness of existence and non-existence), the thirty-seven Bodhipakshika-dharmas (thirty-seven factors of enlightenment), the ten Tathagata-balas (powers of the Tathagata), the eighteen Avenika-dharmas (unique qualities of a Buddha), and Sarvajna (omniscience). Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddha-yana (path of the solitary Buddhas), and Samyak-sambuddha-yana (path of the fully enlightened Buddhas) all arise from Prajnaparamita. All Buddhas of the past, future, and present arise from the profound Prajnaparamita, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) and becoming Aviveka-buddhas (non-discriminating Buddhas). Subhuti! If there are good men or good women who write, uphold, and study Prajnaparamita, the Buddhas always regard these practitioners of Prajnaparamita with their Buddha-eyes, and the Buddhas always protect them, ensuring they do not regress, until they reach Anuttara-samyak-sambodhi, so that their merits are not diminished. Subhuti said to the Buddha, 'As the World-Honored One has said, Prajnaparamita is the mother of Bodhisattvas and the great light of the world. World-Honored One! How is Prajnaparamita the mother of Bodhisattvas? How is it the great light of the world? How does it give rise to all Buddhas? How does it manifest the light of the world?' The Buddha told Subhuti, 'Prajnaparamita gives rise to the ten powers and eighteen unique qualities of the Buddha, and it gives rise to Sarvajna. The Tathagata manifests these dharmas as complete, therefore, the Tathagatas are born into the world from Prajnaparamita, referring to the five skandhas (form, feeling, perception, mental formations, and consciousness) spoken by the Tathagata.' 'World-Honored One! How does the profound Prajnaparamita manifest the five skandhas?' The Buddha said, 'Prajnaparamita neither arises, nor does the manifestation of the five skandhas cease. The manifestation of the five skandhas is neither attached nor cut off, neither increased nor decreased, neither held nor abandoned, and it does not belong to the past, future, or present. Why is that? Because emptiness (Shunyata), signlessness (Animitta), and wishlessness (Apranihita) do not manifest as either success or failure.'

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亦不現有為亦不現無為，亦不示現無所生亦不示現無所有，亦不示現實諸法。如是不示現成敗，須菩提！是為般若波羅蜜示現世間。須菩提！般若波羅蜜亦知一切眾生意行，般若波羅蜜不知眾生之處，亦不知諸陰六情之處，乃至薩云若亦不知處。須菩提！是為深般若波羅蜜示現世間。深般若波羅蜜者亦不示現五陰，乃至薩云若亦不示現。何以故？深般若波羅蜜亦不見深般若波羅蜜，何況當見五陰，乃至薩云若當有所見？須菩提！所謂名眾生，欲界、形界、無形界是。普世及十方眾生亂意定意，如來悉知，復知一切無央數事。須菩提！云何如來悉知眾生余無數事？以法故。有亂意無亂意，如來悉知。以何等法知眾生亂意定意？」

佛告須菩提：「法尚不可得見，何況欲得眾生有亂有定？以是故知。須菩提？如來、無所著、等正覺知眾生意有亂有定。云何而知？以無常故知，以脫故知，以寂故知，以盡故知。是故知有亂有定。

「複次，須菩提！如來知眾生有淫怒癡者盡知。」

須菩提白佛言：「世尊！云何悉知？」

佛言：「知淫怒癡所有意為非淫怒癡意。何以故？所有及念不可見故，何況當有淫怒癡而可得者？以是故，如來悉知。須菩提！如來複知眾生無淫怒癡意者悉知。何以故？知所可知

【現代漢語翻譯】 現代漢語譯本：既不顯示存在，也不顯示不存在；既不顯示無生，也不顯示無所有；也不顯示諸法的實相。須菩提！像這樣不顯示成敗，這就是般若波羅蜜在世間的示現。須菩提！般若波羅蜜也知道一切眾生的心意和行為，般若波羅蜜不知道眾生所處的境地，也不知道諸陰（五蘊，即色、受、想、行、識）和六情（眼、耳、鼻、舌、身、意）的處所，乃至薩云若（一切智）也不知道這些處所。須菩提！這就是甚深般若波羅蜜在世間的示現。甚深般若波羅蜜也不顯示五陰，乃至薩云若也不顯示。為什麼呢？甚深般若波羅蜜連自己都不可見，何況能見到五陰，乃至薩云若能被見到呢？須菩提！所謂眾生，指的是欲界、色界、無色界的眾生。普世和十方眾生的散亂心和禪定心，如來完全知道，並且知道一切無數的事情。須菩提！如來如何完全知道眾生無數的事情呢？因為法的緣故。有散亂心和無散亂心，如來完全知道。用什麼法知道眾生的散亂心和禪定心呢？」 佛告訴須菩提：『法尚且不可得見，何況想要知道眾生有散亂心或禪定心呢？因此可知，須菩提！如來、無所執著、等正覺知道眾生的心有散亂或禪定。如何知道呢？因為無常的緣故知道，因為解脫的緣故知道，因為寂靜的緣故知道，因為滅盡的緣故知道。所以知道有散亂心和禪定心。』 『再者，須菩提！如來知道眾生有淫慾、嗔怒、愚癡的，完全知道。』 須菩提問佛說：『世尊！如何完全知道呢？』 佛說：『知道淫慾、嗔怒、愚癡的意念，實際上並非淫慾、嗔怒、愚癡的意念。為什麼呢？因為所有的意念和想法都不可見，何況會有淫慾、嗔怒、愚癡可以被得到呢？因此，如來完全知道。須菩提！如來也知道眾生沒有淫慾、嗔怒、愚癡意念的，完全知道。為什麼呢？知道所能知道的。』

【English Translation】 English version: It does not show existence, nor does it show non-existence; it does not show non-birth, nor does it show non-possession; nor does it show the reality of all dharmas. Subhuti! Not showing success or failure in this way, this is how Prajna Paramita manifests in the world. Subhuti! Prajna Paramita also knows the intentions and actions of all sentient beings, Prajna Paramita does not know the place where sentient beings are, nor does it know the places of the skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness) and the six senses (eye, ear, nose, tongue, body, and mind), even Sarvajna (all-knowing) does not know these places. Subhuti! This is how profound Prajna Paramita manifests in the world. Profound Prajna Paramita does not show the five skandhas, nor does Sarvajna show them. Why? Profound Prajna Paramita does not even see itself, how could it see the five skandhas, or how could Sarvajna be seen? Subhuti! What is called sentient beings refers to those in the desire realm, the form realm, and the formless realm. The scattered and concentrated minds of all beings in the world and the ten directions, the Tathagata knows completely, and also knows all countless matters. Subhuti! How does the Tathagata completely know the countless matters of sentient beings? Because of the Dharma. The Tathagata knows completely whether there is a scattered mind or not. By what Dharma does one know the scattered and concentrated minds of sentient beings? The Buddha told Subhuti: 'Even the Dharma cannot be seen, how much less can one know whether sentient beings have scattered or concentrated minds? Therefore, it is known, Subhuti! The Tathagata, unattached, perfectly enlightened, knows whether the minds of sentient beings are scattered or concentrated. How does one know? Because of impermanence, one knows; because of liberation, one knows; because of tranquility, one knows; because of extinction, one knows. Therefore, one knows whether there are scattered or concentrated minds.' 'Furthermore, Subhuti! The Tathagata knows completely those sentient beings who have lust, anger, and delusion.' Subhuti asked the Buddha: 'World Honored One! How does one know completely?' The Buddha said: 'Knowing the intentions of lust, anger, and delusion, they are actually not the intentions of lust, anger, and delusion. Why? Because all intentions and thoughts are invisible, how much less can there be lust, anger, and delusion that can be obtained? Therefore, the Tathagata knows completely. Subhuti! The Tathagata also knows completely those sentient beings who do not have intentions of lust, anger, and delusion. Why? Knowing what can be known.'

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無淫怒癡意，意亦非有意。何以故？兩意不合故，是故如來悉知。須菩提！如來因般若波羅蜜悉知眾生意，有廣大者悉知。云何悉知？須菩提！如來亦不廣大眾生意、亦不狹眾生意，亦不增眾生意、亦不減眾生意，亦不來眾生意、亦不遣眾生意。何以故？意不可得進退故，以是故悉知。

「複次，須菩提！如來因般若波羅蜜悉知眾生有大意者。何以故知？以眾生意無來無往、無生無滅、無住無變，以是故知。

「複次，須菩提！如來以般若波羅蜜悉知眾生意無有限。云何悉知？須菩提！亦不見眾生意有增有減、有所住止。何以故？以眾生意無有窟、不可見故，以是故知。

「複次，須菩提！如來因般若波羅蜜悉知眾生意不可見。云何悉知？以眾生意，意無有形、無所有故悉知。

「複次，須菩提！如來因般若波羅蜜悉知眾生意不可觀。云何而知？須菩提！如來以五眼悉見眾生意之對故，以是故知。

「複次，須菩提！如來因般若波羅蜜悉知眾生屈申卷舒。云何而知？須菩提！眾生意之屈申卷舒者，皆出五陰窟之所生生。不知五陰，但知出息入息有我及世，但知是事，其餘不識。不知五陰亦復不知出息入息，但知有我及世，其餘不識。身則是命，命則是身；是身非命，是命非身。是故，

【現代漢語翻譯】 現代漢語譯本：沒有淫慾、憤怒和愚癡的意念，意念本身也不是有意的。為什麼呢？因為兩種意念不相合，所以如來完全知曉。須菩提（Subhuti）！如來通過般若波羅蜜（Prajnaparamita，智慧的完美）完全知曉眾生的意念，包括那些廣大的意念。如何完全知曉呢？須菩提！如來既不認為眾生的意念是廣大的，也不認為狹小的，既不增加眾生的意念，也不減少眾生的意念，既不讓眾生的意念來，也不讓眾生的意念去。為什麼呢？因為意念是不可得的，沒有進退的，因此完全知曉。 再者，須菩提！如來通過般若波羅蜜完全知曉眾生有大意念。如何知曉呢？因為眾生的意念無來無往，無生無滅，無住無變，因此知曉。 再者，須菩提！如來通過般若波羅蜜完全知曉眾生的意念沒有界限。如何知曉呢？須菩提！也看不到眾生的意念有增加有減少，有所停留。為什麼呢？因為眾生的意念沒有藏身之處，不可見，因此知曉。 再者，須菩提！如來通過般若波羅蜜完全知曉眾生的意念不可見。如何知曉呢？因為眾生的意念沒有形狀，沒有實體，因此完全知曉。 再者，須菩提！如來通過般若波羅蜜完全知曉眾生的意念不可觀察。如何知曉呢？須菩提！如來通過五眼完全看到眾生意念的對境，因此知曉。 再者，須菩提！如來通過般若波羅蜜完全知曉眾生的屈伸捲舒。如何知曉呢？須菩提！眾生意念的屈伸捲舒，都出自五陰窟（五蘊，構成個體存在的五種要素）所生。不知道五陰，只知道出息入息有我及世界，只知道這些，其餘不認識。不知道五陰，也不知道出息入息，只知道有我及世界，其餘不認識。身體就是生命，生命就是身體；這個身體不是生命，這個生命不是身體。因此，

【English Translation】 English version: There is no thought of lust, anger, or delusion, and thought itself is not intentional. Why is that? Because the two thoughts do not agree, therefore the Tathagata (如來, the Thus Come One) knows all. Subhuti (須菩提)! The Tathagata, through Prajnaparamita (般若波羅蜜, the perfection of wisdom), fully knows the thoughts of all beings, including those that are vast. How does he fully know? Subhuti! The Tathagata neither considers the thoughts of beings to be vast, nor narrow, neither increasing the thoughts of beings, nor decreasing them, neither letting the thoughts of beings come, nor letting them go. Why is that? Because thought is unattainable, without advance or retreat, therefore he fully knows. Furthermore, Subhuti! The Tathagata, through Prajnaparamita, fully knows that beings have great thoughts. How does he know? Because the thoughts of beings neither come nor go, neither arise nor cease, neither abide nor change, therefore he knows. Furthermore, Subhuti! The Tathagata, through Prajnaparamita, fully knows that the thoughts of beings are limitless. How does he know? Subhuti! He also does not see the thoughts of beings as increasing or decreasing, or as having a place to stay. Why is that? Because the thoughts of beings have no hiding place and are invisible, therefore he knows. Furthermore, Subhuti! The Tathagata, through Prajnaparamita, fully knows that the thoughts of beings are invisible. How does he know? Because the thoughts of beings have no form and no substance, therefore he fully knows. Furthermore, Subhuti! The Tathagata, through Prajnaparamita, fully knows that the thoughts of beings are unobservable. How does he know? Subhuti! The Tathagata, through the five eyes, fully sees the objects of the thoughts of beings, therefore he knows. Furthermore, Subhuti! The Tathagata, through Prajnaparamita, fully knows the bending, stretching, curling, and uncurling of beings. How does he know? Subhuti! The bending, stretching, curling, and uncurling of the thoughts of beings all arise from the cave of the five skandhas (五陰, the five aggregates that constitute individual existence). Not knowing the five skandhas, they only know that with the in-breath and out-breath there is a self and a world, they only know these things, and do not recognize the rest. Not knowing the five skandhas, they also do not know the in-breath and out-breath, they only know that there is a self and a world, and do not recognize the rest. The body is life, and life is the body; this body is not life, and this life is not the body. Therefore,

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須菩提！如來因般若波羅蜜悉知眾生屈申卷舒。須菩提！佛知五陰。云何知？知五陰如、知如如、知無作如、知無相如、知無進如、知無戲如、知無我如、知無猗如。是故，須菩提！如來以眾生之如屈申出入五陰之如。如五陰如者，是諸法之如；諸法之如者，則六波羅蜜如；六波羅蜜如者，則三十七品如；三十七品如者，則十八空如；十八空如者，則八惟無禪、九次第禪如；八惟無、九次第禪如者，則佛十力如；十力如者，則四無礙慧、四等心、四無所畏、大慈大悲、佛十八法如；十八法如者，則薩云若慧如；薩云若慧如者，則一切諸善法惡法、道法俗法、有漏無漏之法如；此諸法如者，則過去當來今現在之如；去來今如者，則有為無為法如；有為無為法如者，則須陀洹、斯陀含、阿那含、阿羅漢之如；羅漢如者，則辟支佛如；辟支佛如者，則阿耨多羅三耶三菩之如；三菩如者，則是道如；道如者，則如來之如；如來如者，則是一如，亦不可壞、亦不可別、亦無有盡、亦無有二，不可令異。須菩提！是則諸法之如。如來因般若波羅蜜悉皆逮覺諸法之如。須菩提！是般若波羅蜜者，則諸如來之母，則是世間之大明。是故，須菩提！如來、無所著、等正覺悉知諸法之如。爾，非不爾，無能令不爾；悉知諸如、諸爾。以是故

，諸佛世尊名曰如來。」

須菩提白佛言：「世尊！諸法之如及爾非不爾，甚深甚深。世尊！因如分流道化，如佛所說甚深之法，誰當解者？唯有阿惟越致菩薩摩訶薩、漏盡羅漢乃能解之耳。」

佛語須菩提：「無盡之如者，是誰無盡之如？則是諸法無盡之如。須菩提！如來、無所著、等正覺成阿耨多羅三耶三菩時，說是諸法之如。」

摩訶般若波羅蜜問相品第五十

爾時三千大千剎土諸欲天子、諸色天子，持諸名花名香而散佛上，作禮卻住，各白佛言：「世尊！所說般若波羅蜜者，甚深甚深。何等是般若波羅蜜相？」

佛告諸天子言：「深般若波羅蜜者，空則是相，無相、無愿相、無行之相、無生滅相、無著無斷相、無所有之空相、無所依相、虛空之相。諸天子！般若波羅蜜甚深如是。如來者，為世俗故，亦不為道、不為滅盡。諸天子！是相者，諸天、龍、鬼神、世間人民所不能作，無能長養者。所以者何？諸天、龍、鬼神及世間人民亦是相也。是故相相不相長養，相相不相識。相亦不識無相，無相亦不識相。相以無相，是二皆空，無能成者、無能答者、無能識者。諸天子！是相者，非五陰所作，非六波羅蜜所成，亦非內外空及有無空所作，亦非薩云若所成。諸天子！是相者，亦非

【現代漢語翻譯】 現代漢語譯本： 『諸佛世尊』的名字叫做『如來』。 須菩提對佛說：『世尊！諸法的『如』（真如，事物的本性）以及『爾』（如此，指真如的性質）都是不虛假的，真是太深奧了。世尊！因為『如』而分流出各種道化，像佛所說的如此深奧的法，誰能理解呢？只有阿惟越致菩薩摩訶薩（不退轉的大菩薩）和漏盡羅漢（斷盡煩惱的阿羅漢）才能理解啊。』 佛告訴須菩提：『無盡的『如』，是誰的無盡之『如』呢？就是諸法無盡的『如』。須菩提！如來在證得無所執著、等正覺（無上正等正覺）成就阿耨多羅三藐三菩提（無上正等正覺）時，所說的就是諸法的『如』。』 《摩訶般若波羅蜜問相品》第五十 當時，三千大千世界中諸欲界天子和諸色界天子，拿著各種名貴的花和香散在佛的身上，行禮後退到一邊站立，各自對佛說：『世尊！您所說的般若波羅蜜（以智慧到達彼岸）真是太深奧了。什麼是般若波羅蜜的相呢？』 佛告訴諸天子說：『深奧的般若波羅蜜，它的相就是空，是無相、無愿相、無行之相、無生滅之相、無執著無斷滅之相、無所有之空相、無所依之相、虛空之相。諸天子！般若波羅蜜就是如此深奧。如來，是爲了世俗的緣故而說，也不是爲了道，也不是爲了滅盡。諸天子！這個相，不是諸天、龍、鬼神、世間人民所能造作的，也沒有誰能使它增長。為什麼呢？因為諸天、龍、鬼神以及世間人民也都是相。所以相與相之間不能互相增長，相與相之間不能互相認識。相也不能認識無相，無相也不能認識相。相因為無相，這兩者都是空，沒有能成就的，沒有能回答的，沒有能認識的。諸天子！這個相，不是五陰（色、受、想、行、識）所造作的，不是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）所成就的，也不是內外空以及有無空所造作的，也不是薩云若（一切智）所成就的。諸天子！這個相，也不是』

【English Translation】 English version: The name of all Buddhas, World Honored Ones, is 『Tathagata』 (Thus Come One). Subhuti said to the Buddha, 『World Honored One! The 『suchness』 (tathata, the true nature of things) of all dharmas and 『thusness』 (the quality of suchness) are not untrue, they are profoundly deep. World Honored One! Because of 『suchness』 there are various streams of teachings, like the profound dharma spoken by the Buddha, who can understand it? Only the Avaivartika Bodhisattva Mahasattvas (non-retrogressing great bodhisattvas) and the Arhats who have exhausted their outflows (arhats who have eliminated all defilements) can understand it.』 The Buddha told Subhuti, 『The endless 『suchness』, whose endless 『suchness』 is it? It is the endless 『suchness』 of all dharmas. Subhuti! When the Tathagata attained non-attachment, equal and right enlightenment (anuttara-samyak-sambodhi), and achieved Anuttara-samyak-sambodhi (supreme perfect enlightenment), what was spoken was the 『suchness』 of all dharmas.』 Chapter 50: The Questions on the Characteristics of the Great Prajnaparamita At that time, the various desire realm devas and form realm devas of the three thousand great thousand world systems, holding various famous flowers and incense, scattered them upon the Buddha, bowed, and stood aside, each saying to the Buddha, 『World Honored One! The Prajnaparamita (perfection of wisdom) you speak of is profoundly deep. What is the characteristic of Prajnaparamita?』 The Buddha told the devas, 『The profound Prajnaparamita, its characteristic is emptiness, it is the characteristic of no-characteristic, no-wish, no-action, no-birth and no-death, no-attachment and no-severance, the emptiness of no-possession, the characteristic of no-reliance, the characteristic of space. Devas! Prajnaparamita is so profound. The Tathagata speaks for the sake of the mundane, not for the sake of the path, nor for the sake of extinction. Devas! This characteristic cannot be made by devas, dragons, ghosts, or people of the world, and no one can make it grow. Why? Because devas, dragons, ghosts, and people of the world are also characteristics. Therefore, characteristics cannot grow each other, and characteristics cannot recognize each other. Characteristics also cannot recognize no-characteristic, and no-characteristic cannot recognize characteristics. Because of no-characteristic, both characteristics are empty, there is no one who can accomplish it, no one who can answer it, and no one who can recognize it. Devas! This characteristic is not made by the five skandhas (form, feeling, perception, mental formations, consciousness), not accomplished by the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), not made by inner and outer emptiness and emptiness of existence and non-existence, and not accomplished by Sarvajna (omniscience). Devas! This characteristic is also not』

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人亦非非人，亦非漏亦非不漏，亦非道亦非俗，亦非有為亦非無為。」

爾時佛告諸天子：「若有人問：『是虛空是何等相？』云何，諸天子！是人所問為等問不？」

諸天子言：「世尊！為不等問。所以者何？虛空無有相、無有作者。」

佛告諸欲天子、諸色天子言：「有佛無佛，相體性常住。以如來如實逮覺相性故，名為如來。」

諸天子白佛言：「如來所逮覺相甚深。如來從是阿耨多羅三耶三菩無礙之慧住于相，聚于般若波羅蜜。甚奇，世尊！深般若波羅蜜者，是諸佛如來、無所著、等正覺之藏。於是藏成阿耨多羅三耶三菩阿惟三佛，於是藏中作行，逮諸法相、逮五陰相、逮薩云若相。」

佛告諸天子：「色者形之相，所更者覺之相，所受者想之相，善惡者行之相，所知者識之相。如來以無所受相故，逮得正覺。無所愛惜者為檀波羅蜜相，無所腐敗者尸波羅蜜相，不起恚意者羼波羅蜜相，無能伏者惟逮波羅蜜相，合聚眾事者禪波羅蜜相，所聞即覺即知者般若波羅蜜相。如是，諸天子！無所受相，是故如來得逮正覺。四禪、四等、四空定者則無恚之相，如來不以是相得逮正覺。得出三界者是三十七品之相，如來不以是相逮得正覺。苦相者無愿脫門是，寂相者則空是，凈相者則無相

【現代漢語翻譯】 現代漢語譯本：人既不是人，也不是非人；既不是有漏，也不是無漏；既不是道，也不是俗；既不是有為，也不是無為。 那時，佛陀告訴諸天子：『如果有人問：『虛空是什麼樣的相？』諸位天子，你們說，這個人所問的是正確的問題嗎？』 諸天子回答說：『世尊，這不是正確的問題。為什麼呢？因為虛空沒有相，也沒有創造者。』 佛陀告訴諸欲界天子和諸色界天子：『無論有佛還是無佛，相的體性都是常住的。因為如來如實地覺悟了相的體性，所以被稱為如來。』 諸天子對佛說：『如來所覺悟的相非常深奧。如來從這無上正等正覺（阿耨多羅三耶三菩，Anuttara-samyak-sambodhi）的無礙智慧，安住于相，聚集於般若波羅蜜（Prajna-paramita）。真是奇妙啊，世尊！這甚深的般若波羅蜜，是諸佛如來、無所執著、等正覺的寶藏。從這個寶藏中成就了無上正等正覺、無上佛陀（阿惟三佛，Avai-sambuddha），從這個寶藏中修行，證得諸法相、五陰相、一切智相（薩云若相，Sarvajna）。』 佛陀告訴諸天子：『色（Rupa）是形體的相，感受（Vedana）是覺受的相，想（Samjna）是概念的相，行（Samskara）是善惡的相，識（Vijnana）是認知的相。如來因為沒有執著于任何相，所以證得了正覺。沒有吝惜之心是佈施波羅蜜（檀波羅蜜，Dana-paramita）的相，沒有腐敗之心是持戒波羅蜜（尸波羅蜜，Sila-paramita）的相，不起嗔恨之心是忍辱波羅蜜（羼波羅蜜，Ksanti-paramita）的相，沒有能戰勝的是精進波羅蜜（惟逮波羅蜜，Virya-paramita）的相，能使眾事和諧的是禪定波羅蜜（禪波羅蜜，Dhyana-paramita）的相，聽到就能覺悟和知曉的是智慧波羅蜜（般若波羅蜜，Prajna-paramita）的相。諸位天子，就是這樣，因為沒有執著于任何相，所以如來才能證得正覺。四禪、四等、四空定是沒有嗔恨的相，如來不是通過這些相證得正覺。超出三界是三十七道品（Bodhipaksika-dharma）的相，如來不是通過這些相證得正覺。苦相是無愿解脫門，寂相是空，凈相是無相。

【English Translation】 English version: A person is neither a person nor a non-person; neither with outflows nor without outflows; neither worldly nor unworldly; neither conditioned nor unconditioned. At that time, the Buddha said to the devas: 『If someone were to ask: 『What is the nature of space?』 What do you think, devas? Is this a proper question?』 The devas replied: 『World-Honored One, this is not a proper question. Why? Because space has no nature, nor does it have a creator.』 The Buddha said to the devas of the desire realm and the form realm: 『Whether there is a Buddha or not, the nature of phenomena is always abiding. Because the Tathagata has truly awakened to the nature of phenomena, he is called the Tathagata.』 The devas said to the Buddha: 『The nature that the Tathagata has awakened to is very profound. The Tathagata, from the unobstructed wisdom of Anuttara-samyak-sambodhi, abides in the nature of phenomena, and gathers in Prajna-paramita. It is truly wonderful, World-Honored One! This profound Prajna-paramita is the treasury of all Buddhas, the Tathagatas, who are without attachment and have attained perfect enlightenment. From this treasury, Anuttara-samyak-sambodhi, the unsurpassed Buddha (Avai-sambuddha), is achieved. From this treasury, one practices, attains the nature of all dharmas, the nature of the five skandhas, and the nature of Sarvajna.』 The Buddha said to the devas: 『Form (Rupa) is the nature of shape, feeling (Vedana) is the nature of sensation, perception (Samjna) is the nature of concept, mental formations (Samskara) are the nature of good and evil, and consciousness (Vijnana) is the nature of cognition. Because the Tathagata has no attachment to any nature, he has attained perfect enlightenment. Having no miserliness is the nature of Dana-paramita, having no corruption is the nature of Sila-paramita, not arising with anger is the nature of Ksanti-paramita, having no one who can overcome is the nature of Virya-paramita, harmonizing all matters is the nature of Dhyana-paramita, and hearing and immediately awakening and knowing is the nature of Prajna-paramita. Thus, devas, because there is no attachment to any nature, the Tathagata has attained perfect enlightenment. The four dhyanas, the four immeasurables, and the four formless attainments are the nature of no anger, but the Tathagata did not attain perfect enlightenment through these natures. Transcending the three realms is the nature of the thirty-seven factors of enlightenment, but the Tathagata did not attain perfect enlightenment through these natures. The nature of suffering is the door of no-wish liberation, the nature of tranquility is emptiness, and the nature of purity is no-nature.』

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是，如來不以是相逮得正覺。寂相者無所起是，無所共相則十八法是，如來不以是相逮得正覺。露現相者則薩云若是，如來不以是相逮得正覺。如是，諸天子！如來不以諸法相逮得正覺法，是故如來名為無礙慧。」

於是佛告須菩提言：「般若波羅蜜者，是諸佛如來、無所著、等正覺之母；般若波羅蜜者，是諸佛如來世間之大明。如來依是法而得有所作，以是故諸如來尊敬禮事是般若波羅蜜。何以故？諸佛如來皆從般若波羅蜜中出，是故如來之所報恩。須菩提！其報恩者無過如來。

「複次，須菩提！云何如來為知恩？云何為報恩？如來所可乘來法，所可成阿耨多羅三耶三菩阿惟三佛法，逮守持是所乘來法，恭敬承事作禮。須菩提！是為如來、無所著、等正覺之所知恩、之所報恩。

「複次，須菩提！如來之所逮法者，亦無作者，作者不可見故。如來盡逮是法，得無作法者，是為無諍法。須菩提！如來知恩報恩，因般若波羅蜜于無作之法得逮覺法。

「複次，須菩提！如來！無所著！等正覺行般若波羅蜜故，逮諸善法而無所逮；是故般若波羅蜜者，是諸佛之母，為世間之大明導。」

須菩提白佛言：「世尊！諸法無所知、無所見、無所出生。云何般若波羅蜜是佛之母？云何生如來？云

【現代漢語翻譯】 現代漢語譯本： 『是的，如來不是通過這些相狀證得正覺（samyak-saṃbodhi，無上正等正覺）。寂靜的相狀是指無所生起，與任何相狀都不相合，這便是十八法（aṣṭādaśa-dharma，佛的十八不共法）。如來不是通過這些相狀證得正覺。顯露的相狀，就像薩云（satya，真實）所說的那樣，如來不是通過這些相狀證得正覺。諸位天子！如來不是通過任何法相證得正覺之法，因此如來被稱為無礙慧（asaṅga-jñāna，無礙的智慧）。』 於是佛告訴須菩提：『般若波羅蜜（prajñāpāramitā，智慧的完美）是諸佛如來、無所著（anāsrava，無漏）、等正覺之母；般若波羅蜜是諸佛如來在世間的大光明。如來依靠此法而有所作為，因此諸如來尊敬禮拜這般若波羅蜜。為什麼呢？因為諸佛如來都從般若波羅蜜中產生，所以如來要報答它的恩德。須菩提！報恩的功德沒有超過如來的。』 『再者，須菩提！如來如何知恩？如何報恩？如來所乘之法，所成就的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），以及所證得的阿惟三佛法（avaivartika-buddha-dharma，不退轉的佛法），都要守護、受持，恭敬承事，作禮。須菩提！這就是如來、無所著、等正覺所知恩、所報恩的方式。』 『再者，須菩提！如來所證得的法，也沒有作者，因為作者是不可見的。如來完全證得此法，獲得無作之法，這就是無諍之法。須菩提！如來知恩報恩，是因為通過般若波羅蜜在無作之法中證得覺悟之法。』 『再者，須菩提！如來、無所著、等正覺因為修行般若波羅蜜，證得一切善法而無所執著；因此般若波羅蜜是諸佛之母，是世間的大光明引導。』 須菩提對佛說：『世尊！諸法無所知、無所見、無所生出。般若波羅蜜怎麼會是佛之母？怎麼會生出如來？』

【English Translation】 English version: 'Yes, the Tathagata does not attain perfect enlightenment (samyak-saṃbodhi) through these characteristics. The characteristic of stillness means that nothing arises, and it is not associated with any characteristic; these are the eighteen dharmas (aṣṭādaśa-dharma). The Tathagata does not attain perfect enlightenment through these characteristics. The characteristic of manifestation, as Satya (truth) says, the Tathagata does not attain perfect enlightenment through these characteristics. O sons of gods! The Tathagata does not attain the Dharma of perfect enlightenment through any characteristic of dharmas, therefore the Tathagata is called unobstructed wisdom (asaṅga-jñāna).' Then the Buddha said to Subhuti: 'Prajñāpāramitā (perfection of wisdom) is the mother of all Buddhas, Tathagatas, the unattached (anāsrava), and the perfectly enlightened; Prajñāpāramitā is the great light of all Buddhas, Tathagatas in the world. The Tathagata relies on this Dharma to accomplish things, therefore all Tathagatas respect and worship this Prajñāpāramitā. Why? Because all Buddhas, Tathagatas, come from Prajñāpāramitā, therefore the Tathagata repays its kindness. Subhuti! There is no repayment of kindness greater than that of the Tathagata.' 'Furthermore, Subhuti! How does the Tathagata know kindness? How does he repay kindness? The Dharma that the Tathagata rides upon, the Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment) that is achieved, and the Avaivartika-buddha-dharma (non-retrogressive Buddha Dharma) that is attained, all these must be guarded, upheld, respectfully served, and worshipped. Subhuti! This is how the Tathagata, the unattached, the perfectly enlightened, knows and repays kindness.' 'Furthermore, Subhuti! The Dharma that the Tathagata attains has no author, because the author is invisible. The Tathagata fully attains this Dharma, obtains the Dharma of non-action, and this is the Dharma of non-contention. Subhuti! The Tathagata knows and repays kindness because through Prajñāpāramitā, he attains the Dharma of enlightenment in the Dharma of non-action.' 'Furthermore, Subhuti! The Tathagata, the unattached, the perfectly enlightened, because of practicing Prajñāpāramitā, attains all good dharmas without attachment; therefore, Prajñāpāramitā is the mother of all Buddhas, and the great light guide of the world.' Subhuti said to the Buddha: 'World Honored One! All dharmas are unknowable, invisible, and unproduced. How can Prajñāpāramitā be the mother of the Buddha? How can it give birth to the Tathagata?'

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何為世間之大明導？」

佛告須菩提：「如是，如是！一切諸法無知無見。云何無知無見？以一切諸法空故，無所有、不堅固、無所生。以是故，一切諸法無所出生。

「複次，須菩提！諸法無知無見。云何無知無見？以諸法無所入、無所著故。以是故，般若波羅蜜是如來母、世間之導。不見五陰，是故為導；乃至薩云若亦無所見，是故為導。以是故，般若波羅蜜是諸佛母、世間之導。」

須菩提問佛言：「世尊！云何不見五陰為世間導？」

「須菩提！不以五陰因緣起識者，是為不見五陰。不以薩云若起想者，是為不見薩云若。以是故，般若波羅蜜諸如來母、為世間導。

「複次，須菩提！般若波羅蜜云何是如來之母、為世間導？須菩提！般若波羅蜜示現世間空。云何示世間空？示五陰空，十二衰、十八性，現世間十惡之法；從癡有愛十二因緣，示吾我根本；六十二見，示世間空；四禪、四等及四空定，示世間空；三十七品、六波羅蜜、內空、外空及有無空，示世間空；有為無為之性、十種力、佛十八法、示世間空；至薩云若，示世間空。是故，須菩提，般若波羅蜜者是諸佛之母、世間明導。

「複次，須菩提！如來以空示於世間，以空念世間，知世間空。以是故，般若波羅

【現代漢語翻譯】 現代漢語譯本： 「什麼是世間最偉大的引導者？」 佛陀告訴須菩提：「是的，是的！一切諸法都是無知無見的。為什麼說無知無見呢？因為一切諸法都是空性的，沒有實體、不堅固、沒有生起。因此，一切諸法都沒有出生。 「再者，須菩提！諸法是無知無見的。為什麼說無知無見呢？因為諸法沒有進入之處，也沒有執著之處。因此，般若波羅蜜（智慧的完美）是如來的母親，是世間的引導。不見五陰（色、受、想、行、識五種構成要素），所以是引導；乃至薩云若（一切智）也無所見，所以是引導。因此，般若波羅蜜是諸佛的母親，是世間的引導。」 須菩提問佛陀說：「世尊！為什麼說不見五陰是世間的引導呢？」 「須菩提！不以五陰的因緣而生起識，這就是不見五陰。不以薩云若而生起想，這就是不見薩云若。因此，般若波羅蜜是諸如來的母親，是世間的引導。 「再者，須菩提！般若波羅蜜為什麼是如來的母親，是世間的引導呢？須菩提！般若波羅蜜向世間顯示空性。如何顯示世間空性呢？顯示五陰的空性，十二衰（老、病、死等十二種衰敗），十八性（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及六識），顯示世間十惡之法；從癡（無明）有愛（貪愛）的十二因緣，顯示我執的根本；六十二見（各種錯誤的見解），顯示世間空性；四禪（四種禪定）、四等（慈、悲、喜、舍四種心境）以及四空定（四種無色界定），顯示世間空性；三十七品（三十七道品）、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧六種修行方法）、內空、外空以及有無空，顯示世間空性；有為法和無為法的性質、十種力（如來的十種力量）、佛的十八法（佛的十八種不共法），顯示世間空性；乃至薩云若，顯示世間空性。因此，須菩提，般若波羅蜜是諸佛的母親，是世間的明燈。」 「再者，須菩提！如來以空性向世間顯示，以空性思念世間，了知世間空性。因此，般若波羅蜜是世間的引導。」

【English Translation】 English version: 「What is the great guide of the world?」 The Buddha told Subhuti, 「So it is, so it is! All dharmas are without knowledge and without perception. Why are they without knowledge and without perception? Because all dharmas are empty, without substance, not firm, and without arising. Therefore, all dharmas have no birth. 「Furthermore, Subhuti! Dharmas are without knowledge and without perception. Why are they without knowledge and without perception? Because dharmas have no entry and no attachment. Therefore, the Prajna Paramita (perfection of wisdom) is the mother of the Tathagata and the guide of the world. Not seeing the five skandhas (form, feeling, perception, mental formations, and consciousness), therefore it is a guide; even Sarvajna (omniscience) is not seen, therefore it is a guide. Therefore, the Prajna Paramita is the mother of all Buddhas and the guide of the world.」 Subhuti asked the Buddha, 「World Honored One! Why is not seeing the five skandhas the guide of the world?」 「Subhuti! Not arising consciousness from the conditions of the five skandhas, this is not seeing the five skandhas. Not arising thought from Sarvajna, this is not seeing Sarvajna. Therefore, the Prajna Paramita is the mother of all Tathagatas and the guide of the world. 「Furthermore, Subhuti! Why is the Prajna Paramita the mother of the Tathagata and the guide of the world? Subhuti! The Prajna Paramita reveals emptiness to the world. How does it reveal the emptiness of the world? It reveals the emptiness of the five skandhas, the twelve decays (twelve kinds of decay such as old age, sickness, and death), the eighteen elements (the six sense organs, the six sense objects, and the six consciousnesses), it reveals the ten evil dharmas of the world; from ignorance (avidya) to craving (trishna), the twelve links of dependent origination, it reveals the root of self-attachment; the sixty-two views (various wrong views), it reveals the emptiness of the world; the four dhyanas (four stages of meditation), the four immeasurables (loving-kindness, compassion, joy, and equanimity), and the four formless attainments (four stages of formless meditation), it reveals the emptiness of the world; the thirty-seven factors of enlightenment, the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), inner emptiness, outer emptiness, and emptiness of existence and non-existence, it reveals the emptiness of the world; the nature of conditioned and unconditioned dharmas, the ten powers (ten powers of the Tathagata), the eighteen unique qualities of a Buddha, it reveals the emptiness of the world; even Sarvajna, it reveals the emptiness of the world. Therefore, Subhuti, the Prajna Paramita is the mother of all Buddhas and the bright guide of the world.」 「Furthermore, Subhuti! The Tathagata reveals emptiness to the world, contemplates the world with emptiness, and knows the emptiness of the world. Therefore, the Prajna Paramita is the guide of the world.」

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蜜諸佛之母、為世間導。

「複次，須菩提！般若波羅蜜者，示現如來示世間空。示何等空？現五陰空、十二衰空、十八性空，現薩云若空。是故般若波羅蜜，諸佛之母、為世間導。

「是故，須菩提！示現如來示現世間不可思議，示現五陰不可思議，乃至薩云若示世間不可思議。

「複次，須菩提！深般若波羅蜜示現如來、世間之寂。示現何等寂？示現五陰寂及薩云若寂。以是故，般若波羅蜜示現如來、世間之寂。須菩提、般若波羅蜜示現如來、世間常空。示何等空？從五陰至薩云若，示現世間常空。複次，須菩提！般若波羅蜜示現如來、世間所有空。示何等空？從五陰乃至薩云若，示世間所有空。

「複次，須菩提！般若波羅蜜示現如來所有無所有空，從五陰乃至薩云若所有無所有空。

「複次，須菩提！般若波羅蜜示現如來、世間之滅。示何等滅？從五陰至薩云若，是為世間滅。以是故，般若波羅蜜為如來母、世間之導。般若波羅蜜示現世間無有今世後世之想。何以故？是法無有今世後世之相。」

須菩提白佛言：「世尊！般若波羅蜜者為大事興，為不可思議事興，為不可稱量事興，為不可限事興，為無有與等事興。」

佛言：「如是，須菩提！是為大事、不可思

【現代漢語翻譯】 現代漢語譯本 般若波羅蜜（Prajnaparamita，智慧的完美）是諸佛之母，是世間的引導。 『再者，須菩提（Subhuti，佛陀的弟子）！般若波羅蜜，它顯示如來（Tathagata，佛陀的稱號）向世間展示空性。它顯示什麼樣的空性呢？它顯示五蘊（Panca-skandha，構成個體的五種要素：色、受、想、行、識）的空性、十二處（Dvadasha-ayatana，感官和感官對像）的空性、十八界（Ashtadasha-dhatu，感官、感官對像和意識）的空性，以及顯示一切智（Sarvajna，佛陀的智慧）的空性。因此，般若波羅蜜是諸佛之母，是世間的引導。 『因此，須菩提！它顯示如來向世間展示不可思議，顯示五蘊不可思議，乃至一切智向世間展示不可思議。 『再者，須菩提！甚深的般若波羅蜜顯示如來和世間的寂靜。它顯示什麼樣的寂靜呢？它顯示五蘊的寂靜以及一切智的寂靜。因此，般若波羅蜜顯示如來和世間的寂靜。須菩提，般若波羅蜜顯示如來和世間恒常的空性。它顯示什麼樣的空性呢？從五蘊到一切智，它顯示世間恒常的空性。再者，須菩提！般若波羅蜜顯示如來和世間所有一切的空性。它顯示什麼樣的空性呢？從五蘊乃至一切智，它顯示世間所有一切的空性。 『再者，須菩提！般若波羅蜜顯示如來所有無所有的空性，從五蘊乃至一切智所有無所有的空性。 『再者，須菩提！般若波羅蜜顯示如來和世間的滅。它顯示什麼樣的滅呢？從五蘊到一切智，這就是世間的滅。因此，般若波羅蜜是如來之母，是世間的引導。般若波羅蜜顯示世間沒有今世後世的想法。為什麼呢？因為這個法沒有今世後世的相狀。』 須菩提對佛說：『世尊！般若波羅蜜是爲了大事而興起，爲了不可思議的事而興起，爲了不可稱量的事而興起，爲了不可限量的事而興起，爲了無與倫比的事而興起。』 佛說：『是的，須菩提！它是爲了大事、不可思議的事

【English Translation】 English version Prajnaparamita (the perfection of wisdom) is the mother of all Buddhas and the guide of the world. 『Furthermore, Subhuti! Prajnaparamita shows how the Tathagata (the Buddha) reveals emptiness to the world. What kind of emptiness does it show? It shows the emptiness of the five skandhas (the five aggregates: form, feeling, perception, mental formations, and consciousness), the emptiness of the twelve ayatanas (the twelve sense bases), the emptiness of the eighteen dhatus (the eighteen elements), and it shows the emptiness of Sarvajna (Buddha's omniscience). Therefore, Prajnaparamita is the mother of all Buddhas and the guide of the world.』 『Therefore, Subhuti! It shows how the Tathagata reveals the inconceivable to the world, it shows the inconceivable nature of the five skandhas, and even Sarvajna reveals the inconceivable to the world.』 『Furthermore, Subhuti! The profound Prajnaparamita shows the tranquility of the Tathagata and the world. What kind of tranquility does it show? It shows the tranquility of the five skandhas and the tranquility of Sarvajna. Therefore, Prajnaparamita shows the tranquility of the Tathagata and the world. Subhuti, Prajnaparamita shows the constant emptiness of the Tathagata and the world. What kind of emptiness does it show? From the five skandhas to Sarvajna, it shows the constant emptiness of the world. Furthermore, Subhuti! Prajnaparamita shows the emptiness of all things of the Tathagata and the world. What kind of emptiness does it show? From the five skandhas to Sarvajna, it shows the emptiness of all things of the world.』 『Furthermore, Subhuti! Prajnaparamita shows the emptiness of all that is without any possession of the Tathagata, from the five skandhas to Sarvajna, the emptiness of all that is without any possession.』 『Furthermore, Subhuti! Prajnaparamita shows the cessation of the Tathagata and the world. What kind of cessation does it show? From the five skandhas to Sarvajna, this is the cessation of the world. Therefore, Prajnaparamita is the mother of the Tathagata and the guide of the world. Prajnaparamita shows that the world has no concept of this life or the next. Why is that? Because this Dharma has no characteristics of this life or the next.』 Subhuti said to the Buddha, 『Venerable One! Prajnaparamita arises for great matters, arises for inconceivable matters, arises for immeasurable matters, arises for limitless matters, arises for incomparable matters.』 The Buddha said, 『So it is, Subhuti! It is for great matters, inconceivable matters

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議事興。」

「云何為大事興？」

答言：「須菩提！諸如來、無所著、等正覺救護一切眾生故，不捨眾生。」

「云何為不可思議事興？」

「諸佛事、自然、薩云若不可思議，是故般若波羅蜜為不可思議事興。」

「云何為不可稱量事興？」

佛告須菩提：「一切眾生受身有識，無有能知稱量佛事及自然、薩云若者。」

「云何為不可限事興？」

「須菩提！佛事不可限，如來事亦無有限。一切無有與如來等者，況欲出其上？是故般若波羅蜜、諸如來、無所著、等正覺為無有限事興。」

須菩提白佛言：「世尊！佛事、如來事、自然事、薩云若，不可思議、不可稱量，為不可限耶？」

佛言：「如是，如是！須菩提！是佛事、自然事、如來事、薩云若事，不可思議、不可稱限。」◎

◎佛語須菩提：「五陰乃至薩云若，不可思議、不可稱限。須菩提、諸法之法，索意以想亦不可得。」

佛言：「五陰不可思議、不可稱限，乃至薩云若不可思議。」

須菩提言：「何以故？」

世尊言：「五陰不可思議，無有與等者；乃至薩云若亦不可思議，無有與等者。」

佛言：「五陰不可為作限，乃至薩云若亦不可為作限。」

【現代漢語翻譯】 現代漢語譯本 『什麼叫做大事興起？』 回答說：『須菩提（Subhuti）！諸如來（Tathagata）、無所著（Arahant）、等正覺（Samyaksambuddha）爲了救護一切眾生，所以不捨棄眾生。』 『什麼叫做不可思議事興起？』 『諸佛的事業、自然、薩云若（Sarvajna，一切智）是不可思議的，所以般若波羅蜜（Prajnaparamita，智慧的完美）是不可思議事興起。』 『什麼叫做不可稱量事興起？』 佛告訴須菩提：『一切眾生受身有識，沒有能夠知道稱量佛的事業以及自然、薩云若的。』 『什麼叫做不可限事興起？』 『須菩提！佛的事業不可限量，如來的事業也沒有限度。一切都沒有能與如來相等同的，何況想要超越他？所以般若波羅蜜、諸如來、無所著、等正覺是無有限事興起。』 須菩提對佛說：『世尊！佛的事業、如來的事業、自然的事業、薩云若，是不可思議、不可稱量，是不可限的嗎？』 佛說：『是的，是的！須菩提！這佛的事業、自然的事業、如來的事業、薩云若的事業，是不可思議、不可稱量的。』 佛告訴須菩提：『五陰（Panca-skandha，構成個體的五種要素）乃至薩云若，是不可思議、不可稱量的。須菩提，諸法的法性，用意識去思索也是不可得的。』 佛說：『五陰是不可思議、不可稱量的，乃至薩云若也是不可思議的。』 須菩提說：『為什麼呢？』 世尊說：『五陰是不可思議的，沒有能與之等同的；乃至薩云若也是不可思議的，沒有能與之等同的。』 佛說：『五陰是不可設定限度的，乃至薩云若也是不可設定限度的。』

【English Translation】 English version 'What is meant by the arising of great matters?' The answer is: 'Subhuti! The Tathagatas (Those who have thus gone), Arahants (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones), because they protect all living beings, do not abandon them.' 'What is meant by the arising of inconceivable matters?' 'The deeds of all Buddhas, the natural, and Sarvajna (Omniscience) are inconceivable, therefore Prajnaparamita (Perfection of Wisdom) is the arising of inconceivable matters.' 'What is meant by the arising of immeasurable matters?' The Buddha told Subhuti: 'All living beings who have a body and consciousness, none can know or measure the deeds of the Buddha, the natural, and Sarvajna.' 'What is meant by the arising of limitless matters?' 'Subhuti! The deeds of the Buddha are limitless, and the deeds of the Tathagata are also without limit. There is nothing equal to the Tathagata, let alone surpassing him. Therefore, Prajnaparamita, the Tathagatas, Arahants, and Samyaksambuddhas are the arising of limitless matters.' Subhuti said to the Buddha: 'World Honored One! The deeds of the Buddha, the deeds of the Tathagata, the natural deeds, and Sarvajna, are they inconceivable, immeasurable, and limitless?' The Buddha said: 'Yes, yes! Subhuti! These deeds of the Buddha, the natural deeds, the deeds of the Tathagata, and the deeds of Sarvajna, are inconceivable and immeasurable.' The Buddha told Subhuti: 'The five skandhas (aggregates of existence) up to Sarvajna are inconceivable and immeasurable. Subhuti, the nature of all dharmas (phenomena), even if sought with the mind, cannot be obtained.' The Buddha said: 'The five skandhas are inconceivable and immeasurable, and even Sarvajna is inconceivable.' Subhuti said: 'Why is that so?' The World Honored One said: 'The five skandhas are inconceivable, there is nothing equal to them; and even Sarvajna is inconceivable, there is nothing equal to it.' The Buddha said: 'The five skandhas cannot be limited, and even Sarvajna cannot be limited.'

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須菩提言：「世尊！何以故五陰、薩云若不可為作限？」

佛言：「五陰乃至薩云若不可思議故，不可與作限。于須菩提意云何，不可思議、不可限中，寧可得五陰及與道不？」

須菩提言：「世尊！不可得。」

「以是故，須菩提！諸法不可思議、不可得限。如來之法不可思議，無有與等，不可得限亦不可量，是為不可思議。所說亦不可思議，虛空不可思議，亦無有與等者。須菩提！是如來之法，非世間人及諸天、阿須倫所能思議。」

說如來不可思議、不可稱量、不可得限，說無有與等品時，五百比丘、二千比丘尼漏盡意解。六萬優婆塞、二萬優婆夷，遠塵離垢，法眼生。二千菩薩得無所從生法忍，皆當於是賢劫中作佛。◎

◎摩訶般若波羅蜜大事興品第五十一

爾時須菩提白佛言：「世尊！是般若波羅蜜甚深甚深，為大事興，不可思議、不可稱量，無有與等，不可得限。」

佛言：「如是，須菩提！般若波羅蜜為大事興、為無有與等事興。何以故？須菩提！五波羅蜜者，等從中得成，與般若波羅蜜相應；內空、外空及有無空，等從般若波羅蜜中出，三十七品、十力、十八法，等從中出，與般若波羅蜜相應；佛地薩云若慧，等從中出，與般若波羅蜜相應。」

【現代漢語翻譯】 現代漢語譯本 須菩提說：『世尊！為什麼五陰（色、受、想、行、識五種構成要素）、薩云若（一切智）不能被設定界限呢？』 佛說：『五陰乃至薩云若都是不可思議的，所以不能給它們設定界限。須菩提，你的意思如何？在不可思議、不可限定的境界中，能夠得到五陰以及道嗎？』 須菩提說：『世尊！不能得到。』 『因此，須菩提！一切法都是不可思議、不可設定界限的。如來的法是不可思議的，沒有可以與之相比的，不可設定界限，也不可衡量，這就是不可思議。所說的法也是不可思議的，虛空也是不可思議的，也沒有可以與之相比的。須菩提！這是如來的法，不是世間人以及諸天、阿修羅所能思議的。』 當說到如來不可思議、不可稱量、不可設定界限，說到沒有可以與之相比的時候，五百比丘、二千比丘尼漏盡意解（斷盡煩惱，獲得解脫）。六萬優婆塞（在家男居士）、二萬優婆夷（在家女居士），遠離塵垢，生起法眼（證悟真理的智慧）。二千菩薩獲得無所從生法忍（對諸法不生不滅的真理的領悟），都將在這一賢劫中成佛。 ◎《摩訶般若波羅蜜大事興品》第五十一 這時，須菩提對佛說：『世尊！這般若波羅蜜（以智慧到達彼岸）是極其深奧的，爲了大事興盛，不可思議、不可稱量，沒有可以與之相比的，不可設定界限。』 佛說：『是的，須菩提！般若波羅蜜是爲了大事興盛，爲了沒有可以與之相比的事而興盛。為什麼呢？須菩提！五波羅蜜（佈施、持戒、忍辱、精進、禪定）等都是從般若波羅蜜中成就的，與般若波羅蜜相應；內空、外空以及有無空等，都是從般若波羅蜜中產生的，三十七道品、十力、十八不共法等，都是從般若波羅蜜中產生的，與般若波羅蜜相應；佛地薩云若的智慧，都是從般若波羅蜜中產生的，與般若波羅蜜相應。』

【English Translation】 English version Subhuti said: 'World Honored One, why is it that the five skandhas (form, feeling, perception, mental formations, and consciousness), and Sarvajna (all-knowing wisdom) cannot be limited?' The Buddha said: 'The five skandhas, and even Sarvajna, are inconceivable, therefore they cannot be limited. What do you think, Subhuti? In the inconceivable and unlimited realm, can the five skandhas and the path be obtained?' Subhuti said: 'World Honored One, they cannot be obtained.' 'Therefore, Subhuti, all dharmas are inconceivable and cannot be limited. The Tathagata's (Buddha's) dharma is inconceivable, there is nothing comparable to it, it cannot be limited, nor can it be measured, this is what is meant by inconceivable. What is spoken is also inconceivable, space is inconceivable, and there is nothing comparable to it. Subhuti, this is the Tathagata's dharma, not something that worldly people, gods, or asuras can conceive.' When it was said that the Tathagata is inconceivable, immeasurable, and cannot be limited, and that there is nothing comparable to him, five hundred monks and two thousand nuns attained the exhaustion of outflows and understanding. Sixty thousand laymen and twenty thousand laywomen, far from dust and defilement, generated the Dharma Eye (wisdom of enlightenment). Two thousand Bodhisattvas obtained the forbearance of the non-origination of dharmas, and all will become Buddhas in this Bhadrakalpa (fortunate eon). ◎ Chapter Fifty-One: The Great Flourishing of the Maha Prajna Paramita At that time, Subhuti said to the Buddha: 'World Honored One, this Prajna Paramita (perfection of wisdom) is extremely profound, for the great flourishing, inconceivable, immeasurable, there is nothing comparable to it, and it cannot be limited.' The Buddha said: 'So it is, Subhuti! Prajna Paramita is for the great flourishing, for the flourishing of that which has no equal. Why is that? Subhuti, the five Paramitas (generosity, morality, patience, diligence, and meditation) are all accomplished from it, and are in accordance with Prajna Paramita; inner emptiness, outer emptiness, and the emptiness of existence and non-existence, all arise from Prajna Paramita, the thirty-seven factors of enlightenment, the ten powers, and the eighteen unique qualities, all arise from it, and are in accordance with Prajna Paramita; the wisdom of the Buddha's stage, Sarvajna, all arise from it, and are in accordance with Prajna Paramita.'

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佛告須菩提：「譬如轉輪聖王，諸小國有事各自成辦，轉輪聖王亦無所憂。所以者何？諸小國王素已受聖王教令故，是故不復憂。諸弟子法、辟支佛法、諸菩薩法及諸佛法，等從般若波羅蜜出，般若波羅蜜者為辦其事。是故，須菩提！般若波羅蜜為大事興、為無有與等事興，不受五陰、不入五陰，為應不受不入，乃至薩云若亦爾。須陀洹道至羅漢道、辟支佛道亦不受不入，乃至阿耨多羅三耶三菩不受不入。」

須菩提白佛言：「世尊！云何五陰不受不入，乃至阿耨多羅三耶三菩不受不入？」

佛告須菩提：「于意云何，頗見五陰有所入、有所受不？」

須菩提言：「不見。世尊！乃至阿耨多羅三耶三菩亦不受不入。」

須菩提言：「世尊！亦不見五陰有受有入，亦不見三耶三佛有受有入。」

佛言：「善哉，善哉！須菩提！我亦不見五陰、我亦不受持五陰，乃至三耶三菩，我亦不見、亦不受持，不見所入。須菩提！我于佛地亦不見，薩云若亦不見，如來事亦不受亦不持。是故，須菩提！菩薩摩訶薩亦不當受五陰、亦不當入五陰，于佛事、薩云若事、如來事，亦不持亦不入。」

諸欲天子、諸色天子俱白佛言：「世尊！般若波羅蜜甚深難了，不可思議甚深微妙，是智者所

【現代漢語翻譯】 現代漢語譯本：佛陀告訴須菩提：『譬如轉輪聖王（擁有統治四方能力的理想君主），各個小國都有自己的事務處理，轉輪聖王也無需為此擔憂。這是為什麼呢？因為各個小國的國王早已接受了聖王的教令，所以聖王不再需要為此擔憂。同樣的道理，諸弟子的修行方法、辟支佛（獨覺者）的修行方法、諸菩薩的修行方法以及諸佛的修行方法，都同樣出自般若波羅蜜（以空性智慧到達彼岸），般若波羅蜜是成就這些修行方法的根本。因此，須菩提！般若波羅蜜是成就大事的根本，是無與倫比的，它不執著於五陰（色、受、想、行、識五種構成身心的要素），也不進入五陰，它本應如此不執著不進入，乃至一切智（薩云若，佛陀的智慧）也是如此。從須陀洹道（入流果）到羅漢道（無學果）、辟支佛道，也都是不執著不進入的，乃至阿耨多羅三藐三菩提（無上正等正覺，佛的智慧）也是不執著不進入的。』 須菩提問佛：『世尊！為什麼說五陰是不執著不進入的，乃至阿耨多羅三藐三菩提也是不執著不進入的呢？』 佛陀告訴須菩提：『你的想法如何？你是否看到五陰有進入或被執著的情況呢？』 須菩提回答說：『沒有看到。世尊！乃至阿耨多羅三藐三菩提也是不執著不進入的。』 須菩提說：『世尊！我既沒有看到五陰有被執著或進入的情況，也沒有看到三藐三佛（佛陀）有被執著或進入的情況。』 佛陀說：『很好，很好！須菩提！我也沒有看到五陰，我也不執著於五陰，乃至三藐三菩提，我也沒有看到，也不執著，沒有看到任何進入。須菩提！我在佛的境界中也看不到任何東西，在一切智中也看不到任何東西，如來的事業也不執著也不持有。因此，須菩提！菩薩摩訶薩（大菩薩）也不應當執著於五陰，也不應當進入五陰，對於佛的事業、一切智的事業、如來的事業，也不執著也不進入。』 諸欲界天子和諸色界天子一同對佛說：『世尊！般若波羅蜜非常深奧難以理解，不可思議，極其微妙，是智者所能領悟的。』

【English Translation】 English version: The Buddha said to Subhuti, 'It is like a Cakravartin king (an ideal monarch with the power to rule the four directions). When the small kingdoms have their own affairs settled, the Cakravartin king has no worries. Why is this? Because the kings of the small kingdoms have already received the Cakravartin king's instructions, therefore, he no longer needs to worry. Similarly, the practices of the disciples, the practices of Pratyekabuddhas (Solitary Buddhas), the practices of the Bodhisattvas, and the practices of all Buddhas, all come from Prajnaparamita (the perfection of wisdom that leads to the other shore through emptiness). Prajnaparamita is what accomplishes these practices. Therefore, Subhuti! Prajnaparamita is the foundation for accomplishing great matters, it is unparalleled, it does not cling to the five skandhas (form, feeling, perception, mental formations, and consciousness), nor does it enter into the five skandhas. It should be like this, not clinging and not entering, even Sarvajna (the wisdom of the Buddha) is the same. From the path of Srotapanna (stream-enterer) to the path of Arhat (one who has attained enlightenment), and the path of Pratyekabuddha, they also do not cling and do not enter, even Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of the Buddha) does not cling and does not enter.' Subhuti asked the Buddha, 'World Honored One! Why is it said that the five skandhas do not cling and do not enter, and even Anuttara-samyak-sambodhi does not cling and does not enter?' The Buddha said to Subhuti, 'What do you think? Do you see the five skandhas having any entering or being clung to?' Subhuti replied, 'I do not see it. World Honored One! Even Anuttara-samyak-sambodhi does not cling and does not enter.' Subhuti said, 'World Honored One! I do not see the five skandhas having any clinging or entering, nor do I see the Samyak-sambuddha (Buddha) having any clinging or entering.' The Buddha said, 'Excellent, excellent! Subhuti! I also do not see the five skandhas, nor do I cling to the five skandhas, and even Samyak-sambodhi, I do not see it, nor do I cling to it, not seeing any entering. Subhuti! In the realm of the Buddha, I also do not see anything, in Sarvajna, I also do not see anything, the work of the Tathagata (Buddha) is also not clung to and not held. Therefore, Subhuti! A Bodhisattva Mahasattva (great Bodhisattva) also should not cling to the five skandhas, nor should they enter the five skandhas. Regarding the work of the Buddha, the work of Sarvajna, and the work of the Tathagata, they also do not cling and do not enter.' The Devas of the Desire Realm and the Devas of the Form Realm together said to the Buddha, 'World Honored One! Prajnaparamita is extremely profound and difficult to understand, inconceivable, and extremely subtle, it is what the wise can comprehend.'

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知解。深般若波羅蜜者，世尊！皆是過去佛時所作功德善本所致，與真知識相得所致。世尊！假令三千大千世界一切眾生皆信三尊，盡得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛。是諸聖賢所可有慧、所有道德，不如是善男子、善女人於是深般若波羅蜜中可念觀稱樂一日之中，其德出彼上。何以故？從須陀洹上至辟支佛智，及信至無所從生法忍，諸天子！不如是善男子、善女人于深般若波羅蜜中書持諷誦守行一日疾得泥洹，勝羅漢、辟支佛道所作功德，或過一劫奉行余經，離般若波羅蜜不住薩云若也。何以故？於是深般若波羅蜜中廣說三乘，令諸羅漢、辟支佛各得其信不失所應，諸菩薩摩訶薩亦于中成阿耨多羅三耶三菩。」

於是諸色天子、諸欲天子同時嘆言：「世尊！是摩訶般若波羅蜜不可思議，於是中出信樂，使諸聲聞各得所應，成須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道，又使諸菩薩摩訶薩得成阿耨多羅三耶三菩阿惟三佛，是深般若波羅蜜亦不增亦不減。」

諸色天子、諸欲天子各以頭面著地為佛作禮，繞佛三匝已去。去是不遠，忽然不現，各還天上。

須菩提白佛言：「若有善男子、善女人聞是深般若波羅蜜即解者，於何所來而生是間？」

佛告須菩提：「若菩薩摩訶薩聞是

【現代漢語翻譯】 現代漢語譯本 理解。世尊！能夠理解甚深般若波羅蜜（Prajnaparamita，智慧的完美）的人，都是因為過去佛時所積累的功德善根，以及與真正的善知識相遇所致。世尊！假設三千大千世界的一切眾生都信仰三寶（佛、法、僧），並且都證得了須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）和辟支佛（Pratyekabuddha，緣覺）。這些聖賢所擁有的智慧和道德，都不如善男子、善女人在甚深般若波羅蜜中，僅僅唸誦、觀察、稱讚、歡喜一日所獲得的功德。為什麼呢？從須陀洹到辟支佛的智慧，以及從信解到無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟），這些都比不上善男子、善女人在甚深般若波羅蜜中書寫、受持、諷誦、奉行一日所獲得的功德，他們能迅速證得涅槃（Nirvana），勝過羅漢和辟支佛道所作的功德，甚至超過一劫奉行其他經典。離開般若波羅蜜，就無法安住于薩云若（Sarvajna，一切智）。為什麼呢？因為在這甚深般若波羅蜜中，廣說了三乘（聲聞乘、緣覺乘、菩薩乘），使羅漢和辟支佛各自獲得相應的信解，不失其所應得，諸菩薩摩訶薩也從中成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 這時，諸色界天子和諸欲界天子同時讚歎道：『世尊！這摩訶般若波羅蜜（Mahaprajnaparamita，偉大的智慧的完美）真是不可思議，從中生出信樂，使諸聲聞各得其所應得，成就須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道，又使諸菩薩摩訶薩得成阿耨多羅三藐三菩提，成為阿惟三佛（Avaisam Buddha，無上正等正覺的佛陀）。這甚深般若波羅蜜既不增加也不減少。』 諸色界天子和諸欲界天子都以頭面觸地，向佛作禮，繞佛三匝后離去。離去不遠，忽然消失，各自返回天上。 須菩提（Subhuti）問佛說：『如果有善男子、善女人聽聞這甚深般若波羅蜜后立即理解，他們是從何處而來而生於此世間的呢？』 佛告訴須菩提：『如果菩薩摩訶薩聽聞這甚深般若波羅蜜』

【English Translation】 English version Understanding. World Honored One! Those who understand the profound Prajnaparamita (Perfection of Wisdom) do so because of the meritorious roots they cultivated in past lives when they were with the Buddhas, and because they have encountered true spiritual friends. World Honored One! Suppose all beings in the three thousand great thousand worlds believed in the Three Jewels (Buddha, Dharma, Sangha) and attained the states of Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat (Worthy One), and Pratyekabuddha (Solitary Buddha). The wisdom and virtue of all these sages are not comparable to the merit gained by a good man or woman who, in the profound Prajnaparamita, contemplates, recites, praises, and rejoices for just one day. Why is this so? The wisdom from Srotapanna to Pratyekabuddha, and from faith to the acceptance of the non-arising of all dharmas (anutpattika-dharma-ksanti), are not comparable to the merit gained by a good man or woman who, in the profound Prajnaparamita, writes, upholds, recites, and practices for one day. They can quickly attain Nirvana, surpassing the merit of Arhats and Pratyekabuddhas, even exceeding the merit of practicing other sutras for a kalpa. Without Prajnaparamita, one cannot abide in Sarvajna (Omniscience). Why is this so? Because in this profound Prajnaparamita, the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are extensively explained, enabling Arhats and Pratyekabuddhas to each gain their respective understanding and not lose what they should attain. Bodhisattva Mahasattvas also attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) through it. At that time, the Devas of the Form Realm and the Devas of the Desire Realm simultaneously exclaimed: 『World Honored One! This Mahaprajnaparamita (Great Perfection of Wisdom) is truly inconceivable. From it arises faith and joy, enabling Sravakas to each attain what they should, achieving the paths of Srotapanna, Sakrdagamin, Anagamin, Arhat, and Pratyekabuddha. It also enables Bodhisattva Mahasattvas to attain Anuttara-samyak-sambodhi, becoming Avaisam Buddhas (Unsurpassed Perfect Enlightened Buddhas). This profound Prajnaparamita neither increases nor decreases.』 The Devas of the Form Realm and the Devas of the Desire Realm all touched their heads to the ground, paid homage to the Buddha, circumambulated him three times, and then departed. Not far from where they left, they suddenly disappeared, each returning to their respective heavens. Subhuti asked the Buddha: 『If there are good men and women who, upon hearing this profound Prajnaparamita, immediately understand it, from where do they come to be born in this world?』 The Buddha told Subhuti: 『If a Bodhisattva Mahasattva hears this profound Prajnaparamita』

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深般若波羅蜜即解，不厭亦不狐疑，又亦不礙，意常思念欲樂得聞，終不遠離。若行若起若坐若臥，常隨法師，意不遠離。須菩提！譬如新生犢子，意終不欲遠離其母。是善男子、善女人聞是深般若波羅蜜，諷誦上口，樂喜守行，解其中義，意亦不欲遠離法師須臾之間。是善男子，善女人本從人道中來，今生是間復得為人。所以者何？以是善男子、善女人前世時聞是深般若波羅蜜，書持諷誦守行中事，供養花香繒蓋幢幡，以是功德從人道中來，今得深般若波羅蜜聞便即解。」

須菩提白佛言：「世尊！頗有菩薩摩訶薩，如佛所說，所作功德善本具足，供養諸佛。復有從彼來生是間，復得深般若波羅蜜，書持諷誦信樂守行，有是者無？」

佛告須菩提：「有從他方供養諸佛，從聞深般若波羅蜜。以是故，來生是間，復得深般若波羅蜜。聞便即解，信樂守行。

「複次，須菩提！當知是菩薩摩訶薩從兜術天上亦復具足功德善本。何以故？是菩薩從彌勒菩薩所聞是深經，以是故今來生是間，得深般若波羅蜜，聞便即解，信樂守行。須菩提！若有菩薩于深般若波羅蜜有狐疑厭意者，是人前世時聞深般若波羅蜜，不問中慧，是故今來雖生是間聞六波羅蜜，意續狐疑，不信不受亦不喜樂。

「複次，須菩

【現代漢語翻譯】 現代漢語譯本：深入理解般若波羅蜜（Prajnaparamita，智慧的完美），不感到厭倦也不懷疑，也沒有任何障礙，心中常常思念渴望聽聞，最終也不會遠離。無論是行走、站立、坐著還是躺臥，都常常跟隨法師，心意不遠離。須菩提（Subhuti，佛陀的弟子）！譬如新生的牛犢，心中始終不願離開它的母親。這些善男子、善女人聽聞這甚深的般若波羅蜜，能夠背誦並樂於奉行，理解其中的含義，心中也不願片刻離開法師。這些善男子、善女人本來是從人道中來的，今生再次投生為人。這是為什麼呢？因為這些善男子、善女人前世聽聞這甚深的般若波羅蜜，書寫、受持、背誦並奉行，供養鮮花、香、絲綢、寶蓋、幢幡，憑藉這些功德從人道中來，今生能夠聽聞甚深的般若波羅蜜便立即理解。 須菩提問佛說：『世尊！是否有菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩），像您所說的那樣，所作的功德善根具足，供養諸佛。又從他們那裡來到這個世界，再次獲得甚深的般若波羅蜜，書寫、受持、背誦、信樂並奉行，有這樣的人嗎？』 佛告訴須菩提：『有從其他世界供養諸佛，從聽聞甚深的般若波羅蜜。因此，他們來到這個世界，再次獲得甚深的般若波羅蜜。聽聞便立即理解，信樂並奉行。』 『再者，須菩提！應當知道這些菩薩摩訶薩從兜率天（Tusita Heaven，彌勒菩薩居住的天界）上也同樣具足功德善根。為什麼呢？因為這些菩薩從彌勒菩薩那裡聽聞這部甚深的經典，因此今生來到這個世界，獲得甚深的般若波羅蜜，聽聞便立即理解，信樂並奉行。須菩提！如果有菩薩對於甚深的般若波羅蜜心生懷疑和厭倦，這個人前世聽聞甚深的般若波羅蜜時，沒有深入探究其中的智慧，所以今生雖然來到這個世界聽聞六波羅蜜（Six Paramitas，六種到達彼岸的方法），心中仍然疑惑，不相信、不接受也不喜樂。 『再者，須菩提！』

【English Translation】 English version: Understanding the profound Prajnaparamita (Perfection of Wisdom), they are neither weary nor doubtful, nor are they hindered in any way. Their minds constantly contemplate and desire to hear it, and they never stray from it. Whether walking, standing, sitting, or lying down, they always follow the Dharma teacher, their minds never leaving. Subhuti! It is like a newborn calf, whose mind never wishes to leave its mother. These good men and good women, upon hearing this profound Prajnaparamita, can recite it, joyfully uphold it, and understand its meaning, their minds not wishing to leave the Dharma teacher for even a moment. These good men and good women originally came from the human realm, and in this life, they are born as humans again. Why is this so? Because these good men and good women in their past lives heard this profound Prajnaparamita, wrote it down, upheld it, recited it, and practiced it, offering flowers, incense, silk, canopies, and banners. By virtue of these merits, they came from the human realm, and in this life, upon hearing the profound Prajnaparamita, they immediately understand it. Subhuti asked the Buddha, 'World Honored One! Are there Bodhisattva-mahasattvas (Great Bodhisattvas), as you have described, whose meritorious roots are complete, who have made offerings to all Buddhas? And who, having come from those places to this world, again obtain the profound Prajnaparamita, writing it down, upholding it, reciting it, believing in it, and practicing it? Are there such beings?' The Buddha told Subhuti, 'There are those who, having made offerings to all Buddhas in other worlds, have heard the profound Prajnaparamita. Because of this, they come to this world and again obtain the profound Prajnaparamita. Upon hearing it, they immediately understand it, believe in it, and practice it.' 'Furthermore, Subhuti! You should know that these Bodhisattva-mahasattvas from the Tusita Heaven (the heaven where Maitreya Bodhisattva resides) also possess complete meritorious roots. Why is this? Because these Bodhisattvas heard this profound scripture from Maitreya Bodhisattva, and therefore, they come to this world in this life, obtain the profound Prajnaparamita, and upon hearing it, they immediately understand it, believe in it, and practice it. Subhuti! If there are Bodhisattvas who harbor doubt and weariness towards the profound Prajnaparamita, it is because in their past lives, when they heard the profound Prajnaparamita, they did not inquire deeply into its wisdom. Therefore, in this life, although they come to this world and hear the Six Paramitas (Six Perfections), their minds remain doubtful, they do not believe, accept, or rejoice in it.' 'Furthermore, Subhuti!'

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提！是人本聞內空、外空及有無空，亦不問中事，是故今續不信不樂。是人前世聞三十七品、佛十八法，不信不樂，不問中事，是故今來聞般若波羅蜜，驚怪狐疑不信不樂。

「複次，須菩提！若有菩薩聞般若波羅蜜，從一日至五日，常問中事。用是故，所生處常得聞深般若波羅蜜，終不離所問。何以故？須菩提！是菩薩但能得聞問其中事，於行未備。須菩提！若有人或時欲聞般若波羅蜜、若不欲聞，志不堅固，或能于中起余因緣。譬如輕衣隨風東西。當知是菩薩適學未久，不得真知識，未供養過去諸佛，不作功德善本所致，不勤學諷誦所致，未得六波羅蜜所致，未得內外空及有無空所致，不學六通、三十七品、薩云若所致。當知是新學，少樂於法，不能書持般若波羅蜜受學諷誦，亦未能習行其事。須菩提！若有善男子、善女人行菩薩道者，得深般若波羅蜜，不念書持諷誦守行，乃至薩云若亦復不念學受親近故，當知是輩或墮二地。所以者何？是善男子、善女人見深般若波羅蜜，不念書持受學親近故也。是故其人便入二地，當墮羅漢、辟支佛道地。」

摩訶般若波羅蜜譬喻品第五十二

佛告須菩提：「譬如大海中船卒破壞，其船中人不取板木及取死人而抱持者，知彼人終不能得渡，皆當俱沒。所以

【現代漢語翻譯】 現代漢語譯本：須菩提！如果有人聽聞了內空（adhyātma-śūnyatā）、外空（bahirdhā-śūnyatā）以及有無空（bhāva-abhāva-śūnyatā），卻不探究其中的道理，所以現在繼續不相信也不喜歡。這些人前世聽聞過三十七道品（bodhipākṣika-dharmā）、佛十八不共法（aṣṭādaśa āveṇika-buddhadharmā），不相信也不喜歡，不探究其中的道理，所以今生聽聞般若波羅蜜（prajñāpāramitā），感到驚怪、狐疑，不相信也不喜歡。 「再者，須菩提！如果有菩薩聽聞般若波羅蜜，從一天到五天，經常探究其中的道理。因此，他們所生之處常常能夠聽聞甚深的般若波羅蜜，最終不會離開所探究的道理。為什麼呢？須菩提！這些菩薩只是能夠聽聞並探究其中的道理，在修行上還沒有完備。須菩提！如果有人有時想聽聞般若波羅蜜，有時不想聽聞，意志不堅定，或者可能在其中產生其他的因緣。譬如輕薄的衣服隨風飄蕩。應當知道，這樣的菩薩學習時間不長，沒有得到真正的善知識，沒有供養過去的諸佛，沒有積累功德善根，不勤奮學習諷誦，沒有得到六波羅蜜（ṣaṭ pāramitā），沒有得到內外空以及有無空，不學習六神通（ṣaṭ abhijñā）、三十七道品、薩云若（sarvajñatā，一切智）。應當知道，這是新學者，很少樂於佛法，不能書寫、受持、諷誦般若波羅蜜，也不能夠習行其中的道理。須菩提！如果有善男子、善女人行菩薩道，得到甚深的般若波羅蜜，不念書寫、受持、諷誦、奉行，乃至對於薩云若也不念學習、接受、親近，應當知道這些人可能會墮入二地（dve bhūmi）。為什麼呢？這些善男子、善女人見到甚深的般若波羅蜜，不念書寫、受持、學習、親近的緣故。因此，他們便會進入二地，將墮入羅漢（arhat）、辟支佛（pratyekabuddha）的道地。」 《摩訶般若波羅蜜譬喻品》第五十二 佛告訴須菩提：『譬如大海中，船突然破損，船中的人不抓住木板，反而去抱持死人，要知道這些人最終不能渡過大海，都會一同沉沒。為什麼呢？』

【English Translation】 English version: 'Furthermore, Subhuti, if a person hears about inner emptiness (adhyātma-śūnyatā), outer emptiness (bahirdhā-śūnyatā), and the emptiness of existence and non-existence (bhāva-abhāva-śūnyatā), yet does not inquire into their meaning, they will continue to disbelieve and dislike. These people in their past lives heard about the thirty-seven factors of enlightenment (bodhipākṣika-dharmā) and the eighteen unique qualities of a Buddha (aṣṭādaśa āveṇika-buddhadharmā), but they did not believe or like them, nor did they inquire into their meaning. Therefore, now when they hear the Perfection of Wisdom (prajñāpāramitā), they are astonished, doubtful, disbelieving, and dislike it.' 'Moreover, Subhuti, if a Bodhisattva hears the Perfection of Wisdom and, from one day to five days, constantly inquires into its meaning, then in their future lives they will always hear the profound Perfection of Wisdom and will never stray from their inquiries. Why is this? Subhuti, it is because these Bodhisattvas are only able to hear and inquire into its meaning, but their practice is not yet complete. Subhuti, if a person sometimes desires to hear the Perfection of Wisdom and sometimes does not, their resolve is not firm, and they may develop other causes and conditions. Like a light garment blown by the wind, they will go this way and that. Know that such a Bodhisattva has not been studying for long, has not found a true spiritual friend, has not made offerings to the Buddhas of the past, has not accumulated meritorious roots, is not diligent in studying and reciting, has not attained the six perfections (ṣaṭ pāramitā), has not attained inner and outer emptiness and the emptiness of existence and non-existence, and has not studied the six superknowledges (ṣaṭ abhijñā), the thirty-seven factors of enlightenment, and omniscience (sarvajñatā). Know that this is a new student, who has little joy in the Dharma, cannot write, uphold, or recite the Perfection of Wisdom, nor can they practice its teachings. Subhuti, if a good man or good woman who practices the Bodhisattva path attains the profound Perfection of Wisdom, but does not think of writing, upholding, reciting, or practicing it, and does not even think of studying, accepting, or drawing near to omniscience, know that such people may fall into the two vehicles (dve bhūmi). Why is this? It is because these good men and good women, seeing the profound Perfection of Wisdom, do not think of writing, upholding, studying, or drawing near to it. Therefore, they will enter the two vehicles and will fall into the path of Arhats (arhat) or Pratyekabuddhas (pratyekabuddha).' 'The Chapter on the Parable of the Great Perfection of Wisdom', Chapter Fifty-Two The Buddha said to Subhuti, 'It is like a ship in the great ocean that suddenly breaks apart. If the people in the ship do not grab onto planks of wood but instead hold onto dead bodies, know that these people will ultimately not be able to cross over and will all sink together. Why is this?'

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者何？用各不取所依持故。其人若取板木檣者，逕便得渡，身得安隱，用取所依而以自濟。須菩提！若有善男子、善女人行菩薩道者，于信樂少，雖得深般若波羅蜜，不諷誦受、不依親近、不習行六波羅蜜，乃至薩云若亦不親近，當知是人中道有礙，不能逮得至薩云若，當取羅漢、辟支佛證。須菩提！若有善男子、善女人行菩薩道、于阿耨多羅三耶三菩有信樂，有能有念有解有施有行，得深般若波羅蜜，書持受學親近諷誦，當知其人能受持深般若波羅蜜，成阿耨多羅三耶三菩，至薩云若，終不中礙墮羅漢、辟支佛道，能教化眾生、凈佛國土。須菩提！譬如有人持壞瓶行取水，當知不久如是爛壞。所以者何？用未成熟故。須菩提！若有善男子、善女人行菩薩道者，雖有信樂，有念有施有解有親近有行於阿耨多羅三耶三菩，亦不受持六波羅蜜，無漚和拘舍羅，又不受持內空、外空及有無空，不受五通、三十七品，至薩云若亦不親近，當知是人中道妨礙。須菩提！何等為中道妨礙？墮于羅漢、辟支佛道。譬如有人持成熟瓶，若詣河井、若詣陂池而行取水，當知是人得水來歸，安隱不失。所以者何？用瓶成故。須菩提！若有善男子、善女人行菩薩道，于阿耨多羅三耶三菩有至信樂，有施念解有行有慧，受六波羅蜜漚和拘舍羅，

【現代漢語翻譯】 現代漢語譯本： 是什麼呢？因為他們各自不執取所依賴的事物。如果有人取用木板或桅桿，就能順利渡河，自身得到安穩，這是因為取用了可以依賴的事物來幫助自己。須菩提！如果善男子、善女人修行菩薩道，對於信樂心不足，即使得到了甚深的般若波羅蜜，也不諷誦受持、不依止親近、不修習六波羅蜜，乃至對於薩云若（一切智）也不親近，應當知道這個人會在中途遇到障礙，不能達到薩云若，將會證得羅漢或辟支佛的果位。須菩提！如果善男子、善女人修行菩薩道，對於阿耨多羅三藐三菩提（無上正等正覺）有信樂心，有能力、有正念、有理解、有佈施、有修行，得到了甚深的般若波羅蜜，書寫、受持、學習、親近、諷誦，應當知道這個人能夠受持甚深的般若波羅蜜，成就阿耨多羅三藐三菩提，達到薩云若，最終不會在中途受阻而墮入羅漢或辟支佛道，能夠教化眾生、清凈佛國土。須菩提！譬如有人拿著破損的瓶子去取水，應當知道不久這個瓶子就會爛壞。為什麼呢？因為瓶子沒有成熟完好。須菩提！如果善男子、善女人修行菩薩道，雖然有信樂心，有正念、有佈施、有理解、有親近、有修行于阿耨多羅三藐三菩提，卻不受持六波羅蜜，沒有漚和拘舍羅（方便善巧），又不接受內空、外空以及有無空，不修習五神通、三十七道品，乃至對於薩云若也不親近，應當知道這個人會在中途遇到障礙。須菩提！什麼是中途的障礙呢？就是墮入羅漢或辟支佛道。譬如有人拿著完好的瓶子，如果去河邊、井邊或池塘邊取水，應當知道這個人能夠取水回來，安穩無失。為什麼呢？因為瓶子是完好的。須菩提！如果善男子、善女人修行菩薩道，對於阿耨多羅三藐三菩提有堅定的信樂心，有佈施、正念、理解、修行、智慧，受持六波羅蜜和漚和拘舍羅（方便善巧）， 受持內空、外空及有無空，受持五神通、三十七品，親近薩云若，當知是人能成阿耨多羅三藐三菩提，至薩云若，終不中礙墮羅漢、辟支佛道，能教化眾生、凈佛國土。

【English Translation】 English version: What is that? It is because they each do not grasp onto what they rely on. If a person takes a plank or a mast, they can cross over and be safe, because they used something to rely on to help themselves. Subhuti! If a good man or good woman practices the Bodhisattva path, and has little faith and joy, even if they obtain the profound Prajna Paramita, they do not recite and receive it, do not rely on and draw near to it, do not practice the Six Paramitas, and do not even draw near to Sarvajna (all-knowing wisdom), you should know that this person will encounter obstacles in the middle of the path, and will not be able to reach Sarvajna, but will attain the realization of an Arhat or Pratyekabuddha. Subhuti! If a good man or good woman practices the Bodhisattva path, and has faith and joy in Anuttara Samyak Sambodhi (unexcelled complete enlightenment), has the ability, mindfulness, understanding, generosity, and practice, obtains the profound Prajna Paramita, writes, upholds, learns, draws near to, and recites it, you should know that this person can uphold the profound Prajna Paramita, achieve Anuttara Samyak Sambodhi, reach Sarvajna, and will ultimately not be hindered in the middle of the path and fall into the path of an Arhat or Pratyekabuddha, but will be able to teach sentient beings and purify the Buddha-land. Subhuti! It is like a person who goes to fetch water with a broken bottle, you should know that soon the bottle will be ruined. Why is that? Because it is not mature and whole. Subhuti! If a good man or good woman practices the Bodhisattva path, although they have faith and joy, mindfulness, generosity, understanding, drawing near to, and practice in Anuttara Samyak Sambodhi, they do not uphold the Six Paramitas, do not have Upaya Kaushalya (skillful means), and do not accept the emptiness of the internal, the external, and the existence and non-existence, do not practice the Five Supernormal Powers and the Thirty-Seven Factors of Enlightenment, and do not even draw near to Sarvajna, you should know that this person will encounter obstacles in the middle of the path. Subhuti! What are the obstacles in the middle of the path? It is falling into the path of an Arhat or Pratyekabuddha. It is like a person who takes a whole bottle, and goes to a river, well, or pond to fetch water, you should know that this person will be able to bring the water back, safe and without loss. Why is that? Because the bottle is whole. Subhuti! If a good man or good woman practices the Bodhisattva path, and has firm faith and joy in Anuttara Samyak Sambodhi, has generosity, mindfulness, understanding, practice, and wisdom, upholds the Six Paramitas and Upaya Kaushalya (skillful means), upholds the emptiness of the internal, the external, and the existence and non-existence, upholds the Five Supernormal Powers and the Thirty-Seven Factors of Enlightenment, and draws near to Sarvajna, you should know that this person can achieve Anuttara Samyak Sambodhi, reach Sarvajna, and will ultimately not be hindered in the middle of the path and fall into the path of an Arhat or Pratyekabuddha, but will be able to teach sentient beings and purify the Buddha-land.

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親近薩云若，當知是人至阿耨多羅三耶三菩終無掛礙。須菩提！譬如大海有始成船，未牢敞治、亦未莊算，便持財貨著于船中乘有所詣，當知是船不久中道而壞，亡散財物各在一處。用是賈客無有方便，失所持物亡其大寶。須菩提！若有善男子、善女人慾行菩薩事，于阿耨多羅三耶三菩雖有信樂信施念解，于功德少，得深般若波羅蜜亦不書持諷誦受學，於六波羅蜜亦不受學，亦不親近薩云若事，無漚和拘舍羅。須菩提！當知是人中道妨礙離失大寶——大寶者薩云若——是中道墮羅漢、辟支佛道。譬如有智之人先治其船算莊牢固，持物著中，乘有所至。當知是人必到所至，得其珍寶安隱無失。所以者何？用其船具牢強所致。若有善男子、善女人行菩薩道，有大信樂，有施有念有解有行於阿耨多羅三耶三菩，得深般若波羅蜜便受學書持諷誦守行，於六波羅蜜皆有功德，于薩云若意常親近，乃成阿耨多羅三耶三菩，終不掛礙，不墮羅漢、辟支佛道。須菩提！譬如有人年百二十，其人有病若風若寒熱。于意云何，其人寧能自起止行步不？」

須菩提言：「世尊！不能。所以者何？是人已老，正使無病，猶尚不能起止行步，況復有病筋力消盡，豈復能行有所至到？」

「須菩提！若有善男子、善女人行菩薩道，于阿

【現代漢語翻譯】 現代漢語譯本：親近薩云若（一切智），應當知道這個人最終證得阿耨多羅三藐三菩提（無上正等正覺）不會有任何障礙。須菩提！譬如大海中有一艘新造的船，沒有牢固地修繕，也沒有仔細地裝飾，就將財物裝在船中，想要乘船前往某地。應當知道這艘船不久就會在中途損壞，財物散落各處。因此，商人沒有辦法，失去了所持有的財物，喪失了珍貴的寶藏。須菩提！如果有善男子、善女人想要修行菩薩道，對於阿耨多羅三藐三菩提雖然有信樂、信施、憶念和理解，但在功德方面卻很少，沒有深入學習般若波羅蜜（智慧到彼岸），也不書寫、持誦、受持和學習，對於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也不學習，也不親近薩云若（一切智）的事業，沒有方便善巧。須菩提！應當知道這個人會在中途遇到障礙，失去大寶——大寶就是薩云若（一切智）——這樣的人會中途墮入羅漢（聲聞）、辟支佛（緣覺）的道。譬如有智慧的人，先修繕好船，仔細裝飾牢固，然後將財物裝在船中，乘船前往某地。應當知道這個人必定會到達目的地，得到珍寶，安穩無失。為什麼呢？因為他的船隻牢固堅強。如果有善男子、善女人修行菩薩道，有很大的信樂，有佈施、憶念、理解和修行阿耨多羅三藐三菩提，得到甚深的般若波羅蜜，就受持學習、書寫、持誦、守持和修行，對於六波羅蜜都有功德，對於薩云若（一切智）的意願常常親近，最終成就阿耨多羅三藐三菩提，不會有任何障礙，不會墮入羅漢（聲聞）、辟支佛（緣覺）的道。須菩提！譬如有一個人一百二十歲了，這個人有疾病，或是風病，或是寒熱病。你認為怎麼樣，這個人還能自己站立、行走、行動嗎？」 須菩提回答說：「世尊！不能。為什麼呢？這個人已經老了，即使沒有疾病，尚且不能站立、行走、行動，更何況有疾病，筋力都消盡了，怎麼還能行走到達目的地呢？」 「須菩提！如果有善男子、善女人修行菩薩道，對於阿耨多羅三藐三菩提

【English Translation】 English version: Approaching Sarvajna (all-knowing), one should know that such a person will ultimately attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) without any hindrance. Subhuti! It is like a newly built ship in the great ocean, not firmly repaired, nor carefully decorated, and then loaded with goods, intending to travel somewhere. One should know that this ship will soon break down midway, and the goods will be scattered everywhere. Therefore, the merchant has no means, loses the goods he carries, and loses the precious treasure. Subhuti! If there are good men or good women who wish to practice the Bodhisattva path, although they have faith, giving, mindfulness, and understanding regarding Anuttara-samyak-sambodhi, they have little merit, do not deeply study Prajna Paramita (perfection of wisdom), nor do they write, recite, receive, and learn it. They also do not learn the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), nor do they approach the work of Sarvajna (all-knowing), lacking skillful means. Subhuti! One should know that such a person will encounter obstacles midway, losing the great treasure—the great treasure being Sarvajna (all-knowing)—such a person will fall into the path of Arhat (hearer) or Pratyekabuddha (solitary buddha) midway. It is like a wise person who first repairs the ship, carefully decorates it firmly, and then loads the goods into the ship, traveling somewhere. One should know that this person will surely reach the destination, obtain the treasure, and be safe without loss. Why? Because his ship is firm and strong. If there are good men or good women who practice the Bodhisattva path, have great faith, have giving, mindfulness, understanding, and practice regarding Anuttara-samyak-sambodhi, and obtain profound Prajna Paramita, they will receive, study, write, recite, uphold, and practice it. They will have merit in all Six Paramitas, and they will always approach the intention of Sarvajna (all-knowing). They will ultimately achieve Anuttara-samyak-sambodhi, without any hindrance, and will not fall into the path of Arhat (hearer) or Pratyekabuddha (solitary buddha). Subhuti! It is like a person who is one hundred and twenty years old, and this person has an illness, either a wind disease or a fever. What do you think, can this person stand, walk, and move by himself? Subhuti replied, 'World Honored One! No, he cannot. Why? This person is already old, and even without illness, he cannot stand, walk, or move. How much more so when he has an illness, and his strength is exhausted, how can he walk and reach his destination?' 'Subhuti! If there are good men or good women who practice the Bodhisattva path, regarding Anuttara-samyak-sambodhi'

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耨多羅三耶三菩雖有信樂，有施有念有能有行，於六波羅蜜功德中少，亦不親近薩云若事，無漚和拘舍羅，當知是人中道妨礙，墮羅漢、辟支佛道。何以故？不得深般若波羅蜜漚和拘舍羅故。須菩提！曏者老公所病已癒，取兩健人各扶一腋各持一臂，語老人言：『安意莫懼，我當將公在所至處終不相棄。』是人寧能有所至不？」

須菩提言：「世尊！能至所處。」

佛言：「若有善男子、善女人行菩薩道，于阿耨多羅三耶三菩有至信樂，有能有施有行有慧，於六波羅蜜皆有功德，于薩云若意常親近，有漚和拘舍羅。知是菩薩終不掛礙，堪任於阿耨多羅三耶三菩，而不動轉墮聲聞、辟支佛道也。」

是時世尊嘆須菩提言：「善哉，善哉！為諸菩薩摩訶薩今問如來是事。若有菩薩以吾我意想奉行六波羅蜜，言：『我所為行六波羅蜜。』已便貢高。菩薩作是行者，終不得度六波羅蜜。是善男子、善女人亦不知彼岸亦不知此岸，不為六波羅蜜所持，不為薩云若所持，中道墮羅漢、辟支佛地，亦不出生於薩云若。須菩提！云何菩薩無漚和拘舍羅？是善男子、善女人行菩薩道，不以漚和拘舍羅行六波羅蜜，於六波羅蜜皆有吾我想：『我有所為。』行六波羅蜜而自貢高。何以故？六波羅蜜中初無有是念、有所分別

【現代漢語翻譯】 現代漢語譯本： 須菩提，如果有人對阿耨多羅三藐三菩提（無上正等正覺）雖然有信心和喜好，也有佈施、持戒、精進和修行，但在六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的功德方面卻很少，也不親近一切智（薩云若，佛的智慧）的修行，沒有方便善巧（漚和拘舍羅），應當知道這個人會在中途遇到障礙，最終會墮入羅漢或辟支佛的道。這是為什麼呢？因為他沒有得到甚深般若波羅蜜（智慧的完美）的方便善巧。須菩提，就像之前那個老翁的病已經好了，有人找來兩個身強力壯的人，每人扶著他的一邊腋下，各持他的一隻手臂，對老人說：『安心不要害怕，我們會帶你到你想去的地方，絕不會拋棄你。』這個人最終能夠到達目的地嗎？」 須菩提回答說：『世尊，他能夠到達目的地。』 佛說：『如果善男子、善女人修行菩薩道，對於阿耨多羅三藐三菩提有堅定的信心和喜好，有能力、有佈施、有修行、有智慧，在六波羅蜜方面都有功德，並且常常親近一切智的修行，有方便善巧。應當知道這樣的菩薩最終不會遇到障礙，能夠成就阿耨多羅三藐三菩提，而不會動搖退轉，墮入聲聞或辟支佛的道。』 這時，世尊讚歎須菩提說：『很好，很好！你為諸位菩薩摩訶薩（大菩薩）今天向如來詢問這件事。如果菩薩以『我』的執著和想法來奉行六波羅蜜，說：『我正在修行六波羅蜜。』這樣就會產生貢高我慢。菩薩如果這樣修行，最終不能度過六波羅蜜。這樣的善男子、善女人既不知道彼岸（涅槃），也不知道此岸（生死輪迴），不為六波羅蜜所攝持，也不為一切智所攝持，會在中途墮入羅漢或辟支佛的境界，也不能證得一切智。須菩提，什麼是菩薩沒有方便善巧呢？這樣的善男子、善女人修行菩薩道，不以方便善巧來修行六波羅蜜，對於六波羅蜜都有『我』的執著和想法，認為：『我有所作為。』修行六波羅蜜卻自以為是。這是為什麼呢？因為六波羅蜜中本來就沒有這樣的念頭，沒有分別。'

【English Translation】 English version: Subhuti, if someone has faith and joy in Anuttara-samyak-sambodhi (supreme perfect enlightenment), and also practices giving, morality, diligence, and cultivation, but has little merit in the six paramitas (giving, morality, patience, diligence, meditation, and wisdom), and does not draw near to the practice of Sarvajna (all-knowing wisdom of the Buddha), and lacks skillful means (upaya-kausalya), know that this person will encounter obstacles in the middle path and will eventually fall into the path of Arhat or Pratyekabuddha. Why is that? Because they have not obtained the skillful means of profound Prajna-paramita (perfection of wisdom). Subhuti, it is like the old man whose illness has been cured. Two strong men each support one of his armpits and hold one of his arms, and say to the old man: 'Be at ease and do not fear, we will take you wherever you want to go and will never abandon you.' Will this person be able to reach his destination?」 Subhuti replied: 'World Honored One, he will be able to reach his destination.' The Buddha said: 'If a good man or good woman practices the Bodhisattva path, has firm faith and joy in Anuttara-samyak-sambodhi, has ability, practices giving, cultivation, and wisdom, has merit in all six paramitas, and constantly draws near to the practice of Sarvajna, and has skillful means. Know that such a Bodhisattva will not encounter obstacles, will be able to achieve Anuttara-samyak-sambodhi, and will not waver or regress, falling into the path of Sravaka or Pratyekabuddha.' At that time, the World Honored One praised Subhuti, saying: 'Excellent, excellent! You have asked the Tathagata about this matter today for the sake of all Bodhisattva-mahasattvas (great Bodhisattvas). If a Bodhisattva practices the six paramitas with the attachment and thought of 'I', saying: 'I am practicing the six paramitas,' then they will become arrogant. If a Bodhisattva practices in this way, they will ultimately not be able to cross over the six paramitas. Such a good man or good woman neither knows the other shore (Nirvana) nor this shore (samsara), is not held by the six paramitas, nor is held by Sarvajna, and will fall into the realm of Arhat or Pratyekabuddha in the middle path, and will not attain Sarvajna. Subhuti, what is it that a Bodhisattva lacks skillful means? Such a good man or good woman, practicing the Bodhisattva path, does not practice the six paramitas with skillful means, and has the attachment and thought of 'I' in all six paramitas, thinking: 'I am doing something.' They practice the six paramitas but are self-conceited. Why is that? Because there is originally no such thought or discrimination in the six paramitas.'

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。有是念者常住此岸，但知此岸不知彼者，不為六波羅蜜所持，亦不為薩云若所持，中道墮羅漢、辟支佛道，亦不出生薩云若中。須菩提！如是菩薩不為漚和拘舍羅所持，便墮羅漢、辟支佛中。須菩提！云何菩薩行般若波羅蜜為漚和拘舍羅所持，不墮羅漢、辟支佛道，成阿耨多羅三耶三菩？須菩提！菩薩行六波羅蜜無吾我念，於六波羅蜜而不貢高。何以故？六波羅蜜中亦無有念、亦不貢高。菩薩知此岸、知彼岸者，為六波羅蜜所持，為漚和拘舍羅所持，出生薩云若，不墮羅漢、辟支佛道。須菩提！菩薩作如是行者，為不墮羅漢、辟支佛道，為六波羅蜜所持，為漚和拘舍羅所持，為薩云若之所護。」◎

放光般若經卷第十一 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第十二

西晉于闐國三藏無羅叉奉　詔譯

◎摩訶般若波羅蜜隨真知識品第五十三

爾時須菩提白佛言：「世尊！新學菩薩云何學六波羅蜜？」

佛告須菩提：「新學菩薩欲學六波羅蜜者，當與真知識相隨，常當承事，又復當與能解說般若波羅蜜者相隨亦親近。有能解說是般若波羅蜜者，常當呼人勸助，令學六波羅蜜，當守奉行，當持是得阿耨多羅三耶三菩，莫于阿耨多羅三耶三菩中㧗于

【現代漢語翻譯】 現代漢語譯本：如果有人這樣想，總是停留在『此岸』（指凡夫的境界），只知道『此岸』而不知道『彼岸』（指涅槃的境界），就不會被六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）所攝持，也不會被薩云若（一切智）所攝持，就會在中途墮入羅漢（小乘的修行者）、辟支佛（獨覺的修行者）的道，也不會從薩云若中出生。須菩提！像這樣的菩薩不會被漚和拘舍羅（方便善巧）所攝持，就會墮入羅漢、辟支佛的境界。須菩提！菩薩如何修行般若波羅蜜（智慧的到達彼岸）才能被漚和拘舍羅所攝持，不墮入羅漢、辟支佛的道，成就阿耨多羅三耶三菩（無上正等正覺）呢？須菩提！菩薩修行六波羅蜜時沒有我執的念頭，對於六波羅蜜也不會貢高我慢。為什麼呢？因為六波羅蜜中也沒有念頭，也不會貢高我慢。菩薩知道『此岸』，也知道『彼岸』，就會被六波羅蜜所攝持，被漚和拘舍羅所攝持，從薩云若中出生，不會墮入羅漢、辟支佛的道。須菩提！菩薩像這樣修行，就不會墮入羅漢、辟支佛的道，會被六波羅蜜所攝持，會被漚和拘舍羅所攝持，會被薩云若所護佑。」 這時，須菩提對佛說：『世尊！新學的菩薩應該如何學習六波羅蜜呢？』 佛告訴須菩提：『新學的菩薩想要學習六波羅蜜，應當親近真正的善知識，常常承事供養他們，還要親近那些能夠解說般若波羅蜜的人。如果有能夠解說般若波羅蜜的人，應當常常呼喚他人勸助，讓他們學習六波羅蜜，應當守護奉行，應當堅持這樣才能得到阿耨多羅三耶三菩，不要在阿耨多羅三耶三菩中產生懈怠。』

【English Translation】 English version: If one thinks in this way, always dwelling on 『this shore』 (referring to the realm of ordinary beings), knowing only 『this shore』 and not knowing 『the other shore』 (referring to the realm of Nirvana), one will not be upheld by the six Paramitas (giving, morality, patience, diligence, meditation, wisdom), nor will one be upheld by Sarvajna (all-knowing wisdom). One will fall into the path of Arhats (practitioners of the Hinayana) and Pratyekabuddhas (solitary realizers) midway, and will not be born from Sarvajna. Subhuti! Such a Bodhisattva will not be upheld by Upaya-kausalya (skillful means), and will fall into the realm of Arhats and Pratyekabuddhas. Subhuti! How does a Bodhisattva practice Prajna-paramita (the perfection of wisdom) to be upheld by Upaya-kausalya, not fall into the path of Arhats and Pratyekabuddhas, and achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment)? Subhuti! When a Bodhisattva practices the six Paramitas, they have no thought of self, and they do not become arrogant about the six Paramitas. Why? Because there is no thought in the six Paramitas, nor is there arrogance. A Bodhisattva who knows 『this shore』 and also knows 『the other shore』 will be upheld by the six Paramitas, upheld by Upaya-kausalya, born from Sarvajna, and will not fall into the path of Arhats and Pratyekabuddhas. Subhuti! A Bodhisattva who practices in this way will not fall into the path of Arhats and Pratyekabuddhas, will be upheld by the six Paramitas, will be upheld by Upaya-kausalya, and will be protected by Sarvajna.』 At that time, Subhuti said to the Buddha, 『World Honored One! How should newly learning Bodhisattvas study the six Paramitas?』 The Buddha told Subhuti, 『If newly learning Bodhisattvas wish to study the six Paramitas, they should associate with true spiritual friends, constantly serve and make offerings to them, and also associate with those who can explain Prajna-paramita. If there are those who can explain Prajna-paramita, one should often call upon others to encourage them to study the six Paramitas, one should guard and practice them, and one should uphold this in order to attain Anuttara-samyak-sambodhi. Do not be lazy in Anuttara-samyak-sambodhi.』

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五陰，亦莫于阿耨多羅三耶三菩中㧗六波羅蜜，莫㧗于內外空及有無空，莫㧗三十七品、佛十八法，莫㧗薩云若。所以者何？不㧗五陰者便逮得薩云若，不㧗六波羅蜜者便逮得薩云若，不㧗內外空及有無空、三十七品、佛十八法者便逮得薩云若。當言：『善男子！行般若波羅蜜，於五陰中莫起想著之意。所以者何？善男子！是五陰非可著者。亦莫於六波羅蜜有所著。善男子！六波羅蜜亦非可著者。亦莫著于內空、外空及有無空、三十七品、佛十八法，乃至薩云若亦莫有著。所以者何？薩云若者亦非有著。亦莫起著于須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，亦莫起著于菩薩乘，亦莫起著于阿耨多羅三耶三菩。所以者何？善男子！是阿耨多羅三耶三菩非可著者。何以故？諸法之相皆悉空故。』」

須菩提白佛言：「世尊！菩薩摩訶薩甚謙苦於空、無相之法，發阿耨多羅三耶三菩，欲得阿惟三佛。」

佛言：「如是，須菩提！菩薩甚謙苦於空、無相之法，發阿耨多羅三耶三菩，得阿惟三佛。須菩提！為世間故，愍念世間、安隱世間，欲救世間一切眾生。以眾生故，發阿耨多羅三耶三菩，為世間歸、為世間作護、為世間作燈明故，發阿耨多羅三耶三菩。為世間作將、為世間導、為世間舍、為世間趣故，發阿耨

【現代漢語翻譯】 現代漢語譯本：不要執著於五蘊（色、受、想、行、識），也不要執著于阿耨多羅三藐三菩提（無上正等正覺），不要執著於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不要執著于內外空及有無空，不要執著於三十七道品、佛十八法，不要執著于薩云若（一切智）。為什麼呢？不執著於五蘊就能證得薩云若，不執著於六波羅蜜就能證得薩云若，不執著于內外空及有無空、三十七道品、佛十八法就能證得薩云若。應當說：『善男子！修行般若波羅蜜（智慧到彼岸），對於五蘊不要產生執著的念頭。為什麼呢？善男子！這五蘊不是可以執著的。也不要對六波羅蜜有所執著。善男子！六波羅蜜也不是可以執著的。也不要執著于內空、外空及有無空、三十七道品、佛十八法，乃至薩云若也不要有執著。為什麼呢？薩云若也不是可以執著的。也不要執著于須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（緣覺），也不要執著于菩薩乘，也不要執著于阿耨多羅三藐三菩提。為什麼呢？善男子！這阿耨多羅三藐三菩提不是可以執著的。為什麼呢？因為一切法的自性都是空性的。』 須菩提對佛說：『世尊！菩薩摩訶薩（大菩薩）以謙卑的心對待空性、無相的法，發起了阿耨多羅三藐三菩提心，想要證得阿惟三佛（無上正等正覺）。』 佛說：『是的，須菩提！菩薩以謙卑的心對待空性、無相的法，發起了阿耨多羅三藐三菩提心，才能證得阿惟三佛。須菩提！爲了世間，爲了憐憫世間、安穩世間，想要救度世間一切眾生。因為眾生的緣故，發起了阿耨多羅三藐三菩提心，爲了成為世間的歸宿、爲了成為世間的庇護、爲了成為世間的燈明，發起了阿耨多羅三藐三菩提心。爲了成為世間的引導者、爲了成為世間的導師、爲了成為世間的依靠、爲了成為世間的歸趣，發起了阿耨多羅三藐三菩提心。』

【English Translation】 English version: Do not cling to the five skandhas (form, feeling, perception, mental formations, consciousness), nor to Anuttara-samyak-sambodhi (supreme perfect enlightenment), nor to the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), nor to the emptiness of internal and external, and the emptiness of existence and non-existence, nor to the thirty-seven factors of enlightenment, nor to the eighteen unique qualities of a Buddha, nor to Sarvajna (omniscience). Why is that? By not clinging to the five skandhas, one attains Sarvajna; by not clinging to the six paramitas, one attains Sarvajna; by not clinging to the emptiness of internal and external, and the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, and the eighteen unique qualities of a Buddha, one attains Sarvajna. It should be said: 『Good man! Practicing Prajna-paramita (perfection of wisdom), do not generate thoughts of attachment to the five skandhas. Why is that? Good man! These five skandhas are not something to be attached to. Also, do not be attached to the six paramitas. Good man! The six paramitas are also not something to be attached to. Also, do not be attached to the emptiness of internal and external, and the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, and even Sarvajna should not be clung to. Why is that? Sarvajna is also not something to be attached to. Also, do not be attached to Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), nor be attached to the Bodhisattva vehicle, nor be attached to Anuttara-samyak-sambodhi. Why is that? Good man! This Anuttara-samyak-sambodhi is not something to be attached to. Why is that? Because the nature of all dharmas is empty.』 Subhuti said to the Buddha: 『World Honored One! Bodhisattva Mahasattvas (great bodhisattvas) are very humble towards the dharma of emptiness and no-characteristics, and they generate the mind of Anuttara-samyak-sambodhi, desiring to attain Avaisambuddha (supreme perfect enlightenment).』 The Buddha said: 『So it is, Subhuti! Bodhisattvas are very humble towards the dharma of emptiness and no-characteristics, and they generate the mind of Anuttara-samyak-sambodhi, and thus attain Avaisambuddha. Subhuti! For the sake of the world, with compassion for the world, to bring peace to the world, desiring to save all sentient beings in the world. Because of sentient beings, they generate the mind of Anuttara-samyak-sambodhi, to be a refuge for the world, to be a protector for the world, to be a light for the world, they generate the mind of Anuttara-samyak-sambodhi. To be a leader for the world, to be a guide for the world, to be a shelter for the world, to be a destination for the world, they generate the mind of Anuttara-samyak-sambodhi.』

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多羅三耶三菩。須菩提！云何菩薩為諸眾生故，發阿耨多羅三耶三菩？度脫五道、安隱眾生，著無畏岸坦然泥洹；以是故，為世間發阿耨多羅三耶三菩。云何菩薩欲安隱世間？須菩提！菩薩摩訶薩，諸有眾生有苦惱憂悲者，皆悉度著無憂之岸坦然泥洹；是故菩薩為世間安樂。須菩提！云何菩薩為世間作救？是菩薩摩訶薩，世間諸有生死，勤苦救世眾生令脫眾苦，以法救化，次以三乘而度脫之；是故菩薩為世間救。須菩提！云何菩薩為世間護？世間眾生有生死之法，護令不生。眾生皆有老病死法，護使不老不病不死。有憂悲者，護令得至無餘泥洹。是故菩薩發阿耨多羅三耶三菩，為世間護。須菩提！云何菩薩為世間舍？是菩薩摩訶薩，得阿耨多羅三耶三菩阿惟三佛時，為世間說諸法無礙；是故菩薩為世間舍。云何菩薩為世間燈明？菩薩摩訶薩於三界冥中，拔諸眾生令立泥洹；是故菩薩為世間燈明。云何菩薩為世間將？是菩薩得阿惟三佛時，為世間說色非我所是為非色，痛想行識亦非我所是為非識，乃至薩云若為非我所是為非薩云若。須菩提！如色非我是為非色，如色非我，諸法亦爾。」

須菩提白佛言：「如世尊所說，五陰非我所，諸法亦爾。如是菩薩為不逮覺諸法。何以故？色者無所分別，乃至薩云若亦無所分

【現代漢語翻譯】 現代漢語譯本： 多羅三耶三菩（無上正等正覺）。須菩提！菩薩如何爲了眾生，發阿耨多羅三耶三菩（無上正等正覺）之心呢？他們要度脫五道（地獄、餓鬼、畜生、人、天），使眾生安穩，到達無畏的彼岸，坦然進入涅槃；因此，爲了世間，他們發阿耨多羅三耶三菩（無上正等正覺）之心。菩薩如何想要使世間安穩呢？須菩提！菩薩摩訶薩，對於那些有苦惱憂悲的眾生，都要全部度脫他們，使他們到達無憂的彼岸，坦然進入涅槃；所以，菩薩是爲了世間的安樂。須菩提！菩薩如何作為世間的救護者呢？這位菩薩摩訶薩，對於世間那些有生死的眾生，勤勞地救護他們，使他們脫離各種痛苦，用佛法教化他們，然後用三乘（聲聞乘、緣覺乘、菩薩乘）來度脫他們；所以，菩薩是世間的救護者。須菩提！菩薩如何作為世間的守護者呢？世間的眾生有生死的規律，菩薩守護他們，使他們不再受生。眾生都有衰老、疾病、死亡的規律，菩薩守護他們，使他們不老、不病、不死。對於有憂愁悲傷的人，菩薩守護他們，使他們到達無餘涅槃。所以，菩薩發阿耨多羅三耶三菩（無上正等正覺）之心，是爲了守護世間。須菩提！菩薩如何作為世間的施捨者呢？這位菩薩摩訶薩，在得到阿耨多羅三耶三菩（無上正等正覺）阿惟三佛（無上正等正覺的佛）時，為世間宣說諸法無礙的道理；所以，菩薩是世間的施捨者。菩薩如何作為世間的燈明呢？菩薩摩訶薩在三界（欲界、色界、無色界）的黑暗中，引導眾生到達涅槃；所以，菩薩是世間的燈明。菩薩如何作為世間的引導者呢？這位菩薩在得到阿惟三佛（無上正等正覺的佛）時，為世間宣說色不是我所擁有的，這稱為非色；受、想、行、識也不是我所擁有的，這稱為非識；乃至一切智（薩云若）也不是我所擁有的，這稱為非一切智（非薩云若）。須菩提！就像色不是我所擁有的，這稱為非色一樣，色不是我，一切法也是如此。」 須菩提對佛說：『正如世尊所說，五蘊（色、受、想、行、識）不是我所擁有的，一切法也是如此。這樣的菩薩難道不能覺悟一切法嗎？為什麼呢？因為色沒有分別，乃至一切智（薩云若）也沒有分別。』

【English Translation】 English version: Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! How does a Bodhisattva, for the sake of all beings, generate the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment)? They liberate beings from the five paths (hell, hungry ghosts, animals, humans, and gods), bring them to peace, reach the shore of fearlessness, and serenely enter Nirvana; therefore, for the sake of the world, they generate the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment). How does a Bodhisattva wish to bring peace to the world? Subhuti! Bodhisattva-Mahasattvas, for all beings who have suffering, distress, and sorrow, liberate them all, bring them to the shore of no sorrow, and serenely enter Nirvana; therefore, Bodhisattvas are for the happiness of the world. Subhuti! How does a Bodhisattva act as a savior for the world? This Bodhisattva-Mahasattva, for all beings in the world who are subject to birth and death, diligently saves them, freeing them from all suffering, teaching them with the Dharma, and then liberating them with the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle); therefore, Bodhisattvas are the saviors of the world. Subhuti! How does a Bodhisattva act as a protector for the world? The beings of the world are subject to the law of birth and death, and Bodhisattvas protect them, preventing them from being born again. Beings are all subject to the laws of aging, sickness, and death, and Bodhisattvas protect them, preventing them from aging, sickness, and death. For those who have sorrow and grief, Bodhisattvas protect them, enabling them to reach the Nirvana without remainder. Therefore, Bodhisattvas generate the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment) to protect the world. Subhuti! How does a Bodhisattva act as a giver for the world? This Bodhisattva-Mahasattva, upon attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), the Anuttara Buddha, teaches the world the principle of the unobstructed nature of all dharmas; therefore, Bodhisattvas are the givers for the world. How does a Bodhisattva act as a light for the world? Bodhisattva-Mahasattvas, in the darkness of the three realms (desire realm, form realm, formless realm), guide beings to Nirvana; therefore, Bodhisattvas are the light for the world. How does a Bodhisattva act as a guide for the world? This Bodhisattva, upon attaining the Anuttara Buddha, teaches the world that form is not what I possess, this is called non-form; feeling, perception, volition, and consciousness are also not what I possess, this is called non-consciousness; even omniscience (Sarvajna) is not what I possess, this is called non-omniscience (non-Sarvajna). Subhuti! Just as form is not what I possess, this is called non-form, just as form is not me, all dharmas are also like this.」 Subhuti said to the Buddha: 『As the World Honored One has said, the five aggregates (form, feeling, perception, volition, and consciousness) are not what I possess, and all dharmas are also like this. Does such a Bodhisattva not realize all dharmas? Why is that? Because form has no distinctions, and even omniscience (Sarvajna) has no distinctions.』

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別，亦不言是五陰，亦不言是薩云若。」

佛告須菩提：「如汝所言，五陰無所分別，至薩云若亦無所分別，亦不言是五陰，亦不言是薩云若。須菩提！是亦為大謙苦。常行是法而不厭倦亦不懈怠，菩薩言：『我亦當逮覺，亦當持是清凈之法宣示未學者。』須菩提！是故菩薩為世說非我所。須菩提！云何菩薩為世間渚？譬如江河洹海，斷流絕域可止頓處，是謂為渚，於人有益。當來過去五陰兩斷，當來過去薩云若亦兩斷。如是斷者諸法亦斷，諸法斷者當來過去亦斷。如是斷者，是則為凈，是則為快，是則為真實，是則為空。愛盡無猗、無餘無塵，是則為泥洹。須菩提！菩薩得阿耨多羅三耶三菩阿惟三佛時，便分流是清凈法化、真諦法化，以濟眾生；是故菩薩為世間渚。須菩提！云何菩薩為世間將導？菩薩得阿耨多羅三耶三菩阿惟三佛時，為世間眾生說五陰法不生不滅、不著不斷。作是說法，從須陀洹至阿羅漢、辟支佛法，為是輩說五陰不生、五陰不滅，持是法教流佈世間。須菩提！是菩薩得阿惟三佛時作是說法，是為世間將導。須菩提！云何菩薩為世間趣？菩薩得阿耨多羅三耶三菩阿惟三佛時，說五陰如趣空，說薩云若如趣空。五陰空者則無所趣，亦不趣亦不不趣。何以故？五陰與空亦不來亦不去。作是說法者

【現代漢語翻譯】 現代漢語譯本：『不應執著於五陰（色、受、想、行、識五種構成要素），也不應執著於一切智（薩云若，指佛陀的智慧）。』 佛陀告訴須菩提：『正如你所說，五陰沒有分別，乃至一切智也沒有分別，既不應執著於五陰，也不應執著於一切智。須菩提！這是一種極大的謙卑和苦行。菩薩應恒常修行此法而不厭倦、不懈怠，並立誓：『我也應當證得覺悟，也應當將這清凈之法宣示給尚未學習的人。』須菩提！因此，菩薩為世人宣說非我所。須菩提！菩薩如何成為世間的洲渚（可依靠的處所）？譬如江河大海，斷絕了水流，在可停止的地方，就稱為洲渚，對人有益。當來過去五陰的執著被斷除，當來過去一切智的執著也被斷除。如此斷除，一切法也都被斷除，一切法斷除，當來過去也都被斷除。如此斷除，就是清凈，就是快樂，就是真實，就是空性。愛慾滅盡，沒有執著，沒有剩餘，沒有塵垢，這就是涅槃。須菩提！菩薩證得阿耨多羅三藐三菩提（無上正等正覺）時，便分流這清凈之法，真諦之法，以救濟眾生；因此，菩薩是世間的洲渚。須菩提！菩薩如何成為世間的引導者？菩薩證得阿耨多羅三藐三菩提時，為世間眾生宣說五陰之法不生不滅、不執著不斷。如此說法，從須陀洹（初果）到阿羅漢（無學果）、辟支佛（獨覺），為這些人宣說五陰不生、五陰不滅，持此法教流佈世間。須菩提！這是菩薩證得無上正等正覺時所作的說法，是為世間的引導者。須菩提！菩薩如何成為世間的歸趣？菩薩證得阿耨多羅三藐三菩提時，說五陰如同趨向空性，說一切智如同趨向空性。五陰空性則無所趨向，既不趨向也不不趨向。為什麼呢？五陰與空性既不來也不去。如此說法的人

【English Translation】 English version: 'One should not cling to the five skandhas (form, feeling, perception, mental formations, and consciousness), nor should one cling to Sarvajñā (all-knowingness, referring to the wisdom of the Buddha).' The Buddha told Subhuti: 'As you have said, there is no distinction in the five skandhas, nor is there any distinction in Sarvajñā. One should not cling to the five skandhas, nor should one cling to Sarvajñā. Subhuti! This is a great humility and ascetic practice. A Bodhisattva should constantly practice this Dharma without weariness or laziness, and vow: 『I shall also attain enlightenment, and I shall also proclaim this pure Dharma to those who have not yet learned it.』 Subhuti! Therefore, a Bodhisattva speaks of non-self for the world. Subhuti! How does a Bodhisattva become a refuge (an island) for the world? It is like a river or ocean, when the flow of water is cut off, at a place where it can stop, it is called an island, which is beneficial to people. The clinging to the five skandhas of the past and future is cut off, and the clinging to Sarvajñā of the past and future is also cut off. When this is cut off, all dharmas are also cut off, and when all dharmas are cut off, the past and future are also cut off. Such cutting off is purity, is joy, is truth, is emptiness. When desire is extinguished, there is no clinging, no remainder, no defilement, this is Nirvana. Subhuti! When a Bodhisattva attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), he then distributes this pure Dharma, the Dharma of truth, to save sentient beings; therefore, a Bodhisattva is a refuge for the world. Subhuti! How does a Bodhisattva become a guide for the world? When a Bodhisattva attains Anuttara-samyak-sambodhi, he proclaims to the sentient beings of the world that the Dharma of the five skandhas is neither born nor destroyed, neither clinging nor cutting off. By teaching in this way, from Srotapanna (stream-enterer) to Arhat (worthy one), and Pratyekabuddha (solitary buddha), he proclaims to these people that the five skandhas are neither born nor destroyed, and he spreads this Dharma teaching throughout the world. Subhuti! This is the teaching that a Bodhisattva gives when he attains unexcelled perfect enlightenment, and this is how he becomes a guide for the world. Subhuti! How does a Bodhisattva become a destination for the world? When a Bodhisattva attains Anuttara-samyak-sambodhi, he says that the five skandhas are like going towards emptiness, and that Sarvajñā is like going towards emptiness. When the five skandhas are empty, there is nowhere to go, neither going nor not going. Why? The five skandhas and emptiness neither come nor go. One who teaches in this way

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，為眾生說薩云若空，亦不來亦不去，所趣而無所趣。須菩提！是故菩薩為世間趣。須菩提！何以故諸法過者如空，一趣不復還？何以故？空亦無來亦無去，諸法所至亦無有相、亦無有愿。何以故？相、愿一過不復還故。相、愿亦不來亦不去，諸法所至亦無所至，亦無有行、亦無有生、亦無有滅、亦無有著、亦無有斷，如夢、如幻、如響、如影、如化、如焰。諸法亦如是，一去亦不復還。何以故？化者亦無去亦無有來。須菩提！諸法所至無有邊際亦不復還，諸法亦不動亦不不動，諸法亦不來亦不去，諸法亦不合亦不散，諸法無我、無命、無壽。須菩提！眾生尚無所有，況當有往還？須菩提！諸法所住有常、諸法所住有樂、諸法所住有凈、諸法所住有我，諸法無常、苦、無凈、非我。諸法所住者，有淫怒癡見、有身見，是諸法住亦如如住、如法性住、如真際住、如普住、如不思議性住、如不動移住，是所住處亦不來亦不去。何以故？諸法亦不來亦不去。諸法住如五陰。何以故？五陰尚不可見，何況當有去來？諸法住如六波羅蜜，是住亦無有還。何以故？六波羅蜜尚不可見，何況當有往還？諸法住如內外空及有無空、如三十七品住、如十八法住，如十八法亦無去亦無來。諸法住如聲聞、辟支佛道住，如阿耨多羅三耶三菩住

，亦無往還。何以故？阿耨多羅三耶三菩無往還、無所有故。」

須菩提白佛言：「世尊！是深般若波羅蜜誰能解者？」

佛言：「菩薩摩訶薩從過去佛所作功德，供養無央數百千諸佛，久與真知識相得者，是輩人能解是深般若波羅蜜耳。」

須菩提白佛言：「世尊！菩薩摩訶薩有何等相，能解是深般若波羅蜜？」

佛告須菩提：「若有菩薩于淫怒癡斷者，則是其相。須菩提！能解深般若波羅蜜者，淫怒癡像則為已斷也。」

摩訶般若波羅蜜解深品第五十四

須菩提白佛言：「世尊！菩薩摩訶薩解深般若波羅蜜者，為至何趣？」

佛告須菩提：「菩薩摩訶薩能解深般若波羅蜜者，當趣薩云若。」

須菩提白佛言：「如薩云若所趣者，是為菩薩摩訶薩解深般若波羅蜜。趣薩云若者，則為一切眾生作導。」

須菩提言：「世尊！念般若波羅蜜者為不念諸法，念般若波羅蜜者為無所念，念般若波羅蜜者為無端緒。」

佛問須菩提：「念般若波羅蜜者，何等為無所念？」

須菩提言：「世尊！念般若波羅蜜者，五陰無所念。念般若波羅蜜者，吾我、眾生為無所念。念般若波羅蜜者，六波羅蜜為無所念。念般若波羅蜜者，內空、外空及有無空，三十七品、

佛十八法為無所念。念般若波羅蜜者，須陀洹至薩云若為無所念。」

佛言：「善哉，善哉！如須菩提所言，念般若波羅蜜者為不念五陰，乃至薩云若為無所念。須菩提！六波羅蜜者是阿惟越致菩薩摩訶薩之所應護，有菩薩行深般若波羅蜜，不入六波羅蜜亦不入薩云若。行般若波羅蜜者，不隨他人語，不信余道亦不持作要。阿惟越致菩薩摩訶薩行深般若波羅蜜，不雜淫怒癡行深般若波羅蜜。阿惟越致菩薩摩訶薩初不離六波羅蜜，聞說深般若波羅蜜時亦不恐懼亦不厭倦，終不轉還。常思念聞，聞已受持諷誦守行，應般若波羅蜜教。須菩提！當知是阿惟越致菩薩前世已曾聞般若波羅蜜中事，亦諷誦受持已行中事。何以故不恐不懼？從久遠以來，常行是深般若波羅蜜故。」

須菩提白佛言：「世尊！菩薩摩訶薩聞說深般若波羅蜜，不恐不怖亦不動還者，云何於行倍復增益？」

佛言：「行般若波羅蜜者如應薩云若。云何行般若波羅蜜應薩云若？」

佛言：「如依應空、無相、無愿，為應依深般若波羅蜜。依深般若波羅蜜者，如依虛空，如依無所生、如依無所滅，不依于著而依于斷，如依于如，依於法性、依于不思議、依等無作，如依夢。」

須菩提白佛言：「世尊！依般若波羅蜜者，如依虛

【現代漢語翻譯】 現代漢語譯本：佛陀說，『十八法』的本質是無所執念。修習般若波羅蜜（智慧的完美）的人，從須陀洹（入流果）到薩云若（一切智），都應達到無所執念的境界。 佛陀說：『說得好，說得好！正如須菩提所說，修習般若波羅蜜的人，不執著於五陰（色、受、想、行、識），乃至達到薩云若的境界也是無所執念。須菩提！六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是阿惟越致菩薩摩訶薩（不退轉的大菩薩）所應守護的。有菩薩修行甚深般若波羅蜜，既不執著於六波羅蜜，也不執著于薩云若。修行般若波羅蜜的人，不隨從他人的言語，不相信其他道法，也不固守自己的修行方式。阿惟越致菩薩摩訶薩修行甚深般若波羅蜜，不夾雜淫慾、嗔怒、愚癡而修行甚深般若波羅蜜。阿惟越致菩薩摩訶薩從一開始就不離六波羅蜜，當聽到宣說甚深般若波羅蜜時，既不恐懼也不厭倦，最終也不會退轉。他們常常思念聽聞，聽聞後接受、持誦、奉行，應和般若波羅蜜的教導。須菩提！應當知道，這些阿惟越致菩薩前世已經聽聞過般若波羅蜜中的道理，也已經持誦、接受並實踐過其中的內容。為什麼他們不恐懼不害怕呢？因為從久遠以來，他們就一直在修行這甚深般若波羅蜜。』 須菩提問佛陀：『世尊！菩薩摩訶薩聽聞宣說甚深般若波羅蜜，不恐懼、不害怕、也不退轉，那麼他們如何在修行上更加精進呢？』 佛陀說：『修行般若波羅蜜的人，應當與薩云若相應。如何修行般若波羅蜜才能與薩云若相應呢？』 佛陀說：『應當依于空、無相、無愿，這才是依于甚深般若波羅蜜。依于甚深般若波羅蜜，就像依于虛空，就像依于無生、就像依于無滅，不執著于有而依于斷除執著，就像依于真如，依於法性、依于不可思議、依于平等無作，就像依于夢境。』 須菩提問佛陀：『世尊！依于般若波羅蜜，就像依于虛空，這又是什麼意思呢？』

【English Translation】 English version: The Buddha said, 'The essence of the eighteen dharmas is non-attachment. Those who practice Prajna Paramita (perfection of wisdom), from Srotapanna (stream-enterer) to Sarvajna (omniscience), should attain the state of non-attachment.' The Buddha said, 'Excellent, excellent! As Subhuti has said, those who practice Prajna Paramita do not cling to the five skandhas (form, feeling, perception, mental formations, consciousness), and even reaching Sarvajna is without attachment. Subhuti! The six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are what the Avaivartika Bodhisattva Mahasattvas (non-retrogressing great bodhisattvas) should protect. There are bodhisattvas who practice profound Prajna Paramita, neither clinging to the six paramitas nor to Sarvajna. Those who practice Prajna Paramita do not follow the words of others, do not believe in other paths, and do not adhere to their own practices. Avaivartika Bodhisattva Mahasattvas practice profound Prajna Paramita without mixing lust, anger, and ignorance. Avaivartika Bodhisattva Mahasattvas never depart from the six paramitas from the beginning, and when they hear the profound Prajna Paramita being taught, they are neither afraid nor weary, and they will never regress. They constantly contemplate what they have heard, and after hearing, they accept, recite, uphold, and practice in accordance with the teachings of Prajna Paramita. Subhuti! You should know that these Avaivartika Bodhisattvas have already heard the principles of Prajna Paramita in their past lives, and have also recited, accepted, and practiced them. Why are they not afraid or fearful? Because from a long time ago, they have been practicing this profound Prajna Paramita.' Subhuti asked the Buddha, 'World Honored One! When Bodhisattva Mahasattvas hear the profound Prajna Paramita being taught, they are not afraid, not fearful, and do not regress. How do they further increase their practice?' The Buddha said, 'Those who practice Prajna Paramita should be in accordance with Sarvajna. How does practicing Prajna Paramita accord with Sarvajna?' The Buddha said, 'One should rely on emptiness, signlessness, and wishlessness, and this is relying on profound Prajna Paramita. Relying on profound Prajna Paramita is like relying on space, like relying on non-arising, like relying on non-cessation, not clinging to existence but relying on the cessation of clinging, like relying on Suchness, relying on Dharmata (the nature of reality), relying on the inconceivable, relying on equality and non-action, like relying on a dream.' Subhuti asked the Buddha, 'World Honored One! Relying on Prajna Paramita is like relying on space, what does this mean?'

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空、如依夢者；菩薩行深般若波羅蜜者，不依五陰、不依薩云若作行。」

佛語須菩提：「菩薩行般若波羅蜜，亦不依五陰、亦不依薩云若。五陰及薩云若，亦無有作者亦非不作，亦無來亦無去，亦無所止亦無所依，亦無所出亦無所入，亦無有數亦無有限。無數無限者，亦無有能逮覺者。從色至識無能逮覺者，亦不從六波羅蜜能逮覺者，亦非薩云若慧能逮覺者。何以故？五陰如、薩云若如，五陰與薩云若如俱等無異。十八法如、薩云若如，亦等無有異，一等無有二。」◎

◎摩訶般若波羅蜜嘆深品第五十五

爾時諸欲天子諸色天子，以天名花而散佛上，來詣佛所頭面作禮，叉手白佛言：「世尊！是般若波羅蜜甚深，難曉難了，不可思議。是智者之所知，是一切世間所可信者，是諸如來、無所著、等正覺之道徑，從是成阿耨多羅三耶三菩阿惟三佛者，皆是般若波羅蜜之恩。是為一教。一教者，五陰則薩云然，薩云然則五陰；薩云然如、五陰如，薩云然、五陰一如無二；佛如及薩云然如亦無有二。」

佛告諸欲色天子：「如是，如是！如諸天子所言，五陰則薩云然，薩云然則五陰；佛則薩云然，薩云然則佛；一如無有二。以是故，諸天子！如來坦然無為而不說法。何以故？是法甚深清凈，難曉難

【現代漢語翻譯】 空性就像夢境一樣；菩薩在修行甚深的般若波羅蜜時，不執著於五蘊（色、受、想、行、識），也不執著于薩云若（一切智）。 佛陀告訴須菩提：『菩薩在修行般若波羅蜜時，既不執著於五蘊，也不執著于薩云若。五蘊和薩云若，既不是有作者，也不是無作者，既沒有來處也沒有去處，既沒有止息也沒有所依，既沒有出也沒有入，既沒有數量也沒有界限。無數無界限的事物，也沒有能夠覺悟它們的人。從色到識，沒有能夠覺悟它們的人，也不是從六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）能夠覺悟它們的人，也不是薩云若的智慧能夠覺悟它們的人。為什麼呢？五蘊的如如（真如實相）和薩云若的如如，五蘊與薩云若的如如是完全相等沒有差異的。十八法（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）的如如和薩云若的如如，也是相等沒有差異的，都是一樣的，沒有二致。』 這時，諸欲界天子和色界天子，用天上的名花散在佛陀身上，來到佛陀面前，頂禮佛足，合掌對佛說：『世尊！這般若波羅蜜非常深奧，難以理解，不可思議。這是智者所能理解的，是世間一切眾生可以信受的，是諸如來、無所執著、等正覺的道路，從這裡成就阿耨多羅三藐三菩提（無上正等正覺）的佛陀，都是般若波羅蜜的恩德。這是唯一的教法。唯一的教法就是，五蘊即是薩云若，薩云若即是五蘊；薩云若的如如和五蘊的如如，薩云若和五蘊是一如沒有二致的；佛的如如和薩云若的如如也沒有二致。』 佛陀告訴諸欲界和色界天子：『是的，是的！正如你們所說，五蘊即是薩云若，薩云若即是五蘊；佛即是薩云若，薩云若即是佛；都是一如沒有二致的。因此，諸位天子！如來坦然無為而不說法。為什麼呢？這個法非常深奧清凈，難以理解，難以覺悟。』

【English Translation】 Emptiness is like a dream; a Bodhisattva practicing profound Prajnaparamita (Perfection of Wisdom) does not rely on the five skandhas (form, feeling, perception, mental formations, consciousness), nor does he rely on Sarvajna (omniscience). The Buddha said to Subhuti: 'A Bodhisattva practicing Prajnaparamita neither relies on the five skandhas nor on Sarvajna. The five skandhas and Sarvajna are neither made nor unmade, neither coming nor going, neither stopping nor relying, neither exiting nor entering, neither countable nor limited. Those that are countless and limitless, there is no one who can attain enlightenment of them. From form to consciousness, there is no one who can attain enlightenment of them, nor can one attain enlightenment of them through the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), nor can one attain enlightenment of them through the wisdom of Sarvajna. Why? The suchness (tathata) of the five skandhas and the suchness of Sarvajna, the suchness of the five skandhas and Sarvajna are completely equal without difference. The suchness of the eighteen dharmas (the six sense organs, the six sense objects, and the six consciousnesses) and the suchness of Sarvajna are also equal without difference, they are all the same, without duality.' At that time, the gods of the desire realm and the gods of the form realm scattered celestial flowers on the Buddha, came to the Buddha, bowed their heads to his feet, and with their palms together, said to the Buddha: 'World Honored One! This Prajnaparamita is very profound, difficult to understand, and inconceivable. It is what the wise can understand, what all beings in the world can believe in, it is the path of the Tathagatas (Thus Come Ones), the unattached, the perfectly enlightened ones, and the Buddhas who attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) from this, all owe their enlightenment to the grace of Prajnaparamita. This is the one teaching. The one teaching is that the five skandhas are Sarvajna, and Sarvajna is the five skandhas; the suchness of Sarvajna and the suchness of the five skandhas, Sarvajna and the five skandhas are one suchness without duality; the suchness of the Buddha and the suchness of Sarvajna are also without duality.' The Buddha said to the gods of the desire and form realms: 'So it is, so it is! As you have said, the five skandhas are Sarvajna, and Sarvajna is the five skandhas; the Buddha is Sarvajna, and Sarvajna is the Buddha; they are all one suchness without duality. Therefore, O gods! The Tathagata is at ease and does not teach the Dharma. Why? This Dharma is very profound and pure, difficult to understand, and difficult to awaken to.'

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了，特可信故。諸如來之道，於過去當來今現在無有逮覺者，於法無有二者是乃為法。諸天子！如虛空之甚深微妙，是法亦如是。以如法之深妙故，是法深妙。法性、不可思議性、真際，無涯底、無來無往、無著無斷、不生不滅，甚深微妙無有逮覺者。以無有逮覺者甚深微妙故，般若波羅蜜甚深微妙。諸天子！以諸法甚深微妙故，眾生、我人、壽命亦復甚深微妙。五陰深妙，六波羅蜜深妙，內空、外空及有無空，三十七品、佛十八法至薩云若，甚深微妙。以是甚深微妙故，諸天子！般若波羅蜜法甚深微妙。」

諸欲、色天子俱白佛言：「世尊！是法於世間特可信者。如是說者，亦不受五陰亦不不受，乃至十八法亦無所受亦不不受。如是說者，從須陀洹乃至薩云然亦不受持亦不不受持。諸世間者皆是受持。云何受持？五陰是我所，我是五陰所。十八法是我所，我是十八法所。從須陀洹至薩云然皆是我所，我是薩云若所。是為世間受持。」

佛告諸天子：「如諸天子所言，是法亦不受持五陰，亦不受持薩云然。諸天子！諸有受持行五陰者、受持薩云然行者，則不堪任行六波羅蜜，亦不堪任行薩云然。」

須菩提白佛言：「世尊！是法不逆于諸法而有順。何等法順？是法順六波羅蜜，是法順內外空及有無

{ "translations": [ "現代漢語譯本：因為這個緣故，它是特別值得信賴的。諸佛所證悟的道，在過去、未來和現在都沒有人能夠完全領悟，對於法來說，沒有兩種不同的存在，這就是法。諸位天子！就像虛空那樣深邃微妙，這個法也是如此。因為法的深邃微妙，所以這個法是深邃微妙的。法的本性、不可思議的性質、真如的邊界，沒有邊際、沒有來去、沒有執著、沒有斷滅、不生不滅，深邃微妙，沒有人能夠完全領悟。因為沒有人能夠完全領悟它的深邃微妙，所以般若波羅蜜（智慧的完美）是深邃微妙的。諸位天子！因為諸法是深邃微妙的，所以眾生、我、人、壽命也都是深邃微妙的。五陰（色、受、想、行、識）是深邃微妙的，六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）是深邃微妙的，內空、外空以及有無空，三十七道品、佛的十八不共法，乃至薩云若（一切智），都是深邃微妙的。因為這些都是深邃微妙的，所以，諸位天子！般若波羅蜜法是深邃微妙的。」， "諸欲界、色界的天子們一起對佛說：『世尊！這個法在世間是特別值得信賴的。像這樣說，既不執著五陰，也不不執著，乃至十八法也是既不執著也不不執著。像這樣說，從須陀洹（預流果）乃至薩云若（一切智）也是既不執著也不不執著。世間的人們都是執著的。如何執著呢？五陰是我的所有，我是五陰所擁有的。十八法是我的所有，我是十八法所擁有的。從須陀洹到薩云若都是我的所有，我是薩云若所擁有的。這就是世間的執著。』", "佛告訴諸位天子：『正如諸位天子所說，這個法既不執著五陰，也不執著薩云若。諸位天子！那些執著五陰的行為、執著薩云若的行為的人，就不能夠修行六波羅蜜，也不能夠修行薩云若。』", "須菩提（佛陀的弟子）對佛說：『世尊！這個法不是與諸法相違背，而是順應諸法。什麼法是順應的呢？這個法順應六波羅蜜，這個法順應內外空以及有無空。" ], "english_translations": [ "English version: Therefore, it is especially trustworthy. The path of the Tathagatas (Buddhas), in the past, future, and present, there is no one who has fully realized it. Regarding the Dharma, there are not two different existences; this is the Dharma. O sons of gods! Just as the profundity and subtlety of space, so is this Dharma. Because of the profundity and subtlety of the Dharma, this Dharma is profound and subtle. The nature of Dharma, its inconceivable nature, the boundary of true reality, without limit, without coming or going, without attachment, without cessation, neither arising nor ceasing, is profound and subtle, and no one can fully realize it. Because no one can fully realize its profundity and subtlety, Prajna Paramita (perfection of wisdom) is profound and subtle. O sons of gods! Because all dharmas are profound and subtle, so are sentient beings, self, person, and lifespan profound and subtle. The five skandhas (form, feeling, perception, mental formations, consciousness) are profound and subtle, the six paramitas (generosity, morality, patience, diligence, meditation, wisdom) are profound and subtle, inner emptiness, outer emptiness, and emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the eighteen unique qualities of a Buddha, up to Sarvajna (omniscience), are profound and subtle. Because these are all profound and subtle, O sons of gods! The Dharma of Prajna Paramita is profound and subtle.", "The gods of the desire and form realms together said to the Buddha: 'World Honored One! This Dharma is especially trustworthy in the world. As it is said, it neither clings to the five skandhas nor does it not cling, and even the eighteen dharmas are neither clung to nor not clung to. As it is said, from Srotapanna (stream-enterer) to Sarvajna (omniscience), it is neither clung to nor not clung to. The people of the world are all clinging. How do they cling? The five skandhas are mine, and I am possessed by the five skandhas. The eighteen dharmas are mine, and I am possessed by the eighteen dharmas. From Srotapanna to Sarvajna, all are mine, and I am possessed by Sarvajna. This is the clinging of the world.'", "The Buddha told the gods: 'As you gods have said, this Dharma neither clings to the five skandhas nor clings to Sarvajna. O gods! Those who cling to the practice of the five skandhas, those who cling to the practice of Sarvajna, are not capable of practicing the six paramitas, nor are they capable of practicing Sarvajna.'", "Subhuti (a disciple of the Buddha) said to the Buddha: 'World Honored One! This Dharma is not contrary to all dharmas, but is in accordance with them. What dharmas are in accordance? This Dharma is in accordance with the six paramitas, this Dharma is in accordance with inner and outer emptiness, and the emptiness of existence and non-existence.'" ] }

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空，順三十七品至薩云然；是為順法。是法于諸法無所礙。云何無礙？不礙於五陰，至薩云然亦無所礙；是法無礙之相。譬如虛空。何以故？其住如法性、如真際、如不思議性，如空、無相、無愿。是般若波羅蜜法亦不生亦不滅，以五陰不生不有故。乃至薩云若亦不生亦不有。是法無有跡，以五陰跡不可見故；至薩云若跡亦不可見。」

爾時諸欲天子、諸色天子俱白佛言：「世尊！尊者須菩提諸弟子中佛之真子。何以故？所說但說空無縛之法。」

時須菩提語諸欲色天子言：「如卿所說，諸弟子中我為真弟子。云何為真子？」

諸天子報須菩提言：「佛從如生，無去無來；須菩提如亦不來亦不去。以是故，須菩提從佛生。佛之如者則為一切諸法之如，如諸法如則佛之如，如者亦復非如；是故須菩提為從佛生。如佛如住，須菩提如亦如是住。如佛之如無作無為亦無所有，須菩提如亦復如是。如佛之如無所掛礙，諸法之如亦無所礙。如佛之如、諸法之如，一如無二亦無作者。無作之如常爾，無不不爾。從有如爾無不爾時，常一無二，是故知尊者須菩提從如來生。如佛之如亦無所壞，須菩提之如亦無所壞亦不不壞。如佛之如亦不可見不可破壞，須菩提如亦復如是。如佛之如亦是諸法之如亦無他如，尊者須

【現代漢語翻譯】 現代漢語譯本：空性，順應三十七道品直至薩云然（一切智），這就是順應法。此法對於一切法都沒有障礙。為什麼沒有障礙呢？它不障礙五陰，直至薩云然也沒有障礙；這就是法無障礙的相狀。譬如虛空。為什麼呢？因為它安住于如法性、如真際、如不可思議性，如空、無相、無愿。這般若波羅蜜法也不生也不滅，因為五陰不生不有。乃至薩云然也不生不有。此法沒有軌跡，因為五陰的軌跡不可見；直至薩云然的軌跡也不可見。 當時，諸欲界天子、諸色界天子一起對佛說：『世尊！尊者須菩提是諸弟子中佛的真子。為什麼呢？因為他所說的只是空無束縛的法。』 這時，須菩提對諸欲界、色界天子說：『如你們所說，在諸弟子中我是真弟子。如何是真子呢？』 諸天子回答須菩提說：『佛從如（真如）而生，無去無來；須菩提的如也不來不去。因此，須菩提是從佛而生。佛的如就是一切諸法的如，諸法的如就是佛的如，如也不是如；所以須菩提是從佛而生。如佛的如安住，須菩提的如也如此安住。如佛的如無作無為也無所有，須菩提的如也如此。如佛的如沒有掛礙，諸法的如也沒有障礙。如佛的如、諸法的如，一如沒有二也沒有作者。無作的如常是如此，沒有不如此的時候。從有如如此沒有不如此的時候，常是一沒有二，所以知道尊者須菩提是從如來而生。如佛的如也沒有壞滅，須菩提的如也沒有壞滅也不不壞滅。如佛的如不可見不可破壞，須菩提的如也如此。如佛的如也是諸法的如也沒有其他的如，尊者須』

【English Translation】 English version: Emptiness, in accordance with the thirty-seven factors of enlightenment up to Sarvajnata (all-knowingness); this is in accordance with the Dharma. This Dharma has no obstruction to all dharmas. Why is there no obstruction? It does not obstruct the five skandhas, and up to Sarvajnata there is also no obstruction; this is the characteristic of the unobstructed nature of Dharma. It is like space. Why is that? Because it abides in suchness, in the limit of reality, in the inconceivable nature, like emptiness, without characteristics, without wishes. This Prajnaparamita Dharma neither arises nor ceases, because the five skandhas neither arise nor exist. Even Sarvajnata neither arises nor exists. This Dharma has no trace, because the trace of the five skandhas is not visible; even the trace of Sarvajnata is not visible. At that time, the devas of the desire realm and the devas of the form realm together said to the Buddha: 'World Honored One! Venerable Subhuti is the true son of the Buddha among all the disciples. Why is that? Because what he speaks of is only the Dharma of emptiness without bondage.' Then Subhuti said to the devas of the desire and form realms: 'As you say, among the disciples I am a true disciple. How am I a true son?' The devas replied to Subhuti: 'The Buddha is born from Suchness, without going or coming; Subhuti's Suchness also neither comes nor goes. Therefore, Subhuti is born from the Buddha. The Buddha's Suchness is the Suchness of all dharmas, and the Suchness of all dharmas is the Buddha's Suchness, and Suchness is also not Suchness; therefore, Subhuti is born from the Buddha. As the Buddha's Suchness abides, Subhuti's Suchness also abides in the same way. As the Buddha's Suchness is without action, without effort, and without possession, Subhuti's Suchness is also the same. As the Buddha's Suchness has no hindrance, the Suchness of all dharmas also has no obstruction. The Buddha's Suchness and the Suchness of all dharmas are one Suchness, without two and without a maker. The Suchness without action is always so, and there is no time when it is not so. From the time when there is Suchness and it is not not so, it is always one without two, therefore it is known that Venerable Subhuti is born from the Tathagata. The Buddha's Suchness is also not destroyed, and Subhuti's Suchness is also not destroyed and also not not destroyed. The Buddha's Suchness is also invisible and indestructible, and Subhuti's Suchness is also the same. The Buddha's Suchness is also the Suchness of all dharmas and there is no other Suchness, Venerable Subhuti'

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菩提亦復如是。以是故知，須菩提真從佛生，如佛之如不過去當來今現在，諸法之如亦無去來今，是故知須菩提為從佛生。過去當來今現在如亦是佛如，佛如者亦是過去當來今現在如，等一無二。五陰之如、如來之如亦一無二。吾我、壽命、眾生之如，如佛之如，亦一無二。六波羅蜜如、內外空如，及有無空如、三十七品如，乃至薩云然如，如佛之如，一如無二。何等為如？須菩提如者菩薩所可逮覺，得如來名號者是。」

說是如品時，三千大千剎土地為六反震動：東踴西沒，西踴東沒，南踴北沒，北踴南沒，四面都踴則中央沒，適中央踴四面都沒，是為六反震動。是時三千大千剎土諸欲天子、諸色天子，以天花名香栴檀，用散佛上及散須菩提上，同時嘆言：「世尊！甚奇甚特！尊者須菩提乃從如來如生，真佛之子。」

是時須菩提更為諸天子說言：「諸天子！須菩提者亦不從五陰生，亦不從五陰如生，亦不離五陰如生；亦不從薩云然如生，亦不離薩云然如生；亦不從有為無為如生，亦不離有為無為如生。何以故？是諸法皆無所有故，亦無法可著樂者。」

舍利弗白佛言：「世尊！如者及爾、法住、道法，甚深甚深。五陰尚不可見，況五陰如？乃至薩云然尚不可見，況薩云然如？」

佛言：

【現代漢語翻譯】 現代漢語譯本：菩提（bodhi，覺悟）也是如此。因此可知，須菩提（Subhuti，佛陀的弟子）確實是從佛的『如』（tathata，真如）而生，如同佛的『如』不涉及過去、未來和現在，諸法的『如』也沒有過去、未來和現在，所以可知須菩提是從佛的『如』而生。過去、未來和現在的『如』也是佛的『如』，佛的『如』也是過去、未來和現在的『如』，它們等同而無二。五陰（skandhas，構成個體的五種要素）的『如』、如來的『如』也等同而無二。『我』（atman）、壽命、眾生的『如』，如同佛的『如』，也等同而無二。六波羅蜜（paramitas，六種到達彼岸的方法）的『如』、內外空的『如』，以及有無空的『如』、三十七品（bodhipaksika-dharmas，三十七道品）的『如』，乃至薩云然（sarvajnata，一切智）的『如』，如同佛的『如』，都是一如而無二。什麼是『如』呢？須菩提，『如』是菩薩所能證悟的，能得到如來名號的，就是『如』。 在宣說『如』品時，三千大千世界（tri-sahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個宇宙單位）的土地發生了六種震動：東邊涌起西邊沉沒，西邊涌起東邊沉沒，南邊涌起北邊沉沒，北邊涌起南邊沉沒，四面都涌起則中央沉沒，中央涌起則四面都沉沒，這就是六種震動。當時，三千大千世界中的諸欲界天子、諸色界天子，用天花、名香、栴檀（candana，一種香木）散在佛和須菩提身上，同時讚歎說：『世尊！真是稀有奇特！尊者須菩提竟然是從如來的『如』而生，真是佛的兒子。』 這時，須菩提又對諸天子說：『諸天子！須菩提不是從五陰而生，也不是從五陰的『如』而生，也不是離開五陰的『如』而生；也不是從薩云然的『如』而生，也不是離開薩云然的『如』而生；也不是從有為（samskrta，有生滅的）無為（asamskrta，無生滅的）的『如』而生，也不是離開有為無為的『如』而生。為什麼呢？因為這些法都是空無所有的，也沒有什麼法可以執著和喜愛的。』 舍利弗（Sariputra，佛陀的弟子）對佛說：『世尊！『如』以及『爾』（tathata，真如）、『法住』（dharma-sthiti，法性安住）、『道法』（marga-dharma，修行之道），真是深奧難測。五陰尚且不可見，何況五陰的『如』？乃至薩云然尚且不可見，何況薩云然的『如』？』 佛說：

【English Translation】 English version: Bodhi (enlightenment) is also like this. Therefore, it is known that Subhuti (a disciple of the Buddha) is truly born from the 'tathata' (suchness) of the Buddha, just as the 'tathata' of the Buddha does not involve the past, future, and present, and the 'tathata' of all dharmas also has no past, future, and present. Therefore, it is known that Subhuti is born from the 'tathata' of the Buddha. The 'tathata' of the past, future, and present is also the 'tathata' of the Buddha, and the 'tathata' of the Buddha is also the 'tathata' of the past, future, and present; they are equal and not two. The 'tathata' of the five skandhas (the five aggregates that constitute an individual), and the 'tathata' of the Tathagata (the Buddha) are also equal and not two. The 'tathata' of 'self' (atman), lifespan, and sentient beings, like the 'tathata' of the Buddha, are also equal and not two. The 'tathata' of the six paramitas (perfections), the 'tathata' of inner and outer emptiness, as well as the 'tathata' of existence and non-existence emptiness, the 'tathata' of the thirty-seven bodhipaksika-dharmas (factors of enlightenment), and even the 'tathata' of sarvajnata (omniscience), like the 'tathata' of the Buddha, are all one and not two. What is 'tathata'? Subhuti, 'tathata' is what a Bodhisattva can realize, and one who obtains the name of Tathagata is 'tathata'. When the 'Tathata' chapter was being spoken, the land of the tri-sahasra-maha-sahasra-lokadhatu (a great chiliocosm, a unit of the Buddhist universe) shook in six ways: the east rose and the west sank, the west rose and the east sank, the south rose and the north sank, the north rose and the south sank, when all four sides rose, the center sank, and when the center rose, all four sides sank. These are the six kinds of shaking. At that time, the devas (gods) of the desire realm and the devas of the form realm in the tri-sahasra-maha-sahasra-lokadhatu scattered heavenly flowers, fragrant incense, and candana (sandalwood) on the Buddha and Subhuti, and simultaneously exclaimed: 'World Honored One! How wondrous and extraordinary! Venerable Subhuti is actually born from the 'tathata' of the Tathagata, truly a son of the Buddha!' At this time, Subhuti further said to the devas: 'Devas! Subhuti is not born from the five skandhas, nor is he born from the 'tathata' of the five skandhas, nor is he born apart from the 'tathata' of the five skandhas; he is not born from the 'tathata' of sarvajnata, nor is he born apart from the 'tathata' of sarvajnata; he is not born from the 'tathata' of the conditioned (samskrta) and unconditioned (asamskrta), nor is he born apart from the 'tathata' of the conditioned and unconditioned. Why? Because all these dharmas are without any substance, and there is no dharma to be attached to or delighted in.' Sariputra (a disciple of the Buddha) said to the Buddha: 'World Honored One! 'Tathata', as well as 'tathata', 'dharma-sthiti' (the abiding of dharma), and 'marga-dharma' (the path of practice), are truly profound and immeasurable. The five skandhas are already invisible, how much more so the 'tathata' of the five skandhas? Even sarvajnata is invisible, how much more so the 'tathata' of sarvajnata?' The Buddha said:

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「如是，如是！舍利弗！如者甚深！五陰及薩云然尚不可見！況薩云然如？舍利弗！如者甚深。」

說如及爾，爾時二百比丘僧漏盡意解，五百比丘尼遠塵離垢法眼生，五千菩薩、天及人得無所從生法忍，六十菩薩漏盡意解。

佛告舍利弗：「是六十菩薩已便供養五百佛已，盡行六波羅蜜，不持漚和拘舍羅，種種學五波羅蜜，離般若波羅蜜。不以漚和拘舍羅行施、行戒、行忍、行精進、行禪，種種相行不得一定菩薩之道，便得須陀洹及羅漢、辟支佛道。舍利弗！菩薩雖得空、無相、無愿之道，離般若波羅蜜，不持漚和拘舍羅，便證真際，得弟子乘。」

舍利弗白佛言：「世尊！云何得空、無相、無愿之法，離漚和拘舍羅，真際作證，便得弟子乘？云何俱得空、無相、無愿之法，得漚和拘舍羅，便得阿耨多羅三耶三菩？」

佛告舍利弗言：「諸有離薩云然意，念空、無相、無愿之法，不與漚和拘舍羅俱者，便為弟子乘。舍利弗！菩薩得空、無相、無愿之法，應薩云然，不離漚和拘舍羅者，便得阿耨多羅三耶三菩。舍利弗！譬如大鳥，身長一百俞旬二百俞旬三百俞旬，無有兩翅。欲從忉利天上來下至閻浮提，已下中道，復欲還去至忉利天上。舍利弗！是鳥寧得如意周旋往反不？」

舍利弗

【現代漢語翻譯】 現代漢語譯本： 『是的，是的！舍利弗（Śāriputra）！『如』（Tathatā）是極其深奧的！五蘊（pañca-skandha）以及『薩云然』（Sāṃvṛti-satya，世俗諦）尚且不可見！更何況『薩云然』的『如』呢？舍利弗！『如』是極其深奧的。』 當佛陀說到『如』和『爾』（Ittham，如此）的時候，當時有二百位比丘（bhikṣu）僧人漏盡意解（āsravakṣaya-jñāna），五百位比丘尼（bhikṣuṇī）遠離塵垢，生起法眼（dharma-cakṣus），五千位菩薩（bodhisattva）、天人以及人類獲得了無所從生法忍（anutpattika-dharma-kṣānti），六十位菩薩漏盡意解。 佛陀告訴舍利弗：『這六十位菩薩已經供養過五百位佛，圓滿修行了六波羅蜜（ṣaṭ-pāramitā），不執著于漚和拘舍羅（upāya-kauśalya，方便善巧），以各種方式學習五波羅蜜，卻離開了般若波羅蜜（prajñā-pāramitā）。他們不以方便善巧來行佈施（dāna）、持戒（śīla）、忍辱（kṣānti）、精進（vīrya）、禪定（dhyāna），以各種相狀修行卻無法確定菩薩之道，於是便證得了須陀洹（srotaāpanna）、阿羅漢（arhat）和辟支佛（pratyekabuddha）的果位。舍利弗！菩薩雖然證得了空（śūnyatā）、無相（animitta）、無愿（apraṇihita）之道，但如果離開了般若波羅蜜，不執著于方便善巧，就會證得真際（bhūta-koṭi），成就弟子乘（śrāvakayāna）。』 舍利弗問佛陀：『世尊！如何才能證得空、無相、無愿之法，卻離開了方便善巧，以真際為證，從而成就弟子乘？又如何才能同時證得空、無相、無愿之法，並獲得方便善巧，從而成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？』 佛陀告訴舍利弗：『凡是那些離開了『薩云然』的意念，只念空、無相、無愿之法，而不與方便善巧同行的，就會成就弟子乘。舍利弗！菩薩證得空、無相、無愿之法，應和『薩云然』相應，不離開方便善巧的，就會成就阿耨多羅三藐三菩提。舍利弗！譬如一隻大鳥，身長一百由旬（yojana）、二百由旬、三百由旬，卻沒有翅膀。它想從忉利天（Trāyastriṃśa）下來到閻浮提（Jambudvīpa），已經下到半路，又想回到忉利天上。舍利弗！這隻鳥能如意地周旋往返嗎？』 舍利弗回答說：『不能，世尊。』

【English Translation】 English version: 'So it is, so it is! Śāriputra! 『Suchness』 (Tathatā) is extremely profound! The five aggregates (pañca-skandha) and even 『conventional truth』 (Sāṃvṛti-satya) are not visible! How much more so is the 『suchness』 of 『conventional truth』? Śāriputra! 『Suchness』 is extremely profound.』 When the Buddha spoke of 『suchness』 and 『thusness』 (Ittham), at that time, two hundred monks (bhikṣu) attained the extinction of outflows (āsravakṣaya-jñāna), five hundred nuns (bhikṣuṇī) were freed from defilements and generated the Dharma eye (dharma-cakṣus), five thousand bodhisattvas (bodhisattva), gods, and humans attained the acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti), and sixty bodhisattvas attained the extinction of outflows. The Buddha told Śāriputra: 『These sixty bodhisattvas have already made offerings to five hundred Buddhas, have fully practiced the six perfections (ṣaṭ-pāramitā), do not cling to skillful means (upāya-kauśalya), and have studied the five perfections in various ways, but have departed from the perfection of wisdom (prajñā-pāramitā). They do not practice giving (dāna), morality (śīla), patience (kṣānti), diligence (vīrya), and meditation (dhyāna) with skillful means, and by practicing with various characteristics, they cannot ascertain the path of a bodhisattva, and thus they attain the stages of stream-enterer (srotaāpanna), arhat (arhat), and pratyekabuddha. Śāriputra! Although bodhisattvas attain the path of emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita), if they depart from the perfection of wisdom and do not cling to skillful means, they will realize the ultimate reality (bhūta-koṭi) and attain the disciple vehicle (śrāvakayāna).』 Śāriputra asked the Buddha: 『World Honored One! How does one attain the Dharma of emptiness, signlessness, and wishlessness, while departing from skillful means, and realize the ultimate reality, thus attaining the disciple vehicle? And how does one simultaneously attain the Dharma of emptiness, signlessness, and wishlessness, and also obtain skillful means, thus attaining unsurpassed perfect enlightenment (anuttarā-samyak-saṃbodhi)?』 The Buddha told Śāriputra: 『Those who depart from the thought of 『conventional truth』 and only contemplate the Dharma of emptiness, signlessness, and wishlessness, without being accompanied by skillful means, will attain the disciple vehicle. Śāriputra! Bodhisattvas who attain the Dharma of emptiness, signlessness, and wishlessness, and are in accordance with 『conventional truth』, and do not depart from skillful means, will attain unsurpassed perfect enlightenment. Śāriputra! It is like a large bird, whose body is one hundred yojanas (yojana), two hundred yojanas, or three hundred yojanas long, but has no wings. It wants to descend from the Trāyastriṃśa heaven to Jambudvīpa, and having descended halfway, it wants to return to the Trāyastriṃśa heaven. Śāriputra! Can this bird freely move back and forth as it wishes?』 Śāriputra replied: 『No, World Honored One.』

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言：「世尊！不得。」

「假令是鳥來下至地，欲使身不痛，寧得不痛耶？」

舍利弗言：「世尊！不得不痛；或悶或死。所以者何？其身長大無有翅故。」

「舍利弗！正使是菩薩如恒邊沙劫相行五波羅蜜，雖得大道，欲發大意、欲逮無量覺慧，離般若波羅蜜，無漚和拘舍羅者，便墮羅漢、辟支佛道。何以故？離漚和拘舍羅、離薩云若、離般若波羅蜜行五波羅蜜，便墮羅漢、辟支佛道。舍利弗！菩薩雖於過去當來今現在佛所作功德，戒性、忍辱、精進、一心、智慧，皆作相著，是為不曉如來戒性、三昧、智慧、解脫、見解脫慧，亦不知亦不見，但遙聞空、無相、無愿之法。但相聞聲，以相欲為阿耨多羅三耶三菩，作相念言：『是為菩薩所住處也，是為佛所住處，是為聲聞辟支佛所住處。』舍利弗！菩薩離般若波羅蜜漚和拘舍羅者，持是功德欲為阿耨多羅三耶三菩，是為相。舍利弗！菩薩發意念薩云然，不離六波羅蜜，不離漚和拘舍羅，不離過去當來今現在諸佛戒性、三昧、智慧、見解脫慧性，不以相著，于空、無相、無愿亦不以相。舍利弗！當知是菩薩不墮羅漢、辟支佛道。何以故？是菩薩摩訶薩從發意以來，不以相行六波羅蜜，不以相於過去來今佛戒性、三昧、智慧、見解脫慧性；皆無相著。

【現代漢語翻譯】 現代漢語譯本： 說：『世尊，不能。』 『假設有鳥從高處落到地上，想要身體不感到疼痛，難道能不痛嗎？』 舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『世尊，不可能不痛；可能會昏迷或死亡。為什麼呢？因為它的身體龐大卻沒有翅膀。』 『舍利弗，即使是菩薩像恒河沙數劫那樣修行五波羅蜜（pāramitā，佈施、持戒、忍辱、精進、禪定），雖然證得大道，想要發起大愿、想要獲得無量的覺悟智慧，如果離開了般若波羅蜜（prajñāpāramitā，智慧的完美）和方便善巧（upāya-kauśalya，運用智慧和技巧幫助眾生），就會墮入羅漢（arhat，已證悟的聖者）、辟支佛（pratyekabuddha，獨覺者）的道。為什麼呢？因為離開了方便善巧、離開了薩云若（sarvajña，一切智）、離開了般若波羅蜜而修行五波羅蜜，就會墮入羅漢、辟支佛道。舍利弗，菩薩即使對於過去、未來、現在諸佛所作的功德，戒行、忍辱、精進、一心、智慧，都執著于相，這就是不瞭解如來的戒行、三昧（samādhi，禪定）、智慧、解脫、解脫知見，也不知道也不見到，只是遙遠地聽聞空、無相、無愿的法。只是聽聞聲音，以執著于相的心來追求阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），執著于相地認為：『這是菩薩所住的地方，這是佛所住的地方，這是聲聞（śrāvaka，聽聞佛法而修行者）、辟支佛所住的地方。』舍利弗，菩薩如果離開了般若波羅蜜和方便善巧，執著于這些功德想要成就阿耨多羅三藐三菩提，這就是執著于相。舍利弗，菩薩發願要證得薩云若，不離開六波羅蜜（六度，佈施、持戒、忍辱、精進、禪定、智慧），不離開方便善巧，不離開過去、未來、現在諸佛的戒行、三昧、智慧、解脫知見的本性，不執著于相，對於空、無相、無愿也不執著于相。舍利弗，應當知道這樣的菩薩不會墮入羅漢、辟支佛道。為什麼呢？因為這位菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）從發心以來，不執著于相地修行六波羅蜜，不執著于相地看待過去、未來、現在諸佛的戒行、三昧、智慧、解脫知見的本性；一切都不執著于相。

【English Translation】 English version: Said: 'World Honored One, it is not possible.' 'Suppose a bird were to fall from a height to the ground, wishing to not feel pain in its body, could it not feel pain?' Śāriputra (one of the Buddha's ten great disciples, known for his wisdom) said: 'World Honored One, it is impossible not to feel pain; it might faint or die. Why is that? Because its body is large and it has no wings.' 'Śāriputra, even if a Bodhisattva were to practice the five pāramitās (perfections of giving, morality, patience, effort, and meditation) for as many kalpas as there are sands in the Ganges River, although they attain the Great Path, wishing to generate great intention, wishing to attain immeasurable awakened wisdom, if they are separated from prajñāpāramitā (perfection of wisdom) and upāya-kauśalya (skillful means), they will fall into the path of arhats (enlightened saints) and pratyekabuddhas (solitary realizers). Why is that? Because separated from upāya-kauśalya, separated from sarvajña (omniscience), separated from prajñāpāramitā, and practicing the five pāramitās, they will fall into the path of arhats and pratyekabuddhas. Śāriputra, even if a Bodhisattva attaches to the merits, morality, patience, effort, concentration, and wisdom performed by the Buddhas of the past, future, and present, this is not understanding the Tathāgata's morality, samādhi (meditative absorption), wisdom, liberation, and the wisdom of liberation, neither knowing nor seeing, but only hearing from afar the teachings of emptiness, signlessness, and wishlessness. They only hear the sounds, and with attachment to signs, they seek anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), thinking with attachment to signs: 'This is where Bodhisattvas dwell, this is where Buddhas dwell, this is where śrāvakas (hearers of the teachings) and pratyekabuddhas dwell.' Śāriputra, if a Bodhisattva is separated from prajñāpāramitā and upāya-kauśalya, and with attachment to these merits, wishes to attain anuttarā-samyak-saṃbodhi, this is attachment to signs. Śāriputra, if a Bodhisattva generates the intention to attain sarvajña, not separated from the six pāramitās (perfections of giving, morality, patience, effort, meditation, and wisdom), not separated from upāya-kauśalya, not separated from the nature of the morality, samādhi, wisdom, and the wisdom of liberation of the Buddhas of the past, future, and present, not attaching to signs, and not attaching to signs regarding emptiness, signlessness, and wishlessness. Śāriputra, you should know that such a Bodhisattva will not fall into the path of arhats and pratyekabuddhas. Why is that? Because this Bodhisattva-mahāsattva (great Bodhisattva), from the time of generating the intention, does not practice the six pāramitās with attachment to signs, does not view the nature of the morality, samādhi, wisdom, and the wisdom of liberation of the Buddhas of the past, future, and present with attachment to signs; they are all without attachment to signs.

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舍利弗！不以相行六波羅蜜，不以相行薩云然，是則為菩薩漚和拘舍羅。」

舍利弗白佛言：「世尊！如我今從如來所聞，菩薩不離般若波羅蜜漚和拘舍羅者，以為至阿耨多羅三耶三菩。何以故？以是菩薩從發意以來，初不見法有逮覺者，亦不見甫當逮覺者，亦不見已逮覺者；五陰至薩云然亦復如是。」

舍利弗言：「世尊！若有行菩薩道者，離般若波羅蜜漚和拘舍羅，當知是輩于阿耨多羅三耶三菩便有狐疑。何以故？用離般若波羅蜜漚和拘舍羅故，行六波羅蜜皆于中有相。以是相故，當知有狐疑。是故，世尊！菩薩欲得阿耨多羅三耶三菩者，不當離般若波羅蜜漚和拘舍羅。住般若波羅蜜漚和拘舍羅，亦無相、無猗行五波羅蜜者，乃至薩云然亦無相、猗。」

爾時諸欲天子、諸色天子俱白佛言：「世尊！欲求阿耨多羅三耶三菩者難得。所以者何？為菩薩者盡當逮覺諸法而無所得。」

佛言：「如是，如是！諸天子！甚難。我亦成阿耨多羅三耶三菩，亦無所成亦無所得，亦不見法有所成得。所以者何？諸天子！諸法常凈故。」

須菩提白佛言：「如我今從佛所聞，求阿耨多羅三耶三菩者甚難得。如我意者，快哉得成阿耨多羅三耶三菩。何以故？諸法空、無所逮覺故。于空法中諸法不可得

【現代漢語翻譯】 現代漢語譯本： 舍利弗！不以執著于表象的方式修行六波羅蜜（六種到達彼岸的方法），不以執著于表象的方式修行薩云然（一切智慧），這就是菩薩的善巧方便。 舍利弗對佛說：『世尊！依我如今從如來所聽聞的，菩薩不離開般若波羅蜜（智慧的到達彼岸）的善巧方便，才能達到阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為這位菩薩從發心以來，最初不見有法是能被覺悟的，也不見有法是即將被覺悟的，也不見有法是已經被覺悟的；五陰（色、受、想、行、識）乃至薩云然也是如此。』 舍利弗說：『世尊！如果有修行菩薩道的人，離開般若波羅蜜的善巧方便，應當知道這些人對於阿耨多羅三藐三菩提就會有疑惑。為什麼呢？因為離開了般若波羅蜜的善巧方便，修行六波羅蜜時，心中都會有執著于表象。因為有這些執著，應當知道他們會有疑惑。所以，世尊！菩薩想要得到阿耨多羅三藐三菩提，就不應當離開般若波羅蜜的善巧方便。安住于般若波羅蜜的善巧方便，修行五波羅蜜時，心中也沒有執著、沒有依靠，乃至薩云然也沒有執著、沒有依靠。』 這時，諸欲界天子、諸色界天子一同對佛說：『世尊！想要追求阿耨多羅三藐三菩提是很難得到的。為什麼呢？因為作為菩薩，應當覺悟一切法，卻沒有任何所得。』 佛說：『是的，是的！諸天子！確實很難。我成就阿耨多羅三藐三菩提，也沒有任何成就，也沒有任何所得，也沒有見到任何法有所成就或得到。為什麼呢？諸天子！因為一切法本來就是清凈的。』 須菩提對佛說：『依我如今從佛所聽聞的，追求阿耨多羅三藐三菩提是很難得到的。依我的理解，能夠成就阿耨多羅三藐三菩提真是太好了。為什麼呢？因為一切法都是空性的，沒有任何可以覺悟的。在空性的法中，一切法都是不可得的。』

【English Translation】 English version: Shariputra! Not practicing the Six Paramitas (six perfections to reach the other shore) with attachment to forms, not practicing Sarvajnana (all-knowing wisdom) with attachment to forms, this is the skillful means of a Bodhisattva. Shariputra said to the Buddha, 『World Honored One! As I have heard from the Tathagata, a Bodhisattva does not depart from the skillful means of Prajnaparamita (perfection of wisdom) in order to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Why is that? Because this Bodhisattva, since the initial aspiration, does not see any dharma that can be awakened to, nor does he see any dharma that is about to be awakened to, nor does he see any dharma that has already been awakened to; the five skandhas (form, feeling, perception, mental formations, consciousness) up to Sarvajnana are also like this.』 Shariputra said, 『World Honored One! If there are those who practice the Bodhisattva path and depart from the skillful means of Prajnaparamita, it should be known that these people will have doubts about Anuttara-samyak-sambodhi. Why is that? Because by departing from the skillful means of Prajnaparamita, when practicing the Six Paramitas, they will all have attachments to forms in their minds. Because of these attachments, it should be known that they will have doubts. Therefore, World Honored One! If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi, he should not depart from the skillful means of Prajnaparamita. Abiding in the skillful means of Prajnaparamita, when practicing the Five Paramitas, there is no attachment, no reliance, and even Sarvajnana has no attachment, no reliance.』 At that time, the Devas of the Desire Realm and the Devas of the Form Realm all said to the Buddha, 『World Honored One! It is difficult to seek Anuttara-samyak-sambodhi. Why is that? Because as a Bodhisattva, one should awaken to all dharmas, yet there is nothing to be attained.』 The Buddha said, 『So it is, so it is! Devas! It is indeed difficult. I attained Anuttara-samyak-sambodhi, yet there was nothing attained, nothing gained, and I did not see any dharma that was attained or gained. Why is that? Devas! Because all dharmas are inherently pure.』 Subhuti said to the Buddha, 『As I have heard from the Buddha, seeking Anuttara-samyak-sambodhi is very difficult to attain. According to my understanding, it is wonderful to be able to attain Anuttara-samyak-sambodhi. Why is that? Because all dharmas are empty, and there is nothing to be awakened to. In the empty dharmas, all dharmas are unattainable.』

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，亦無有法逮覺不逮覺者。所以者何？隨如法不增不減，學五波羅蜜至薩云然，是法皆空，亦不可見亦不可得。以是故，世尊！快哉菩薩逮覺成阿耨多羅三耶三菩。所以者何？五陰五陰自空，薩云然慧事自空。」

舍利弗語須菩提言：「以是故，阿耨多羅三耶三菩難解難得。虛空亦不有念言：『我當成阿耨多羅三耶三菩。』菩薩亦不念：『我當成阿耨多羅三耶三菩。』何以故？諸法如虛空故。菩薩解諸法如虛空，乃成阿耨多羅三耶三菩。若菩薩知諸法如虛空，快哉難成成阿耨多羅三耶三菩。恒邊沙等諸菩薩求阿耨多羅三耶三菩，終不動還。以是故，須菩提！甚快難成成阿耨多羅三耶三菩。」

須菩提語舍利弗言：「于意云何，五陰于阿耨多羅三耶三菩為動還耶？」

舍利弗言：「不。」

「乃至如於阿耨多羅三耶三菩為動還耶？」

舍利弗言：「不。」

「于意云何，頗有異離五陰為還者無？頗有離薩云然還者不？」

舍利弗言：「無。」

須菩提言：「舍利弗！于意云何，五陰如為還不？薩云然如為還不？」

舍利弗言：「無。」

「頗有離五陰如、離薩云然如還者無？」

舍利弗言：「無。」

「于舍利弗意云何，如法、法性法、住

【現代漢語翻譯】 現代漢語譯本：也沒有任何法可以被認為是覺悟或不覺悟的。為什麼呢？因為一切都隨順於法，不增不減。修習五波羅蜜（五種到達彼岸的方法）直至薩云然（一切種智），這些法都是空性的，既不可見也不可得。因此，世尊！菩薩能夠覺悟併成就阿耨多羅三藐三菩提（無上正等正覺），真是太好了！為什麼呢？因為五陰（色、受、想、行、識）本身是空性的，薩云然的智慧也是空性的。 舍利弗對須菩提說：『因此，阿耨多羅三藐三菩提是難以理解和獲得的。虛空也不會有這樣的念頭：『我將成就阿耨多羅三藐三菩提。』菩薩也不會有這樣的念頭：『我將成就阿耨多羅三藐三菩提。』為什麼呢？因為一切法都像虛空一樣。菩薩理解一切法都像虛空一樣，才能成就阿耨多羅三藐三菩提。如果菩薩知道一切法都像虛空一樣，那麼成就阿耨多羅三藐三菩提就非常迅速。像恒河沙一樣多的菩薩尋求阿耨多羅三藐三菩提，最終都不會退轉。因此，須菩提！成就阿耨多羅三藐三菩提是非常迅速和難得的。』 須菩提對舍利弗說：『你的意思如何，五陰對於阿耨多羅三藐三菩提來說是動搖還是退轉呢？』 舍利弗說：『不是。』 『乃至如對於阿耨多羅三藐三菩提來說是動搖還是退轉呢？』 舍利弗說：『不是。』 『你的意思如何，有沒有離開五陰而退轉的？有沒有離開薩云然而退轉的？』 舍利弗說：『沒有。』 須菩提說：『舍利弗！你的意思如何，五陰如是退轉嗎？薩云然如是退轉嗎？』 舍利弗說：『沒有。』 『有沒有離開五陰如、離開薩云然如而退轉的？』 舍利弗說：『沒有。』 『舍利弗，你的意思如何，如法、法性法、住』

【English Translation】 English version: Nor is there any dharma that can be apprehended as being enlightened or unenlightened. Why is that? Because everything follows the dharma, neither increasing nor decreasing. Practicing the five paramitas (five perfections) up to Sarvajnana (all-knowing wisdom), these dharmas are all empty, neither visible nor attainable. Therefore, O Bhagavan! It is wonderful that a Bodhisattva can awaken and attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)! Why is that? Because the five skandhas (form, feeling, perception, mental formations, consciousness) are empty in themselves, and the wisdom of Sarvajnana is also empty. Sariputra said to Subhuti, 'Therefore, Anuttara-samyak-sambodhi is difficult to understand and attain. Emptiness does not have the thought, 'I will attain Anuttara-samyak-sambodhi.' Nor does a Bodhisattva have the thought, 'I will attain Anuttara-samyak-sambodhi.' Why is that? Because all dharmas are like emptiness. A Bodhisattva understands that all dharmas are like emptiness, and then attains Anuttara-samyak-sambodhi. If a Bodhisattva knows that all dharmas are like emptiness, then attaining Anuttara-samyak-sambodhi is very swift. Bodhisattvas as numerous as the sands of the Ganges seek Anuttara-samyak-sambodhi, and ultimately do not regress. Therefore, Subhuti! Attaining Anuttara-samyak-sambodhi is very swift and difficult to achieve.' Subhuti said to Sariputra, 'What do you think, do the five skandhas waver or regress in relation to Anuttara-samyak-sambodhi?' Sariputra said, 'No.' 'Even in relation to Anuttara-samyak-sambodhi, do they waver or regress?' Sariputra said, 'No.' 'What do you think, is there anything that regresses apart from the five skandhas? Is there anything that regresses apart from Sarvajnana?' Sariputra said, 'No.' Subhuti said, 'Sariputra! What do you think, do the suchness of the five skandhas regress? Does the suchness of Sarvajnana regress?' Sariputra said, 'No.' 'Is there anything that regresses apart from the suchness of the five skandhas, apart from the suchness of Sarvajnana?' Sariputra said, 'No.' 'Sariputra, what do you think, the suchness of dharma, the nature of dharma, the abiding'

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道法、真際、不可思議性，于阿耨多羅三耶三菩有還者無？」

舍利弗言：「無。」

「頗有離如乃至不可思議性有還者無？」

舍利弗言：「無是義，是法亦不可得。」

「何所法于阿耨多羅三耶三菩有還者？」

舍利弗語須菩提言：「如尊者須菩提所說法忍，無有菩薩于阿耨多羅三耶三菩有動還者。如來所記菩薩三乘之行，皆無有處。如須菩提所說，為一乘耳。」

分耨曼陀尼子語舍利弗：「須菩提為欲說一菩薩乘耶？當問須菩提。」

舍利弗問須菩提：「云何為欲說菩薩一乘行耶？」

須菩提報言：「卿欲于如中說三乘耶？羅漢乘、辟支佛乘、菩薩佛乘。」

舍利弗言：「不也。」

須菩提言：「于舍利弗意云何？于如中頗有三乘不？」

答言：「無有。」

須菩提言：「頗于如中有一事二事三事不？」

舍利弗言：「無。」

「頗于如中見一菩薩不？」

答言：「無也。」

「是法名無為無所有法，云何欲于中求索三乘——羅漢、辟支佛、三耶三佛？舍利弗！菩薩摩訶薩于如出生諸法，聞是不恐不厭不還，出生于阿耨多羅三耶三菩。」

爾時佛嘆須菩提：「善哉，善哉！汝之所說皆是佛事。菩薩

聞是諸法皆出於如，不恐不懼不厭不還，當知是菩薩成阿耨多羅三耶三菩。」

舍利弗白佛言：「世尊！菩薩摩訶薩當出何道？」

佛言：「是菩薩當出生阿耨多羅三耶三菩道。」

須菩提言：「世尊！菩薩欲出成阿耨多羅三耶三菩，當云何住？」

佛言：「常當等意于眾生，大慈普念，無有偏黨。當爲眾生說營護念安隱，與語和順、無得中傷。視眾生等，如父如母如身如子。以慈勸人令不害生，常勸眾生令行十善。見人行正離於邪見，代其歡喜。菩薩摩訶薩欲得成阿耨多羅三耶三菩，當作是住。自行四諦、四禪、四等行、四空定，勸人令行，見人行者代其歡喜。自行六波羅蜜，常勸教人行六波羅蜜，見有行者代其歡喜。自行內外空及有無空、三十七品，自行八惟無、佛十種力、大慈大悲，自行逆順十二因緣，勸人行逆順，見有行者代其歡喜。自行聲聞、辟支佛慧，勸人令行不證真際，見有行者代其歡喜。自上菩薩位教人令進，自行神通凈佛國土，教化眾生勸彼令學，見有學者代其歡喜。自滅習緒，勸彼令滅。自壽命成就，自受法住，勸彼住法，見彼為者皆代歡喜。須菩提！菩薩摩訶薩欲成阿耨多羅三耶三菩者，當作是學、當作是住。菩薩摩訶薩當作是學般若波羅蜜漚和拘舍羅，作如是學、

【現代漢語翻譯】 現代漢語譯本：

『聽到一切法都源於如（真如，事物的本性），不恐懼，不害怕，不厭惡，不退轉，應當知道這位菩薩將成就阿耨多羅三藐三菩提（無上正等正覺）。』 舍利弗（佛陀的十大弟子之一，以智慧著稱）對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）應當走哪條道路？』 佛說：『這位菩薩應當走出生阿耨多羅三藐三菩提的道路。』 須菩提（佛陀的十大弟子之一，以解空第一著稱）說：『世尊！菩薩想要成就阿耨多羅三藐三菩提，應當如何安住？』 佛說：『應當常常平等對待眾生，以大慈悲心普遍關懷，沒有偏袒。應當為眾生宣說如何營護、憶念、安穩，與人說話和順，不傷害他人。看待眾生平等，如同父親、母親、自身、子女。用慈悲勸導人們不要殺害生命，常常勸導眾生奉行十善。見到有人行為端正，遠離邪見，要為他感到歡喜。菩薩摩訶薩想要成就阿耨多羅三藐三菩提，應當這樣安住。自己修行四諦（苦、集、滅、道）、四禪（色界四禪）、四等行（慈、悲、喜、舍）、四空定（無色界四空定），勸導他人修行，見到有人修行要為他感到歡喜。自己修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），常常勸導教化他人修行六波羅蜜，見到有人修行要為他感到歡喜。自己修行內外空以及有無空、三十七道品（三十七種修行方法），自己修行八惟無（八種解脫）、佛的十種力量、大慈大悲，自己修行逆順十二因緣（生命輪迴的十二個環節），勸導他人修行逆順，見到有人修行要為他感到歡喜。自己修行聲聞（聽聞佛法而修行）和辟支佛（獨自覺悟）的智慧，勸導他人修行但不證入涅槃，見到有人修行要為他感到歡喜。自己從菩薩的地位教導他人令其進步，自己修行神通，清凈佛國土，教化眾生，勸導他們學習，見到有人學習要為他感到歡喜。自己滅除習氣，勸導他人滅除習氣。自己壽命成就，自己領受佛法安住，勸導他人安住佛法，見到有人這樣做都要為他感到歡喜。須菩提！菩薩摩訶薩想要成就阿耨多羅三藐三菩提，應當這樣學習，應當這樣安住。菩薩摩訶薩應當這樣學習般若波羅蜜（智慧的完美）和漚和拘舍羅（方便善巧），這樣學習、』

【English Translation】 English version:

'Hearing that all dharmas (phenomena, teachings) originate from Suchness (Tathata, the true nature of things), without fear, without dread, without aversion, without turning back, one should know that this Bodhisattva will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to the Buddha, 'World Honored One! What path should a Bodhisattva-Mahasattva (a great Bodhisattva) follow?' The Buddha said, 'This Bodhisattva should follow the path that leads to the birth of Anuttara-samyak-sambodhi.' Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said, 'World Honored One! If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi, how should they abide?' The Buddha said, 'They should always treat all beings with equanimity, with great compassion and universal care, without partiality. They should speak to beings about how to protect, remember, and be secure, speaking gently and without causing harm. They should view all beings equally, like a father, a mother, oneself, or one's children. With compassion, they should encourage people not to harm life, and always encourage beings to practice the ten virtues. When they see someone acting righteously and abandoning wrong views, they should rejoice for them. A Bodhisattva-Mahasattva who wishes to attain Anuttara-samyak-sambodhi should abide in this way. They should practice the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering), the four Dhyanas (four meditative absorptions in the realm of form), the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four formless absorptions (four meditative absorptions in the formless realm), and encourage others to practice them. When they see someone practicing, they should rejoice for them. They should practice the six Paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom), and always encourage and teach others to practice the six Paramitas. When they see someone practicing, they should rejoice for them. They should practice the emptiness of inner and outer, as well as the emptiness of being and non-being, the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment), they should practice the eight liberations, the ten powers of the Buddha, great compassion and great loving-kindness, they should practice the twelve links of dependent origination (the twelve links in the cycle of rebirth) in forward and reverse order, and encourage others to practice them in forward and reverse order. When they see someone practicing, they should rejoice for them. They should practice the wisdom of Sravakas (hearers of the Buddha's teachings) and Pratyekabuddhas (solitary realizers), and encourage others to practice without attaining Nirvana. When they see someone practicing, they should rejoice for them. They should teach others to advance from the Bodhisattva position, they should practice supernatural powers, purify Buddha lands, teach and transform beings, and encourage them to learn. When they see someone learning, they should rejoice for them. They should extinguish their own habitual tendencies, and encourage others to extinguish their habitual tendencies. They should achieve longevity, receive and abide in the Dharma, and encourage others to abide in the Dharma. When they see someone doing this, they should rejoice for them. Subhuti! A Bodhisattva-Mahasattva who wishes to attain Anuttara-samyak-sambodhi should learn in this way, should abide in this way. A Bodhisattva-Mahasattva should learn the Prajnaparamita (perfection of wisdom) and Upaya-kausalya (skillful means) in this way, should learn in this way,'

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如是住者，於五陰無有掛礙，乃至法住亦無掛礙。所以者何？是菩薩摩訶薩真際學，不受五陰，乃至薩云若亦無所受。所以者何？不受五陰則非五陰，不受薩云然則非薩云然。」

說是菩薩住品時，二千菩薩得無所從生法忍。

摩訶般若波羅蜜阿惟越致品第五十六

於是須菩提白佛言：「世尊！我等當以何貌相像知是阿惟越致？」

佛告須菩提言：「解知凡人地及弟子地、辟支佛地乃至如來地，儘是一如而不分別，一無有二入；自身、如等，一入不分別；聞是如已直過無狐疑，于如無所失；所說無增減，亦不視他人長短；以是貌像當知是為阿惟越致菩薩。」

「世尊！當復以何相像之貌知是阿惟越致菩薩？」

佛言：「諸法亦無形、亦無貌像、亦無有相。」

須菩提言：「世尊！若諸法無形無像、亦無相，為從何法轉還而為阿惟越致菩薩？」

佛言：「於五陰轉還，知是阿惟越致菩薩。須菩提！菩薩於六波羅蜜轉還，于內空、外空及有無空，三十七品、佛十八法轉還，于聲聞、辟支佛地及阿耨多羅三耶三菩地轉還，須菩提！當知是為阿惟越致菩薩。何以故？須菩提！五陰無有形，道亦無有形，是故菩薩於五陰轉還及於道。何以故？五陰及道無有處故。

「復

【現代漢語翻譯】 現代漢語譯本：

如此安住的菩薩，對於五陰（色、受、想、行、識，構成人身心的五種要素）沒有執著，乃至對於法（佛法）的安住也沒有執著。這是為什麼呢？因為這是菩薩摩訶薩（偉大的菩薩）的真際之學，不執著於五陰，乃至對於薩云若（一切智，佛的智慧）也沒有執著。這是為什麼呢？不執著於五陰，就不是五陰；不執著于薩云若，就不是薩云若。

當佛陀宣說菩薩安住品時，有兩千位菩薩證得了無所從生法忍（對一切法無生無滅的真理的領悟）。

摩訶般若波羅蜜阿惟越致品第五十六

這時，須菩提（佛陀的弟子）問佛陀：『世尊！我們應當以什麼樣的外貌和特徵來識別阿惟越致（不退轉）菩薩呢？』

佛陀告訴須菩提：『瞭解凡夫地、弟子地、辟支佛地（緣覺，獨自覺悟者）乃至如來地（佛的境界），都視為一體而不分別，沒有兩種不同的進入方式；自身和如（真如，事物的真實本性）等同，進入一體而不分別；聽到這樣的真如后，直接超越而沒有疑惑，對於真如沒有失去；所說的法沒有增減，也不看別人的長處和短處；以這樣的外貌和特徵，應當知道這就是阿惟越致菩薩。』

『世尊！我們還應當以什麼樣的外貌和特徵來識別阿惟越致菩薩呢？』

佛陀說：『一切法都沒有形狀、沒有外貌、也沒有相狀。』

須菩提說：『世尊！如果一切法都沒有形狀、沒有外貌、也沒有相狀，那麼是從什麼法轉還而成為阿惟越致菩薩呢？』

佛陀說：『從五陰轉還，就知道是阿惟越致菩薩。須菩提！菩薩從六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）轉還，從內空、外空以及有無空，三十七品（三十七道品，佛教修行的基本綱要）、佛十八法（佛的十八種不共法）轉還，從聲聞地、辟支佛地以及阿耨多羅三耶三菩提（無上正等正覺，佛的智慧）轉還，須菩提！應當知道這就是阿惟越致菩薩。為什麼呢？須菩提！五陰沒有形狀，道（修行之路）也沒有形狀，所以菩薩從五陰轉還以及從道轉還。為什麼呢？因為五陰和道都沒有固定的處所。

』複次，須菩提！菩薩摩訶薩從一切法轉還，當知是阿惟越致菩薩。』 English version:

Thus abiding, a Bodhisattva has no attachment to the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person's physical and mental existence), nor even to the abiding in Dharma (Buddhist teachings). Why is that? Because this is the true learning of a Bodhisattva Mahasattva (a great Bodhisattva), not being attached to the five skandhas, nor even to Sarvajna (omniscience, the wisdom of a Buddha). Why is that? Not being attached to the five skandhas, then they are not the five skandhas; not being attached to Sarvajna, then it is not Sarvajna.

When the Buddha was expounding the chapter on the Bodhisattva's Abiding, two thousand Bodhisattvas attained the forbearance of the non-origination of all dharmas (the realization of the truth that all phenomena are neither created nor destroyed).

Chapter Fifty-Six on the Avinivartanīya (Non-retrogressing) of the Mahāprajñāpāramitā

Then, Subhuti (a disciple of the Buddha) asked the Buddha: 'World Honored One! By what appearance and characteristics should we recognize an Avinivartanīya (non-retrogressing) Bodhisattva?'

The Buddha told Subhuti: 'Understanding that the realms of ordinary people, disciples, Pratyekabuddhas (solitary realizers), and even the realm of the Tathagata (Buddha), are all one and not separate, there are no two different ways of entering; oneself and Suchness (Tathata, the true nature of things) are the same, entering into one without distinction; having heard of such Suchness, directly transcending without doubt, not losing anything in Suchness; the Dharma spoken is neither increased nor decreased, and one does not look at the strengths and weaknesses of others; with these appearances and characteristics, one should know that this is an Avinivartanīya Bodhisattva.'

'World Honored One! By what other appearances and characteristics should we recognize an Avinivartanīya Bodhisattva?'

The Buddha said: 'All dharmas have no form, no appearance, and no characteristics.'

Subhuti said: 'World Honored One! If all dharmas have no form, no appearance, and no characteristics, then from what dharma does one turn back to become an Avinivartanīya Bodhisattva?'

The Buddha said: 'Turning back from the five skandhas, one knows that this is an Avinivartanīya Bodhisattva. Subhuti! A Bodhisattva turns back from the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), from inner emptiness, outer emptiness, and the emptiness of existence and non-existence, from the thirty-seven factors of enlightenment (the basic framework of Buddhist practice), from the eighteen unique qualities of a Buddha, from the realms of Sravakas (hearers), Pratyekabuddhas, and Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha), Subhuti! One should know that this is an Avinivartanīya Bodhisattva. Why is that? Subhuti! The five skandhas have no form, and the path (the path of practice) has no form, therefore a Bodhisattva turns back from the five skandhas and from the path. Why is that? Because the five skandhas and the path have no fixed location.

'Furthermore, Subhuti! A Bodhisattva Mahasattva turns back from all dharmas, one should know that this is an Avinivartanīya Bodhisattva.'

【English Translation】 Thus abiding, a Bodhisattva has no attachment to the five skandhas (form, feeling, perception, mental formations, and consciousness), nor even to the abiding in Dharma. Why is that? Because this is the true learning of a Bodhisattva Mahasattva, not being attached to the five skandhas, nor even to Sarvajna. Why is that? Not being attached to the five skandhas, then they are not the five skandhas; not being attached to Sarvajna, then it is not Sarvajna. When the Buddha was expounding the chapter on the Bodhisattva's Abiding, two thousand Bodhisattvas attained the forbearance of the non-origination of all dharmas. Chapter Fifty-Six on the Avinivartanīya of the Mahāprajñāpāramitā Then, Subhuti asked the Buddha: 'World Honored One! By what appearance and characteristics should we recognize an Avinivartanīya Bodhisattva?' The Buddha told Subhuti: 'Understanding that the realms of ordinary people, disciples, Pratyekabuddhas, and even the realm of the Tathagata, are all one and not separate, there are no two different ways of entering; oneself and Suchness are the same, entering into one without distinction; having heard of such Suchness, directly transcending without doubt, not losing anything in Suchness; the Dharma spoken is neither increased nor decreased, and one does not look at the strengths and weaknesses of others; with these appearances and characteristics, one should know that this is an Avinivartanīya Bodhisattva.' 'World Honored One! By what other appearances and characteristics should we recognize an Avinivartanīya Bodhisattva?' The Buddha said: 'All dharmas have no form, no appearance, and no characteristics.' Subhuti said: 'World Honored One! If all dharmas have no form, no appearance, and no characteristics, then from what dharma does one turn back to become an Avinivartanīya Bodhisattva?' The Buddha said: 'Turning back from the five skandhas, one knows that this is an Avinivartanīya Bodhisattva. Subhuti! A Bodhisattva turns back from the six paramitas, from inner emptiness, outer emptiness, and the emptiness of existence and non-existence, from the thirty-seven factors of enlightenment, from the eighteen unique qualities of a Buddha, from the realms of Sravakas, Pratyekabuddhas, and Anuttara-samyak-sambodhi, Subhuti! One should know that this is an Avinivartanīya Bodhisattva. Why is that? Subhuti! The five skandhas have no form, and the path has no form, therefore a Bodhisattva turns back from the five skandhas and from the path. Why is that? Because the five skandhas and the path have no fixed location.' 'Furthermore, Subhuti! A Bodhisattva Mahasattva turns back from all dharmas, one should know that this is an Avinivartanīya Bodhisattva.'

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次，須菩提！菩薩摩訶薩亦不觀視外道及沙門、婆羅門所為所知所見，亦不觀視諸外道家邪見直見，亦不狐疑。亦不㧗外道沙門婆羅門戒，亦不狡戲墮諸邪見，不持香花繒蓋幢幡奉諸天神，亦不教他人令奉邪見。以是像貌觀其相行具足，知是阿惟越致菩薩。須菩提！阿惟越致不生下賤之家，不生八劇之處，不受女人身。以是像貌具足，知是阿惟越致菩薩。須菩提！阿惟越致常行十善而不毀犯，常于夢中守行十善，教人令行，見人行者代其歡喜。以是像貌具足，知是為阿惟越致菩薩。須菩提！阿惟越致為眾生故行六波羅蜜，自學十二部經，常作愿言：『持是十二部經，勸勉眾生，滿眾生愿。持是功德皆施眾生，成阿耨多羅三耶三菩。』以是像貌具足，知是為阿惟越致菩薩。須菩提！阿惟越致於深經中亦不狐疑平相。」

須菩提白言：「云何阿惟越致於深經法中無有狐疑？」

佛言：「是菩薩亦不見有法，亦不見五陰，亦不見道有平相狐疑者。以是像貌具足，知是為阿惟越致。須菩提！阿惟越致菩薩身口意行常慈柔軟，身口意業常施眾生。以是像貌具足，知是為阿惟越致菩薩。須菩提！阿惟越致菩薩不與五蓋事俱，初無戀慕于恩愛意。以是相故，知是為阿惟越致菩薩。須菩提！阿惟越致坐起行步臥覺，安詳而

【現代漢語翻譯】 現代漢語譯本： 再者，須菩提！菩薩摩訶薩（偉大的菩薩）也不觀察外道（不信奉佛教的宗教或哲學）以及沙門（出家修行者）、婆羅門（印度教祭司）的所作所為、所知所見，也不觀察各種外道家的邪見和直見，也不會心生疑惑。他們也不會輕視外道、沙門、婆羅門的戒律，也不會狡猾地戲弄而墮入各種邪見，不拿香花、絲綢、傘蓋、旗旛去供奉諸天神，也不會教導他人去信奉邪見。通過這些外在的特徵來觀察，如果其行為舉止都符合這些標準，就可以知道這是阿惟越致（不退轉）菩薩。 須菩提！阿惟越致菩薩不會出生在貧賤之家，也不會出生在八種艱難困苦的地方，也不會受生為女人身。通過這些外在的特徵，如果都符合這些標準，就可以知道這是阿惟越致菩薩。須菩提！阿惟越致菩薩常常奉行十善而不違犯，常常在夢中也堅守十善，教導他人奉行，見到他人奉行就隨喜讚歎。通過這些外在的特徵，如果都符合這些標準，就可以知道這是阿惟越致菩薩。 須菩提！阿惟越致菩薩爲了利益眾生而修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），自己學習十二部經（佛教經典），常常發願說：『持誦這十二部經，勸勉眾生，滿足眾生的願望。將這些功德都回向給眾生，成就阿耨多羅三藐三菩提（無上正等正覺）。』通過這些外在的特徵，如果都符合這些標準，就可以知道這是阿惟越致菩薩。須菩提！阿惟越致菩薩對於深奧的佛法經典也不會心生疑惑，保持平等心。 須菩提問道：『為什麼阿惟越致菩薩對於深奧的佛法經典不會有疑惑呢？』 佛說：『這位菩薩既不執著于任何法，也不執著於五陰（色、受、想、行、識），也不認為道有任何不平等而產生疑惑。通過這些外在的特徵，如果都符合這些標準，就可以知道這是阿惟越致菩薩。須菩提！阿惟越致菩薩的身口意行為常常慈悲柔和，身口意業常常佈施給眾生。通過這些外在的特徵，如果都符合這些標準，就可以知道這是阿惟越致菩薩。須菩提！阿惟越致菩薩不會與五蓋（貪慾、嗔恚、睡眠、掉悔、疑）的事物同流合污，最初就沒有對恩愛產生任何留戀。通過這些特徵，就可以知道這是阿惟越致菩薩。須菩提！阿惟越致菩薩在坐、起、行走、睡覺、覺醒時，都安詳而

【English Translation】 English version: Furthermore, Subhuti! A Bodhisattva Mahasattva (a great Bodhisattva) does not observe the practices, knowledge, or views of non-Buddhists (those who do not follow Buddhist teachings) and Sramanas (ascetic practitioners), or Brahmins (Hindu priests), nor does he observe the heretical or correct views of various non-Buddhist schools, nor does he harbor doubts. He does not despise the precepts of non-Buddhists, Sramanas, or Brahmins, nor does he cunningly mock and fall into various heretical views. He does not offer incense, flowers, silk, canopies, or banners to the gods, nor does he teach others to follow heretical views. By observing these outward characteristics, if his conduct and behavior meet these standards, it can be known that he is an Avaivartika (non-retrogressing) Bodhisattva. Subhuti! An Avaivartika Bodhisattva is not born into a poor family, nor is he born in the eight difficult places, nor does he take birth as a woman. By these outward characteristics, if they all meet these standards, it can be known that he is an Avaivartika Bodhisattva. Subhuti! An Avaivartika Bodhisattva always practices the ten virtues without transgression, always upholds the ten virtues even in his dreams, teaches others to practice them, and rejoices when he sees others practicing them. By these outward characteristics, if they all meet these standards, it can be known that he is an Avaivartika Bodhisattva. Subhuti! An Avaivartika Bodhisattva practices the six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom) for the benefit of all beings, studies the twelve divisions of scriptures (Buddhist texts) himself, and often makes the vow: 『By upholding these twelve divisions of scriptures, I will encourage all beings and fulfill their wishes. I will dedicate these merits to all beings and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 By these outward characteristics, if they all meet these standards, it can be known that he is an Avaivartika Bodhisattva. Subhuti! An Avaivartika Bodhisattva does not harbor doubts about the profound Buddhist scriptures and maintains equanimity. Subhuti asked: 『Why does an Avaivartika Bodhisattva not have doubts about the profound Buddhist scriptures?』 The Buddha said: 『This Bodhisattva does not cling to any dharma (teaching), nor does he cling to the five skandhas (form, feeling, perception, mental formations, and consciousness), nor does he think that the path has any inequality that causes doubt. By these outward characteristics, if they all meet these standards, it can be known that he is an Avaivartika Bodhisattva. Subhuti! The actions of an Avaivartika Bodhisattva』s body, speech, and mind are always compassionate and gentle, and his actions of body, speech, and mind are always given to all beings. By these outward characteristics, if they all meet these standards, it can be known that he is an Avaivartika Bodhisattva. Subhuti! An Avaivartika Bodhisattva does not associate with the five hindrances (sensual desire, ill-will, sloth and torpor, restlessness and worry, and doubt), and initially has no attachment to love and affection. By these characteristics, it can be known that he is an Avaivartika Bodhisattva. Subhuti! An Avaivartika Bodhisattva, whether sitting, rising, walking, sleeping, or waking, is always peaceful and

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不卒暴。以是相具足，知是阿惟越致菩薩。須菩提！阿惟越致菩薩凈潔自喜無有塵垢，衣服床臥亦復凈潔，少於疾病。凡人身中有八萬種蟲常侵食人，阿惟越致無復是蟲。何以故？是菩薩功德過出世間、諸天、鬼神、阿須倫上。為諸善本，于功德中稍漸增益，身口意凈。以是相行像貌具足，是為阿惟越致菩薩。」

須菩提白佛言：「云何菩薩受身口意凈？」

佛言：「隨諸善本，身口意凈，瑕穢即除，功德稍增、瑕穢轉滅；是為身口意凈。以是三事凈，過於聲聞、辟支佛上。以是相行像貌具足，是為阿惟越致菩薩。須菩提！阿惟越致菩薩不貪利養、不貪衣服，具足十二沙門法，行無嫉妒意，亦無愚癡貪利之意，無不等意、無懈怠意、無惡戒意。以是相行像貌具足，是為阿惟越致菩薩。須菩提！阿惟越致志常安隱、意常深入，一意聽受所聞法教，與般若波羅蜜俱等意奉行，所有俗事皆與般若波羅蜜俱；有不入法性者，皆見與般若波羅蜜合。以是相行像貌具足，知是阿惟越致菩薩。須菩提！阿惟越致菩薩，若魔波旬化作大小泥犁，一一泥犁中有無數億千菩薩，皆在其中受諸苦痛。波旬指示語菩薩言：『是諸苦人，皆過去佛所授記莂，皆是阿惟越致菩薩，今皆墮是中受諸苦痛。今卿若是阿惟越致受記莂者，佛為

【現代漢語翻譯】 現代漢語譯本 不急躁粗暴。因為具備這些相，就知道這是阿惟越致菩薩（不退轉菩薩）。須菩提！阿惟越致菩薩清凈喜悅，沒有塵垢，衣服床鋪也同樣清凈，很少生病。凡人身體中有八萬種蟲子經常侵蝕人體，阿惟越致菩薩沒有這些蟲子。為什麼呢？因為這位菩薩的功德超越了世間、諸天、鬼神、阿修羅之上。他以各種善行為根本，在功德中逐漸增長，身口意清凈。因為具備這些相和行為，這就是阿惟越致菩薩。 須菩提問佛說：『菩薩如何才能做到身口意清凈呢？』 佛說：『隨著各種善行的根本，身口意就清凈，瑕疵污穢就會消除，功德逐漸增長，瑕疵污穢轉而消滅；這就是身口意清凈。因為這三方面清凈，就超過了聲聞、辟支佛。因為具備這些相和行為，這就是阿惟越致菩薩。須菩提！阿惟越致菩薩不貪圖利養，不貪圖衣服，具足十二沙門法，行為沒有嫉妒心，也沒有愚癡貪利之心，沒有不平等心，沒有懈怠心，沒有惡戒心。因為具備這些相和行為，這就是阿惟越致菩薩。須菩提！阿惟越致菩薩心志常常安穩，意念常常深入，一心聽受所聞的佛法教誨，與般若波羅蜜（智慧到彼岸）同等心意奉行，所有世俗之事都與般若波羅蜜相合；凡是不符合法性的，都看作與般若波羅蜜相合。因為具備這些相和行為，就知道這是阿惟越致菩薩。須菩提！阿惟越致菩薩，如果魔波旬（魔王）化作大小地獄，每一個地獄中有無數億千菩薩，都在其中遭受各種苦痛。波旬指著這些菩薩對阿惟越致菩薩說：『這些受苦的人，都是過去佛所授記的，都是阿惟越致菩薩，現在都墮落在這裡遭受各種苦痛。現在你如果是阿惟越致受記的，佛為你授記時，』

【English Translation】 English version Not hasty or violent. Because of possessing these characteristics, one knows this is an Aviveyika Bodhisattva (a Bodhisattva who does not regress). Subhuti! An Aviveyika Bodhisattva is pure and joyful, without any defilement. Their clothes and bedding are also pure, and they rarely fall ill. Ordinary people have eighty thousand kinds of worms in their bodies that constantly consume them, but an Aviveyika Bodhisattva does not have these worms. Why? Because this Bodhisattva's merits surpass those of the world, the gods, ghosts, and Asuras. They take various good deeds as their foundation, gradually increasing in merit, and their body, speech, and mind are pure. Because they possess these characteristics and conduct, this is an Aviveyika Bodhisattva. Subhuti asked the Buddha, 'How does a Bodhisattva achieve purity of body, speech, and mind?' The Buddha said, 'Following the foundation of various good deeds, the body, speech, and mind become pure, flaws and defilements are eliminated, merits gradually increase, and flaws and defilements are transformed and extinguished; this is the purity of body, speech, and mind. Because of this threefold purity, they surpass the Sravakas and Pratyekabuddhas. Because they possess these characteristics and conduct, this is an Aviveyika Bodhisattva. Subhuti! An Aviveyika Bodhisattva does not crave profit or offerings, does not crave clothing, possesses the twelve Sramana (ascetic) practices, acts without jealousy, has no foolish desire for gain, has no unequal mind, no lazy mind, and no evil precept mind. Because they possess these characteristics and conduct, this is an Aviveyika Bodhisattva. Subhuti! An Aviveyika Bodhisattva's will is always peaceful, their mind is always profound, they listen attentively to the Dharma teachings they hear, and they practice with the same intention as Prajna Paramita (perfection of wisdom), all worldly matters are in accordance with Prajna Paramita; whatever does not conform to the nature of Dharma, they see as being in accordance with Prajna Paramita. Because they possess these characteristics and conduct, one knows this is an Aviveyika Bodhisattva. Subhuti! If Mara Papiyas (the demon king) transforms into large and small hells, and in each hell there are countless billions of Bodhisattvas, all suffering various pains. Papiyas points to these Bodhisattvas and says to the Aviveyika Bodhisattva, 'These suffering people were all predicted by past Buddhas, they are all Aviveyika Bodhisattvas, and now they have all fallen here to suffer various pains. Now, if you are an Aviveyika who has received a prediction, when the Buddha predicted for you,'

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授卿泥犁記莂，不為授卿菩薩記莂。卿不如舍菩薩道可得生天，不復受是泥犁勤苦。』須菩提！若是菩薩意不亂者，終不墮泥犁中；當知是為阿惟越致菩薩。時魔波旬復作沙門被服，至菩薩所言：『卿前可所受六波羅蜜，欲求阿耨多羅三耶三菩意者，諸可行法今疾悔之，疾悔過者可得解脫。汝前所可供養諸佛及弟子眾，從初發意至於法盡，中間所作善本及勸助代歡喜之福，求阿耨多羅三耶三菩。汝疾舍是意、早悔過。若舍若悔者，我便當語汝佛所說深經要法、如來所教。汝所聞者，皆非佛經、非如來教，是異道人所撰集耳。』若菩薩得是意亂狐疑者，當知是菩薩非如來所授記莂，是菩薩未正定住阿惟越致地。若菩薩不疑不亂、不轉意、無所受，不信他事、不用他教，行六波羅蜜便自具足，疾逮薩云然慧道。自歸之不受他教，譬如漏盡羅漢面自見法，不信余教，魔終不能耶。阿羅漢、辟支佛終不能轉阿惟越致菩薩。」

佛告須菩提：「如汝所言，羅漢、辟支佛不能動轉阿惟越致菩薩。不能轉者，為不轉還，是菩薩必至阿耨多羅三耶三菩，正住阿惟越致地。尚不信如來、無所著、等正覺，何況當信羅漢、辟支佛及魔波旬、諸異學語。所以者何？初不見有法當可信者，亦不見五陰如有可信者，亦不見道如可信者。須菩

【現代漢語翻譯】 現代漢語譯本：『我給你的是墮入泥犁（地獄）的預言，而不是給你菩薩的預言。你不如捨棄菩薩道，或許可以昇天，不再遭受泥犁的苦難。』須菩提！如果菩薩的心意不亂，最終不會墮入泥犁；應當知道這是阿惟越致（不退轉）菩薩。當時，魔波旬又化作沙門的模樣，來到菩薩面前說：『你之前所受持的六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），想要追求阿耨多羅三藐三菩提（無上正等正覺）的意願，現在應該趕快懺悔你所修行的法，趕快懺悔你的過錯，這樣才能得到解脫。你之前所供養的諸佛以及弟子們，從最初發心到法盡，中間所做的善行以及勸助他人、隨喜的福德，都是爲了求阿耨多羅三藐三菩提。你趕快捨棄這個意願，早點懺悔過錯。如果捨棄和懺悔，我就告訴你佛所說的深奧經典和重要教法、如來的教誨。你所聽到的，都不是佛經、不是如來的教誨，而是其他外道之人所編撰的。』如果菩薩因此心意動搖、產生疑惑，應當知道這個菩薩不是如來所授記的，這個菩薩還沒有真正安住于阿惟越致地。如果菩薩不疑惑、不心亂、不改變心意、無所執著、不相信其他的事情、不接受其他人的教導，修行六波羅蜜就能自己圓滿，迅速達到薩云然慧道（一切智）。自己歸依自己，不接受其他人的教導，就像漏盡的阿羅漢（斷盡煩惱的聖者）自己見到法，不相信其他教導，魔最終也不能動搖他。阿羅漢、辟支佛（獨覺）最終也不能動搖阿惟越致菩薩。」 佛告訴須菩提：『正如你所說，羅漢、辟支佛不能動搖阿惟越致菩薩。不能動搖，是因為他們不能使菩薩退轉，這個菩薩必定會達到阿耨多羅三藐三菩提，安住于阿惟越致地。他們尚且不相信如來、無所執著、等正覺，何況會相信羅漢、辟支佛以及魔波旬、各種外道之人的話呢？這是為什麼呢？因為最初就沒有什麼法是應當相信的，也沒有見到五陰（色、受、想、行、識）有什麼是應當相信的，也沒有見到道有什麼是應當相信的。須菩提！』

【English Translation】 English version: 『I am giving you a prediction of falling into Naraka (hell), not a prediction of becoming a Bodhisattva. You might as well abandon the Bodhisattva path, perhaps you can ascend to heaven and no longer suffer the hardships of Naraka.』 Subhuti! If a Bodhisattva』s mind is not disturbed, they will ultimately not fall into Naraka; it should be known that this is an Avaivartika (non-retrogressing) Bodhisattva. At that time, Mara Papiyas again transformed into the appearance of a Shramana (ascetic), came to the Bodhisattva and said: 『You previously received the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), and the intention to seek Anuttara-samyak-sambodhi (unexcelled complete enlightenment), you should now quickly repent of the Dharma you have practiced, quickly repent of your faults, so that you can attain liberation. The Buddhas and disciples you have previously made offerings to, from the initial aspiration to the end of the Dharma, the good deeds you have done in between, as well as the merits of encouraging others and rejoicing, are all for the sake of seeking Anuttara-samyak-sambodhi. You should quickly abandon this intention and repent of your faults early. If you abandon and repent, I will tell you the profound scriptures and important teachings spoken by the Buddha, the teachings of the Tathagata. What you have heard is not the Buddha's scriptures, not the Tathagata's teachings, but compiled by other heretics.』 If a Bodhisattva』s mind wavers and doubts arise because of this, it should be known that this Bodhisattva is not one who has received a prediction from the Tathagata, this Bodhisattva has not yet truly abided in the Avaivartika stage. If a Bodhisattva does not doubt, is not disturbed, does not change their mind, has no attachments, does not believe in other things, does not accept the teachings of others, and practices the Six Paramitas, they will perfect themselves, and quickly attain the Sarvajna-jnana path (all-knowing wisdom). Relying on oneself and not accepting the teachings of others, just like an Arhat (one who has extinguished all defilements) who has exhausted all outflows, sees the Dharma for themselves, and does not believe in other teachings, Mara will ultimately not be able to shake them. Arhats and Pratyekabuddhas (solitary realizers) will ultimately not be able to shake an Avaivartika Bodhisattva.」 The Buddha told Subhuti: 『As you have said, Arhats and Pratyekabuddhas cannot shake an Avaivartika Bodhisattva. They cannot shake them because they cannot cause the Bodhisattva to regress, this Bodhisattva will certainly attain Anuttara-samyak-sambodhi, and abide in the Avaivartika stage. They do not even believe in the Tathagata, who is without attachments and is perfectly enlightened, how much less would they believe in the words of Arhats, Pratyekabuddhas, Mara Papiyas, and various heretics? Why is this so? Because initially there is no Dharma that should be believed, nor is there anything in the Five Skandhas (form, feeling, perception, mental formations, consciousness) that should be believed, nor is there anything in the path that should be believed. Subhuti!』

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提！當以是像貌觀其相行，知是為阿惟越致菩薩。須菩提！魔復化作比丘被服形像，來至菩薩前語菩薩言：『善男子！如卿所行，皆世俗事非薩云然行。』魔復語言：『我當斷卿勤苦之本。』便為菩薩說像道法教，則是世事像道教者，或示尸解，或說四禪及四空定。言：『善男子！是還正道，從是可得須陀洹道，可至羅漢、辟支佛道。從我教者可斷生死勤苦根本。用是勤苦為學之乎？隨我教者可生欲天、得生色天。』須菩提！菩薩聞是便大歡喜，不亂不轉亦不狐疑，意復念言：『今是比丘持是像法來為我說，益我不少。所以者何？像法所說，不于須陀洹取證，至於羅漢、辟支佛道亦不取證，至阿耨多羅三耶三菩亦不取證。今受是比丘恩，我所應覺知之事，今為我說。覺知是已，當遍知三乘之事。』時魔波旬知菩薩喜，語菩薩言：『善男子！欲得知供養如恒邊沙佛衣被飲食、床臥醫藥菩薩者，不復從是過去恒邊沙佛受行五波羅蜜、從彼諸佛所聞所問：「菩薩摩訶薩當云何住、當云何行五波羅蜜、三十七品、大悲大慈？如諸佛所教，當作是行、當作是住。如菩薩所應，從是成阿耨多羅三耶三菩。如其教住，如諸行者逮薩云然。」諸過去菩薩作是輩行乃作爾所功德，尚不能得阿耨多羅三耶三菩，卿學以來甫爾，便當那得阿耨

多羅三耶三菩？』若菩薩聞是，意無有異、不恐不懼，倍復歡喜言：『是輩比丘重複益我，令我得須陀洹至薩云然。』時魔波旬知是菩薩意不動轉，更便化作大比丘眾，示菩薩言：『是輩比丘諸漏已盡，發意求佛不能得佛，今皆取羅漢。如是輩人不能得成，況卿欲得阿耨多羅三耶三菩菩薩？』覺知是魔事者，不墮羅漢、辟支佛道，當成阿耨多羅三耶三菩。若有菩薩行檀波羅蜜至薩云然不動還者，成阿耨多羅三耶三菩。

「複次，須菩提！若有菩薩行般若波羅蜜，作是念言：『如佛所說，菩薩盡奉持不離諸佛教，至薩云然終不耗減。』須菩提！菩薩行般若波羅蜜，當作念言：『覺知魔事者，終不耗減于阿耨多羅三耶三菩。』須菩提！以是相行像貌具足，當知是阿惟越致菩薩。」

須菩提言：「世尊！菩薩於何所轉而言不轉還？」

佛言：「於五陰相還，於十二衰相還，於十八性相還，于淫怒癡相還，于見相還，於三十七品相還，于聲聞、辟支佛相還，于佛相還。何以故？阿惟越致菩薩空像色貌法相，上菩薩位。于不生法亦無所有，既無所有亦無所作，亦不作亦不生，是故名為無所從生法忍。菩薩得是忍者，則是阿惟越致菩薩摩訶薩。須菩提！以是相行像貌具足，知是阿惟越致菩薩摩訶薩。」

【現代漢語翻譯】 現代漢語譯本 『阿耨多羅三藐三菩提（無上正等正覺）嗎？』如果菩薩聽到這些話，心中沒有絲毫動搖、不恐懼不害怕，反而更加歡喜地說：『這些比丘重複地幫助我，使我從須陀洹（預流果）直至薩云然（一切智）。』當時，魔波旬知道這位菩薩的心意沒有動搖，就變化成一大群比丘，向菩薩展示說：『這些比丘的煩惱已經斷盡，發願求佛卻不能成佛，現在都證得了羅漢果。像他們這樣的人都不能成就，何況你想要得到阿耨多羅三藐三菩提呢？』覺知這是魔事的人，不會墮入羅漢、辟支佛道，應當成就阿耨多羅三藐三菩提。如果菩薩修行檀波羅蜜（佈施波羅蜜）直至薩云然而不退轉，就能成就阿耨多羅三藐三菩提。 『再者，須菩提！如果菩薩修行般若波羅蜜（智慧波羅蜜），這樣想：『如佛所說，菩薩完全奉持而不違背諸佛的教誨，直至薩云然終究不會耗減。』須菩提！菩薩修行般若波羅蜜，應當這樣想：『覺知魔事的人，終究不會耗減于阿耨多羅三藐三菩提。』須菩提！以這樣的相、行、像貌具足，應當知道這是阿惟越致（不退轉）菩薩。』 須菩提問：『世尊！菩薩在什麼方面轉而說不退轉呢？』 佛說：『在五陰（色、受、想、行、識）的相上退轉，在十二衰（老、病、死等）的相上退轉，在十八性（眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）的相上退轉，在淫慾、嗔怒、愚癡的相上退轉，在見解的相上退轉，在三十七品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）的相上退轉，在聲聞、辟支佛的相上退轉，在佛的相上退轉。為什麼呢？阿惟越致菩薩空無色相、形貌、法相，登上菩薩的果位。對於不生之法也無所執著，既然無所執著也就無所作為，既不作為也不生起，所以稱為無所從生法忍。菩薩得到這種忍，就是阿惟越致菩薩摩訶薩（大菩薩）。須菩提！以這樣的相、行、像貌具足，就知道這是阿惟越致菩薩摩訶薩。』

【English Translation】 English version 'Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?' If a Bodhisattva hears this, their mind does not waver, they are not afraid or fearful, but rather rejoice even more, saying: 'These Bhikkhus are repeatedly helping me, enabling me to go from Srotaapanna (stream-enterer) to Sarvajnana (omniscience).' At that time, Mara Papiyas, knowing that the Bodhisattva's mind was not shaken, transformed into a large group of Bhikkhus, showing the Bodhisattva and saying: 'These Bhikkhus have exhausted their defilements, have aspired to Buddhahood but could not attain it, and have now all attained Arhatship. If such people cannot achieve it, how much less can you attain Anuttara-samyak-sambodhi?' Those who recognize this as Mara's doing will not fall into the path of Arhats or Pratyekabuddhas, but will attain Anuttara-samyak-sambodhi. If a Bodhisattva practices Dana Paramita (perfection of giving) up to Sarvajnana without turning back, they will attain Anuttara-samyak-sambodhi. 'Furthermore, Subhuti! If a Bodhisattva practices Prajna Paramita (perfection of wisdom), thinking: 'As the Buddha has said, Bodhisattvas completely uphold and do not deviate from the teachings of all Buddhas, and up to Sarvajnana, they will ultimately not diminish.' Subhuti! A Bodhisattva practicing Prajna Paramita should think: 'Those who recognize Mara's actions will ultimately not diminish in Anuttara-samyak-sambodhi.' Subhuti! With these characteristics, conduct, and appearance complete, it should be known that this is an Avaivartika (non-retrogression) Bodhisattva.' Subhuti said: 'World Honored One! In what does a Bodhisattva turn and yet is said not to turn back?' The Buddha said: 'They turn back in the aspect of the five Skandhas (form, feeling, perception, mental formations, consciousness), turn back in the aspect of the twelve Ayatanas (sense bases), turn back in the aspect of the eighteen Dhatus (elements), turn back in the aspect of lust, anger, and delusion, turn back in the aspect of views, turn back in the aspect of the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path), turn back in the aspect of Sravakas and Pratyekabuddhas, and turn back in the aspect of Buddhas. Why is that? An Avaivartika Bodhisattva is empty of form, appearance, and Dharma aspects, and ascends to the Bodhisattva stage. They also have no attachment to the unarisen Dharma, and since there is no attachment, there is also no action, neither acting nor arising, therefore it is called the forbearance of non-arising Dharma. A Bodhisattva who attains this forbearance is an Avaivartika Bodhisattva Mahasattva (great Bodhisattva). Subhuti! With these characteristics, conduct, and appearance complete, it is known that this is an Avaivartika Bodhisattva Mahasattva.'

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放光般若經卷第十二 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第十三

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜堅固品第五十七

佛告須菩提：「彼魔波旬至菩薩所言：『薩云若者與虛空等，有無之事皆空，是法及形亦復空。于空無之法初無能得，已過去者亦不能得空無之法，甫當來者亦不能得，有無之相皆空。如空，汝唐勤苦，成阿耨多羅三耶三菩者是皆魔事，非三耶三佛所說。諸賢者當覺魔事，卿作是意者，卿將無長夜墮惡趣中。』」

佛言：「是善男子、善女人若聞是所言，便當覺知是為魔事：『魔欲壞我阿耨多羅三耶三菩。是一切諸法有無之事雖與空等，一切眾生無能見者、無能知者。我當以有無之空為僧那僧涅，逮薩云若為眾生說法，使得度脫。當令眾生得須陀洹道、得阿羅漢、辟支佛道，令得阿耨多羅三耶三菩。』菩薩摩訶薩從發意以來，當堅其意，不動不轉，不信餘事。意已堅固，便行六波羅蜜，便上菩薩之位。」

須菩提言：「云何，世尊！菩薩不動還者為阿惟越致耶？動還者為阿惟越致耶？」

佛報言：「不動轉者是阿惟越致，動轉者亦是阿惟越致。」

須菩提言：「是事云何？世尊！」

佛言

【現代漢語翻譯】 現代漢語譯本 《放光般若經》卷第十二 大正藏第 08 冊 No. 0221 《放光般若經》

《放光般若經》卷第十三

西晉于闐國三藏無羅叉奉詔譯

摩訶般若波羅蜜堅固品第五十七

佛告訴須菩提（釋迦牟尼佛的十大弟子之一，解空第一）說：『那魔波旬（欲界第六天之主，常擾亂修行者）來到菩薩那裡說：「薩云若（一切智，佛的智慧）與虛空相等，有和無的事物都是空，這個法和形體也都是空。對於空無的法，最初沒有能得到的，已經過去的也不能得到空無的法，將要到來的也不能得到，有和無的相都是空。如同虛空一樣，你徒勞勤苦，成就阿耨多羅三耶三菩（無上正等正覺，佛的智慧）都是魔事，不是三耶三佛（正等覺佛）所說的。各位賢者應當覺察這是魔事，你如果這樣想，你將長久墮入惡道之中。」』

佛說：『如果善男子、善女人聽到這些話，就應當覺察這是魔事：「魔想要破壞我的阿耨多羅三耶三菩。這一切諸法有和無的事物雖然與空相等，一切眾生沒有能看見的，沒有能知道的。我應當以有無的空為僧那僧涅（鎧甲），證得薩云若，為眾生說法，使他們得到解脫。應當使眾生得到須陀洹道（預流果，小乘初果）、得到阿羅漢（無學果，小乘最高果）、辟支佛道（緣覺，中乘果），使他們得到阿耨多羅三耶三菩。」菩薩摩訶薩（大菩薩）從發心以來，應當堅定自己的意志，不動搖不改變，不相信其他的事情。意志已經堅定，就修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），就登上菩薩的果位。』

須菩提問：『世尊，菩薩不退轉的是阿惟越致（不退轉）嗎？退轉的是阿惟越致嗎？』

佛回答說：『不退轉的是阿惟越致，退轉的也是阿惟越致。』

須菩提問：『這是怎麼回事呢？世尊！』

佛說

【English Translation】 English version The Twelfth Fascicle of the Guang-Zhuo Prajna Sutra Taisho Tripitaka Volume 08, No. 0221, Guang-Zhuo Prajna Sutra

The Thirteenth Fascicle of the Guang-Zhuo Prajna Sutra

Translated by Tripitaka Dharmaraksha of the Western Jin Dynasty, from the Kingdom of Khotan, under Imperial Decree

The Fifty-Seventh Chapter on the Firmness of Maha Prajna Paramita

The Buddha said to Subhuti (one of the ten great disciples of Shakyamuni Buddha, foremost in understanding emptiness): 'That Mara Papiyas (the lord of the sixth heaven of the desire realm, who often disturbs practitioners) comes to the Bodhisattva and says: 「Sarvajna (omniscience, the wisdom of the Buddha) is equal to space, things that exist and do not exist are all empty, this dharma and form are also empty. Regarding the dharma of emptiness, there is initially no one who can attain it, those who have passed cannot attain the dharma of emptiness, those who are to come cannot attain it, the aspects of existence and non-existence are all empty. Like space, your vain efforts to achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the wisdom of the Buddha) are all the work of Mara, not what the Samyak-sambuddha (perfectly enlightened Buddha) teaches. You wise ones should be aware that this is the work of Mara, if you think this way, you will fall into evil realms for a long time.」'

The Buddha said: 'If a good man or good woman hears these words, they should be aware that this is the work of Mara: 「Mara wants to destroy my Anuttara-samyak-sambodhi. Although all these dharmas, things that exist and do not exist, are equal to emptiness, no sentient being can see them, no one can know them. I should use the emptiness of existence and non-existence as my samnah (armor), attain Sarvajna, preach the Dharma to sentient beings, and enable them to be liberated. I should enable sentient beings to attain the Srotaapanna path (stream-enterer, the first fruit of the Hinayana), attain Arhatship (the highest fruit of the Hinayana), the Pratyekabuddha path (solitary Buddha, the fruit of the middle vehicle), and enable them to attain Anuttara-samyak-sambodhi.」 The Bodhisattva Mahasattva (great Bodhisattva), since the arising of their aspiration, should firm their will, not waver or change, and not believe in other things. Once their will is firm, they should practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and ascend to the position of a Bodhisattva.'

Subhuti asked: 'World Honored One, is a Bodhisattva who does not regress an Avaivartika (non-regressing)? Is a Bodhisattva who regresses an Avaivartika?'

The Buddha replied: 'One who does not regress is an Avaivartika, and one who regresses is also an Avaivartika.'

Subhuti asked: 'How is this so, World Honored One?'

The Buddha said

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：「從阿羅漢、辟支佛地動轉者，是則阿惟越致。從阿羅漢、辟支佛地雖不動轉者，是菩薩則為動轉者。須菩提！以是相行像貌具足，是為阿惟越致。有如是相者，彼魔波旬不能壞菩薩，令不至阿耨多羅三耶三菩。須菩提！阿惟越致菩薩欲得四禪則便能得，欲得滅脫禪亦復能得，欲得三十七品禪、空無相無愿禪皆悉能得，欲得五神通者悉能得之。雖受諸禪不取禪證，不取聲聞、辟支佛證，自取所應以濟眾生。須菩提！以是相行像貌具足，知是阿惟越致菩薩。

「複次，須菩提！阿惟越致常念于道、不離於道，不貪形色、不貪身相、不貪巢窟、不貪六波羅蜜、不貪四等亦不貪四空定、不貪神通、不貪十力及十八法、不貪佛國亦不貪教授眾生、不貪見佛、不貪善本。所以者何？于空無法，不見空無無相之法有可貪者。何以故？一切諸法有無之事相皆空故。須菩提！阿惟越致菩薩已具足菩薩念，具足四事行步坐起臥覺出處，安諦詳審終不卒暴，用意不忘。須菩提！以是相行像貌具足，是為阿惟越致菩薩。須菩提！阿惟越致菩薩為眾生故，以漚和拘舍羅現在居家五欲之中，施諸窮厄衣被飲食，隨人所欲皆供給之。自行六波羅蜜，勸彼使行六度，常稱歎六度功德，見有行者代其歡喜。阿惟越致處於居家，滿閻浮提珍寶施於

【現代漢語翻譯】 現代漢語譯本： 『從阿羅漢（Arhat，已證得涅槃的聖者）、辟支佛（Pratyekabuddha，獨自覺悟的聖者）的境界退轉的，就是阿惟越致（Avivartika，不退轉的菩薩）。從阿羅漢、辟支佛的境界雖然不退轉的，這個菩薩實際上是退轉的。須菩提！以這樣的相貌和行為具足，就是阿惟越致。有這樣相貌的菩薩，魔波旬（Mara Papiyas，欲界魔王）不能破壞他，使他不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。須菩提！阿惟越致菩薩想要得到四禪（Dhyana，四種禪定境界）就能得到，想要得到滅盡定（Nirodha-samapatti，滅盡一切心識活動的禪定）也能得到，想要得到三十七道品禪、空無相無愿禪都能得到，想要得到五神通（Abhijna，五種超自然能力）都能得到。雖然受持各種禪定，但不執著于禪定的證悟，不執著于聲聞（Sravaka，聽聞佛法而修行的弟子）、辟支佛的證悟，而是爲了救度眾生而取得自己應該取得的成就。須菩提！以這樣的相貌和行為具足，就知道這是阿惟越致菩薩。 『再者，須菩提！阿惟越致菩薩常常念道、不離於道，不貪戀形色、不貪戀身相、不貪戀住所、不貪戀六波羅蜜（Paramita，六種到達彼岸的修行方法）、不貪戀四等心（Brahmavihara，四種無量心）、也不貪戀四空定（Arupa-samapatti，四種無色界禪定）、不貪戀神通、不貪戀十力（Dasabala，佛的十種力量）及十八不共法（Asta-dasa-avenika-buddhadharma，佛獨有的十八種功德）、不貪戀佛國、也不貪戀教化眾生、不貪戀見佛、不貪戀善根。為什麼呢？因為在空性中沒有法，看不到空無無相的法有什麼可以貪戀的。為什麼呢？因為一切諸法的有和無的現象都是空性的。須菩提！阿惟越致菩薩已經具足菩薩的念頭，具足四種威儀，行、住、坐、臥、覺、出、處，安詳審諦，終不倉促，用心不忘。須菩提！以這樣的相貌和行為具足，就是阿惟越致菩薩。須菩提！阿惟越致菩薩爲了眾生的緣故，以方便善巧（Upaya-kausalya）現在居家五欲（Kama，色、聲、香、味、觸五種慾望）之中，佈施給貧窮困厄的人衣物飲食，隨他們所需要的都供給他們。自己修行六波羅蜜，勸導他們也修行六度，常常稱讚六度的功德，看到有修行的人就為他們感到歡喜。阿惟越致菩薩雖然處於居家，用充滿閻浮提（Jambudvipa，我們所居住的世界）的珍寶佈施給

【English Translation】 English version: 'Those who regress from the stage of Arhat (a perfected being who has attained Nirvana) or Pratyekabuddha (a solitary enlightened being) are called Avivartika (non-regressing Bodhisattvas). Although those who do not regress from the stage of Arhat or Pratyekabuddha, that Bodhisattva is actually regressing. Subhuti! With these characteristics and conduct fully present, one is an Avivartika. A Bodhisattva with such characteristics cannot be destroyed by Mara Papiyas (the king of the desire realm), preventing them from attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! An Avivartika Bodhisattva can attain the four Dhyanas (meditative absorptions) if they wish, and can also attain Nirodha-samapatti (the cessation of all mental activity), and can attain the thirty-seven factors of enlightenment, the meditation of emptiness, signlessness, and wishlessness, and can attain the five Abhijna (supernatural powers). Although they receive various meditations, they do not cling to the attainment of meditation, nor do they cling to the attainment of Sravakas (disciples who hear the teachings) or Pratyekabuddhas, but rather they attain what is necessary to save sentient beings. Subhuti! With these characteristics and conduct fully present, one knows that this is an Avivartika Bodhisattva. 'Furthermore, Subhuti! An Avivartika Bodhisattva always contemplates the path, never departing from it. They do not crave forms, do not crave physical appearances, do not crave dwellings, do not crave the six Paramitas (perfections), do not crave the four Brahmaviharas (immeasurable states of mind), do not crave the four Arupa-samapattis (formless absorptions), do not crave supernatural powers, do not crave the ten Dasabalas (powers of a Buddha) and the eighteen Asta-dasa-avenika-buddhadharmas (unique qualities of a Buddha), do not crave a Buddha-land, do not crave teaching sentient beings, do not crave seeing a Buddha, and do not crave good roots. Why is this? Because in emptiness there is no dharma, and one does not see anything in the dharma of emptiness, signlessness, and wishlessness that can be craved. Why is this? Because the phenomena of existence and non-existence of all dharmas are empty. Subhuti! An Avivartika Bodhisattva has already fully developed the Bodhisattva's thought, and is fully present in the four postures of walking, standing, sitting, and lying down, in awareness, in going out, and in dwelling, being peaceful and deliberate, never hasty, and mindful. Subhuti! With these characteristics and conduct fully present, one is an Avivartika Bodhisattva. Subhuti! For the sake of sentient beings, an Avivartika Bodhisattva, with skillful means (Upaya-kausalya), dwells in the five Kama (desires) of the household life, giving clothes and food to the poor and needy, providing them with whatever they desire. They practice the six Paramitas themselves, encourage others to practice the six perfections, always praise the merits of the six perfections, and rejoice when they see others practicing. Although an Avivartika Bodhisattva lives in a household, they give away treasures that fill Jambudvipa (the world we live in) to

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眾生，及三千大千國土珍寶佈施眾生，初不貪惜。無有淫慾之意，常等法行，語言謙下不陵易於人，不使眾生起于恚意。須菩提！以是相行像貌具足，是為阿惟越致。

「複次，須菩提！和夷羅洹閱叉常隨後護彼。閱叉等言：『我常當護是菩薩，至成阿耨多羅三耶三菩，使意不亂、終不遠離。』復有五性和夷閱叉亦復侍護阿惟越致菩薩摩訶薩，令余小神及非人神無能得其便者。須菩提！阿惟越致菩薩信根、志根、精進根、三昧根、智慧根諸根具足，人中勇猛不為怯弱。」

須菩提白佛言：「云何為勇猛？云何不為怯弱？」

佛語須菩提：「于道意堅固不動還者，是則勇猛不為怯弱，當知是為阿惟越致相。

「複次，須菩提！阿惟越致菩薩道念常具足，不學咒術符書、不作蠱道、不作醫師合和諸藥、不學神仙外道卜相知他男子及女人意。所以者何？菩薩于空無法相不見是事，無有是相，常愿清凈。以是相行像貌具足，知是阿惟越致。」

佛告須菩提：「我今當說阿惟越致菩薩像貌相行，諦聽諦受。」

須菩提言：「唯，世尊！受教。」

佛告須菩提：「菩薩行般若波羅蜜者，不離於道行，順應五陰、順應諸性、順應諸衰。所以者何？五陰空故性衰亦空，所行不逆國事。何以

【現代漢語翻譯】 現代漢語譯本：眾生，以及三千大千世界的珍寶，都佈施給眾生，最初沒有貪婪和吝惜。沒有淫慾的念頭，常常平等地奉行佛法，言語謙遜，不欺凌他人，不使眾生生起嗔恨之心。須菩提！以這樣的行為和相貌具足，就是阿惟越致（不退轉）。 『再者，須菩提！和夷羅洹閱叉（一種守護神）常常隨後保護他。閱叉等說：』我常常應當保護這位菩薩，直到他成就阿耨多羅三藐三菩提（無上正等正覺），使他的心意不散亂，最終不離開他。』還有五性和夷閱叉也侍奉守護阿惟越致菩薩摩訶薩（大菩薩），使其他小神和非人神都不能找到機會加害他。須菩提！阿惟越致菩薩的信根、志根、精進根、三昧根、智慧根等諸根都具足，在人群中勇猛，不怯懦。』 須菩提問佛說：『什麼是勇猛？什麼是不怯懦？』 佛告訴須菩提：『對於道心堅定不動搖的人，就是勇猛不怯懦，應當知道這就是阿惟越致的相貌。』 『再者，須菩提！阿惟越致菩薩的道念常常具足，不學習咒術符書，不作蠱道，不作醫師調和各種藥物，不學習神仙外道占卜相術來了解其他男子和女人的心思。為什麼呢？菩薩對於空性，沒有法相，不執著這些事情，沒有這些相，常常希望清凈。以這樣的行為和相貌具足，就知道是阿惟越致。』 佛告訴須菩提：『我現在應當說阿惟越致菩薩的相貌和行為，仔細聽，仔細接受。』 須菩提說：『是的，世尊！我接受教誨。』 佛告訴須菩提：『菩薩修行般若波羅蜜（智慧到彼岸）時，不離開道行，順應五陰（色、受、想、行、識）、順應諸性、順應諸衰。為什麼呢？五陰是空性的，所以諸性諸衰也是空性的，所作所為不違背國家大事。為什麼呢？』

【English Translation】 English version: 'Living beings, and the treasures of the three thousand great thousand worlds, are given to living beings without initial greed or stinginess. There is no thought of lust, and they constantly practice the Dharma equally, speaking humbly, not bullying others, and not causing living beings to become angry. Subhuti! With such conduct and appearance, one is an Avinivartanīya (non-regressing).' 'Furthermore, Subhuti! The Yaksha (a type of guardian deity) named Harivahana constantly follows and protects him. The Yakshas say: 『I shall always protect this Bodhisattva until he attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment), so that his mind will not be disturbed and will never leave him.』 There are also five Yakshas of the same nature who also attend and protect the Avinivartanīya Bodhisattva Mahasattva (great Bodhisattva), so that other minor deities and non-human deities cannot find an opportunity to harm him. Subhuti! The Avinivartanīya Bodhisattva has all the roots of faith, aspiration, diligence, samadhi, and wisdom complete, and is courageous among people, not timid.』 Subhuti asked the Buddha, 『What is courage? What is not being timid?』 The Buddha told Subhuti, 『One whose mind is firm and unmoving in the path is courageous and not timid. You should know that this is the characteristic of an Avinivartanīya.』 'Furthermore, Subhuti! The Avinivartanīya Bodhisattva always has the thought of the path complete, does not learn spells or charms, does not practice sorcery, does not act as a physician mixing various medicines, and does not learn the arts of divination from externalist immortals to know the minds of other men and women. Why is that? Because the Bodhisattva, regarding emptiness, has no attachment to phenomena, does not cling to these things, and has no such characteristics, always desiring purity. With such conduct and appearance, one knows that he is an Avinivartanīya.』 The Buddha told Subhuti, 『I shall now speak of the appearance and conduct of the Avinivartanīya Bodhisattva. Listen carefully and receive it.』 Subhuti said, 『Yes, World Honored One! I accept your teaching.』 The Buddha told Subhuti, 『When a Bodhisattva practices Prajnaparamita (perfection of wisdom), he does not depart from the path, conforms to the five skandhas (form, feeling, perception, mental formations, consciousness), conforms to all natures, and conforms to all declines. Why is that? Because the five skandhas are empty, so all natures and declines are also empty, and what is done does not go against the affairs of the state. Why is that?』

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故？住于空法，亦不見法有增有減者。不逆盜事。何以故？以住于空，于空法中亦不見法有持來者亦不持去者。不逆兵事。何以故？住于空性，于空法中亦不見法有多有少者。不逆斗事。何以故？住于空法，亦不見法有憎有愛者。所語常順。何以故？住于諸法空如，亦不見有常無常故。須菩提！阿惟越致不說城郭事。何以故？住于虛空之空，亦不見聚亦不見散，亦不見聚落之事。何以故？住于本際，不見有得不見有失，亦不說吾我之事，亦不說種種俗事，但說般若波羅蜜不離薩云然事。行檀波羅蜜不為貪嫉，行屍波羅蜜不為惡戒，行羼波羅蜜不為瞋恚，行惟逮波羅蜜不為懈怠，行禪波羅蜜不為亂意，行般若波羅蜜不為愚癡。行諸法空為諸法主，非為非法之主。行於法性，讚歎不壞法者。與諸如來緣覺、弟子及諸菩薩，及諸新發大道意者族姓男女共為親友，常愿欲得見諸如來、無所著、等正覺，常愿欲見十方諸佛，隨所見佛愿往生彼，便得往生，晝夜意常不離諸佛之念。何以故？諸阿惟越致菩薩隨順入欲界，奉行十善，得生十方佛前，起第一禪至四禪，從四禪至無形禪，便得生十方佛前。須菩提！以是像貌相行具足，知是阿惟越致菩薩。須菩提！行般若波羅蜜菩薩住內空者、住三十七品者、住三脫門者，終不言：『我是

【現代漢語翻譯】 現代漢語譯本：

所以呢？安住于空性之法，也看不到法有增有減。不違背偷盜之事。為什麼呢？因為安住于空性，在空性之法中也看不到法有拿來或拿去。不違背兵事。為什麼呢？安住于空性，在空性之法中也看不到法有多有少。不違背爭鬥之事。為什麼呢？安住于空性之法，也看不到法有憎恨或喜愛。所說的話常常順理成章。為什麼呢？安住于諸法空性如實，也看不到有常或無常的緣故。須菩提！阿惟越致（不退轉）菩薩不說城郭之事。為什麼呢？安住于虛空之空，也看不到聚集或分散，也看不到聚落之事。為什麼呢？安住于本際（根本的真實），看不到有得或有失，也不說我或我的事，也不說種種世俗之事，只說般若波羅蜜（智慧到彼岸）不離薩云然（一切法）之事。行檀波羅蜜（佈施到彼岸）不為貪婪嫉妒，行屍波羅蜜（持戒到彼岸）不為惡戒，行羼波羅蜜（忍辱到彼岸）不為嗔恚，行惟逮波羅蜜（精進到彼岸）不為懈怠，行禪波羅蜜（禪定到彼岸）不為散亂，行般若波羅蜜（智慧到彼岸）不為愚癡。行諸法空性為諸法之主，不是為非法之主。行於法性，讚歎不壞之法。與諸如來（佛）、緣覺（辟支佛）、弟子及諸菩薩，及諸新發大道心意的族姓男女共為親友，常常希望能夠見到諸如來、無所著（無執著）、等正覺（正等覺悟），常常希望見到十方諸佛，隨所見佛愿往生彼佛國土，便得往生，晝夜意念常常不離諸佛。為什麼呢？諸阿惟越致菩薩隨順進入欲界，奉行十善，得生十方佛前，從初禪到四禪，從四禪到無色禪，便得生十方佛前。須菩提！以這樣的相貌和行為具足，就知道是阿惟越致菩薩。須菩提！行般若波羅蜜的菩薩安住于內空者、安住於三十七道品者、安住於三解脫門者，終究不會說：『我是』 English version:

Therefore? Abiding in the Dharma of emptiness, one also does not see that the Dharma has increase or decrease. One does not go against the act of stealing. Why is that? Because abiding in emptiness, in the Dharma of emptiness, one also does not see that the Dharma has anything that comes or goes. One does not go against the act of war. Why is that? Abiding in the nature of emptiness, in the Dharma of emptiness, one also does not see that the Dharma has more or less. One does not go against the act of fighting. Why is that? Abiding in the Dharma of emptiness, one also does not see that the Dharma has hatred or love. What is spoken is always in accordance with reason. Why is that? Abiding in the emptiness and suchness of all Dharmas, one also does not see that there is permanence or impermanence. Subhuti! An Avaivartika (non-retrogressing) Bodhisattva does not speak of matters of cities and towns. Why is that? Abiding in the emptiness of space, one also does not see gathering or scattering, nor does one see matters of settlements. Why is that? Abiding in the original limit (the fundamental reality), one does not see gain or loss, nor does one speak of 'I' or 'mine', nor does one speak of various worldly matters, but only speaks of Prajna Paramita (perfection of wisdom) not being separate from Sarva Dharma (all phenomena). Practicing Dana Paramita (perfection of giving) is not for greed and jealousy, practicing Sila Paramita (perfection of morality) is not for evil precepts, practicing Ksanti Paramita (perfection of patience) is not for anger, practicing Virya Paramita (perfection of diligence) is not for laziness, practicing Dhyana Paramita (perfection of meditation) is not for a distracted mind, practicing Prajna Paramita (perfection of wisdom) is not for ignorance. Practicing the emptiness of all Dharmas is to be the master of all Dharmas, not the master of non-Dharmas. Practicing in the nature of Dharma, one praises those who do not destroy the Dharma. One becomes a close friend with all Tathagatas (Buddhas), Pratyekabuddhas (Solitary Buddhas), disciples, and all Bodhisattvas, as well as men and women of noble families who have newly generated the aspiration for the Great Path, always wishing to see all Tathagatas, the unattached, the Samyak Sambuddhas (perfectly enlightened ones), always wishing to see the Buddhas of the ten directions, and upon seeing a Buddha, wishing to be reborn in that Buddha's land, and then one is reborn there, day and night the mind is always not separate from the thought of the Buddhas. Why is that? All Avaivartika Bodhisattvas, in accordance with entering the desire realm, practice the ten virtues, and are born before the Buddhas of the ten directions, from the first Dhyana to the fourth Dhyana, from the fourth Dhyana to the formless Dhyanas, and then are born before the Buddhas of the ten directions. Subhuti! With such appearance and conduct being complete, one knows that this is an Avaivartika Bodhisattva. Subhuti! A Bodhisattva who practices Prajna Paramita, who abides in inner emptiness, who abides in the thirty-seven factors of enlightenment, who abides in the three doors of liberation, will never say: 'I am'

【English Translation】 Therefore? Abiding in the Dharma of emptiness, one also does not see that the Dharma has increase or decrease. One does not go against the act of stealing. Why is that? Because abiding in emptiness, in the Dharma of emptiness, one also does not see that the Dharma has anything that comes or goes. One does not go against the act of war. Why is that? Abiding in the nature of emptiness, in the Dharma of emptiness, one also does not see that the Dharma has more or less. One does not go against the act of fighting. Why is that? Abiding in the Dharma of emptiness, one also does not see that the Dharma has hatred or love. What is spoken is always in accordance with reason. Why is that? Abiding in the emptiness and suchness of all Dharmas, one also does not see that there is permanence or impermanence. Subhuti! An Avaivartika (non-retrogressing) Bodhisattva does not speak of matters of cities and towns. Why is that? Abiding in the emptiness of space, one also does not see gathering or scattering, nor does one see matters of settlements. Why is that? Abiding in the original limit (the fundamental reality), one does not see gain or loss, nor does one speak of 'I' or 'mine', nor does one speak of various worldly matters, but only speaks of Prajna Paramita (perfection of wisdom) not being separate from Sarva Dharma (all phenomena). Practicing Dana Paramita (perfection of giving) is not for greed and jealousy, practicing Sila Paramita (perfection of morality) is not for evil precepts, practicing Ksanti Paramita (perfection of patience) is not for anger, practicing Virya Paramita (perfection of diligence) is not for laziness, practicing Dhyana Paramita (perfection of meditation) is not for a distracted mind, practicing Prajna Paramita (perfection of wisdom) is not for ignorance. Practicing the emptiness of all Dharmas is to be the master of all Dharmas, not the master of non-Dharmas. Practicing in the nature of Dharma, one praises those who do not destroy the Dharma. One becomes a close friend with all Tathagatas (Buddhas), Pratyekabuddhas (Solitary Buddhas), disciples, and all Bodhisattvas, as well as men and women of noble families who have newly generated the aspiration for the Great Path, always wishing to see all Tathagatas, the unattached, the Samyak Sambuddhas (perfectly enlightened ones), always wishing to see the Buddhas of the ten directions, and upon seeing a Buddha, wishing to be reborn in that Buddha's land, and then one is reborn there, day and night the mind is always not separate from the thought of the Buddhas. Why is that? All Avaivartika Bodhisattvas, in accordance with entering the desire realm, practice the ten virtues, and are born before the Buddhas of the ten directions, from the first Dhyana to the fourth Dhyana, from the fourth Dhyana to the formless Dhyanas, and then are born before the Buddhas of the ten directions. Subhuti! With such appearance and conduct being complete, one knows that this is an Avaivartika Bodhisattva. Subhuti! A Bodhisattva who practices Prajna Paramita, who abides in inner emptiness, who abides in the thirty-seven factors of enlightenment, who abides in the three doors of liberation, will never say: 'I am'

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阿惟越致。』亦不言：『我非阿惟越致。』自住其地，終無有疑。何以故？初不見法有動轉不動轉者。譬如須陀洹自住其道亦不疑怪。阿惟越致亦譬如是，自住其地，教化眾生、凈佛國土，魔事適起即時覺知，不隨魔教、破壞魔事。譬如下愚之人意，欲懷逆惡至死不移。須菩提！阿惟越致菩薩自住其地亦譬如是，諸天及人，諸鬼神、龍，諸阿須倫，諸魔波旬所不能移轉。所以者何？出諸世間、諸天、龍、鬼神一切之上。自於其地具足五通，教化眾生、凈佛國土、從一佛國至一佛國、于諸佛所殖諸善本、問諸佛、受諸教。所住處有魔事即覺知，以漚和拘舍羅處魔事、著本際。自於其地亦不疑厭。所以者何？于真際無狐疑，知真際亦不一亦不二，以過羅漢、辟支佛地。須菩提！菩薩於是空無法相，亦不見生亦不見滅，亦不見斷亦不見著，亦不作念言：『我當得阿惟三佛。』亦不言：『我不得阿惟三佛。』何以故？以阿耨多羅三耶三菩相自空故。是菩薩自住無所乏短之地，不復悕望餘事，無能壞是地者。何以故？須菩提！阿惟越致菩薩所有慧不與他人共。彼魔波旬化作佛像，來至菩薩所言：『來，取羅漢，亦無有授卿阿耨多羅三耶三菩記者，卿亦未得無所從生法忍，諸如來、無所著、等正覺不受卿記莂。卿亦未有是事，亦無

【現代漢語翻譯】 現代漢語譯本 『阿惟越致』（不退轉）菩薩，也不會說：『我不是阿惟越致。』他安住于自己的境界，始終不會有疑惑。為什麼呢？因為他最初就沒有見到法有動轉或不動轉的分別。譬如須陀洹（初果聖人）安住于自己的道，也不會有疑惑和奇怪。阿惟越致菩薩也是如此，安住于自己的境界，教化眾生、清凈佛國，魔事剛一出現就能立即察覺，不隨順魔的教導，破壞魔的事業。譬如下愚之人，心意執著于邪惡，至死不改。須菩提！阿惟越致菩薩安住于自己的境界也像這樣，諸天、人、鬼神、龍、阿修羅、魔波旬都不能動搖他。為什麼呢？因為他已經超越了世間、諸天、龍、鬼神一切之上。他安住于自己的境界，具足五神通，教化眾生、清凈佛國，從一個佛國到另一個佛國，在諸佛那裡種下各種善根，請問諸佛，接受教誨。所住之處有魔事發生，他立即就能察覺，以方便善巧的方法處理魔事，迴歸到根本。他安住于自己的境界，也不會有疑惑和厭倦。為什麼呢？因為他對真際（實相）沒有疑惑，知道真際既不是一也不是二，已經超越了羅漢和辟支佛的境界。須菩提！菩薩在這種空無自性的境界中，既不見生，也不見滅，既不見斷，也不見著，也不會生起念頭說：『我應當證得阿耨多羅三藐三菩提（無上正等正覺）。』也不會說：『我不能證得阿耨多羅三藐三菩提。』為什麼呢？因為阿耨多羅三藐三菩提的自性本來就是空的。這位菩薩安住于無所欠缺的境界，不再希求其他的事物，也沒有任何力量可以破壞這個境界。為什麼呢？須菩提！阿惟越致菩薩所擁有的智慧不與他人共有。魔波旬化作佛的形象，來到菩薩面前說：『來，接受羅漢果位，也沒有人會給你授記阿耨多羅三藐三菩提，你也沒有得到無生法忍，諸如來、無所著、等正覺不會給你授記。你也沒有這些事情，也沒有……』

【English Translation】 English version An 'Avaivartika' (non-regressing) Bodhisattva also does not say, 'I am not an Avaivartika.' Abiding in their own state, they never have any doubts. Why? Because they initially do not see any distinction of Dharma as moving or not moving. For example, a Srotapanna (stream-enterer) abides in their path without doubt or wonder. An Avaivartika Bodhisattva is also like this, abiding in their state, teaching sentient beings, purifying Buddha lands, and immediately perceiving when demonic events arise. They do not follow demonic teachings and destroy demonic activities. It is like a foolish person whose mind is set on evil and does not change until death. Subhuti! An Avaivartika Bodhisattva abiding in their state is also like this, they cannot be moved by gods, humans, ghosts, dragons, Asuras, or Mara Papiyas. Why? Because they have transcended all of the world, gods, dragons, ghosts, and everything else. Abiding in their state, they possess the five supernormal powers, teach sentient beings, purify Buddha lands, travel from one Buddha land to another, plant roots of goodness with all Buddhas, ask the Buddhas, and receive teachings. When demonic events occur in their place, they immediately perceive them, skillfully handle them, and return to the fundamental. Abiding in their state, they also do not have doubts or weariness. Why? Because they have no doubts about the true reality (Dharmadhatu), knowing that the true reality is neither one nor two, having surpassed the states of Arhats and Pratyekabuddhas. Subhuti! In this state of emptiness and no characteristics, the Bodhisattva neither sees birth nor sees death, neither sees cessation nor sees attachment, and does not think, 'I shall attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' Nor do they say, 'I shall not attain Anuttara-samyak-sambodhi.' Why? Because the nature of Anuttara-samyak-sambodhi is inherently empty. This Bodhisattva abides in a state of no deficiency, no longer desiring other things, and no power can destroy this state. Why? Subhuti! The wisdom possessed by an Avaivartika Bodhisattva is not shared with others. Mara Papiyas transforms into the form of a Buddha, comes to the Bodhisattva, and says, 'Come, accept the Arhatship, and no one will give you the prediction of Anuttara-samyak-sambodhi, you have not obtained the forbearance of the non-arising of dharmas, the Tathagatas, the unattached, the perfectly enlightened ones will not give you a prediction. You do not have these things, and you do not have...'

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是行，亦無是相，亦無是像貌任受記莂者。』須菩提！菩薩聞是，不恐不怖、不疑不厭，意無有二者。是菩薩當自知：『我已從諸如來，無所著，等正覺受記莂已。』所以者何？菩薩自知：『我有是事堪任受莂，為阿耨多羅三耶三菩。』彼魔波旬復作佛形像來至菩薩所，便以魔事授與菩薩阿耨多羅三耶三菩記莂。是菩薩即覺知，或能是魔，或能為魔所使，作是像來，非是佛。但欲使我墮于羅漢、辟支佛耳。須菩提！若魔波旬復作佛像來至菩薩所，語菩薩言：『汝所行者非佛所說，亦非弟子所說，但魔事耳。』須菩提！菩薩即知復是魔耳，或為魔所使，是非佛也。欲壞我阿耨多羅三耶三菩意，我意終不可轉。是菩薩意不可轉者，以從過去諸佛受記莂已，以為住阿惟越致地。何以故？以是像貌相行具足，堪任阿惟越致。以是當知阿惟越致相。

「複次，須菩提！行般若波羅蜜菩薩者，欲護持諸法故不惜身命。若菩薩摩訶薩以漚和拘舍羅，乃能作是護法不惜身命者，則為護過去當來今現在諸佛法已。」

須菩提白佛言：「菩薩不惜身命欲護法者，為欲護持何等法耶？」

佛言：「我說空法，愚癡之人罵詈誹謗言：『是非法亦非律行，又非尊教。』須菩提！為是法故，菩薩摩訶薩護持正法。菩薩當作是念：

【現代漢語翻譯】 現代漢語譯本： 『是行』，也並非實有『是』的相狀，也並非實有『是』的形貌，可以接受授記。須菩提！菩薩聽到這些，不會恐懼，不會害怕，不會疑惑，不會厭惡，心中不會有二心。這樣的菩薩應當自己知道：『我已經從諸如來那裡，得到了無所執著的、等同正覺的授記。』為什麼呢？因為菩薩自己知道：『我有這樣的能力可以接受授記，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』那時，魔波旬（Mara Papiyas，魔王）又會化作佛的形像來到菩薩面前，用魔事來給菩薩授阿耨多羅三藐三菩提的記別。菩薩立刻覺察到，這可能是魔，或者可能是被魔所指使，化作這樣的形像來，並非是佛。他只是想讓我墮入羅漢（Arhat，聲聞乘的最高果位）、辟支佛（Pratyekabuddha，緣覺）的境界罷了。須菩提！如果魔波旬又化作佛的形像來到菩薩面前，對菩薩說：『你所修行的不是佛所說的，也不是佛的弟子所說的，只是魔事罷了。』須菩提！菩薩立刻知道這又是魔，或者是被魔所指使，並非是佛。他想破壞我成就阿耨多羅三藐三菩提的意願，我的意願終究不會被動搖。這樣的菩薩意願不會被動搖，是因為他已經從過去諸佛那裡接受了授記，已經安住于阿惟越致（Avaivartika，不退轉）的地位。為什麼呢？因為他具備了這樣的形貌、相狀和修行，足以安住于阿惟越致。因此應當知道阿惟越致的相狀。

『再者，須菩提！』修行般若波羅蜜（Prajnaparamita，智慧到彼岸）的菩薩，爲了護持諸法，不惜身命。如果菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）以善巧方便，能夠做到這樣護法不惜身命，那麼就是已經護持了過去、未來、現在諸佛的法了。

須菩提問佛說：『菩薩不惜身命想要護持法，是爲了護持什麼樣的法呢？』

佛說：『我說空法，愚癡的人會謾罵誹謗說：『這不是法，也不是律行，又不是尊者的教誨。』須菩提！爲了這個法，菩薩摩訶薩護持正法。菩薩應當這樣想：

【English Translation】 English version: 'It is a practice,' yet there is no actual 'is' aspect, nor is there an actual 'is' form that can receive a prediction. Subhuti! When a Bodhisattva hears this, they will not be afraid, will not be terrified, will not doubt, and will not be disgusted; their mind will not be of two minds. Such a Bodhisattva should know for themselves: 'I have already received a prediction of Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment) from all the Tathagatas (Thus Come Ones), without any attachment.' Why is that? Because the Bodhisattva knows for themselves: 'I have the capacity to receive a prediction and attain Anuttara-samyak-sambodhi.' At that time, Mara Papiyas (the Evil One) might transform into the form of a Buddha and come to the Bodhisattva, then use demonic acts to give the Bodhisattva a prediction of Anuttara-samyak-sambodhi. The Bodhisattva will immediately realize that this might be Mara, or might be someone sent by Mara, who has transformed into this form, and is not a Buddha. They only want to make me fall into the realm of an Arhat (one who has attained enlightenment in the Hinayana tradition) or a Pratyekabuddha (a solitary Buddha). Subhuti! If Mara Papiyas again transforms into the form of a Buddha and comes to the Bodhisattva, saying to the Bodhisattva: 'What you are practicing is not what the Buddha taught, nor what the Buddha's disciples taught, but is merely a demonic act.' Subhuti! The Bodhisattva will immediately know that this is again Mara, or someone sent by Mara, and is not a Buddha. They want to destroy my intention to attain Anuttara-samyak-sambodhi, but my intention will never be swayed. The intention of such a Bodhisattva cannot be swayed because they have already received a prediction from the Buddhas of the past and have already abided in the stage of Avaivartika (non-retrogression). Why is that? Because they possess such form, aspect, and practice, which are sufficient to abide in Avaivartika. Therefore, one should know the aspect of Avaivartika.

'Furthermore, Subhuti!' A Bodhisattva who practices Prajnaparamita (the perfection of wisdom) does not spare their life in order to protect all dharmas (teachings). If a Bodhisattva-mahasattva (a great Bodhisattva) can, through skillful means, protect the Dharma without sparing their life, then they have already protected the Dharma of all Buddhas of the past, future, and present.

Subhuti asked the Buddha: 'If a Bodhisattva does not spare their life in order to protect the Dharma, what kind of Dharma are they trying to protect?'

The Buddha said: 'I speak of the Dharma of emptiness, and foolish people will curse and slander, saying: 'This is not the Dharma, nor is it the practice of the Vinaya (monastic discipline), nor is it the teaching of the venerable ones.' Subhuti! For the sake of this Dharma, the Bodhisattva-mahasattva protects the true Dharma. The Bodhisattva should think thus:

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『諸當來佛所可說法，我亦在是數中受記。是法亦復是我法，以是法故不惜身命。』須菩提！菩薩為是法故不惜身命。以是像貌相行具，足知是阿惟越致。

「複次，須菩提！阿惟越致聞說深法，亦不狐疑亦不驚怪，諸佛所說皆能受持終不遺忘。所以者何？用得陀鄰尼故。」

須菩提白佛言：「世尊！菩薩得何等陀鄰尼，能受持諸如來、無所著、等正覺法而不遺忘？」

佛言：「菩薩以得聞持等陀鄰尼，便能受持諸佛經法而不遺忘。」

「世尊！如來所言，非聲聞所說，亦非天、龍、鬼神所說，亦非阿須倫、真陀羅、摩休勒所說。」

佛告須菩提：「諸所有音聲之名，是菩薩聞是，初不驚怪意無狐疑，用得陀鄰尼故。以是像貌相行具足，是為阿惟越致菩薩摩訶薩。」

摩訶般若波羅蜜甚深品第五十八

須菩提白佛言：「世尊！阿惟越致菩薩大功德具足、不可稱量功德具足。」

佛告須菩提：「如是，如是！阿惟越致有大功德、不可得稱量功德具足。所以者何？以得無礙無限之慧，非諸羅漢、辟支佛所能及故。阿惟越致住是慧中，便受神通，亦非諸天、世間人民所能及者。」

須菩提白佛言：「世尊！能以恒邊沙劫之壽，嘆說阿惟越致菩薩摩訶薩功德，像貌相

【現代漢語翻譯】 現代漢語譯本 『未來諸佛所要宣說的法，我也在其中被授記。這法也是我的法，爲了這法我不惜身命。』須菩提！菩薩爲了這法不惜身命。以這樣的相貌和行為具足，就可以知道這是阿惟越致（不退轉）菩薩。

『再者，須菩提！阿惟越致（不退轉）菩薩聽到深奧的佛法，也不會疑惑也不會驚怪，諸佛所說的都能接受並持守，最終不會遺忘。這是為什麼呢？因為他得到了陀鄰尼（總持）的緣故。』

須菩提問佛說：『世尊！菩薩得到什麼樣的陀鄰尼（總持），能夠接受並持守諸如來、無所著、等正覺的佛法而不遺忘呢？』

佛說：『菩薩因為得到了聞持等陀鄰尼（總持），便能接受並持守諸佛的經法而不遺忘。』

『世尊！如來所說的法，不是聲聞所說的，也不是天、龍、鬼神所說的，也不是阿須倫（非天）、真陀羅（緊那羅）、摩休勒（摩睺羅伽）所說的。』

佛告訴須菩提：『所有音聲的名相，菩薩聽到這些，最初不會驚怪，心中沒有疑惑，因為他得到了陀鄰尼（總持）的緣故。以這樣的相貌和行為具足，這就是阿惟越致（不退轉）菩薩摩訶薩。』

《摩訶般若波羅蜜甚深品》第五十八

須菩提問佛說：『世尊！阿惟越致（不退轉）菩薩的大功德具足，是不可稱量功德具足。』

佛告訴須菩提：『是的，是的！阿惟越致（不退轉）菩薩有大功德，是不可稱量功德具足。這是為什麼呢？因為他得到了無礙無限的智慧，不是諸羅漢、辟支佛所能達到的。阿惟越致（不退轉）菩薩安住于這種智慧中，便能獲得神通，也不是諸天、世間人民所能達到的。』

須菩提問佛說：『世尊！即使以恒河沙數劫的壽命，來讚歎阿惟越致（不退轉）菩薩摩訶薩的功德，相貌和行為，

【English Translation】 English version 'The Dharma that all future Buddhas will preach, I too am among those who will receive the prediction. This Dharma is also my Dharma, and for this Dharma, I do not cherish my life.' Subhuti! A Bodhisattva does not cherish their life for the sake of this Dharma. With such appearance and conduct, one can know that this is an Avaivartika (non-retrogressing) Bodhisattva.

'Furthermore, Subhuti! An Avaivartika (non-retrogressing) Bodhisattva, upon hearing profound Dharma, neither doubts nor is astonished. They can receive and uphold all that the Buddhas preach, and ultimately will not forget it. Why is this? Because they have obtained Dharani (total retention).'

Subhuti said to the Buddha, 'World Honored One! What kind of Dharani (total retention) does a Bodhisattva obtain, that they can receive and uphold the Dharma of all Tathagatas, the Unattached, the Perfectly Enlightened, without forgetting?'

The Buddha said, 'A Bodhisattva, having obtained the Dharani (total retention) of hearing and upholding, can then receive and uphold the Sutras of all Buddhas without forgetting.'

'World Honored One! What the Tathagata speaks is not what the Sravakas speak, nor what the Devas, Nagas, or Yakshas speak, nor what the Asuras (non-gods), Gandharvas (celestial musicians), or Mahoragas (great serpents) speak.'

The Buddha told Subhuti, 'All names of sounds, when a Bodhisattva hears them, they are not initially astonished, and their mind has no doubt, because they have obtained Dharani (total retention). With such appearance and conduct, this is an Avaivartika (non-retrogressing) Bodhisattva Mahasattva.'

Chapter Fifty-Eight of the Profound Perfection of Wisdom

Subhuti said to the Buddha, 'World Honored One! The great merits of an Avaivartika (non-retrogressing) Bodhisattva are complete, their immeasurable merits are complete.'

The Buddha told Subhuti, 'So it is, so it is! An Avaivartika (non-retrogressing) Bodhisattva has great merits, their immeasurable merits are complete. Why is this? Because they have obtained unobstructed and limitless wisdom, which is beyond what all Arhats and Pratyekabuddhas can reach. An Avaivartika (non-retrogressing) Bodhisattva, abiding in this wisdom, then receives supernatural powers, which are also beyond what all Devas and people of the world can reach.'

Subhuti said to the Buddha, 'World Honored One! Even with a lifespan of as many kalpas as the sands of the Ganges, to praise the merits, appearance, and conduct of an Avaivartika (non-retrogressing) Bodhisattva Mahasattva,

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行具足，所入所住深奧之慧，行六波羅蜜具足三十七品及薩云然，可令人得知是阿惟越致菩薩摩訶薩功德者不？」

佛言：「善哉，善哉！須菩提！汝乃能問阿惟越致深奧之處。說甚深空、無相、無愿，說無所有，說無所生滅。諸淫垢說泥洹凈，說如，說寂、真際法性，是諸深法皆是泥洹之像。」

須菩提言：「世尊！如是說者，但是甚深泥洹，非諸法之教耶？」

佛言：「須菩提！甚深亦是諸法之教也。須菩提！五陰甚深、六衰甚深乃至於道亦復甚深。須菩提！五陰雲何甚深？五陰如如，以是甚深亦如道如，是故五陰甚深道亦甚深。云何如如？夫如者，亦非五陰亦不離五陰；如亦非道亦不離道。」

須菩提白佛言：「世尊！阿惟越致菩薩摩訶薩甚奇甚特、甚深微妙乃爾。除五陰，處泥洹；若道若俗之所有法，所作無作、有漏無漏，皆悉已除，處於泥洹。」

佛告須菩提：「若菩薩摩訶薩應般若波羅蜜深妙之法，若念若持，自念所住當如般若波羅蜜教住，所學亦當如般若波羅蜜教；是菩薩盡具足如般若波羅蜜教。持是具足之念，受無央數善本功德，舍無量劫生死之難，何況至意守行與般若波羅蜜、與道相應者。譬如士夫情多放逸，與彼端正女人剋期。其女人有事不得時往。未到之間，

【現代漢語翻譯】 現代漢語譯本：'如果修行圓滿，深入領悟並安住于深奧的智慧，修行六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），圓滿三十七道品（三十七種修行方法）及薩云然（一切法皆空），這樣可以讓人知道這是阿惟越致（不退轉）菩薩摩訶薩（大菩薩）的功德嗎？' 佛說：'善哉，善哉！須菩提！你竟然能問到阿惟越致菩薩深奧之處。所說的甚深空、無相、無愿，所說的無所有，所說的無生滅。所說的淫慾垢染是涅槃的清凈，所說的如，所說的寂靜、真如實際的法性，這些深奧的法都是涅槃的表象。' 須菩提說：'世尊！像這樣說，只是甚深的涅槃，不是諸法的教導嗎？' 佛說：'須菩提！甚深也是諸法的教導。須菩提！五陰（色、受、想、行、識）甚深，六衰（眼、耳、鼻、舌、身、意）甚深，乃至道也同樣甚深。須菩提！五陰如何甚深？五陰的如如（真如實相），因此甚深，道也如如，所以五陰甚深，道也甚深。什麼是如如？如如，既不是五陰，也不離五陰；如如，既不是道，也不離道。' 須菩提對佛說：'世尊！阿惟越致菩薩摩訶薩真是稀有、特別、深奧微妙啊。他們舍離五陰，安住于涅槃；無論是道還是世俗的所有法，所作的、無作的、有漏的、無漏的，都全部舍離，安住于涅槃。' 佛告訴須菩提：'如果菩薩摩訶薩應和般若波羅蜜（到達智慧彼岸的方法）深妙的法，如果憶念、如果受持，自己所安住的應當像般若波羅蜜教導的那樣安住，所學的也應當像般若波羅蜜教導的那樣；這樣的菩薩就完全具足了般若波羅蜜的教導。持守這種具足的念頭，接受無數的善本功德，舍離無量劫的生死之苦，更何況是至心守護修行，與般若波羅蜜、與道相應的呢？譬如一個男子情慾放縱，與一個端莊的女子約定時間。那女子有事不能按時前往。在女子未到之間，'

【English Translation】 English version: 'If one's practice is complete, deeply understands and dwells in profound wisdom, practices the six paramitas (six perfections: generosity, morality, patience, diligence, meditation, wisdom), completes the thirty-seven factors of enlightenment and Sarvanirvana (all dharmas are empty), can this be known as the merit of an Aviveyach (non-retrogressing) Bodhisattva Mahasattva (great Bodhisattva)?' The Buddha said: 'Excellent, excellent! Subhuti! You are able to ask about the profound aspects of an Aviveyach Bodhisattva. What is spoken of as profound emptiness, non-form, non-desire, what is spoken of as non-existence, what is spoken of as non-birth and non-death. What is spoken of as the defilements of lust being the purity of Nirvana, what is spoken of as Suchness, what is spoken of as stillness, the true nature of reality, these profound dharmas are all images of Nirvana.' Subhuti said: 'World Honored One! As it is spoken, is this only the profound Nirvana, and not the teachings of all dharmas?' The Buddha said: 'Subhuti! The profound is also the teachings of all dharmas. Subhuti! The five skandhas (form, feeling, perception, mental formations, consciousness) are profound, the six senses (eye, ear, nose, tongue, body, mind) are profound, and even the path is also profound. Subhuti! How are the five skandhas profound? The Suchness of the five skandhas, therefore, is profound, and the path is also Suchness, therefore the five skandhas are profound, and the path is also profound. What is Suchness? Suchness is neither the five skandhas nor separate from the five skandhas; Suchness is neither the path nor separate from the path.' Subhuti said to the Buddha: 'World Honored One! The Aviveyach Bodhisattva Mahasattva is truly rare, special, profound, and subtle. They abandon the five skandhas and dwell in Nirvana; whether it is the path or all worldly dharmas, what is done, what is not done, what is defiled, what is undefiled, all are abandoned, and they dwell in Nirvana.' The Buddha told Subhuti: 'If a Bodhisattva Mahasattva accords with the profound dharma of Prajna Paramita (the perfection of wisdom), if they remember, if they uphold it, their dwelling should be as taught by Prajna Paramita, and what they learn should also be as taught by Prajna Paramita; such a Bodhisattva completely fulfills the teachings of Prajna Paramita. Holding this complete thought, they receive countless merits of good roots, abandon the suffering of birth and death for countless kalpas, how much more so for those who wholeheartedly guard their practice, and are in accordance with Prajna Paramita and the path? For example, a man with excessive desires makes an appointment with a beautiful woman. The woman has something to do and cannot go on time. In the time before she arrives,'

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于意云何，彼人為有幾意起想？」

須菩提言：「世尊！是想甚多甚多。」

佛告須菩提：「菩薩奉行般若波羅蜜如其中教，至念一日意不轉者，卻若干劫生死之垢。是菩薩應般若波羅蜜行一日所受善本功德，勝於菩薩但行佈施如恒邊沙劫。

「複次，須菩提！菩薩佈施三尊如恒邊沙劫，于意云何，其人殖福寧為多不？」

須菩提言：「世尊！甚多，甚多！不可稱計。」

佛言：「不如是菩薩摩訶薩念般若波羅蜜應行一日如般若波羅蜜中教，其功德不可計。何以故？菩薩因是乘疾得成阿耨多羅三耶三菩故。須菩提！若有菩薩行般若波羅蜜，以恒邊沙劫之壽為須陀洹作功德，及羅漢、辟支佛作功德，至三耶三佛作善本。于意云何，其人功德寧為多不？」

須菩提言：「世尊！甚多，甚多！」

佛言：「不如是菩薩行般若波羅蜜如中教，其功德不可計。何以故？菩薩行般若波羅蜜，已過羅漢、辟支佛地故，從菩薩位成至阿耨多羅三耶三菩故。須菩提！若有菩薩壽如恒邊沙劫行六波羅蜜，其人功德寧多不？」

須菩提言：「甚多，甚多！」

佛言：「不如是菩薩隨般若波羅蜜教，一日如中行六波羅蜜，其功德不可計。何以故？般若波羅蜜者，是菩薩摩訶薩之母，住

【現代漢語翻譯】 現代漢語譯本：佛問須菩提：『你認為，那個人會生起多少種念頭？』 須菩提回答說：『世尊！那念頭非常多，非常多。』 佛告訴須菩提：『菩薩如果按照《般若波羅蜜》（Prajnaparamita，智慧的完美）的教導修行，哪怕只是一天意念不散亂，也能消除若干劫的生死污垢。這位菩薩按照《般若波羅蜜》修行一天所獲得的善根功德，勝過菩薩像恒河沙數劫那樣僅僅行佈施。』 『再者，須菩提！菩薩如果像恒河沙數劫那樣佈施三寶，你認為，這個人所積累的福德會多嗎？』 須菩提回答說：『世尊！非常多，非常多！多得不可計數。』 佛說：『不如這位菩薩摩訶薩（Mahasattva，偉大的菩薩）按照《般若波羅蜜》的教導，修行一天，其功德不可計數。為什麼呢？因為菩薩因此能夠迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。須菩提！如果有菩薩修行《般若波羅蜜》，用像恒河沙數劫那樣長的時間為須陀洹（Srotapanna，入流者）做功德，以及為羅漢（Arhat，阿羅漢）、辟支佛（Pratyekabuddha，獨覺者）做功德，乃至為三藐三佛（Samyaksambuddha，正等覺者）做善根。你認為，這個人的功德會多嗎？』 須菩提回答說：『世尊！非常多，非常多！』 佛說：『不如這位菩薩按照《般若波羅蜜》的教導修行，其功德不可計數。為什麼呢？因為菩薩修行《般若波羅蜜》，已經超越了羅漢和辟支佛的境界，從菩薩的地位最終成就阿耨多羅三藐三菩提。須菩提！如果有菩薩像恒河沙數劫那樣修行六波羅蜜（Paramita，六度），這個人的功德會多嗎？』 須菩提回答說：『非常多，非常多！』 佛說：『不如這位菩薩隨順《般若波羅蜜》的教導，一天按照其中所說修行六波羅蜜，其功德不可計數。為什麼呢？《般若波羅蜜》是菩薩摩訶薩的母親，安住於此。』

【English Translation】 English version: The Buddha asked Subhuti, 'What do you think, how many thoughts would that person generate?' Subhuti replied, 'World Honored One, those thoughts would be very many, very many.' The Buddha told Subhuti, 'If a Bodhisattva practices according to the teachings of the Prajnaparamita (Perfection of Wisdom), even if their mind does not waver for just one day, they can eliminate the defilements of birth and death for countless kalpas. The merit and virtue of a Bodhisattva practicing according to the Prajnaparamita for one day surpasses that of a Bodhisattva who only practices giving for as many kalpas as there are sands in the Ganges River.' 'Furthermore, Subhuti, if a Bodhisattva were to give to the Three Jewels for as many kalpas as there are sands in the Ganges River, what do you think, would the merit accumulated by that person be great?' Subhuti replied, 'World Honored One, it would be very great, very great! It would be immeasurable.' The Buddha said, 'It is not as great as the merit of a Bodhisattva Mahasattva (Great Bodhisattva) who practices according to the teachings of the Prajnaparamita for one day, which is immeasurable. Why is that? Because the Bodhisattva can quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) through this. Subhuti, if a Bodhisattva practices the Prajnaparamita, and for as many kalpas as there are sands in the Ganges River, makes merit for a Srotapanna (Stream-enterer), and for an Arhat (Arahant), a Pratyekabuddha (Solitary Buddha), and even for a Samyaksambuddha (Perfectly Enlightened Buddha), what do you think, would that person's merit be great?' Subhuti replied, 'World Honored One, it would be very great, very great!' The Buddha said, 'It is not as great as the merit of a Bodhisattva who practices according to the teachings of the Prajnaparamita, which is immeasurable. Why is that? Because the Bodhisattva, by practicing the Prajnaparamita, has already surpassed the realms of Arhats and Pratyekabuddhas, and from the position of a Bodhisattva, ultimately attains Anuttara-samyak-sambodhi. Subhuti, if a Bodhisattva were to practice the Six Paramitas (Perfections) for as many kalpas as there are sands in the Ganges River, would that person's merit be great?' Subhuti replied, 'It would be very great, very great!' The Buddha said, 'It is not as great as the merit of a Bodhisattva who follows the teachings of the Prajnaparamita and practices the Six Paramitas as taught within it for one day, which is immeasurable. Why is that? The Prajnaparamita is the mother of the Bodhisattva Mahasattva, and they abide in it.'

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是般若波羅蜜中具足諸佛法故。須菩提！若有菩薩行般若波羅蜜，如恒邊沙劫之壽行法之施。于意云何，其人功德寧多不？」

須菩提言：「甚多，甚多！」

佛言：「不如是菩薩行般若波羅蜜如中教一日法施，其功德不可計。何以故？菩薩不離般若波羅蜜者，則為不離薩云然。菩薩欲得成阿耨多羅三耶三菩，不當離般若波羅蜜。須菩提！若有菩薩行般若波羅蜜，如恒邊沙壽行三十七品及空、無相、無愿。其人功德寧為多不？」

須菩提言：「世尊！甚多，甚多！」

佛言：「不如是菩薩行般若波羅蜜如其中教，一日如般若波羅蜜中教行三十七品及十八法，其功德不可計。何以故？初不見有菩薩行般若波羅蜜從薩云然有還者。離般若波羅蜜者便有動還故，須菩提！是故菩薩不當離般若波羅蜜。」

佛告須菩提：「若有菩薩以恒邊沙劫之壽行六波羅蜜，所有財物飲食佈施，以法佈施及諸三昧事，欲為阿耨多羅三耶三菩。其人功德寧為多不？」

須菩提言：「世尊！甚多，甚多！」

佛言：「不如是菩薩行般若波羅蜜如中教，所可佈施及法施與諸三昧事，欲為阿耨多羅三耶三菩，其功德不可計。所以者何？如般若波羅蜜教者，于諸功德中為最第一。離般若波羅蜜念者，是為非

【現代漢語翻譯】 現代漢語譯本 因為般若波羅蜜（Prajnaparamita，智慧的完美）中具足諸佛的法。須菩提（Subhuti，佛陀的弟子）！如果有一位菩薩（Bodhisattva，追求覺悟的修行者）修行般若波羅蜜，像恒河沙數那樣多的劫（kalpa，極長的時間單位）中，以法佈施（Dharma-dana，教導佛法）的方式修行。你認為怎麼樣，這個人的功德會很多嗎？」 須菩提說：『非常多，非常多！』 佛說：『不如這位菩薩修行般若波羅蜜，如其中教導那樣，一日的法佈施，其功德是不可計量的。為什麼呢？菩薩不離開般若波羅蜜，就等於不離開薩云然（Sarvajna，一切智）。菩薩想要成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），就不應當離開般若波羅蜜。須菩提！如果有一位菩薩修行般若波羅蜜，像恒河沙數那樣多的劫中，修行三十七品（三十七道品，通往覺悟的三十七種修行方法）以及空（sunyata，空性）、無相（animitta，無相）、無愿（apranihita，無愿）。這個人的功德會很多嗎？』 須菩提說：『世尊！非常多，非常多！』 佛說：『不如這位菩薩修行般若波羅蜜，如其中教導那樣，一日如般若波羅蜜中教導那樣修行三十七品和十八法（十八不共法，佛陀獨有的十八種功德），其功德是不可計量的。為什麼呢？最初沒有見到有菩薩修行般若波羅蜜，從薩云然那裡退轉的。離開般若波羅蜜就會有動搖退轉的可能，須菩提！因此菩薩不應當離開般若波羅蜜。』 佛告訴須菩提：『如果有一位菩薩以恒河沙數那樣多的劫的壽命，修行六波羅蜜（六度，菩薩的六種主要修行），所有財物飲食佈施，以法佈施以及各種三昧（samadhi，禪定）的修行，想要成就阿耨多羅三藐三菩提。這個人的功德會很多嗎？』 須菩提說：『世尊！非常多，非常多！』 佛說：『不如這位菩薩修行般若波羅蜜，如其中教導那樣，所做的佈施以及法佈施和各種三昧的修行，想要成就阿耨多羅三藐三菩提，其功德是不可計量的。為什麼呢？如般若波羅蜜所教導的，在所有功德中是最第一的。離開般若波羅蜜的念頭，就是非正道。』

【English Translation】 English version Because the Prajnaparamita (perfection of wisdom) is complete with all the Buddhas' teachings. Subhuti! If a Bodhisattva (one who seeks enlightenment) practices Prajnaparamita, for as many kalpas (eons) as there are sands in the Ganges River, practicing Dharma-dana (teaching the Dharma). What do you think, would that person's merit be great?' Subhuti said, 'Very much, very much!' The Buddha said, 'It is not as much as the merit of a Bodhisattva who practices Prajnaparamita, as taught within it, giving Dharma-dana for one day, which is immeasurable. Why? A Bodhisattva who does not depart from Prajnaparamita is considered not to depart from Sarvajna (omniscience). A Bodhisattva who wishes to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) should not depart from Prajnaparamita. Subhuti! If a Bodhisattva practices Prajnaparamita, for as many kalpas as there are sands in the Ganges River, practicing the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment) and emptiness (sunyata), signlessness (animitta), and wishlessness (apranihita). Would that person's merit be great?' Subhuti said, 'World Honored One! Very much, very much!' The Buddha said, 'It is not as much as the merit of a Bodhisattva who practices Prajnaparamita, as taught within it, for one day practicing the thirty-seven factors and the eighteen dharmas (eighteen unique qualities of a Buddha), as taught in Prajnaparamita, which is immeasurable. Why? Initially, it has not been seen that a Bodhisattva who practices Prajnaparamita has ever regressed from Sarvajna. Departing from Prajnaparamita leads to the possibility of wavering and regression, Subhuti! Therefore, a Bodhisattva should not depart from Prajnaparamita.' The Buddha told Subhuti, 'If a Bodhisattva, for as many kalpas as there are sands in the Ganges River, practices the six paramitas (six perfections, the main practices of a Bodhisattva), giving all material possessions and food, giving Dharma-dana, and practicing various samadhis (meditative states), wishing to attain Anuttara-samyak-sambodhi. Would that person's merit be great?' Subhuti said, 'World Honored One! Very much, very much!' The Buddha said, 'It is not as much as the merit of a Bodhisattva who practices Prajnaparamita, as taught within it, giving donations, Dharma-dana, and practicing various samadhis, wishing to attain Anuttara-samyak-sambodhi, which is immeasurable. Why? As taught by Prajnaparamita, it is the foremost among all merits. The thought of departing from Prajnaparamita is not the right path.'

---

念亦為非求。

「複次，須菩提！菩薩欲發阿耨多羅三耶三菩者，當善於智求。須菩提！若有菩薩習行六波羅蜜者，壽如恒邊沙劫，勸助過去當來現在諸佛及僧所作功德，代其歡喜。持是歡喜，持作阿耨多羅三耶三菩。其功德寧多不？」

須菩提言：「世尊！甚多，甚多！」

佛言：「不如是菩薩一日與般若波羅蜜教相應，持是功德當成阿耨多羅三耶三菩。須菩提！菩薩欲得阿耨多羅三耶三菩者，當善於智求。」

須菩提白佛言：「世尊！如佛所說，菩薩從無所作為為最第一。若無所作無所為者，云何而得正見須陀洹及羅漢、辟支佛至薩云然，成阿惟三佛？」

佛言：「如是，如是！須菩提！不可從有所作得須陀洹至薩云然，成阿惟三佛。行般若波羅蜜，佈施亦不求，有所作亦不有是佈施意，常念言：『是佈施空，亦無所有。』何以故？是菩薩學善於內外空及有無空故。須菩提！菩薩住是空已，觀諸所作，作是空觀，則已不離般若波羅蜜。不離般若波羅蜜，則受無有數、無有限、無有量諸福功德。」

須菩提白佛言：「無有數、無有限、無有量，有何等異？」

佛言：「阿僧祇者為無有數。有數身亦不可得，無有數身亦不可得。無有量者，當來過去今現在不可限、不可量

【現代漢語翻譯】 現代漢語譯本：念頭也並非是追求的目標。

『再者，須菩提！菩薩想要發起阿耨多羅三藐三菩提（無上正等正覺）之心，應當善於運用智慧去尋求。須菩提！如果有菩薩修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），其壽命如同恒河沙數劫那樣長久，勸助過去、未來、現在諸佛以及僧眾所作的功德，並代他們感到歡喜。將這種歡喜心，用來回向阿耨多羅三藐三菩提。這樣的功德難道不多嗎？』

須菩提回答說：『世尊！非常多，非常多！』

佛說：『不如這位菩薩一日與般若波羅蜜（智慧的完美）的教義相應，以此功德迴向阿耨多羅三藐三菩提。須菩提！菩薩想要獲得阿耨多羅三藐三菩提，應當善於運用智慧去尋求。』

須菩提對佛說：『世尊！如佛所說，菩薩從無所作為出發才是最根本的。如果無所作、無所為，又如何能夠證得須陀洹（入流果）、羅漢（阿羅漢果）、辟支佛（獨覺）乃至薩云然（一切智），成就阿惟三佛（無上正等正覺）呢？』

佛說：『是這樣的，是這樣的！須菩提！不可能從有所作為而證得須陀洹乃至薩云然，成就阿惟三佛。修行般若波羅蜜，佈施時也不求回報，有所作為時也不執著于佈施的念頭，常常想著：『這佈施是空的，什麼也沒有。』為什麼呢？因為這位菩薩善於學習內外皆空以及有無皆空的道理。須菩提！菩薩安住于這種空性之後，觀察一切所作所為，作這種空性的觀想，就已經不離般若波羅蜜了。不離般若波羅蜜，就能獲得無數、無限、無量的福德功德。』

須菩提對佛說：『無有數、無有限、無有量，有什麼不同呢？』

佛說：『阿僧祇（無數）就是無有數。有數的身體也不可得，無有數的身體也不可得。無有量，是指未來、過去、現在不可限制、不可衡量。』

【English Translation】 English version: Thoughts are also not the goal to be sought.

'Furthermore, Subhuti! If a Bodhisattva wishes to generate the mind for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), they should be skilled in seeking with wisdom. Subhuti! If there is a Bodhisattva who practices the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), whose lifespan is as long as the sands of the Ganges River, and who encourages and assists the merits made by all Buddhas and Sangha in the past, future, and present, and rejoices on their behalf. Taking this joy, they dedicate it towards Anuttara-samyak-sambodhi. Would their merit be great or not?'

Subhuti replied: 'World Honored One! Very great, very great!'

The Buddha said: 'It is not as great as a Bodhisattva who, for one day, is in accordance with the teachings of the Prajna Paramita (perfection of wisdom), and dedicates this merit towards achieving Anuttara-samyak-sambodhi. Subhuti! If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi, they should be skilled in seeking with wisdom.'

Subhuti said to the Buddha: 'World Honored One! As the Buddha has said, the Bodhisattva's practice begins with non-action as the most fundamental. If there is no action and no doing, how can one attain the right view of a Srotapanna (stream-enterer), an Arhat (worthy one), a Pratyekabuddha (solitary buddha), and even Sarvajna (omniscience), and achieve Anuttara-samyak-sambodhi?'

The Buddha said: 'It is so, it is so! Subhuti! It is impossible to attain Srotapanna and even Sarvajna, and achieve Anuttara-samyak-sambodhi through actions. When practicing Prajna Paramita, one does not seek anything in return when giving, and when acting, one does not cling to the idea of giving. One should always think: 『This giving is empty, there is nothing there.』 Why? Because this Bodhisattva is skilled in learning the emptiness of both inner and outer, and the emptiness of both existence and non-existence. Subhuti! When a Bodhisattva dwells in this emptiness, and observes all actions, contemplating them as empty, then they are already not separate from Prajna Paramita. Not being separate from Prajna Paramita, they receive immeasurable, limitless, and boundless blessings and merits.'

Subhuti said to the Buddha: 'What is the difference between immeasurable, limitless, and boundless?'

The Buddha said: 'Asamkhya (innumerable) means immeasurable. A countable body is unattainable, and an uncountable body is also unattainable. Limitless means that the future, past, and present are unrestrictable and unmeasurable.'

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亦不可思議。」

須菩提白佛言：「世尊！可使五陰不可量、不可數、不可限不？」

佛言：「有是。」

須菩提言：「世尊！何因五陰不可量、不可數、不可限？」

佛言：「五陰空，不可數、不可量。」

「云何，世尊！但五陰空，諸法為不空耶？」

佛言：「我初不說諸法空耶？」

「世尊亦說諸法空耳。世尊！空者為是不可盡，為是不可數，為是不可量。空者不可數、不可量亦不可平相。世尊！是法義解亦不可得若干。」

佛言：「如須菩提所說無異。以諸法不可得故，佛說若干不可得。是法空、無相、無愿、無所有、無所生，是為滅、是為泥洹，是為如來無盡至於泥洹。」

須菩提白佛言：「未曾有，世尊！甚奇甚特！如世尊所說無所得法，我聽世尊所說諸法亦不可得，以諸法不可得，空亦不可得。不可得義為有增減不？」

佛言：「無有增減。」

須菩提言：「六波羅蜜亦無增減，三十七品亦不增減，八惟無禪、四無礙慧、四等、佛十八法及十種力、四無所畏，亦無增亦無減。」

須菩提言：「世尊！若是法從六波羅蜜至四無所畏，若有增有減者，便不成阿耨多羅三耶三菩。」

「須菩提！如是，如是！不可得之法，

【現代漢語翻譯】 現代漢語譯本：也是不可思議的。」

須菩提對佛說：「世尊！可以使五陰（色、受、想、行、識，構成人身心的五種要素）不可衡量、不可計數、不可限定嗎？」

佛說：「是的。」

須菩提說：「世尊！為什麼五陰不可衡量、不可計數、不可限定呢？」

佛說：「五陰是空的，不可計數、不可衡量。」

「世尊，這是什麼意思呢？難道只有五陰是空的，其他諸法就不是空的嗎？」

佛說：「我最初不是就說諸法都是空的嗎？」

「世尊也說過諸法是空的。世尊！空，是不可窮盡的，還是不可計數的，還是不可衡量的呢？空是不可計數、不可衡量，也是不可用任何相狀來描述的。世尊！這種法義的理解也是不可執著的。」

佛說：「正如須菩提所說，沒有差別。因為諸法是不可得的，所以佛說一切都不可得。這種法是空性、無相、無愿、無所有、無所生，這就是寂滅、這就是涅槃，這就是如來無盡直至涅槃的境界。」

須菩提對佛說：「真是前所未有，世尊！真是稀有殊勝！正如世尊所說，無所得的法，我聽世尊所說諸法也是不可得的，因為諸法不可得，空也是不可得的。不可得的意義是有增減的嗎？」

佛說：「沒有增減。」

須菩提說：「六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也沒有增減，三十七道品（四念處、四正勤、四神足、五根、五力、七覺支、八正道）也沒有增減，八解脫、四無礙辯才、四等心、佛的十八不共法以及十種力量、四無所畏，也沒有增也沒有減。」

須菩提說：「世尊！如果這些法從六波羅蜜到四無所畏，如果有增有減的話，就不能成就阿耨多羅三藐三菩提（無上正等正覺）。」

「須菩提！是這樣的，是這樣的！不可得的法，

【English Translation】 English version: also inconceivable.』

Subhuti said to the Buddha, 『World Honored One, can it be that the five skandhas (form, feeling, perception, mental formations, and consciousness, the five aggregates that constitute a person's body and mind) are immeasurable, uncountable, and unlimited?』

The Buddha said, 『It is so.』

Subhuti said, 『World Honored One, why are the five skandhas immeasurable, uncountable, and unlimited?』

The Buddha said, 『The five skandhas are empty, uncountable, and immeasurable.』

『What does this mean, World Honored One? Is it only the five skandhas that are empty, and are all other dharmas not empty?』

The Buddha said, 『Did I not initially say that all dharmas are empty?』

『World Honored One also said that all dharmas are empty. World Honored One, is emptiness inexhaustible, or is it uncountable, or is it immeasurable? Emptiness is uncountable, immeasurable, and also cannot be described by any characteristic. World Honored One, this understanding of the Dharma is also not to be clung to.』

The Buddha said, 『Just as Subhuti has said, there is no difference. Because all dharmas are unattainable, therefore the Buddha says that everything is unattainable. This Dharma is emptiness, without characteristics, without wishes, without possession, without origination, this is cessation, this is nirvana, this is the realm of the Tathagata, endless until nirvana.』

Subhuti said to the Buddha, 『It is unprecedented, World Honored One! It is truly rare and extraordinary! Just as the World Honored One has said, the Dharma of non-attainment, I hear the World Honored One say that all dharmas are also unattainable, because all dharmas are unattainable, emptiness is also unattainable. Does the meaning of unattainability have increase or decrease?』

The Buddha said, 『There is no increase or decrease.』

Subhuti said, 『The six paramitas (generosity, morality, patience, diligence, meditation, and wisdom) also have no increase or decrease, the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the eightfold path) also have no increase or decrease, the eight liberations, the four unobstructed knowledges, the four immeasurables, the eighteen unique qualities of a Buddha, as well as the ten powers, and the four fearlessnesses, also have no increase and no decrease.』

Subhuti said, 『World Honored One! If these dharmas from the six paramitas to the four fearlessnesses, if there were increase or decrease, then one could not attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』

『Subhuti! It is so, it is so! The Dharma of unattainability,

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亦無增亦無減。若行般若波羅蜜，若念般若波羅蜜，若習般若波羅蜜漚和拘舍羅，亦不念言：『我增六波羅蜜。』亦不念：『我減六波羅蜜。』當作是念：『但有名故有六波羅蜜。』持是所念、持是發意、持是善本，施作阿耨多羅三耶三菩如、諸法如。」

須菩提白佛言：「云何為阿耨多羅三耶三菩如、諸法如？世尊！何等為諸法之如為阿耨多羅三耶三菩？」

佛言：「五陰之如、泥洹之如，是故為阿耨多羅三耶三菩，是亦不增亦不減。是故菩薩不離般若波羅蜜，倍復精進行般若波羅蜜，亦不見諸法有增有減者，是故不可得法亦無增減。須菩提！是故六波羅蜜亦不增減，至四無礙亦不增減。菩薩行般若波羅蜜，當作是不增不減之意。」

須菩提白佛言：「世尊！菩薩摩訶薩成阿耨多羅三耶三菩，為用初時意得成，為用後頭意得成，前意后意各各不俱，云何善本得聚，成阿耨多羅三耶三菩？世尊！是不俱不同之意，云何有所成功德？不成不聚，不得成阿耨多羅三耶三菩。」

佛告須菩提：「我當爲汝說譬喻，諸有智之士以譬喻得解。于意云何，譬如燈炷，始然之時，為用初明得然？為用后明得然？炷燋之時，為用初時明燋？為用后時明燋？」

須菩提言：「世尊！亦不用初頭焰得然，亦

【現代漢語翻譯】 現代漢語譯本：既沒有增加也沒有減少。如果修行般若波羅蜜（prajnaparamita，智慧的完美），如果唸誦般若波羅蜜，如果修習般若波羅蜜的方便善巧（upaya-kausalya，善巧方便），也不要認為：『我增加了六波羅蜜（sad-paramita，六種到達彼岸的修行）。』也不要認為：『我減少了六波羅蜜。』應當這樣想：『只是因為有名相才有了六波羅蜜。』保持這種想法，保持這種發心，保持這種善的根本，以此成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），諸法如如（tathata，真如）。 須菩提（Subhuti，佛陀的弟子）對佛說：『什麼是阿耨多羅三藐三菩提、諸法如如？世尊！什麼是諸法的如如，什麼是阿耨多羅三藐三菩提？』 佛說：『五陰（panca-skandha，構成個體的五種要素）的如如、涅槃（nirvana，解脫）的如如，因此是阿耨多羅三藐三菩提，它既不增加也不減少。因此，菩薩不離開般若波羅蜜，更加精進地修行般若波羅蜜，也不認為諸法有增加或減少，因此不可得的法也沒有增加或減少。須菩提！因此，六波羅蜜也不增加或減少，乃至四無礙解（catuh-pratisamvid，四種無礙的智慧）也不增加或減少。菩薩修行般若波羅蜜，應當持有這種不增不減的觀念。』 須菩提對佛說：『世尊！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）成就阿耨多羅三藐三菩提，是用最初的發心成就，還是用最後的發心成就？前後的發心各自不相連，如何能使善的根本聚集，成就阿耨多羅三藐三菩提？世尊！這些不相連、不相同的發心，如何能有所成就功德？不成就、不聚集，就不能成就阿耨多羅三藐三菩提。』 佛告訴須菩提：『我將為你打個比喻，有智慧的人可以通過比喻來理解。你認為如何，譬如燈芯，開始燃燒的時候，是用最初的光明燃燒的？還是用最後的光明燃燒的？燈芯燒焦的時候，是用最初的光明燒焦的？還是用最後的光明燒焦的？』 須菩提說：『世尊！既不是用最初的火焰燃燒，也不是用最後的火焰燃燒。燈芯燒焦的時候，也不是用最初的光明燒焦，也不是用最後的光明燒焦。』

【English Translation】 English version: There is neither increase nor decrease. If one practices prajnaparamita (perfection of wisdom), if one recites prajnaparamita, if one cultivates prajnaparamita with upaya-kausalya (skillful means), one should not think: 『I have increased the six paramitas (sad-paramita, six perfections).』 Nor should one think: 『I have decreased the six paramitas.』 One should think: 『It is only because of names that there are six paramitas.』 Holding this thought, holding this intention, holding this root of goodness, one achieves anuttara-samyak-sambodhi (supreme perfect enlightenment), the tathata (suchness) of all dharmas. Subhuti (a disciple of the Buddha) said to the Buddha: 『What is anuttara-samyak-sambodhi, the suchness of all dharmas? World Honored One! What is the suchness of all dharmas, what is anuttara-samyak-sambodhi?』 The Buddha said: 『The suchness of the five skandhas (panca-skandha, five aggregates), the suchness of nirvana (liberation), therefore, is anuttara-samyak-sambodhi, which neither increases nor decreases. Therefore, a bodhisattva does not depart from prajnaparamita, and practices prajnaparamita with even greater diligence, and does not see that dharmas have increase or decrease, therefore, the unattainable dharmas also have no increase or decrease. Subhuti! Therefore, the six paramitas neither increase nor decrease, even the four pratisamvid (four kinds of unobstructed wisdom) neither increase nor decrease. A bodhisattva practicing prajnaparamita should hold this concept of neither increase nor decrease.』 Subhuti said to the Buddha: 『World Honored One! When a bodhisattva-mahasattva (great bodhisattva) achieves anuttara-samyak-sambodhi, is it achieved by the initial intention, or by the final intention? Since the previous and subsequent intentions are not connected, how can the root of goodness be gathered to achieve anuttara-samyak-sambodhi? World Honored One! These unconnected and different intentions, how can they achieve any merit? If they do not achieve and do not gather, they cannot achieve anuttara-samyak-sambodhi.』 The Buddha told Subhuti: 『I will give you a metaphor, and those with wisdom can understand through metaphors. What do you think, for example, when a lamp wick begins to burn, is it burning with the initial light? Or is it burning with the final light? When the wick is charred, is it charred by the initial light? Or is it charred by the final light?』 Subhuti said: 『World Honored One! It is neither burning with the initial flame, nor with the final flame. When the wick is charred, it is neither charred by the initial light, nor by the final light.』

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不離初焰因緣得然；亦不用后焰得然，亦不離后焰因緣。」

「須菩提！菩薩亦不用初意得阿耨多羅三耶三菩，亦不離初意因緣；亦不用后意得，亦不離后意因緣得。須菩提！菩薩行般若波羅蜜，從初發意至十住地，成阿耨多羅三耶三菩。」

「世尊！云何從十住地成阿耨多羅三耶三菩？」

佛言：「先從智地觀地具足阿耨多羅三耶三菩，從八輩觀地、薄地、離淫地、已辦地、辟支佛地、菩薩地、阿耨多羅三耶三菩地、佛地，具足佛地已，便成阿耨多羅三耶三菩。菩薩於是十地學，亦不從初發意得阿耨多羅三耶三菩，亦不離初發意得；亦不以後意得，亦不離后意得。」

須菩提言：「世尊！十二因緣起甚深。不以初發意得阿耨多羅三耶三菩，亦不離初發意因緣；亦不用后意得阿耨多羅三耶三菩，亦不離后意而成阿耨多羅三耶三菩。」

「須菩提！于意云何，意已滅，可復使更生不？」

「世尊！已滅不復生。」

「須菩提！意已生，為是滅法不？」

「世尊！是實滅法。」

佛言：「已滅法者是為滅不？」

「世尊！不也。」

「須菩提！于意云何，為正爾住不？」

「世尊」

「住如如住。」

佛告須菩提：「若如住者，

【現代漢語翻譯】 現代漢語譯本：『不依賴最初的火焰因緣而燃燒；也不依賴後來的火焰而燃燒，也不是不依賴後來的火焰因緣。』 『須菩提（Subhuti）！菩薩（Bodhisattva）也不是依靠最初的發心而獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），也不是不依靠最初的發心因緣；也不是依靠後來的發心而獲得，也不是不依靠後來的發心因緣而獲得。須菩提！菩薩修行般若波羅蜜（Prajnaparamita，智慧的完美），從最初的發心到十住地（十個菩薩修行階段），成就阿耨多羅三藐三菩提。』 『世尊（Bhagavan）！如何從十住地成就阿耨多羅三藐三菩提？』 佛說：『先從智地（Jnana-bhumi，智慧的階段）觀地（觀照的階段）具足阿耨多羅三藐三菩提，從八輩觀地、薄地（Tanubhumi，薄弱的階段）、離淫地（Viraga-bhumi，離欲的階段）、已辦地（Krtavibhumi，已完成的階段）、辟支佛地（Pratyekabuddha-bhumi，獨覺的階段）、菩薩地（Bodhisattva-bhumi，菩薩的階段）、阿耨多羅三藐三菩提地（Anuttara-samyak-sambodhi-bhumi，無上正等正覺的階段）、佛地（Buddha-bhumi，佛的階段），具足佛地之後，便成就阿耨多羅三藐三菩提。菩薩在這十地學習，也不是從最初的發心獲得阿耨多羅三藐三菩提，也不是不從最初的發心獲得；也不是以後來的發心獲得，也不是不以後來的發心獲得。』 須菩提說：『世尊！十二因緣（Dvadasanga-pratityasamutpada，十二緣起）的生起非常深奧。不是依靠最初的發心而獲得阿耨多羅三藐三菩提，也不是不依靠最初的發心因緣；也不是依靠後來的發心而獲得阿耨多羅三藐三菩提，也不是不依靠後來的發心而成就阿耨多羅三藐三菩提。』 『須菩提！你認為如何，意念已經滅去，可以再使其重新生起嗎？』 『世尊！已經滅去就不會再生起。』 『須菩提！意念已經生起，是會滅去的法嗎？』 『世尊！確實是會滅去的法。』 佛說：『已經滅去的法，是滅了嗎？』 『世尊！不是。』 『須菩提！你認為如何，是正處於停留的狀態嗎？』 『世尊』 『處於如如（Tathata，真如）的狀態。』 佛告訴須菩提：『如果處於如如的狀態，』

【English Translation】 English version: 'It is not obtained by the cause and condition of the initial flame; nor is it obtained by the later flame, nor is it not obtained by the cause and condition of the later flame.' 'Subhuti! A Bodhisattva also does not obtain Anuttara-samyak-sambodhi by the initial intention, nor is it not by the cause and condition of the initial intention; nor is it obtained by the later intention, nor is it not obtained by the cause and condition of the later intention. Subhuti! A Bodhisattva, practicing Prajnaparamita, from the initial intention to the ten stages, achieves Anuttara-samyak-sambodhi.' 'Bhagavan! How does one achieve Anuttara-samyak-sambodhi from the ten stages?' The Buddha said: 'First, from the Jnana-bhumi and the observation stage, one fulfills Anuttara-samyak-sambodhi, from the eight kinds of observation stages, the Tanubhumi, the Viraga-bhumi, the Krtavibhumi, the Pratyekabuddha-bhumi, the Bodhisattva-bhumi, the Anuttara-samyak-sambodhi-bhumi, and the Buddha-bhumi. Having fulfilled the Buddha-bhumi, one then achieves Anuttara-samyak-sambodhi. A Bodhisattva learns in these ten stages, and does not obtain Anuttara-samyak-sambodhi from the initial intention, nor is it not obtained from the initial intention; nor is it obtained by the later intention, nor is it not obtained by the later intention.' Subhuti said: 'Bhagavan! The arising of the twelve links of dependent origination is very profound. It is not by the initial intention that one obtains Anuttara-samyak-sambodhi, nor is it not by the cause and condition of the initial intention; nor is it by the later intention that one obtains Anuttara-samyak-sambodhi, nor is it not by the later intention that one achieves Anuttara-samyak-sambodhi.' 'Subhuti! What do you think, if an intention has ceased, can it be made to arise again?' 'Bhagavan! Once ceased, it does not arise again.' 'Subhuti! If an intention has arisen, is it a dharma that will cease?' 'Bhagavan! It is indeed a dharma that will cease.' The Buddha said: 'If a dharma has ceased, is it ceased?' 'Bhagavan! No, it is not.' 'Subhuti! What do you think, is it just staying still?' 'Bhagavan' 'It stays in suchness (Tathata).' The Buddha told Subhuti: 'If it stays in suchness,'

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真際住當住如如耶？」

「不也。世尊！」

佛言：「于須菩提意云何，如者為甚深不？」

「世尊！甚深，甚深。」

「須菩提！如者為是意耶？」

「不也。世尊！如非意。」

「須菩提！意為離如耶？」

「不也。世尊！」

「須菩提！如以如為相見不？」

「不也。世尊！如如不相見。」

「須菩提！如是行者，為行深般若波羅蜜不？」

須菩提言：「世尊！如是行者，為行深般若波羅蜜。」

須菩提言：「作如是行，為行何法？世尊！」

佛言：「作是行者，為無所行。何以故？行般若波羅蜜者無若干行。」

「世尊！夫如者，亦無若干，亦無作若干行。」

佛告須菩提：「菩薩行般若波羅蜜，為行何等？」

對曰：「為行畢竟無有二處。」

佛言：「行畢竟者，為有若干行？為有相行耶？」

「無有。世尊！」

佛言：「無相為有相念耶？」

「無有。世尊！」

佛言：「云何有相念？」

須菩提言：「世尊！菩薩行般若波羅蜜，亦不作是念有相無相。菩薩行般若波羅蜜，不具佛十種力及十八法，不成阿耨多羅三耶三菩。菩薩漚和拘舍羅于諸法無所念亦不不

【現代漢語翻譯】 現代漢語譯本 『真如實際的住處是安住于真如本身嗎？』 『不是的，世尊！』 佛說：『須菩提，你認為如何，真如是甚深的嗎？』 『世尊！甚深，甚深。』 『須菩提！真如是意識嗎？』 『不是的，世尊！真如不是意識。』 『須菩提！意識是離開真如的嗎？』 『不是的，世尊！』 『須菩提！真如以真如為相而見嗎？』 『不是的，世尊！真如與真如不相見。』 『須菩提！像這樣修行的人，是修行甚深般若波羅蜜（paramita，意為到彼岸）嗎？』 須菩提說：『世尊！像這樣修行的人，是修行甚深般若波羅蜜。』 須菩提說：『作這樣的修行，是修行什麼法呢？世尊！』 佛說：『作這樣的修行，是無所行。為什麼呢？修行般若波羅蜜的人沒有若干種修行。』 『世尊！真如也是沒有若干種，也沒有作若干種修行。』 佛告訴須菩提：『菩薩修行般若波羅蜜，是修行什麼呢？』 回答說：『是修行畢竟沒有二處。』 佛說：『修行畢竟的人，是有若干種修行？是有相的修行嗎？』 『沒有。世尊！』 佛說：『無相是有相的念頭嗎？』 『沒有。世尊！』 佛說：『如何有相的念頭呢？』 須菩提說：『世尊！菩薩修行般若波羅蜜，也不作這樣的念頭，認為有相或無相。菩薩修行般若波羅蜜，不具足佛的十種力量和十八種不共法，不能成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為無上正等正覺）。菩薩善巧方便，對於諸法無所執念，也不不執念。』

【English Translation】 English version 'Does the actual abode of reality reside in Suchness itself?' 'No, World Honored One!' The Buddha said, 'Subhuti, what do you think, is Suchness profound?' 'World Honored One! It is profound, profound.' 'Subhuti! Is Suchness consciousness?' 'No, World Honored One! Suchness is not consciousness.' 'Subhuti! Is consciousness separate from Suchness?' 'No, World Honored One!' 'Subhuti! Does Suchness see Suchness as an appearance?' 'No, World Honored One! Suchness does not see Suchness.' 'Subhuti! Does one who practices in this way practice the profound Prajna Paramita (paramita, meaning perfection or going beyond)?' Subhuti said, 'World Honored One! One who practices in this way practices the profound Prajna Paramita.' Subhuti said, 'Practicing in this way, what Dharma (law, teaching) is being practiced, World Honored One?' The Buddha said, 'Practicing in this way is practicing without any practice. Why? Because one who practices Prajna Paramita has no specific practices.' 'World Honored One! Suchness also has no specific forms, nor does it engage in specific practices.' The Buddha told Subhuti, 'What does a Bodhisattva practice when practicing Prajna Paramita?' He replied, 'They practice the ultimate absence of duality.' The Buddha said, 'Does one who practices the ultimate have specific practices? Are there practices with appearances?' 'There are not, World Honored One!' The Buddha said, 'Is non-appearance a thought of appearance?' 'There is not, World Honored One!' The Buddha said, 'How can there be a thought of appearance?' Subhuti said, 'World Honored One! A Bodhisattva practicing Prajna Paramita does not even have the thought of appearance or non-appearance. A Bodhisattva practicing Prajna Paramita does not possess the ten powers and eighteen unique qualities of a Buddha, and does not achieve Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, meaning unsurpassed perfect enlightenment). A Bodhisattva, being skillful in means, has no attachment to any Dharma, nor does he not have attachment.'

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念。何以故？菩薩知一切諸法相皆空故。住空法，為眾生故，行三三昧，持是三昧教化眾生。世尊！菩薩摩訶薩何等三三昧？」

佛言：「住是三昧者，與空、無相、無愿相應。一切眾生皆著于空，著于相、愿。菩薩摩訶薩安處眾生，以空、無相、無愿之法行般若波羅蜜。菩薩以是三事教化眾生。」◎

◎摩訶般若波羅蜜夢中行品第五十九

爾時舍利弗語須菩提：「菩薩于夢中行三事三昧——空、無相、無愿——于夢中行是，寧有益於般若波羅蜜不？」

須菩提報舍利弗言：「若於晝日有益於般若波羅蜜者，夜夢中亦當復有益。所以者何，晝夜夢中等無異。舍利弗！菩薩行般若波羅蜜，若有般若波羅蜜者，于夢中便當念般若波羅蜜。」

舍利弗語須菩提：「若菩薩于夢中有所作，寧有所成受不？如佛所言，諸法如夢，是故無所成無所受。何以故？夢中初不見有法有所成者、有所受者亦無所得。若夢覺已，寧有所得不？」

須菩提言：「若於夢中有所害殺，言：『我殺是快耶。』覺已，念夢中所作是云何？」

舍利弗言：「皆有因緣，無因緣終不起。」

須菩提言：「如是，如是！事有因緣。有緣有念，有念有事。事從聞見，便有覺意，便有著斷；不從不聞不見而有

【現代漢語翻譯】 現代漢語譯本 念。這是什麼緣故呢？菩薩知道一切諸法的實相都是空性的。安住于空性的法中，爲了眾生的緣故，修行三種三昧（三昧：佛教的禪定），以這三種三昧教化眾生。世尊！菩薩摩訶薩是哪三種三昧呢？」 佛說：『安住于這三種三昧，與空、無相、無愿相應。一切眾生都執著于空，執著于相和愿。菩薩摩訶薩安頓眾生，用空、無相、無愿的法門修行般若波羅蜜（般若波羅蜜：智慧的完美）。菩薩用這三件事教化眾生。』 ◎《摩訶般若波羅蜜夢中行品》第五十九 當時，舍利弗（舍利弗：佛陀的十大弟子之一，以智慧著稱）對須菩提（須菩提：佛陀的十大弟子之一，以解空第一著稱）說：『菩薩在夢中修行三種三昧——空、無相、無愿——在夢中修行這些，對於般若波羅蜜有益處嗎？』 須菩提回答舍利弗說：『如果在白天修行對般若波羅蜜有益處，那麼在夜晚的夢中也應當有益處。為什麼呢？因為白天和夢中沒有差別。舍利弗！菩薩修行般若波羅蜜，如果存在般若波羅蜜，那麼在夢中就應當憶念般若波羅蜜。』 舍利弗對須菩提說：『如果菩薩在夢中有所作為，會有所成就和接受嗎？正如佛所說，諸法如夢，所以沒有成就也沒有接受。為什麼呢？因為在夢中最初沒有看到有法有所成就，也沒有看到有所接受，也沒有任何所得。如果從夢中醒來，會有所得嗎？』 須菩提說：『如果在夢中有所殺害，說：「我殺了，真痛快啊。」醒來后，想想夢中所做的事情，會怎麼樣呢？』 舍利弗說：『一切都有因緣，沒有因緣最終不會發生。』 須菩提說：『是的，是的！事情有因緣。有因緣就有念頭，有念頭就有事情。事情從聽聞和看見而來，然後產生覺悟的意念，然後就有了執著和斷除；不從不聽聞不見而有。』

【English Translation】 English version Think. Why is that? Because Bodhisattvas know that the characteristics of all dharmas are empty. Abiding in the dharma of emptiness, for the sake of sentient beings, they practice the three samadhis (samadhi: Buddhist meditation), and with these three samadhis, they teach sentient beings. World Honored One! What are the three samadhis of a Bodhisattva Mahasattva?' The Buddha said: 'Those who abide in these three samadhis are in accordance with emptiness, non-characteristic, and non-desire. All sentient beings are attached to emptiness, attached to characteristics, and desires. Bodhisattva Mahasattvas settle sentient beings, using the dharma of emptiness, non-characteristic, and non-desire to practice Prajna Paramita (Prajna Paramita: the perfection of wisdom). Bodhisattvas use these three things to teach sentient beings.' ◎Chapter Fifty-Nine, 'The Practice of Mahaprajnaparamita in Dreams' At that time, Sariputra (Sariputra: one of the Buddha's ten great disciples, known for his wisdom) said to Subhuti (Subhuti: one of the Buddha's ten great disciples, known for being foremost in understanding emptiness): 'If a Bodhisattva practices the three samadhis—emptiness, non-characteristic, and non-desire—in a dream, is there any benefit to Prajna Paramita?' Subhuti replied to Sariputra: 'If there is benefit to Prajna Paramita from practicing during the day, then there should also be benefit in dreams at night. Why is that? Because there is no difference between day and night in dreams. Sariputra! If a Bodhisattva practices Prajna Paramita, if Prajna Paramita exists, then they should remember Prajna Paramita in their dreams.' Sariputra said to Subhuti: 'If a Bodhisattva does something in a dream, will there be any accomplishment or acceptance? As the Buddha said, all dharmas are like dreams, so there is no accomplishment and no acceptance. Why is that? Because in a dream, one does not initially see any dharma that is accomplished, nor does one see any acceptance, nor is there any attainment. If one awakens from a dream, is there any attainment?' Subhuti said: 'If one kills someone in a dream and says, 「I killed them, how delightful!」 After waking up, what would one think about what was done in the dream?' Sariputra said: 'Everything has causes and conditions; without causes and conditions, nothing ultimately arises.' Subhuti said: 'Yes, yes! Things have causes and conditions. With causes and conditions, there are thoughts; with thoughts, there are things. Things come from hearing and seeing, then there arises the intention of awareness, then there is attachment and cutting off; they do not arise from not hearing or seeing.'

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緣起。是故，舍利弗！以因緣故，有事起、有念生。」

舍利弗言：「云何，須菩提！所念所作，佛言皆寂？云何所作，有緣有起、有所成受？」

須菩提言：「起想便有因緣，有緣便有事，有事便有念。」

舍利弗言：「若菩薩于夢中行六波羅蜜，持是功德念欲為阿耨多羅三耶三菩。是為有所施作不？」

須菩提言：「今彌勒菩薩摩訶薩，為世尊所記，在是可問。彌勒能解，當從其問。」

舍利弗白彌勒言：「我所問者，須菩提言：『彌勒能解。』今仁者當爲我等解。」

是時彌勒語舍利弗言：「卿等欲使我，當以名、以色、以痛想行識而發遣耶？當以何事而解說乎？當以色空而發遣耶？當以痛想行識空而發遣乎？色空亦無能發遣，痛想行識空亦無所發遣。我初不見法有能發遣法者，亦無有受記莂、受阿耨多羅三耶三菩者，亦無受莂處者，是法都無有二。」

舍利弗言：「如仁者所說，為得證也。」

彌勒答言：「雖作是說，我亦不得證。」

舍利弗意念：「彌勒菩薩辯才深入於六波羅蜜中，種種發遣而無所倚。」

佛告舍利弗：「汝頗見是法得羅漢證者不？」

舍利弗言：「世尊！不見是法有得證者。」

佛言：「菩薩行般若波羅蜜

【現代漢語翻譯】 現代漢語譯本：緣起。因此，舍利弗（Śāriputra）！因為因緣的緣故，才有事情發生，才有念頭產生。 舍利弗（Śāriputra）問：『須菩提（Subhūti）！你說的所念所作，佛說都是寂靜的嗎？為什麼所作的事情，會有因緣、有生起、有所成就和感受呢？』 須菩提（Subhūti）說：『有了想法就會有因緣，有了因緣就會有事情，有了事情就會有念頭。』 舍利弗（Śāriputra）問：『如果菩薩在夢中修行六波羅蜜（ṣaṭ pāramitā），並以這些功德發願要成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），這算是有所施作嗎？』 須菩提（Subhūti）說：『現在彌勒菩薩摩訶薩（Maitreya Bodhisattva Mahāsattva）被世尊授記，這個問題可以問他。彌勒（Maitreya）能夠解答，應當去問他。』 舍利弗（Śāriputra）對彌勒（Maitreya）說：『我所問的問題，須菩提（Subhūti）說：『彌勒（Maitreya）能夠解答。』現在請您為我們解答。』 這時，彌勒（Maitreya）對舍利弗（Śāriputra）說：『你們想讓我用名、色、痛、想、行、識來解釋嗎？還是用什麼來解釋呢？是用色空來解釋嗎？還是用痛、想、行、識空來解釋呢？色空也沒有能解釋的，痛、想、行、識空也沒有能解釋的。我從來沒有見過法有能解釋法的，也沒有接受授記、接受阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）的，也沒有接受授記的地方，這個法根本沒有二元對立。』 舍利弗（Śāriputra）說：『如您所說，是已經證悟了嗎？』 彌勒（Maitreya）回答說：『雖然這樣說，我也沒有證悟。』 舍利弗（Śāriputra）心想：『彌勒菩薩（Maitreya Bodhisattva）的辯才深入於六波羅蜜（ṣaṭ pāramitā）之中，種種解釋而無所執著。』 佛告訴舍利弗（Śāriputra）：『你有沒有見過有法能證得阿羅漢果的？』 舍利弗（Śāriputra）說：『世尊！我沒有見過有法能證得阿羅漢果的。』 佛說：『菩薩修行般若波羅蜜（prajñāpāramitā）』

【English Translation】 English version: Origination. Therefore, Śāriputra! Because of conditions, things arise and thoughts are born. Śāriputra asked: 'Subhūti! What you say about thoughts and actions, does the Buddha say they are all quiescent? Why do actions have conditions, arising, and attainment and experience?' Subhūti said: 'When a thought arises, there are conditions; when there are conditions, there are things; when there are things, there are thoughts.' Śāriputra asked: 'If a Bodhisattva practices the six pāramitās in a dream, and with these merits vows to attain anuttarā-samyak-saṃbodhi, is this considered an action?' Subhūti said: 'Now, Maitreya Bodhisattva Mahāsattva is predicted by the World Honored One, this question can be asked of him. Maitreya can answer, you should ask him.' Śāriputra said to Maitreya: 'The question I asked, Subhūti said: 'Maitreya can answer.' Now, please explain it for us.' At that time, Maitreya said to Śāriputra: 'Do you want me to explain using name, form, feeling, perception, volition, and consciousness? Or what should I use to explain? Should I explain using the emptiness of form? Or should I explain using the emptiness of feeling, perception, volition, and consciousness? The emptiness of form has nothing to explain, and the emptiness of feeling, perception, volition, and consciousness has nothing to explain. I have never seen a dharma that can explain another dharma, nor is there one who receives prediction, receives anuttarā-samyak-saṃbodhi, nor is there a place to receive prediction. This dharma is fundamentally non-dual.' Śāriputra said: 'As you say, is it that you have attained enlightenment?' Maitreya replied: 'Although I say this, I have not attained enlightenment.' Śāriputra thought: 'Maitreya Bodhisattva's eloquence is profound in the six pāramitās, explaining in various ways without attachment.' The Buddha told Śāriputra: 'Have you ever seen a dharma that can attain the fruit of Arhat?' Śāriputra said: 'World Honored One! I have not seen a dharma that can attain the fruit of Arhat.' The Buddha said: 'Bodhisattvas practice prajñāpāramitā.'

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，亦不念言：『是法已受莂，是法當受莂，得阿耨多羅三耶三菩者。』菩薩作是行，為行般若波羅蜜亦不有疑；我當得阿惟三佛亦不疑不得。

「複次，須菩提！菩薩行檀波羅蜜時，若見眾生有飢渴者，衣不蓋形孤貧窮厄不能自存者，當起大哀愿：『我得阿耨多羅三耶三菩阿惟三佛時，使我境界無有是輩困苦之類；使我佛土所有衣服飲食之具，如四天上、如忉利天第六天王，所有飲食衣服自然。』須菩提！菩薩作是行者，便為具足檀波羅蜜。

「複次，須菩提！菩薩行屍波羅蜜，若見眾生有不慈意殘殺眾命、邪見疑網、犯十惡者，見有短命多病、少威丑無顏色、形殘羸劣極下賤者，起大悲意：『使我奉行屍波羅蜜，我得佛時，使我境內無有是輩。』菩薩如是為具足戒，疾得阿惟三佛不久。須菩提！菩薩行羼波羅蜜時，若見眾生有瞋恚意，捶杖刀矛瓦石相加相傷殺者，起大愿言：『我當行忍，至得佛時，令我境內無有是輩、諸惡事者。我作佛時，令我國土中一切眾生，皆同慈意和志相視，如父如母若兄若弟相向無害。』菩薩作是行者，為具足忍，疾得阿惟三佛不久。

「複次，須菩提！菩薩行惟逮波羅蜜時，若見眾生於三乘法起相懈怠無精進者，復起大愿：『我當自勉精進不懈，我得佛時，令我國中

【現代漢語翻譯】 現代漢語譯本 也不念想：『這個法已經被授記，這個法將來會被授記，能證得阿耨多羅三藐三菩提（無上正等正覺）。』菩薩這樣修行，是修行般若波羅蜜（智慧到彼岸），也不會有疑惑；我將證得阿惟三佛（無上正等覺），也不會懷疑不能證得。

「再者，須菩提！菩薩行檀波羅蜜（佈施到彼岸）時，如果看到眾生有飢渴的，衣服不能遮體，孤獨貧窮困厄不能自存的，應當生起大悲願：『我證得阿耨多羅三藐三菩提（無上正等正覺）、阿惟三佛（無上正等覺）時，使我的境界沒有這類困苦的人；使我的佛土所有衣服飲食的器具，如同四天上的、如同忉利天（欲界第二天）第六天王，所有飲食衣服自然而有。』須菩提！菩薩這樣修行，就具足了檀波羅蜜（佈施到彼岸）。

「再者，須菩提！菩薩行屍波羅蜜（持戒到彼岸），如果看到眾生有不慈悲的心意，殘殺眾生性命，邪見疑惑，犯十惡業的，看到有短命多病、缺少威儀醜陋沒有顏色、形體殘缺羸弱極其困苦的，生起大悲心：『使我奉行屍波羅蜜（持戒到彼岸），我成佛時，使我的境內沒有這類人。』菩薩這樣就具足了戒律，很快證得阿惟三佛（無上正等覺）不久。須菩提！菩薩行羼提波羅蜜（忍辱到彼岸）時，如果看到眾生有嗔恚的心意，用捶打、棍杖、刀矛、瓦石互相加害傷害殺戮的，生起大愿：『我應當修行忍辱，直到成佛時，使我的境內沒有這類、各種惡事的人。我成佛時，使我的國土中一切眾生，都同有慈悲的心意，和睦相處，如同父子、如同母子、如同兄弟姐妹一樣相處沒有傷害。』菩薩這樣修行，就具足了忍辱，很快證得阿惟三佛（無上正等覺）不久。

「再者，須菩提！菩薩行惟逮波羅蜜（精進到彼岸）時，如果看到眾生對於三乘法（聲聞乘、緣覺乘、菩薩乘）生起懈怠沒有精進的，又生起大愿：『我應當自己勉勵精進不懈怠，我成佛時，使我的國中

【English Translation】 English version Nor does he think: 『This Dharma has been given a prediction, this Dharma will be given a prediction, and one will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 When a Bodhisattva practices in this way, he is practicing Prajna-paramita (perfection of wisdom) and will have no doubt; I will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and he will not doubt that he cannot attain it.

「Furthermore, Subhuti! When a Bodhisattva practices Dana-paramita (perfection of giving), if he sees beings who are hungry and thirsty, whose clothes do not cover their bodies, who are lonely, poor, and in distress and cannot support themselves, he should arise with great compassion and vow: 『When I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), Anuttara-samyak-sambodhi (supreme perfect enlightenment), may my realm be free from such suffering beings; may all the clothing and food in my Buddha-land be as natural as those in the four heavens, like the sixth king of the Trayastrimsa Heaven (second heaven of the desire realm), where food and clothing appear naturally.』 Subhuti! When a Bodhisattva practices in this way, he is said to have perfected Dana-paramita (perfection of giving).

「Furthermore, Subhuti! When a Bodhisattva practices Sila-paramita (perfection of morality), if he sees beings who have unkind intentions, who cruelly kill living beings, who have wrong views and doubts, who commit the ten evil deeds, who are short-lived, sickly, lacking in dignity, ugly, without color, deformed, weak, and extremely distressed, he should arise with great compassion: 『May I practice Sila-paramita (perfection of morality), and when I become a Buddha, may my realm be free from such beings.』 A Bodhisattva who does this fulfills the precepts and quickly attains Anuttara-samyak-sambodhi (supreme perfect enlightenment) soon. Subhuti! When a Bodhisattva practices Ksanti-paramita (perfection of patience), if he sees beings who have angry intentions, who use beatings, sticks, swords, spears, tiles, and stones to harm and kill each other, he should arise with a great vow: 『I should practice patience, until I become a Buddha, so that my realm will be free from such beings and all evil deeds. When I become a Buddha, may all beings in my land have the same compassionate intentions, live in harmony, and treat each other like fathers, mothers, brothers, and sisters, without harm.』 When a Bodhisattva practices in this way, he is said to have perfected patience and will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) soon.

「Furthermore, Subhuti! When a Bodhisattva practices Virya-paramita (perfection of vigor), if he sees beings who are lazy and not diligent in the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), he should arise with a great vow: 『I should encourage myself to be diligent and not lazy, and when I become a Buddha, may my land

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眾生精進於三乘法，各得度脫。』菩薩如是為具足精進，疾得阿惟三佛不久。

「複次，須菩提！菩薩行禪波羅蜜時，若見眾生行五蓋事——一者、淫妷，二者、瞋恚，三者、睡臥，四者、調戲，五者、疑網——離於四禪、離四空定者，起大意願：『令我常當行禪波羅蜜，教化眾生、凈佛國土。我得佛時，令我國土一切眾生無亂志者。』菩薩如是為具足禪，疾得阿惟三佛不久。

「複次，須菩提！菩薩行般若波羅蜜時，若見眾生有犯惡者，若俗若道離正見者，行無道之事者，言無報者，言便斷者，言有眾生者。作是見已，起大愿言：『我當勤力行六波羅蜜，凈佛國土、教化眾生。我作佛時，令我國中無有是輩邪見之事。』菩薩如是為具足般若波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，若見眾生在於三際——一者、直見際，二者、邪見際，三者、亦不在邪亦不在正見際——『是以我當勤力行六波羅蜜，教化眾生、凈佛國土。我作佛時，令我國人不見邪見、不聞邪見之聲。』菩薩如是，是為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，若見泥犁、薜荔、畜生蠕動之類，當發大慈：『我當勤力行六波羅蜜，我作佛時，令我國中不聞有三惡道之名。』菩薩

【現代漢語翻譯】 現代漢語譯本 『眾生精進於三乘法（聲聞乘、緣覺乘、菩薩乘），各自得以解脫。』菩薩如此爲了圓滿精進，很快就能證得阿惟三佛（無上正等正覺）的果位。

『再者，須菩提！菩薩在修行禪波羅蜜（禪定）時，如果看到眾生在行五蓋（貪慾、嗔恚、睡眠、掉悔、疑）之事——第一是淫慾，第二是嗔恚，第三是昏睡，第四是散亂，第五是疑惑——遠離四禪（色界四禪）和四空定（無色界四空定）的，就會生起大愿：『我要常常修行禪波羅蜜，教化眾生，清凈佛國土。我成佛時，要讓我的國土裡一切眾生都沒有散亂的心志。』菩薩如此爲了圓滿禪定，很快就能證得阿惟三佛的果位。

『再者，須菩提！菩薩在修行般若波羅蜜（智慧）時，如果看到眾生有犯惡行的，無論是俗人還是出家人，遠離正見的，行不正當之事的，說沒有報應的，說人死後就斷滅的，說有實在的眾生的。看到這些情況后，就會生起大愿：『我應當努力修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），清凈佛國土，教化眾生。我成佛時，要讓我的國土中沒有這些邪見之事。』菩薩如此爲了圓滿般若波羅蜜，很快就能接近薩云然（一切智）。

『再者，須菩提！菩薩在修行六波羅蜜時，如果看到眾生處於三際（三種見解）——第一是直見際（執著于實在的見解），第二是邪見際（錯誤的見解），第三是不在邪見也不在正見際（既不執著于正見也不執著于邪見）——『因此我應當努力修行六波羅蜜，教化眾生，清凈佛國土。我成佛時，要讓我的國土裡的人不見到邪見，不聽到邪見的聲音。』菩薩如此，是爲了圓滿六波羅蜜，很快就能接近薩云然。

『再者，須菩提！菩薩在修行六波羅蜜時，如果看到泥犁（地獄）、薜荔（餓鬼）、畜生等蠕動之類，應當發起大慈悲心：『我應當努力修行六波羅蜜，我成佛時，要讓我的國土中不聽到有三惡道（地獄、餓鬼、畜生）的名字。』菩薩

【English Translation】 English version 'Beings diligently practice the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), each attaining liberation.' A Bodhisattva, by thus perfecting diligence, will quickly attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).

'Furthermore, Subhuti! When a Bodhisattva practices Dhyāna-pāramitā (perfection of meditation), if they see beings engaging in the five hindrances—first, lust; second, anger; third, drowsiness; fourth, restlessness; fifth, doubt—and being apart from the four Dhyānas (four meditations of the form realm) and the four formless attainments (four formless meditations), they will generate a great aspiration: 『May I always practice Dhyāna-pāramitā, teach beings, and purify the Buddha-land. When I attain Buddhahood, may all beings in my land have no distracted minds.』 A Bodhisattva, by thus perfecting meditation, will quickly attain Anuttarā-samyak-saṃbodhi.

'Furthermore, Subhuti! When a Bodhisattva practices Prajñā-pāramitā (perfection of wisdom), if they see beings committing evil deeds, whether lay or monastic, deviating from right view, engaging in unrighteous actions, saying there is no retribution, saying that beings are annihilated after death, or saying that there are real beings. Having seen this, they will generate a great aspiration: 『I shall diligently practice the six pāramitās (generosity, morality, patience, diligence, meditation, wisdom), purify the Buddha-land, and teach beings. When I attain Buddhahood, may there be no such wrong views in my land.』 A Bodhisattva, by thus perfecting Prajñā-pāramitā, will quickly approach Sarvajñāna (omniscience).

'Furthermore, Subhuti! When a Bodhisattva practices the six pāramitās, if they see beings in the three extremes—first, the extreme of direct view (clinging to a substantial view), second, the extreme of wrong view, third, the extreme of neither wrong nor right view—『Therefore, I shall diligently practice the six pāramitās, teach beings, and purify the Buddha-land. When I attain Buddhahood, may the people in my land not see wrong views, nor hear the sound of wrong views.』 A Bodhisattva, by thus perfecting the six pāramitās, will quickly approach Sarvajñāna.

'Furthermore, Subhuti! When a Bodhisattva practices the six pāramitās, if they see beings in Naraka (hell), Preta (hungry ghost), animals, and other crawling creatures, they should generate great compassion: 『I shall diligently practice the six pāramitās, and when I attain Buddhahood, may the name of the three evil realms (hell, hungry ghost, animal) not be heard in my land.』 A Bodhisattva

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如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，若見大地山陵溝坑、荊棘草木、不凈穢惡。發普愿言：『我當勤力行六波羅蜜，我得佛時，令我國土皆平如掌，令我國人不見諸穢。』菩薩如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，若見大地無有金寶但淳以土。發意愿言：『我當勤力行六波羅蜜，我得佛時，令我土地從下際以上淳以黃金為地。』菩薩如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，若見眾生有所戀著者，發是愿言：『我當勤力行六波羅蜜，我作佛時，令我國人莫有所戀著。』菩薩如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，若見四姓——剎利、梵志、田家工師、長吏將師——發意愿言：『我當勤力行六波羅蜜，教化眾生、凈佛國土。我作佛時，令我國中無有四姓淳以一姓。』菩薩如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，若見眾生有上中下家者，復發愿言：『我當勤力行六波羅蜜，教化眾生、凈佛國土。我作佛時，令我國中一切眾生，無是優劣有上中下。』菩薩如是，為具足六波羅蜜，疾近薩云然。

【現代漢語翻譯】 現代漢語譯本：如此，是爲了圓滿六波羅蜜（六種到達彼岸的方法），迅速接近薩云然（一切智）。 須菩提，再者，菩薩在修行六波羅蜜時，如果看到大地上有山陵、溝壑、荊棘草木、不乾淨的污穢之物，就發普愿說：『我應當勤奮努力修行六波羅蜜，當我成佛時，讓我的國土都平坦如手掌，讓我國的人民看不到任何污穢。』菩薩這樣做，是爲了圓滿六波羅蜜，迅速接近薩云然。 須菩提，再者，菩薩在修行六波羅蜜時，如果看到大地上沒有金銀珠寶，只有純粹的泥土，就發願說：『我應當勤奮努力修行六波羅蜜，當我成佛時，讓我的土地從下到上都純粹以黃金為地。』菩薩這樣做，是爲了圓滿六波羅蜜，迅速接近薩云然。 須菩提，再者，菩薩在修行六波羅蜜時，如果看到眾生有所貪戀執著，就發願說：『我應當勤奮努力修行六波羅蜜，當我成佛時，讓我國的人民沒有任何貪戀執著。』菩薩這樣做，是爲了圓滿六波羅蜜，迅速接近薩云然。 須菩提，再者，菩薩在修行六波羅蜜時，如果看到四種姓——剎利（貴族）、梵志（婆羅門）、田家工師（農民和工匠）、長吏將師（官員和將領）——就發願說：『我應當勤奮努力修行六波羅蜜，教化眾生、凈化佛國。當我成佛時，讓我的國中沒有四種姓，只有一種姓。』菩薩這樣做，是爲了圓滿六波羅蜜，迅速接近薩云然。 須菩提，再者，菩薩在修行六波羅蜜時，如果看到眾生有上等、中等、下等之分，又發願說：『我應當勤奮努力修行六波羅蜜，教化眾生、凈化佛國。當我成佛時，讓我的國中一切眾生，沒有優劣之分，沒有上等、中等、下等。』菩薩這樣做，是爲了圓滿六波羅蜜，迅速接近薩云然。

【English Translation】 English version: Thus, it is to fulfill the six paramitas (six perfections) and quickly approach Sarvajnana (all-knowing wisdom). Furthermore, Subhuti, when a Bodhisattva practices the six paramitas, if they see mountains, hills, ditches, thorns, grass, trees, and unclean impurities on the earth, they make a universal vow, saying: 『I shall diligently practice the six paramitas. When I attain Buddhahood, may my land be as flat as the palm of a hand, and may the people of my country not see any impurities.』 A Bodhisattva doing this is to fulfill the six paramitas and quickly approach Sarvajnana. Furthermore, Subhuti, when a Bodhisattva practices the six paramitas, if they see that the earth has no gold or jewels but is purely made of soil, they make a vow, saying: 『I shall diligently practice the six paramitas. When I attain Buddhahood, may my land from the bottom to the top be purely made of gold.』 A Bodhisattva doing this is to fulfill the six paramitas and quickly approach Sarvajnana. Furthermore, Subhuti, when a Bodhisattva practices the six paramitas, if they see sentient beings with attachments, they make a vow, saying: 『I shall diligently practice the six paramitas. When I attain Buddhahood, may the people of my country have no attachments.』 A Bodhisattva doing this is to fulfill the six paramitas and quickly approach Sarvajnana. Furthermore, Subhuti, when a Bodhisattva practices the six paramitas, if they see the four castes—Kshatriyas (nobles), Brahmins (priests), farmers and artisans, and officials and generals—they make a vow, saying: 『I shall diligently practice the six paramitas, teach sentient beings, and purify the Buddha-land. When I attain Buddhahood, may there be no four castes in my country, but only one caste.』 A Bodhisattva doing this is to fulfill the six paramitas and quickly approach Sarvajnana. Furthermore, Subhuti, when a Bodhisattva practices the six paramitas, if they see sentient beings with upper, middle, and lower classes, they make another vow, saying: 『I shall diligently practice the six paramitas, teach sentient beings, and purify the Buddha-land. When I attain Buddhahood, may all sentient beings in my country have no distinctions of superiority or inferiority, and no upper, middle, or lower classes.』 A Bodhisattva doing this is to fulfill the six paramitas and quickly approach Sarvajnana.

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「複次，須菩提！菩薩行六波羅蜜時，若見眾生有種種色，發意愿言：『我當勤力行六波羅蜜，教化眾生、凈佛國土。我作佛時，令我國人無若干色，皆悉端正得第一色。』菩薩如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，若見國主，發意愿言：『我當勤力行六波羅蜜，教化眾生、凈佛國土。我作佛時，令我國土無有王者之號，但以如來、無所著、等正覺以為法王。』菩薩如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，若見五趣之行，發意愿言：『我當勤力行六波羅蜜，教化眾生、凈佛國土。我作佛時，使我國人皆令無有五趣之行，等以三十七品為行。』菩薩如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，見四種生——卵生、濕生、胎生、化生——發意愿言：『我當勤力行六波羅蜜，教化眾生、凈佛國土。我作佛時，令我國中無有三生，等一化生。』菩薩如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，見諸眾生無有五通、無有光明，復發愿言：『我作佛時，令我國中盡得五通，皆有光明遠有所照。』菩薩行六波羅蜜時，若見眾生有大小便利，發意愿言：『我作

【現代漢語翻譯】 現代漢語譯本： 「再者，須菩提！菩薩在修行六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）時，如果看到眾生有各種不同的相貌，便發願說：『我應當努力修行六波羅蜜，教化眾生，凈化佛國。當我成佛時，要讓我國的人民沒有各種不同的相貌，都相貌端正，達到最美好的相貌。』菩薩這樣做，是爲了圓滿六波羅蜜，迅速接近薩云然（一切智）。 「再者，須菩提！菩薩在修行六波羅蜜時，如果看到國家的君主，便發願說：『我應當努力修行六波羅蜜，教化眾生，凈化佛國。當我成佛時，要讓我國土沒有君王的稱號，只以如來（佛的稱號）、無所著（不受任何事物束縛）、等正覺（完全正確的覺悟）作為法王。』菩薩這樣做，是爲了圓滿六波羅蜜，迅速接近薩云然。 「再者，須菩提！菩薩在修行六波羅蜜時，如果看到五趣（地獄、餓鬼、畜生、人、天）的眾生，便發願說：『我應當努力修行六波羅蜜，教化眾生，凈化佛國。當我成佛時，要使我國的人民都沒有五趣的輪迴，都以三十七道品（通往覺悟的三十七種修行方法）為修行。』菩薩這樣做，是爲了圓滿六波羅蜜，迅速接近薩云然。 「再者，須菩提！菩薩在修行六波羅蜜時，看到四種出生方式——卵生、濕生、胎生、化生——便發願說：『我應當努力修行六波羅蜜，教化眾生，凈化佛國。當我成佛時，要讓我國中沒有三種出生方式，都只有化生。』菩薩這樣做，是爲了圓滿六波羅蜜，迅速接近薩云然。 「再者，須菩提！菩薩在修行六波羅蜜時，看到眾生沒有五通（天眼通、天耳通、他心通、宿命通、神足通）、沒有光明，又發願說：『當我成佛時，要讓我國中所有人都得到五通，都有光明，能夠照耀遠方。』菩薩在修行六波羅蜜時，如果看到眾生有大小便，便發願說：『我成佛時，要讓我國中沒有大小便。』菩薩這樣做，是爲了圓滿六波羅蜜，迅速接近薩云然。」

【English Translation】 English version: Furthermore, Subhuti! When a Bodhisattva practices the Six Paramitas (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom), if they see beings with various appearances, they make a vow, saying: 'I shall diligently practice the Six Paramitas, teach sentient beings, and purify the Buddha-land. When I become a Buddha, I will make it so that the people of my land have no diverse appearances, but are all of upright appearance, attaining the most excellent appearance.' A Bodhisattva doing this is for the sake of perfecting the Six Paramitas and quickly approaching Sarvajnana (omniscience). Furthermore, Subhuti! When a Bodhisattva practices the Six Paramitas, if they see a ruler of a country, they make a vow, saying: 'I shall diligently practice the Six Paramitas, teach sentient beings, and purify the Buddha-land. When I become a Buddha, I will make it so that my land has no title of king, but only takes Tathagata (the title of a Buddha), Arhat (one who is free from attachments), and Samyaksambuddha (perfectly enlightened one) as the Dharma King.' A Bodhisattva doing this is for the sake of perfecting the Six Paramitas and quickly approaching Sarvajnana. Furthermore, Subhuti! When a Bodhisattva practices the Six Paramitas, if they see the beings of the five realms (hell, hungry ghosts, animals, humans, and gods), they make a vow, saying: 'I shall diligently practice the Six Paramitas, teach sentient beings, and purify the Buddha-land. When I become a Buddha, I will make it so that the people of my land have no cycle of the five realms, but all practice the Thirty-seven Factors of Enlightenment (the thirty-seven practices leading to enlightenment).' A Bodhisattva doing this is for the sake of perfecting the Six Paramitas and quickly approaching Sarvajnana. Furthermore, Subhuti! When a Bodhisattva practices the Six Paramitas, if they see the four kinds of birth—oviparous (born from eggs), viviparous (born from wombs), moisture-born, and metamorphic—they make a vow, saying: 'I shall diligently practice the Six Paramitas, teach sentient beings, and purify the Buddha-land. When I become a Buddha, I will make it so that in my land there are no three kinds of birth, but only metamorphic birth.' A Bodhisattva doing this is for the sake of perfecting the Six Paramitas and quickly approaching Sarvajnana. Furthermore, Subhuti! When a Bodhisattva practices the Six Paramitas, if they see sentient beings without the five supernormal powers (clairvoyance, clairaudience, telepathy, recollection of past lives, and magical powers) and without light, they make a vow, saying: 'When I become a Buddha, I will make it so that all in my land attain the five supernormal powers and all have light that can shine far away.' When a Bodhisattva practices the Six Paramitas, if they see sentient beings with urination and defecation, they make a vow, saying: 'When I become a Buddha, I will make it so that in my land there is no urination and defecation.' A Bodhisattva doing this is for the sake of perfecting the Six Paramitas and quickly approaching Sarvajnana.

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佛時，令我國人等如天身，無復便利之患。』菩薩行六波羅蜜時，發大愿言：『我作佛時，令我國土無有一日一月一歲十歲，都無此數。』菩薩行六波羅蜜時，若見眾生短命，發大愿言：『我作佛時，令我國中人壽命極長無有限數。』菩薩如是，便具足六波羅蜜，成阿耨多羅三耶三菩阿惟三佛。菩薩行六波羅蜜時，若見眾生無有相者，發大愿言：『我當勤力行六波羅蜜，我作佛時，令我國人普得具足三十二大人之相。』菩薩如是，為具足六波羅蜜，疾近薩云然。菩薩行六波羅蜜時，若見眾生無有善本，『我成阿惟三佛時，令我國人具足善本，等如如來、無所著、等正覺。』作是念者，具足六度，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，言：『我當勤力疾成阿耨多羅三耶三菩，令我國中無有三垢四病。』菩薩如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜時，言：『我當勤力疾成阿耨多羅三耶三菩，我作佛時，使我國中無有二道之名，普等至薩云然。』

「複次，須菩提！菩薩行六波羅蜜，『成阿惟三佛，使我國土中不聞項佷之名。』須菩提！菩薩行六波羅蜜，當作是念：『我未便成阿惟三佛，先當知我壽命、光明、比丘僧數，然後乃成阿惟三佛。一切無有能

【現代漢語翻譯】 現代漢語譯本：'當佛陀在世時，愿我國人民都像天人一樣，不再有大小便的困擾。'菩薩在修行六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）時，發大愿說：'當我成佛時，愿我的國土沒有一日、一月、一歲、十歲這樣的時間概念，完全沒有這些數字。'菩薩在修行六波羅蜜時，如果看到眾生壽命短促，就發大愿說：'當我成佛時，愿我國人民的壽命極其長久，沒有限度。'菩薩像這樣，就能夠圓滿六波羅蜜，成就阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）。菩薩在修行六波羅蜜時，如果看到眾生沒有相好，就發大愿說：'我應當勤奮修行六波羅蜜，當我成佛時，愿我國人民普遍具備三十二大丈夫相（佛陀所具有的三十二種殊勝的身體特徵）。'菩薩像這樣，爲了圓滿六波羅蜜，迅速接近薩云然（一切智）。菩薩在修行六波羅蜜時，如果看到眾生沒有善根，就發願說：'當我成就阿惟三佛（無上正等正覺）時，愿我國人民都具備善根，等同於如來（佛的稱號）、無所著（沒有執著）、等正覺（平等正覺）。'這樣想，就能圓滿六度（六波羅蜜），迅速接近薩云然。 『再者，須菩提！菩薩在修行六波羅蜜時，說：』我應當勤奮修行，迅速成就阿耨多羅三藐三菩提，使我的國土中沒有三垢（貪、嗔、癡）和四病（地、水、火、風四大不調引起的疾病）。'菩薩像這樣，爲了圓滿六波羅蜜，迅速接近薩云然。 『再者，須菩提！菩薩在修行六波羅蜜時，說：』我應當勤奮修行，迅速成就阿耨多羅三藐三菩提，當我成佛時，使我的國土中沒有二道（聲聞道和緣覺道）的名稱，普遍達到薩云然。' 『再者，須菩提！菩薩修行六波羅蜜，』成就阿惟三佛，使我的國土中聽不到項佷（傲慢）的名稱。'須菩提！菩薩修行六波羅蜜，應當這樣想：'我還沒有成就阿惟三佛，先應當知道我的壽命、光明、比丘僧眾的數量，然後才成就阿惟三佛。一切都沒有能夠'

【English Translation】 English version: 'When the Buddha was in the world, may the people of my country be like heavenly beings, without the suffering of excretion.' When a Bodhisattva practices the Six Paramitas (six perfections: generosity, morality, patience, diligence, meditation, and wisdom), they make a great vow: 'When I become a Buddha, may my land have no concept of days, months, years, or decades; may there be no such numbers at all.' When a Bodhisattva practices the Six Paramitas, if they see beings with short lifespans, they make a great vow: 'When I become a Buddha, may the lifespans of the people in my country be extremely long, without limit.' A Bodhisattva, like this, can perfect the Six Paramitas and achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha). When a Bodhisattva practices the Six Paramitas, if they see beings without physical marks of excellence, they make a great vow: 'I shall diligently practice the Six Paramitas, and when I become a Buddha, may the people of my country universally possess the thirty-two marks of a great man (the thirty-two auspicious physical characteristics of a Buddha).' A Bodhisattva, like this, in order to perfect the Six Paramitas, quickly approaches Sarvajnana (omniscience). When a Bodhisattva practices the Six Paramitas, if they see beings without roots of goodness, they vow: 'When I achieve Avaisambuddha (supreme perfect enlightenment), may the people of my country possess roots of goodness, equal to the Tathagata (title of a Buddha), without attachment, and with equal perfect enlightenment.' Thinking like this, one perfects the Six Perfections and quickly approaches Sarvajnana. 'Furthermore, Subhuti! When a Bodhisattva practices the Six Paramitas, they say: 'I shall diligently practice to quickly achieve Anuttara-samyak-sambodhi, so that in my country there are no three defilements (greed, hatred, and delusion) and four diseases (imbalances of earth, water, fire, and wind).' A Bodhisattva, like this, in order to perfect the Six Paramitas, quickly approaches Sarvajnana.' 'Furthermore, Subhuti! When a Bodhisattva practices the Six Paramitas, they say: 'I shall diligently practice to quickly achieve Anuttara-samyak-sambodhi, and when I become a Buddha, may there be no mention of two paths (the path of Sravakas and Pratyekabuddhas) in my country, and may all universally reach Sarvajnana.' 'Furthermore, Subhuti! A Bodhisattva practices the Six Paramitas, 'achieving Avaisambuddha, so that in my land the name of arrogance is not heard.' Subhuti! A Bodhisattva practicing the Six Paramitas should think like this: 'Before I achieve Avaisambuddha, I should first know my lifespan, my light, and the number of my Bhikkhu Sangha, and then I will achieve Avaisambuddha. There is nothing that can'

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知我年壽劫數、比丘數者。』菩薩如是，為具足六波羅蜜，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜，作如是念言：『我作佛時，令我一國大如恒邊沙佛國。』菩薩如是，為具足阿耨多羅三耶三菩，疾近薩云然。

「複次，須菩提！菩薩行六波羅蜜，當作是愿：『生死道長，眾生甚多，虛空無邊，眾生之性亦無有邊；于中亦無生者亦無泥洹者。』如是念者，為具足六波羅蜜，疾近薩云然。」

摩訶般若波羅蜜恒加調品第六十

爾時坐中有一女人名恒加調，從坐起，整衣服，為佛作禮，長跪叉手白佛言：「我亦當奉行六波羅蜜攝取佛國，如世尊說般若波羅蜜事。」是女人嘆佛已，以金銀花及水陸花、著身瓔珞、金色之㲲而以散佛。當頭上化成四柱寶交露臺，嚴事凈如是未曾有。是女人言：「持是功德施與眾生，皆共發阿耨多羅三耶三菩。」

爾時世尊知女人意便笑。如諸佛法，若干色光從口中出，遍照諸十方無央數佛剎，繞身三匝還從頂入。

時阿難從坐起，整衣服，長跪叉手白佛：「佛何因笑？愿聞笑意。」

佛告阿難：「是恒加調弟，當來之世當作佛，號名金華如來、無所著、等正覺。畢女人身，受男子形，后當生於妙樂佛國，于彼國修梵行。是菩薩摩訶薩在

【現代漢語翻譯】 現代漢語譯本 『知道我的壽命和劫數、以及比丘的數量。』菩薩像這樣，是爲了圓滿六波羅蜜（六種到達彼岸的方法），迅速接近一切智（薩云然）。 『再者，須菩提！菩薩修行六波羅蜜時，會這樣想：『當我成佛時，愿我的一個佛國，大如恒河沙數佛國。』菩薩像這樣，是爲了圓滿阿耨多羅三藐三菩提（無上正等正覺），迅速接近一切智（薩云然）。』 『再者，須菩提！菩薩修行六波羅蜜時，應當發這樣的愿：『生死輪迴的道路漫長，眾生非常眾多，虛空沒有邊際，眾生的本性也沒有邊際；其中既沒有出生者，也沒有涅槃者。』這樣想，是爲了圓滿六波羅蜜，迅速接近一切智（薩云然）。』 《摩訶般若波羅蜜經》恒加調品第六十 當時，在座中有一位名叫恒加調的女人，從座位上站起來，整理好衣服，向佛陀行禮，長跪合掌對佛說：『我也應當奉行六波羅蜜，攝取佛國，就像世尊所說的般若波羅蜜的事蹟一樣。』這位女人讚嘆佛陀之後，用金銀花和水陸花、身上佩戴的瓔珞、金色的細布來散佈在佛陀身上。當她頭上化現出四根柱子的寶交露臺，莊嚴清凈，如此前所未有。這位女人說：『愿將此功德施與眾生，都共同發起阿耨多羅三藐三菩提（無上正等正覺）。』 當時，世尊知道這位女人的心意，便笑了。如同諸佛的慣例，從口中發出各種顏色的光芒，遍照十方無數的佛剎，繞身三圈，又從頭頂進入。 這時，阿難從座位上站起來，整理好衣服，長跪合掌對佛說：『佛陀為何發笑？希望聽聞發笑的緣由。』 佛陀告訴阿難：『這位恒加調的妹妹，將來會成佛，名號為金華如來、無所著、等正覺。她會結束女身，受男子身，之後會出生在妙樂佛國，在那佛國修行梵行。這位菩薩摩訶薩（大菩薩）在

【English Translation】 English version 'Knowing my lifespan and kalpas (eons), and the number of bhikshus (monks).' A Bodhisattva (enlightenment being) is like this, in order to fulfill the six paramitas (perfections), and quickly approach Sarvajnata (all-knowingness). 'Furthermore, Subhuti! When a Bodhisattva practices the six paramitas, he thinks like this: 'When I become a Buddha, may my one Buddha-land be as large as the Buddha-lands of the Ganges River sands.' A Bodhisattva is like this, in order to fulfill Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and quickly approach Sarvajnata (all-knowingness).' 'Furthermore, Subhuti! When a Bodhisattva practices the six paramitas, he should make this vow: 'The path of samsara (cycle of birth and death) is long, sentient beings are very numerous, space is boundless, and the nature of sentient beings is also boundless; within it, there is neither one who is born nor one who attains nirvana (liberation).' Thinking like this is in order to fulfill the six paramitas, and quickly approach Sarvajnata (all-knowingness).' The Mahaprajnaparamita Sutra, Chapter Sixty on Hengjiadiao At that time, there was a woman named Hengjiadiao in the assembly. She rose from her seat, adjusted her clothes, bowed to the Buddha, knelt down, and with her palms together, said to the Buddha: 'I also should practice the six paramitas and gather in a Buddha-land, just like the events of Prajnaparamita (perfection of wisdom) that the World Honored One has spoken of.' After this woman praised the Buddha, she scattered gold and silver flowers, aquatic and terrestrial flowers, the ornaments she wore, and golden fine cloth upon the Buddha. Above her head, a jeweled pavilion with four pillars appeared, adorned and pure, such as had never been seen before. This woman said: 'May this merit be bestowed upon all sentient beings, so that they may all together arouse Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' At that time, the World Honored One, knowing the woman's intention, smiled. As is the custom of all Buddhas, various colors of light came forth from his mouth, illuminating countless Buddha-lands in the ten directions, circling his body three times, and then entering from the top of his head. Then, Ananda rose from his seat, adjusted his clothes, knelt down, and with his palms together, said to the Buddha: 'Why did the Buddha smile? I wish to hear the reason for the smile.' The Buddha told Ananda: 'This younger sister of Hengjiadiao, in the future, will become a Buddha, named Golden Flower Tathagata (Thus Come One), Arhat (worthy one), Samyak-sambuddha (perfectly enlightened one). She will end her female body, receive a male body, and then be born in the Joyful Land of Buddha, where she will practice pure conduct. This Bodhisattva Mahasattva (great Bodhisattva) is in

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所生國，常有金華名號。于彼剎盡其壽，普游諸國，從一佛至一佛，不離諸佛。阿難！譬如轉輪聖王從一觀至一觀，從生至竟足不蹈地。是金華菩薩亦復如是，至成阿惟三佛未曾不見佛。」

時阿難意念：「是金華菩薩後作佛時，諸會菩薩為是佛會。」

佛知阿難意之所念，告阿難言：「如是，如是！當知彼時菩薩會者是為佛會，彼比丘僧甚多，不可計、不可以千數萬數億數、無有限量。阿難！是金華菩薩成如來、無所著、等正覺時，其國土所有一切眾惡諸不善事悉皆無有，如向所說般若波羅蜜凈妙國土等無有異。」

阿難白佛言：「世尊！是弟從何佛以來殖功德本？」

佛告阿難：「是弟乃從提和竭羅如來、無所著、等正覺所始發尊意，亦復以金花散提和竭佛。散彼佛時，意亦愿言：『持是功德，成阿耨多羅三耶三菩。』如我以五華散提和竭羅佛上，發阿耨多羅三耶三菩。於時彼佛知我功德具足，便記我阿耨多羅三耶三菩莂。是金華菩薩爾時見我受記，便發願言：『我亦當受莂，如是菩薩受莂。』阿難！是金華菩薩乃從提和竭羅初始發意。」

阿難白佛言：「世尊！是女人以辦阿耨多羅三耶三菩。」

佛告阿難：「如是，如是！是弟以為成辦阿耨多羅三耶三菩阿惟三佛。」◎

【現代漢語翻譯】 現代漢語譯本 『所生之處，常有金華（金色蓮花）的名號。在那佛土盡其壽命，普遍遊歷諸國，從一佛到另一佛，不曾離開諸佛。阿難！譬如轉輪聖王從一處宮殿到另一處宮殿，從出生到終了，腳不曾踏地。這位金華菩薩也像這樣，直到成就阿耨多羅三藐三菩提（無上正等正覺）之前，不曾不見佛。』 當時阿難心中想：『這位金華菩薩將來成佛時，諸會菩薩是否就是現在的佛會？』 佛知道阿難心中所想，告訴阿難說：『是的，是的！應當知道那時菩薩的集會就是佛的集會，那時的比丘僧眾非常多，不可計數，不可以千、萬、億來計算，沒有窮盡。阿難！這位金華菩薩成就如來（佛的稱號）、無所著（不受任何事物束縛）、等正覺（與佛同等的覺悟）時，他的國土所有一切惡事、不善之事都將沒有，就像之前所說的般若波羅蜜（智慧到彼岸）清凈美好的國土一樣，沒有差別。』 阿難問佛說：『世尊！這位弟子是從哪位佛以來開始積累功德的根本？』 佛告訴阿難說：『這位弟子乃是從提和竭羅（燃燈佛）如來、無所著、等正覺那裡開始發願的，也曾用金花散在提和竭佛身上。散花時，心中也發願說：『持此功德，成就阿耨多羅三藐三菩提。』就像我用五種花散在提和竭羅佛身上，發願成就阿耨多羅三藐三菩提一樣。當時，那位佛知道我的功德已經具足，就為我授記阿耨多羅三藐三菩提的果位。這位金華菩薩當時看到我受記，便發願說：『我也應當受記，像這位菩薩一樣受記。』阿難！這位金華菩薩乃是從提和竭羅佛那裡開始發願的。』 阿難問佛說：『世尊！這位女子已經成就阿耨多羅三藐三菩提了嗎？』 佛告訴阿難說：『是的，是的！這位弟子將要成就阿耨多羅三藐三菩提，成為阿惟三佛（無上正等正覺的佛）。』

【English Translation】 English version 'In the country where they are born, there will always be the name of Golden Flowers (golden lotuses). They will live out their lifespan in that Buddha-land, traveling to all countries, from one Buddha to another, never leaving the presence of the Buddhas. Ananda! It is like a Wheel-Turning Sage King who goes from one palace to another, and from birth to death, his feet never touch the ground. This Golden Flower Bodhisattva is also like this, until they achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment), they will never be without seeing a Buddha.' At that time, Ananda thought: 'When this Golden Flower Bodhisattva becomes a Buddha in the future, will the assembly of Bodhisattvas be the same as the current Buddha's assembly?' The Buddha, knowing what Ananda was thinking, told Ananda: 'Yes, yes! You should know that the assembly of Bodhisattvas at that time will be the assembly of the Buddha. The assembly of Bhikkhus (monks) at that time will be very numerous, beyond counting, not to be measured in thousands, millions, or billions, without end. Ananda! When this Golden Flower Bodhisattva achieves Tathagata (title of a Buddha), without attachment, and Samyak-sambodhi (perfect enlightenment), all evil and unwholesome things in their land will be gone, just like the pure and wonderful land of Prajna Paramita (perfection of wisdom) mentioned before, there will be no difference.' Ananda asked the Buddha: 'World Honored One! From which Buddha has this disciple been cultivating the roots of merit?' The Buddha told Ananda: 'This disciple began to make their aspiration from the time of Dipankara (the Buddha of the past) Tathagata, without attachment, and Samyak-sambodhi. They also scattered golden flowers on Dipankara Buddha. When scattering the flowers, they also made the vow: 'With this merit, may I achieve Anuttara-samyak-sambodhi.' Just as I scattered five kinds of flowers on Dipankara Buddha and made the vow to achieve Anuttara-samyak-sambodhi. At that time, that Buddha knew that my merit was complete, and then predicted my attainment of Anuttara-samyak-sambodhi. This Golden Flower Bodhisattva, seeing me receive the prediction, then made the vow: 'I should also receive the prediction, like this Bodhisattva.' Ananda! This Golden Flower Bodhisattva began to make their aspiration from the time of Dipankara Buddha.' Ananda asked the Buddha: 'World Honored One! Has this woman already achieved Anuttara-samyak-sambodhi?' The Buddha told Ananda: 'Yes, yes! This disciple will achieve Anuttara-samyak-sambodhi and become an Avaisambuddha (unexcelled, complete, and perfect Buddha).'

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放光般若經卷第十三 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第十四

西晉于闐國三藏無羅叉奉　詔譯

◎摩訶般若波羅蜜問相行愿品第六十一

須菩提白佛言：「世尊！菩薩摩訶薩行般若波羅蜜，云何行空三昧、無相三昧、無愿三昧？當云何入？當云何行？當云何行三十七品？當云何念？」

佛告須菩提：「菩薩摩訶薩行般若波羅蜜，觀五陰空，乃至欲界，色、無色界觀空。當作是觀意而不亂，于諸法無所見。適無所見，于諸法不作證。何以故？善學于空法故。至於得證，亦不斷諸法，不決定於諸法；所可得證，亦不見證，亦不見是法。」

須菩提白佛言：「世尊！云何如佛所說菩薩不于空法取證？云何住空而復取證？」

佛告須菩提：「觀空具足無所乏短，亦不念言：『我當受證。』是亦非證。菩薩之法所應所行，不以證為期，但以行為期。菩薩亦不定意，亦不有所而系意，於三十七品而不耗減，亦不受漏盡之證。何以故？菩薩摩訶薩以具足於深妙之法故。何以故？菩薩已住於三十七品，作是知言：『是為行時，非為證時。』菩薩行般若波羅蜜，當作是觀，言：『今正是行五波羅蜜時，非是證時。今正是行三十七品時，非是

【現代漢語翻譯】 現代漢語譯本 《放光般若經》卷第十三 大正藏第08冊 No. 0221 《放光般若經》

《放光般若經》卷第十四

西晉于闐國三藏無羅叉奉詔譯

◎摩訶般若波羅蜜問相行愿品第六十一

須菩提問佛說：『世尊！菩薩摩訶薩修行般若波羅蜜時，如何修行空三昧、無相三昧、無愿三昧？應當如何進入？應當如何修行？應當如何修行三十七道品？應當如何憶念？』

佛告訴須菩提：『菩薩摩訶薩修行般若波羅蜜時，觀察五蘊皆空，乃至欲界、色界、無色界都觀察為空。應當這樣觀察，意念不散亂，對於一切法都無所見。既然無所見，對於一切法就不執著于證悟。為什麼呢？因為善於學習空法。即使到了證悟的時候，也不斷絕諸法，不執著于諸法；所能得到的證悟，也不見有證悟，也不見有法。』

須菩提問佛說：『世尊！為什麼如佛所說，菩薩不于空法中取證？為什麼安住于空卻又取證呢？』

佛告訴須菩提：『觀察空法具足而無所欠缺，也不想說：『我應當接受證悟。』這也不是證悟。菩薩的修行，應當以行為目標，不以證悟為目標，只以行為目標。菩薩也不執著于意念，也不執著于任何事物，對於三十七道品也不減少，也不接受漏盡的證悟。為什麼呢？因為菩薩摩訶薩具足深妙的法。為什麼呢？因為菩薩已經安住於三十七道品，知道說：『這是修行的時候，不是證悟的時候。』菩薩修行般若波羅蜜，應當這樣觀察，說：『現在正是修行五波羅蜜的時候，不是證悟的時候。現在正是修行三十七道品的時候，不是證悟的時候。』

【English Translation】 English version The Sutra of the Perfection of Wisdom with the Radiance, Volume Thirteen Taisho Tripitaka Volume 08, No. 0221, The Sutra of the Perfection of Wisdom with the Radiance

The Sutra of the Perfection of Wisdom with the Radiance, Volume Fourteen

Translated by Tripitaka Dharmaraksa of Khotan, Western Jin Dynasty, under Imperial Decree

◎Chapter Sixty-One: The Questions on the Characteristics, Practices, and Vows of the Great Perfection of Wisdom

Subhuti said to the Buddha, 'World Honored One, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, how does he practice the Samadhi of Emptiness, the Samadhi of No-Characteristics, and the Samadhi of No-Aspiration? How should he enter them? How should he practice? How should he practice the Thirty-Seven Factors of Enlightenment? How should he contemplate?'

The Buddha told Subhuti, 'When a Bodhisattva Mahasattva practices the Perfection of Wisdom, he observes that the five aggregates are empty, and even the desire realm, the form realm, and the formless realm are observed as empty. He should observe in this way, with his mind not being disturbed, and he sees nothing in all dharmas. Since he sees nothing, he does not become attached to the realization of any dharma. Why? Because he is skilled in learning the dharma of emptiness. Even when he attains realization, he does not cut off any dharmas, nor does he become attached to any dharmas; what can be attained as realization, he does not see the realization, nor does he see the dharma.'

Subhuti said to the Buddha, 'World Honored One, why is it as the Buddha said, that a Bodhisattva does not take realization in the dharma of emptiness? How can he abide in emptiness and yet take realization?'

The Buddha told Subhuti, 'Observing emptiness as complete and lacking nothing, he does not think, 『I should receive realization.』 This is also not realization. The practice of a Bodhisattva should be aimed at practice, not at realization, but only at practice. A Bodhisattva does not cling to his mind, nor does he cling to anything, and he does not diminish the Thirty-Seven Factors of Enlightenment, nor does he accept the realization of the extinction of outflows. Why? Because a Bodhisattva Mahasattva is complete in the profound and wonderful dharma. Why? Because a Bodhisattva has already abided in the Thirty-Seven Factors of Enlightenment, knowing that, 『This is the time for practice, not the time for realization.』 When a Bodhisattva practices the Perfection of Wisdom, he should observe in this way, saying, 『Now is the time to practice the Five Perfections, not the time for realization. Now is the time to practice the Thirty-Seven Factors of Enlightenment, not the time for realization.』'

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證時。今正是行三三昧時，行十種力、四等、大慈大悲，是行薩云若時，非是須陀洹、羅漢、辟支佛道證時。』須菩提！菩薩行般若波羅蜜，因三三昧，行空、無相、無愿三昧；因三十七品，行根、力、覺意法亦不取證；因三十七品而作作行，不受聲聞證。須菩提！譬如士夫，端正勇健猛於兵法，堅持鎧杖具足悉曉，六十四能皆明諸術。眾人無不愛敬者，所作事物無不成辦，見眾敬侍倍復歡喜。若以他事當有所至，道過厄難危險之處，多有怨憎，彼怨家者亦復勇猛，所將群從父母大小莫不驚怖。時勇猛者安隱父母慰諸群從，言：『莫有恐畏，我有術能無所乏短，自當得脫此諸厄難。』既得脫難降伏怨敵而無所害，以至所在安隱，父母群從莫不歡喜。所以者何？用是男子勇健雄猛具足諸術無乏短故。」

佛告須菩提：「菩薩以四等意慈悲喜護，為眾生故具足六度，未得漏盡，開薩云若之大徑路，以住于空、無相、無愿，亦不以空、無相、無愿隨至為證，具足不墮羅漢、辟支佛地。譬如眾鳥飛行空中，而不墮地亦不住空。菩薩如是，行空、無相、無愿三昧而不取證，度于羅漢、辟支佛地，悉當具足佛十種力、四無所畏及十八法、薩云然慧，終不取證。須菩提！譬如士夫壯勇多力善於射術，仰射虛空，尋以後箭射於前

{ "translations": [ "現代漢語譯本：這時，正是菩薩修行三種三昧（samadhi，禪定）的時候，修行十種力（dasabala，佛陀的十種力量）、四等（catuh-apramana，四種無量心）、大慈大悲的時候，是修行薩云若（sarvajna，一切智）的時候，而不是須陀洹（srota-apanna，入流果）、羅漢（arhat，阿羅漢）、辟支佛（pratyekabuddha，緣覺）道證果的時候。須菩提！菩薩修行般若波羅蜜（prajnaparamita，智慧到彼岸），通過三種三昧，修行空（sunyata，空性）、無相（animitta，無相）、無愿（apranihita，無愿）三昧；通過三十七品（bodhipaksika-dharma，三十七道品），修行根（indriya，根）、力（bala，力）、覺意（bodhyanga，覺支）等法，也不執著于證果；通過三十七品而精進修行，不接受聲聞（sravaka，聲聞）的果證。須菩提！譬如有一個人，端正勇健，精通兵法，身披鎧甲，手持兵器，完全瞭解各種戰術，六十四種技能都精通。眾人沒有不愛戴敬佩他的，他所做的事情沒有不成功的，看到眾人敬侍他，更加歡喜。如果因為其他事情要到某個地方去，路上經過艱難危險的地方，有很多仇敵，那些仇敵也十分勇猛，他所帶領的隨從，包括父母老小，沒有不驚恐害怕的。這時，這位勇猛的人安撫父母，安慰隨從，說：『不要害怕，我精通各種技能，沒有什麼欠缺，自然能夠脫離這些災難。』最終脫離了災難，降伏了仇敵，沒有受到任何傷害，到達目的地，安穩無恙，父母和隨從沒有不歡喜的。這是為什麼呢？因為這個人勇猛強健，精通各種技能，沒有任何欠缺。」， "佛告訴須菩提：『菩薩以四等心，即慈、悲、喜、護，爲了眾生的緣故，圓滿六度（paramita，六種到彼岸的方法），還沒有斷盡煩惱，開闢通往薩云若的大道，安住于空、無相、無愿，也不因為空、無相、無愿而隨之證果，圓滿不墮入羅漢、辟支佛的境界。譬如鳥在空中飛行，不墜落到地上，也不停留在空中。菩薩也是這樣，修行空、無相、無愿三昧，但不執著于證果，超越羅漢、辟支佛的境界，最終將圓滿佛的十種力、四無所畏（vaisaradya，四種無所畏懼）以及十八不共法（avenika-buddha-dharma，佛的十八種不共法）、薩云若的智慧，最終不會執著于證果。須菩提！譬如有一個人，強壯勇猛，力大無比，擅長射箭，向上射向天空，然後用後面的箭射中前面的箭。" ], "english_translations": [ "English version: At this time, it is precisely the time for a Bodhisattva to practice the three samadhis (samadhi, meditative absorption), to practice the ten powers (dasabala, ten powers of a Buddha), the four immeasurables (catuh-apramana, four boundless states), great compassion and great mercy; it is the time to practice sarvajna (sarvajna, omniscience), not the time to realize the path of a Srota-apanna (srota-apanna, stream-enterer), an Arhat (arhat, worthy one), or a Pratyekabuddha (pratyekabuddha, solitary buddha). Subhuti! A Bodhisattva, practicing prajnaparamita (prajnaparamita, perfection of wisdom), through the three samadhis, practices the samadhis of emptiness (sunyata, voidness), signlessness (animitta, without characteristics), and wishlessness (apranihita, without aspiration); through the thirty-seven factors of enlightenment (bodhipaksika-dharma, thirty-seven aids to enlightenment), practices the roots (indriya, faculties), powers (bala, powers), and factors of enlightenment (bodhyanga, factors of enlightenment), and does not grasp at realization; through the thirty-seven factors, he practices diligently, not accepting the realization of a Sravaka (sravaka, hearer). Subhuti! It is like a man, upright and brave, skilled in military tactics, wearing armor, holding weapons, fully understanding all strategies, and proficient in all sixty-four skills. Everyone loves and respects him, and whatever he does is successful. Seeing everyone serving him, he is even more delighted. If he has to go somewhere for other matters, and passes through difficult and dangerous places, there are many enemies. Those enemies are also very brave, and the followers he leads, including his parents and children, are all terrified. At this time, this brave man comforts his parents and reassures his followers, saying, 『Do not be afraid, I am proficient in all skills, and I lack nothing. I will naturally be able to escape these calamities.』 Eventually, he escapes the calamities, subdues the enemies, and suffers no harm. He arrives at his destination safely, and his parents and followers are all delighted. Why is this so? Because this man is brave and strong, proficient in all skills, and lacks nothing.」", "The Buddha told Subhuti: 『A Bodhisattva, with the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, for the sake of sentient beings, perfects the six paramitas (paramita, perfections), has not yet exhausted all defilements, opens the great path to sarvajna, dwells in emptiness, signlessness, and wishlessness, and does not realize the fruit by clinging to emptiness, signlessness, and wishlessness. He perfects and does not fall into the realm of an Arhat or a Pratyekabuddha. It is like birds flying in the sky, not falling to the ground, nor staying in the sky. A Bodhisattva is like this, practicing the three samadhis of emptiness, signlessness, and wishlessness, but not grasping at realization, transcending the realms of Arhats and Pratyekabuddhas, and will eventually perfect the ten powers of a Buddha, the four fearlessnesses (vaisaradya, four kinds of fearlessness), the eighteen unique qualities of a Buddha (avenika-buddha-dharma, eighteen unique qualities of a Buddha), and the wisdom of sarvajna, and will ultimately not grasp at realization. Subhuti! It is like a man, strong and brave, with great power, skilled in archery, shooting upwards into the sky, and then using the following arrow to shoot the previous arrow." ] }

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箭，箭箭相柱，不得令箭有墮地者。意欲令墮，便止后箭不復射者，爾乃墮耳。須菩提！菩薩摩訶薩行般若波羅蜜，為漚和拘舍羅所持，殖諸功德，具足一切眾善之本。一事不具，終不中道取證。至成阿耨多羅三耶三菩阿惟三佛，功德具足，爾乃于真際作證。是故，須菩提！菩薩行般若波羅蜜，當具足是上諸法。」

須菩提白佛言：「世尊！菩薩學是，謙苦甚難。作是學者，為學真際，是為學如，為學法性，為學本空，為學自空，為學三脫；如是所學而不中道有厭。世尊！大哉，甚奇甚特！」

佛告須菩提：「所以者何？菩薩有愿志，不捨一切眾生故。須菩提！菩薩若有意不捨眾生，盡當度脫一切眾生。于無端緒之法出生三脫門，當知是為漚和拘舍羅。菩薩要當成薩云若慧，終不中道真際取證。

「複次，須菩提！菩薩欲得觀知諸深法處者——內空外空及有無空，三十七品及三脫門——當作是念：『一切眾生，長夜常有我想、人想，有壽命想，有見知想；所念所作皆依是想。』是故菩薩摩訶薩普見眾生有是輩想，欲為眾生除是念想，成阿耨多羅三耶三菩而為說法，行空三昧，無相、無愿。雖作是行，終不中道取羅漢、辟支佛證。須菩提！用是菩薩有是愿故，功德具足故，亦不中道取證。不失四禪，

【現代漢語翻譯】 現代漢語譯本： 就像射箭一樣，箭與箭緊密相連，不能讓任何一支箭掉到地上。如果想要讓箭落下，就停止射出後面的箭，這樣前面的箭才會落下。須菩提！菩薩摩訶薩修行般若波羅蜜（智慧的完美），被善巧方便（漚和拘舍羅）所引導，積累各種功德，具備一切善行的根本。如果有一項不具備，最終不會在中途證得道果。只有當成就阿耨多羅三藐三菩提（無上正等正覺），功德圓滿時，才能在真際（實相）中證悟。因此，須菩提！菩薩修行般若波羅蜜，應當具備以上所有法。 須菩提對佛說：『世尊！菩薩學習這些，謙虛和苦行都非常困難。這樣學習的人，是爲了學習真際（實相），是爲了學習如（真如），是爲了學習法性（諸法的本性），是爲了學習本空（一切事物本性為空），是爲了學習自空（自身本性為空），是爲了學習三脫（三種解脫門）；像這樣學習卻不中途感到厭倦。世尊！真是偉大啊，真是稀有啊，真是特別啊！』 佛告訴須菩提：『為什麼呢？因為菩薩有願力，不捨棄一切眾生。須菩提！菩薩如果有意不捨棄眾生，就應當度脫一切眾生。從無端緒的法中生出三脫門，應當知道這是善巧方便。菩薩一定要成就薩云若慧（一切智），最終不會在中途在真際中證悟。 『再者，須菩提！菩薩如果想要觀察瞭解諸深法之處——內空、外空以及有無空，三十七道品以及三脫門——應當這樣想：『一切眾生，長久以來常常有我相、人相，有壽命相，有見知相；所思所念所作都依賴這些相。』因此，菩薩摩訶薩普遍看到眾生有這些相，想要為眾生去除這些念想，成就阿耨多羅三藐三菩提而為他們說法，修行空三昧（空定），無相、無愿。雖然這樣修行，最終不會在中途證得阿羅漢、辟支佛的果位。須菩提！因為菩薩有這樣的願力，功德圓滿，所以也不會在中途證悟。不會失去四禪，'

【English Translation】 English version: It's like shooting arrows, with each arrow closely following the previous one, not allowing any arrow to fall to the ground. If one wishes for an arrow to fall, they would stop shooting subsequent arrows, and only then would the preceding arrow fall. Subhuti! A Bodhisattva Mahasattva, practicing Prajna Paramita (the perfection of wisdom), is guided by skillful means (Upaya Kausalya), accumulates various merits, and possesses the root of all good deeds. If one thing is lacking, they will not ultimately attain enlightenment midway. Only when they achieve Anuttara Samyak Sambodhi (unexcelled perfect enlightenment), and their merits are complete, will they realize the true reality (Satya). Therefore, Subhuti! A Bodhisattva practicing Prajna Paramita should possess all the aforementioned qualities. Subhuti said to the Buddha, 'World Honored One! It is very difficult for a Bodhisattva to learn these things, with humility and asceticism. Those who learn in this way are learning for the sake of true reality (Satya), for the sake of Suchness (Tathata), for the sake of Dharma-nature (Dharmata), for the sake of inherent emptiness (Svabhava-shunyata), for the sake of self-emptiness (Atma-shunyata), for the sake of the three liberations (Trini Vimoksha); learning in this way without becoming weary midway. World Honored One! How great, how rare, how extraordinary!' The Buddha told Subhuti, 'Why is that? Because Bodhisattvas have a vow, not to abandon all sentient beings. Subhuti! If a Bodhisattva intends not to abandon sentient beings, they should liberate all sentient beings. From the unorganized Dharma, the three doors of liberation arise, and one should know that this is skillful means. A Bodhisattva must achieve Sarvajna wisdom (omniscience), and will not ultimately attain realization in the true reality midway. 'Furthermore, Subhuti! If a Bodhisattva wishes to observe and understand the profound places of the Dharma—inner emptiness, outer emptiness, and the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, and the three doors of liberation—they should think thus: 『All sentient beings, for a long time, have always had the notion of self, the notion of others, the notion of a life span, and the notion of perception; all their thoughts and actions rely on these notions.』 Therefore, a Bodhisattva Mahasattva, seeing that sentient beings have these notions, wishes to remove these notions for sentient beings, and achieves Anuttara Samyak Sambodhi to teach them the Dharma, practicing the Samadhi of emptiness (Shunyata Samadhi), without characteristics, and without desires. Although they practice in this way, they will not ultimately attain the realization of an Arhat or Pratyekabuddha midway. Subhuti! Because Bodhisattvas have this vow, and their merits are complete, they will also not attain realization midway. They will not lose the four Dhyanas,'

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不失四等及四空定，不失三十七品法及三脫門、四無所畏、四無礙慧，不失十力及十八法，便得具足諸所有之法，終不失阿耨多羅三耶三菩。諸有菩薩為漚和拘舍羅所護持者，具足功德，善法轉增，諸根通利，過於羅漢、辟支佛根。

「複次，須菩提！菩薩常念眾生行四顛倒，有常想、有凈想、有樂想、有我想。『當爲是輩，我當行道，成阿惟三佛時當爲說法，為說無常，為說不凈、無樂、無我。』菩薩如是意行具足者，是為漚和拘舍羅行般若波羅蜜，悉當具足十力、四無所畏、大悲四等、三十七品、無愿三昧，然後乃當坐佛三昧真際取證。菩薩作是念言：『一切眾生常有倚著，常著吾我、著于壽命、著於五陰、著於六衰、著於十八法、著於四禪、著於四空定、著於四等。我成阿耨多羅三耶三菩阿惟三佛時，當使眾生皆無有是倚著之病。』持是意行，以漚和拘舍羅行般若波羅蜜，未具足十力、四無所畏、四無礙慧、無愿三昧，終不中道取證；具足諸愿，爾乃取證。

「複次，須菩提！菩薩行般若波羅蜜，意復念言：『眾生長夜常著想行或想念，男女、有色、無色想。我當勤行，成阿耨多羅三耶三菩時，令我眾生無想著病。』以具足是念，以漚和拘舍羅行般若波羅蜜，十力不具足，及四無所畏、佛十八法未

【現代漢語翻譯】 現代漢語譯本：不失去四禪定和四空定，不失去三十七道品法和三解脫門、四無所畏、四無礙智，不失去十力和十八不共法，便能具足所有一切的法，最終不會失去阿耨多羅三藐三菩提（無上正等正覺）。那些受到方便善巧（漚和拘舍羅）護持的菩薩，具足功德，善法增長，諸根通利，勝過羅漢和辟支佛的根器。 『再者，須菩提！菩薩常常想到眾生執著於四種顛倒，有常的想、有凈的想、有樂的想、有我的想。』應當爲了這些眾生，我應當修行，成就阿耨多羅三藐三菩提（無上正等正覺）時，應當為他們說法，為他們說無常，為他們說不凈、無樂、無我。』菩薩如果這樣意念修行具足，這就是以方便善巧（漚和拘舍羅）修行般若波羅蜜，將完全具足十力、四無所畏、大悲四等、三十七道品、無愿三昧，然後才應當在佛的三昧真際中證悟。菩薩這樣想：『一切眾生常常有所依賴執著，常常執著於我、執著于壽命、執著於五陰、執著於六衰、執著於十八法、執著於四禪、執著於四空定、執著於四等。我成就阿耨多羅三藐三菩提（無上正等正覺）時，應當使眾生都沒有這些依賴執著的病。』秉持這樣的意念修行，以方便善巧（漚和拘舍羅）修行般若波羅蜜，在沒有具足十力、四無所畏、四無礙智、無愿三昧之前，終究不會中途證悟；具足所有願望，然後才證悟。 『再者，須菩提！菩薩修行般若波羅蜜，心中又想：『眾生長久以來常常執著于想行或者想念，男女、有色、無色等想。我應當勤奮修行，成就阿耨多羅三藐三菩提（無上正等正覺）時，使我的眾生沒有這些執著的病。』以具足這樣的意念，以方便善巧（漚和拘舍羅）修行般若波羅蜜，在十力沒有具足，以及四無所畏、佛十八法沒有具足之前，

【English Translation】 English version: Not losing the four Dhyanas (meditative absorptions) and the four formless attainments, not losing the thirty-seven factors of enlightenment, the three doors to liberation, the four fearlessnesses, and the four unobstructed wisdoms, not losing the ten powers and the eighteen unique qualities of a Buddha, one then attains all the dharmas, and ultimately does not lose Anuttara-samyak-sambodhi (supreme perfect enlightenment). Those Bodhisattvas who are protected by skillful means (Upaya-kausalya), possess merits, their virtuous dharmas increase, their faculties become sharp, surpassing the faculties of Arhats and Pratyekabuddhas. 'Furthermore, Subhuti! Bodhisattvas constantly think of sentient beings who are attached to the four inversions, having the thought of permanence, the thought of purity, the thought of pleasure, and the thought of self. 'For these beings, I should practice the path, and when I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I should teach them the Dharma, teaching them impermanence, teaching them impurity, no pleasure, and no self.' If a Bodhisattva cultivates such thoughts and practices, this is practicing Prajna-paramita with skillful means (Upaya-kausalya), and will fully attain the ten powers, the four fearlessnesses, the four great compassion, the thirty-seven factors of enlightenment, and the wishless Samadhi, and then should attain enlightenment in the true realm of Buddha's Samadhi. The Bodhisattva thinks: 'All sentient beings are always attached, always attached to self, attached to life, attached to the five skandhas, attached to the six senses, attached to the eighteen dharmas, attached to the four Dhyanas, attached to the four formless attainments, and attached to the four immeasurables. When I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I should make all sentient beings free from these attachments.' Holding this thought and practicing, practicing Prajna-paramita with skillful means (Upaya-kausalya), before fully attaining the ten powers, the four fearlessnesses, the four unobstructed wisdoms, and the wishless Samadhi, one will not attain enlightenment midway; only after fulfilling all vows, will one attain enlightenment. 'Furthermore, Subhuti! When a Bodhisattva practices Prajna-paramita, they think: 'Sentient beings for a long time are attached to thoughts and mental formations, or thoughts of male and female, form and formlessness. I should diligently practice, and when I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I will make my sentient beings free from the disease of these attachments.' With this thought, practicing Prajna-paramita with skillful means (Upaya-kausalya), before the ten powers are fully attained, and the four fearlessnesses and the eighteen unique qualities of a Buddha are not fully attained,

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具足者，終不取證；成諸功德，具足無相三昧，爾乃取證。須菩提！菩薩行六波羅蜜，內空、外空及有無空，三十七品、佛十八法具足是行，不與三界共同行也。須菩提！菩薩行是三十七品，行三十七品已當問言：『菩薩云何欲得阿耨多羅三耶三菩？不以空為證、以覺真際得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道，亦不證無相、無愿，亦不證滅，亦不證所作，亦不證所生，亦不證無所有，而念般若波羅蜜。』須菩提！若有菩薩問諸菩薩：『若聞說空則當念空，若聞無相、無愿當念無相、無愿；若聞無所作當念無所作；聞無所生、無所有當念無所生、無所有。但當行空三十七品，不行無相、不行無愿、不行無所作亦不行無所生。』須菩提！當知是菩薩未受記莂，未從諸佛受記莂。何以故？阿惟越致菩薩亦不作是念，亦不作是行，亦不作是說，亦不作是想，但行阿惟越致菩薩事，但念是事，但行、但說、但想是事。須菩提！當知是菩薩已過諸地，如阿惟越致地，以過阿惟越致地。」

須菩提白佛言：「世尊！是菩薩為得阿惟越致不？」

佛言：「若有菩薩聞六波羅蜜、若不聞，所作行事如阿惟越致菩薩。」

須菩提白佛言：「多有人行佛道者，少有如阿惟越致菩薩所行者。何以故？少有菩薩受阿

【現代漢語翻譯】 現代漢語譯本： 須菩提，如果菩薩執著于『具足』，最終不會證得菩提；只有成就一切功德，圓滿具足無相三昧，才能證得菩提。須菩提，菩薩修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），內空、外空以及有無皆空，圓滿三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）、佛十八不共法，這才是菩薩的修行，不與三界（欲界、色界、無色界）眾生共同。須菩提，菩薩修行這三十七道品，修行完三十七道品后，應當這樣問：『菩薩如何才能證得阿耨多羅三藐三菩提（無上正等正覺）？』不是以空為證，而是以覺悟真如實相來證得須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛道（緣覺道），也不證無相、無愿，也不證滅，也不證所作，也不證所生，也不證無所有，而是念般若波羅蜜（智慧到彼岸）。 須菩提，如果有菩薩問其他菩薩：『如果聽到說空，就應當念空；如果聽到說無相、無愿，就應當念無相、無愿；如果聽到說無所作，就應當念無所作；聽到說無所生、無所有，就應當念無所生、無所有。但應當修行空三十七道品，不修行無相、不修行無愿、不修行無所作，也不修行無所生。』須菩提，應當知道，這樣的菩薩還沒有得到授記，沒有從諸佛那裡得到授記。為什麼呢？阿惟越致（不退轉）菩薩也不會這樣想，也不會這樣修行，也不會這樣說，也不會這樣執著，只是修行阿惟越致菩薩所應做的事，只是念這些事，只是修行、只是說、只是想這些事。須菩提，應當知道，這樣的菩薩已經超越了各個菩薩的階位，如同超越了阿惟越致的階位一樣，因為已經超越了阿惟越致的階位。」 須菩提對佛說：『世尊，這樣的菩薩是已經證得阿惟越致了嗎？』 佛說：『如果有菩薩聽聞六波羅蜜，或者沒有聽聞，他所做所行都如同阿惟越致菩薩一樣。』 須菩提對佛說：『修行佛道的人很多，但像阿惟越致菩薩那樣修行的人很少。為什麼呢？很少有菩薩接受阿惟越致的授記。』

【English Translation】 English version: Subhuti, if a Bodhisattva is attached to 'completeness,' they will ultimately not attain enlightenment; only by accomplishing all merits and fully possessing the Samadhi of No-Form can they attain enlightenment. Subhuti, a Bodhisattva practices the Six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom), emptiness of the internal, emptiness of the external, and emptiness of both existence and non-existence, fully embodying the Thirty-Seven Factors of Enlightenment (the Four Foundations of Mindfulness, the Four Right Exertions, the Four Paths to Magical Power, the Five Faculties, the Five Powers, the Seven Factors of Enlightenment, and the Eightfold Path), and the Eighteen Unique Qualities of a Buddha. This is the practice of a Bodhisattva, not shared with beings in the Three Realms (the Desire Realm, the Form Realm, and the Formless Realm). Subhuti, a Bodhisattva practices these Thirty-Seven Factors of Enlightenment, and after practicing them, should ask: 'How does a Bodhisattva attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?' It is not by taking emptiness as proof, but by realizing the true nature of reality that one attains Srotapanna (Stream-enterer), Sakadagamin (Once-returner), Anagamin (Non-returner), Arhat (Worthy One), and Pratyekabuddha (Solitary Buddha) paths. Nor does one attain No-Form, No-Wish, nor cessation, nor what is made, nor what is born, nor what is without anything, but rather contemplates Prajna Paramita (Perfection of Wisdom). Subhuti, if a Bodhisattva asks other Bodhisattvas: 'If you hear about emptiness, you should contemplate emptiness; if you hear about No-Form and No-Wish, you should contemplate No-Form and No-Wish; if you hear about No-Action, you should contemplate No-Action; if you hear about No-Birth and No-Thing, you should contemplate No-Birth and No-Thing. But you should practice the Thirty-Seven Factors of Enlightenment of emptiness, not practice No-Form, not practice No-Wish, not practice No-Action, and not practice No-Birth.' Subhuti, you should know that such a Bodhisattva has not yet received a prediction, has not received a prediction from the Buddhas. Why? An Avaivartika (Non-retrogressing) Bodhisattva does not think this way, does not practice this way, does not speak this way, and does not cling to this way, but only practices what an Avaivartika Bodhisattva should do, only contemplates these things, only practices, only speaks, and only thinks about these things. Subhuti, you should know that such a Bodhisattva has already surpassed all the Bodhisattva stages, just like surpassing the stage of Avaivartika, because they have already surpassed the stage of Avaivartika.」 Subhuti said to the Buddha: 'World Honored One, has such a Bodhisattva attained Avaivartika?' The Buddha said: 'If a Bodhisattva hears about the Six Paramitas, or does not hear about them, their actions and practices are like those of an Avaivartika Bodhisattva.' Subhuti said to the Buddha: 'Many people practice the Buddha's path, but few practice like an Avaivartika Bodhisattva. Why? Few Bodhisattvas receive the prediction of Avaivartika.'

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惟越致慧地記莂。受阿惟越菩薩莂者，為已遠離上諸想著不具足事。是菩薩摩訶薩，諸天、世間人無能及者。」

摩訶般若波羅蜜阿惟越致相品第六十二

佛告須菩提：「菩薩夢中不近羅漢、辟支佛地，亦不近三界亦不壞三界，亦不起意，視諸法如夢、如響、如幻、如熱時焰，視諸法如化而不作證。須菩提！是菩薩摩訶薩是為阿惟越致相。

「複次，須菩提！菩薩夢中見佛與若干百千不可計數四輩之眾圍繞說法。從佛聞法即解中義，所作常不離法，所說不失法則。須菩提！當知是為阿惟越致相。

「複次，須菩提！菩薩夢中見佛如來踴在虛空，身有三十二相，八十種好變化神通，為比丘僧說法變化，使人詣他佛土施作佛事。須菩提！是為阿惟越致相。

「複次，須菩提！菩薩夢中若見郡縣兵起相殺，若有火災，若見虎狼師子毒蟲諸恐畏之事憂悲苦惱，若見飢餓，若見喪失父母兄弟親友知識。夢見是已，不恐不怖。于夢覺已，便作念言：『三界所有皆如夢耳。我當精進，成阿惟三佛已，當爲三界眾生說法。』須菩提！是為阿惟越致相。」

佛告須菩提：「一切人盡當云何知是菩薩成阿耨多羅三耶三菩。須菩提！菩薩若見泥犁、薜荔、禽獸三惡趣中諸勤苦者，當發願言：『我當成阿

【現代漢語翻譯】 現代漢語譯本 唯有達到不退轉智慧的菩薩才能被授記。接受了阿惟越致（Avivartika，不退轉）菩薩授記的人，已經遠離了之前所有的執著和不圓滿之處。這樣的菩薩摩訶薩（Mahasattva，大菩薩），諸天和世間的人都無法與之相比。

《摩訶般若波羅蜜經·阿惟越致相品》第六十二

佛告訴須菩提：『菩薩在夢中不會接近羅漢（Arhat，聲聞乘的最高果位）、辟支佛（Pratyekabuddha，緣覺乘的最高果位）的境界，也不會執著於三界（欲界、色界、無色界），不會破壞三界，也不會生起任何念頭。他們看待一切法如同夢幻、迴響、幻影、熱時的火焰，看待一切法如同化現而不去執著證明。須菩提，這樣的菩薩摩訶薩就是阿惟越致（Avivartika，不退轉）的相。』

『再者，須菩提，菩薩在夢中見到佛陀被無數百千不可計數的四眾弟子圍繞說法。從佛陀那裡聽聞佛法，立即理解其中的含義，所作所為常常不離佛法，所說的話不違背佛法。須菩提，應當知道這就是阿惟越致（Avivartika，不退轉）的相。』

『再者，須菩提，菩薩在夢中見到佛陀如來（Tathagata，佛的十號之一）踴身於虛空，身上具有三十二相（佛的三十二種殊勝的身體特徵），八十種好（佛的八十種細微的身體特徵），變化神通，為比丘僧說法，變化使人前往其他佛土行佛事。須菩提，這就是阿惟越致（Avivartika，不退轉）的相。』

『再者，須菩提，菩薩在夢中如果見到郡縣發生戰爭互相殘殺，或者發生火災，或者見到虎狼獅子毒蟲等各種恐怖的事情而感到憂愁悲傷，或者見到飢餓，或者見到喪失父母兄弟親友故舊。夢見這些之後，不會感到恐懼害怕。從夢中醒來后，就會這樣想：『三界所有的一切都如同夢幻一般。我應當精進修行，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之後，應當為三界眾生說法。』須菩提，這就是阿惟越致（Avivartika，不退轉）的相。』

佛告訴須菩提：『一切人應當如何知道這位菩薩成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）呢？須菩提，菩薩如果見到泥犁（Naraka，地獄）、薜荔（Preta，餓鬼）、禽獸三惡道中受苦的眾生，應當發願說：『我應當成就阿

【English Translation】 English version Only those who have attained the wisdom of non-retrogression are given predictions. Those who receive the prediction of an Avivartika (non-retrogressing) Bodhisattva have already distanced themselves from all previous attachments and imperfections. Such a Bodhisattva Mahasattva (Great Bodhisattva) is unmatched by gods and people in the world.

Chapter Sixty-Two on the Characteristics of Avivartika in the Mahaprajnaparamita Sutra

The Buddha said to Subhuti: 'A Bodhisattva in a dream does not approach the realms of Arhats (worthy ones, the highest attainment in the Hearer Vehicle) or Pratyekabuddhas (solitary realizers, the highest attainment in the Solitary Realizer Vehicle), nor does he cling to the three realms (desire realm, form realm, formless realm), nor does he destroy the three realms, nor does he give rise to any thoughts. He views all dharmas (phenomena) as dreams, echoes, illusions, and the flames of heat, viewing all dharmas as transformations without seeking proof. Subhuti, such a Bodhisattva Mahasattva is a characteristic of Avivartika (non-retrogression).'

'Furthermore, Subhuti, a Bodhisattva in a dream sees the Buddha surrounded by countless hundreds of thousands of immeasurable fourfold assemblies, expounding the Dharma. Upon hearing the Dharma from the Buddha, he immediately understands its meaning, his actions are always in accordance with the Dharma, and his words do not deviate from the Dharma. Subhuti, know that this is a characteristic of Avivartika (non-retrogression).'

'Furthermore, Subhuti, a Bodhisattva in a dream sees the Tathagata (one of the ten epithets of a Buddha) Buddha rising into the sky, his body possessing the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (the eighty minor physical characteristics of a Buddha), with transformative powers, expounding the Dharma to the Sangha (monastic community), transforming people to go to other Buddha lands to perform Buddha activities. Subhuti, this is a characteristic of Avivartika (non-retrogression).'

'Furthermore, Subhuti, if a Bodhisattva in a dream sees counties and cities engaging in mutual slaughter, or if there is a fire, or if he sees tigers, wolves, lions, poisonous insects, and other frightening things causing sorrow and distress, or if he sees hunger, or if he sees the loss of parents, siblings, relatives, and friends. After seeing these in a dream, he does not feel fear or terror. Upon awakening from the dream, he will think: 'All things in the three realms are like dreams. I should diligently practice, and after attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), I should expound the Dharma for the sentient beings of the three realms.' Subhuti, this is a characteristic of Avivartika (non-retrogression).'

The Buddha said to Subhuti: 'How should all people know that this Bodhisattva has attained Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)? Subhuti, if a Bodhisattva sees beings suffering in the three evil realms of Naraka (hell), Preta (hungry ghosts), and animals, he should make the vow: 'I should attain Anuttara-samyak-sambodhi.'

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惟三佛時，使我國中無有三惡趣。何以故？夢中所有及一切諸法，一法無有二。』當知是為阿惟越致相。

「複次，須菩提！菩薩夢中見泥犁中火燒湯煮，覺已念言：『我于夢中所見形像及其災變，若於夢中自見阿惟越致相，便作誓言：「如我所見，泥犁中火即當滅去。」』若火滅湯冷，當知是菩薩以受記莂，當成阿耨多羅三耶三菩。是為阿惟越致相。若是火焰燒一家至一家，燒一里至一里，或燒一家不燒一家，或燒一里不燒一里，中有為火所燒者，當知被燒家人斷法所致，皆是斷法餘殃。從是以來，斷法餘殃悉畢，是為罪滅福生。是為阿惟越致相。」

佛告須菩提：「今我當說阿惟越致像貌相行。若有男子、女人為鬼神所持，是菩薩便作是念：『過去諸佛如來、無所著、等正覺審授我莂者，所作願行清凈無穢，不應墮羅漢、辟支佛地，亦無羅漢辟支佛念，當成阿惟三佛者，亦不成亦不不成。假令諸十方現在諸如來、無所著、等正覺，無所不知、無所不見、無所不覺，諸佛知我必當成阿耨多羅三耶三菩者，是鬼神當去。』若是鬼神不去者，當知是菩薩不從過去諸佛受其記莂。須菩提！若是菩薩為說經已，鬼神即為去，當知是菩薩以從諸如來、無所著、等正覺受記莂已。須菩提！以是像貌相行具足，是為阿

【現代漢語翻譯】 現代漢語譯本：當三佛（過去、現在、未來三世諸佛）出現時，要使我的國度中沒有三惡道（地獄、餓鬼、畜生）。為什麼呢？因為夢中所見的一切以及所有諸法，在本質上都是唯一的，沒有二元對立。』應當知道這就是阿惟越致（不退轉）的征相。 『再者，須菩提！菩薩在夢中見到地獄裡烈火燃燒、沸湯煮沸的情景，醒來後會想：『我在夢中所見的形象和災難，如果我在夢中看到自己具有阿惟越致的征相，就發誓說：「正如我所見，地獄中的火焰應當熄滅。」』如果火焰熄滅，沸湯冷卻，應當知道這位菩薩已經得到授記，將成就阿耨多羅三藐三菩提（無上正等正覺）。這就是阿惟越致的征相。如果火焰從一家燒到另一家，從一里燒到另一里，或者燒一家不燒一家，或者燒一里不燒一里，其中有被火燒到的人，應當知道被燒的家人是因為斷法（違背佛法）所導致的，都是斷法所遺留的災殃。從那時起，斷法所遺留的災殃全部消除，這就是罪業消滅、福德增長。這就是阿惟越致的征相。』 佛告訴須菩提：『現在我應當說阿惟越致的形貌、相狀和行為。如果有男子、女人被鬼神附身，這位菩薩就應當這樣想：『過去諸佛如來、無所著（不受任何事物束縛）、等正覺（平等正覺）已經真實地授記給我，我所發起的願行清凈無染，不應該墮入羅漢（聲聞乘）、辟支佛（緣覺乘）的境界，也沒有成為羅漢、辟支佛的念頭，應當成就阿惟三佛（無上正等正覺），既不是已經成就，也不是沒有成就。』假設十方現在諸如來、無所著、等正覺，無所不知、無所不見、無所不覺，諸佛知道我必定會成就阿耨多羅三藐三菩提，那麼這個鬼神就應當離去。』如果這個鬼神不離去，應當知道這位菩薩沒有從過去諸佛那裡得到授記。須菩提！如果這位菩薩為鬼神說法后，鬼神就立刻離去，應當知道這位菩薩已經從諸如來、無所著、等正覺那裡得到授記。須菩提！因為具備這樣的形貌、相狀和行為，這就是阿惟越致的征相。

【English Translation】 English version: When the three Buddhas (Buddhas of the past, present, and future) appear, they will ensure that there are no three evil realms (hell, hungry ghosts, and animals) in my country. Why is that? Because everything seen in dreams and all dharmas are essentially one, without duality.』 Know that this is the sign of Avaivartika (non-retrogression). 『Furthermore, Subhuti! If a Bodhisattva sees in a dream the scene of hell with blazing fires and boiling cauldrons, upon waking, he will think: 『The images and calamities I saw in the dream, if I see myself having the sign of Avaivartika in the dream, I will make a vow: 「Just as I have seen, the fires in hell should be extinguished.」』 If the fires are extinguished and the boiling water cools, know that this Bodhisattva has received a prediction and will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is the sign of Avaivartika. If the flames burn from one house to another, from one village to another, or burn one house but not another, or burn one village but not another, and there are people who are burned by the fire, know that the burned family members are due to breaking the Dharma (violating the Buddha's teachings), all of which are the remaining calamities of breaking the Dharma. From that time on, all the remaining calamities of breaking the Dharma will be completely eliminated, and this is the extinction of sins and the growth of blessings. This is the sign of Avaivartika.』 The Buddha told Subhuti: 『Now I shall speak of the appearance, characteristics, and conduct of Avaivartika. If a man or woman is possessed by a ghost or spirit, this Bodhisattva should think: 『The past Buddhas, Tathagatas, Arhats (unattached), Samyak-sambuddhas (perfectly enlightened ones) have truly predicted my attainment, and my vows and practices are pure and undefiled. I should not fall into the realm of Arhats (Shravaka vehicle) or Pratyekabuddhas (self-enlightened ones), nor do I have the thought of becoming an Arhat or Pratyekabuddha. I should attain Avaivartika-Buddhahood (Unsurpassed Perfect Enlightenment), which is neither already attained nor not yet attained.』 Suppose all the present Tathagatas, Arhats, Samyak-sambuddhas in the ten directions, who know all, see all, and are aware of all, know that I will surely attain Anuttara-samyak-sambodhi, then this ghost or spirit should depart.』 If the ghost or spirit does not depart, know that this Bodhisattva has not received a prediction from the past Buddhas. Subhuti! If this Bodhisattva speaks the Dharma to the ghost or spirit, and the ghost or spirit immediately departs, know that this Bodhisattva has received a prediction from the Tathagatas, Arhats, Samyak-sambuddhas. Subhuti! Because of possessing such appearance, characteristics, and conduct, this is the sign of Avaivartika.

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惟越致相。

「複次，須菩提！菩薩行六波羅蜜，離漚和拘舍羅，未行三十七品及三脫門，未逮菩薩位，未得菩薩三昧處，亦不從過去諸佛受莂。是菩薩往至是男子、女人所復言：『我審受莂，當爲阿耨多羅三耶三菩者，是鬼神當去。』鬼神不為去，是菩薩故為說經法不止者。時魔波旬往至彼所，波旬念言：『我當令鬼神去。所以者何？波旬有威神，勝是鬼神。』時彼波旬便敕鬼神令去。是菩薩不知波旬令鬼神去，喜言：『鬼神用我故去。』便自貢高輕蔑餘人，語他人言：『我已從過去諸佛受莂已，其餘人皆未受莂。』用是貢高輕易人故，離薩云然，不得如來、無所著、等正覺之智慧；用是貢高，失漚和拘舍羅，便墮二地：羅漢、辟支佛地。用至誠誓故，便起魔事，遠離真知識，墮魔羅網。何以故？不行六波羅蜜，不持漚和拘舍羅故。須菩提，當知是菩薩為自作魔事。」

佛告須菩提：「菩薩未行六波羅蜜，未得漚和拘舍羅，未逮菩薩位。以魔事故，波旬復來至菩薩所，作異被服語菩薩言：『善男子！如來已授卿莂，當爲阿耨多羅三耶三菩。卿父母字某、卿兄弟妹姊字某、卿朋友知識親族字某、卿七世父母字某、卿從某國某縣某村落生。』若見菩薩體行和順，『卿前世時亦復柔軟。』若見才朗、若見行沙

【現代漢語翻譯】 現代漢語譯本 『更進一步說，須菩提！菩薩在修行六波羅蜜（六種到達彼岸的方法）時，如果不能善巧方便（漚和拘舍羅），沒有修行三十七道品（三十七種修行方法）和三解脫門（三種解脫煩惱的方法），沒有達到菩薩的果位，沒有得到菩薩的三昧（禪定），也沒有從過去的諸佛那裡得到授記（預言未來成佛），那麼這位菩薩如果去到一個被鬼神困擾的男子或女人的地方，並說：『我確實已經得到授記，將來會成為阿耨多羅三藐三菩提（無上正等正覺）』，那麼鬼神並不會因此離開。 如果鬼神不離開，這位菩薩仍然不停地為他們講說佛法。這時，魔王波旬會來到那裡，波旬心想：『我應該讓鬼神離開。』為什麼呢？因為波旬有強大的威神力，勝過這些鬼神。於是，波旬就命令鬼神離開。這位菩薩不知道是波旬讓鬼神離開的，反而高興地說：『鬼神是因為我的緣故才離開的。』於是就變得貢高自大，輕視其他人，對別人說：『我已經從過去的諸佛那裡得到授記了，其他人都沒有得到授記。』 因為這種貢高自大、輕視他人的緣故，他會遠離一切智慧（薩云然），無法獲得如來（佛陀）、無所著（不執著）、等正覺（平等正確的覺悟）的智慧；因為這種貢高自大，他會失去善巧方便，從而墮入二乘（羅漢和辟支佛）的境界。因為他發了不真實的誓言，就會引發魔事，遠離真正的善知識，墮入魔羅網。為什麼呢？因為他沒有修行六波羅蜜，沒有掌握善巧方便。須菩提，你應該知道，這樣的菩薩是自己給自己製造了魔事。 佛告訴須菩提：『菩薩如果還沒有修行六波羅蜜，沒有得到善巧方便，沒有達到菩薩的果位，就會因為魔事，波旬再次來到菩薩那裡，改變自己的裝束，對菩薩說：『善男子！如來已經給你授記，你將來會成為阿耨多羅三藐三菩提。你的父母叫什麼名字，你的兄弟姐妹叫什麼名字，你的朋友親戚叫什麼名字，你七世的父母叫什麼名字，你從哪個國家哪個縣哪個村莊出生。』如果看到菩薩的身體行為柔和順從，就說：『你前世的時候也很柔順。』如果看到菩薩才華橫溢，或者看到菩薩的修行方式

【English Translation】 English version 『Furthermore, Subhuti! When a Bodhisattva practices the Six Paramitas (six perfections to reach the other shore), if they lack skillful means (Upaya Kausalya), have not practiced the Thirty-seven Factors of Enlightenment (thirty-seven practices for enlightenment) and the Three Doors of Liberation (three ways to liberate from afflictions), have not attained the Bodhisattva stage, have not obtained the Bodhisattva Samadhi (meditative concentration), and have not received a prediction (prophecy of future Buddhahood) from past Buddhas, then if this Bodhisattva goes to a man or woman troubled by a ghost or spirit and says, 『I have indeed received a prediction that I will become Anuttara Samyak Sambodhi (unexcelled perfect enlightenment),』 the ghost or spirit will not leave. If the ghost or spirit does not leave, this Bodhisattva continues to preach the Dharma to them. At this time, Mara Papiyas (the demon king) will come to that place, and Mara will think, 『I should make the ghost or spirit leave.』 Why? Because Mara has great power and is superior to these ghosts or spirits. Then, Mara will command the ghost or spirit to leave. This Bodhisattva does not know that it was Mara who made the ghost or spirit leave, and instead rejoices, saying, 『The ghost or spirit left because of me.』 Thus, they become arrogant and look down on others, saying to others, 『I have already received a prediction from past Buddhas, but others have not.』 Because of this arrogance and looking down on others, they will be far from all wisdom (Sarvajna), unable to attain the wisdom of Tathagata (Buddha), non-attachment, and Samyak Sambodhi (perfect and correct enlightenment); because of this arrogance, they will lose skillful means, and thus fall into the realm of the two vehicles (Arhats and Pratyekabuddhas). Because they made a false vow, they will cause demonic events, be far from true spiritual friends, and fall into the net of Mara. Why? Because they have not practiced the Six Paramitas and have not mastered skillful means. Subhuti, you should know that such a Bodhisattva creates demonic events for themselves. The Buddha told Subhuti, 『If a Bodhisattva has not practiced the Six Paramitas, has not obtained skillful means, and has not attained the Bodhisattva stage, then because of demonic events, Mara will come to the Bodhisattva again, change their appearance, and say to the Bodhisattva, 『Good man! The Tathagata has already given you a prediction that you will become Anuttara Samyak Sambodhi. Your parents』 names are so-and-so, your siblings』 names are so-and-so, your friends and relatives』 names are so-and-so, your parents of seven lifetimes』 names are so-and-so, and you were born in such-and-such country, such-and-such county, and such-and-such village.』 If they see that the Bodhisattva』s body and actions are gentle and compliant, they will say, 『You were also gentle in your previous life.』 If they see that the Bodhisattva is talented, or if they see the Bodhisattva』s practice

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門十二法、若見節言，波旬隨形語菩薩言：『卿前世時皆有是行，卿前世時亦行此十二法。』彼菩薩聞魔語說先世事，復自觀所作行，倍復貢高輕於同學。魔重語言：『過去如來已授卿莂，如卿所作功德不復轉還。』波旬或作比丘形像、或作父母、或作迦羅越形像而來，言：『卿必當成阿耨多羅三耶三菩。所以者何？卿盡有阿惟越致相行具足故。』」

佛告須菩提：「我所說阿惟越致像貌相行，彼菩薩獲無是相，當知是菩薩為魔所使，以聞是名譽貢高自可，輕易同學，形笑他人，無所復錄。用貢高故，是為魔事。◎

「複次，須菩提！菩薩于魔因緣，當覺魔事。何以故？是菩薩不行六波羅蜜故，不知魔事如，不知五陰如。彼菩薩用不覺魔事，聞前比丘說其記莂，今復聞是記莂名字，意中歡喜，便自念言：『以是證像，我今定當得阿耨多羅三耶三菩。』益復貢高，輕易他人，呼無所知。是菩薩無有阿惟越致相，便遠離般若波羅蜜漚和拘舍羅，失阿耨多羅三耶三菩智，遠離真知識更得惡知識，當知是菩薩終不成就、墮二道地。若后久遠更諸勤苦生死極遠，乃當復得真知識、得聞般若波羅蜜，爾乃悔本所著受字，用是悔故乃得羅漢辟支佛。譬如比丘犯四事禁，現世不能得成四道。須菩提！是彼菩薩其罪重於四事

【現代漢語翻譯】 現代漢語譯本：關於十二種魔事，如果（菩薩）看到（魔）用節略的語言，波旬（魔王）會隨菩薩的形象出現，對菩薩說：『你前世的時候都有這些修行，你前世也修持這十二種法。』那位菩薩聽到魔說他前世的事情，又觀察自己所做的修行，更加驕傲自大，輕視同修。魔又會進一步說：『過去的如來已經給你授記，像你所做的功德不會再退轉。』波旬有時會化作比丘的形象，有時化作父母的形象，有時化作在家居士的形象而來，說：『你必定會成就阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為你完全具備了阿惟越致（不退轉）的相貌和修行。』 佛告訴須菩提：『我所說的阿惟越致的相貌和修行，如果菩薩沒有獲得這些相，應當知道這位菩薩是被魔所利用，因為聽到這些名譽就驕傲自大，輕視同修，嘲笑他人，沒有任何進步。因為驕傲自大，這就是魔事。』 『再者，須菩提！菩薩對於魔的因緣，應當覺察魔事。為什麼呢？因為這位菩薩沒有修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不瞭解魔事，不瞭解五陰（色、受、想、行、識）的真相。這位菩薩因為不覺察魔事，聽到之前的比丘說他被授記，現在又聽到這個授記的名字，心中歡喜，就自己想：『根據這個證相，我今必定會得到阿耨多羅三藐三菩提。』更加驕傲自大，輕視他人，稱他人為無知。這位菩薩沒有阿惟越致的相，就遠離了般若波羅蜜（智慧到彼岸）的方便善巧，失去了阿耨多羅三藐三菩提的智慧，遠離了真正的善知識，反而得到惡知識，應當知道這位菩薩最終不會成就，會墮入二乘道（聲聞乘和緣覺乘）。如果之後經過很久遠的時間，經歷各種勤苦的生死輪迴，才能再次遇到真正的善知識，聽到般若波羅蜜，那時才會後悔自己之前所執著的授記，因為這個後悔才能證得羅漢或辟支佛（獨覺）。譬如比丘犯了四種重戒，今生不能成就四道（須陀洹、斯陀含、阿那含、阿羅漢）。須菩提！這位菩薩的罪過比犯四種重戒還要嚴重。

【English Translation】 English version: Regarding the twelve kinds of demonic acts, if (a Bodhisattva) sees (a demon) using concise language, Mara (the demon king) will appear in the form of the Bodhisattva and say to the Bodhisattva: 'In your past lives, you had all these practices, and in your past lives, you also practiced these twelve dharmas.' That Bodhisattva, upon hearing the demon speak of his past lives, and observing his own practices, becomes even more arrogant and looks down upon his fellow practitioners. The demon will further say: 'The Buddhas of the past have already given you a prediction, and the merits you have accumulated will not regress.' Mara sometimes transforms into the form of a Bhikshu (monk), sometimes into the form of parents, and sometimes into the form of a layperson, and comes to say: 'You will certainly achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Why? Because you fully possess the characteristics and practices of Avaivartika (non-retrogression).' The Buddha told Subhuti: 'The characteristics and practices of Avaivartika that I have described, if a Bodhisattva has not attained these characteristics, it should be known that this Bodhisattva is being manipulated by a demon, because upon hearing these praises, he becomes arrogant, looks down upon his fellow practitioners, mocks others, and makes no progress. Because of his arrogance, this is a demonic act.' 'Furthermore, Subhuti! A Bodhisattva, regarding the causes and conditions of demons, should be aware of demonic acts. Why? Because this Bodhisattva does not practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), does not understand demonic acts, and does not understand the truth of the Five Skandhas (form, feeling, perception, mental formations, and consciousness). This Bodhisattva, because he is not aware of demonic acts, upon hearing the previous Bhikshu say that he has received a prediction, and now hearing the name of this prediction, becomes joyful in his heart, and thinks to himself: 'Based on this sign, I will certainly attain Anuttara-samyak-sambodhi.' He becomes even more arrogant, looks down upon others, and calls them ignorant. This Bodhisattva does not have the characteristics of Avaivartika, and thus distances himself from the skillful means of Prajna-paramita (perfection of wisdom), loses the wisdom of Anuttara-samyak-sambodhi, distances himself from true good teachers, and instead gains bad teachers. It should be known that this Bodhisattva will ultimately not achieve enlightenment and will fall into the two vehicles (Sravakayana and Pratyekabuddhayana). If, after a long time, he experiences various hardships in the cycle of birth and death, he will be able to encounter true good teachers again, hear the Prajna-paramita, and then regret his previous attachment to the prediction. Because of this regret, he will be able to attain Arhatship or Pratyekabuddha (solitary Buddha). For example, if a Bhikshu commits the four major offenses, he cannot achieve the four paths (Sotapanna, Sakadagami, Anagami, and Arhat) in this lifetime. Subhuti! The sin of this Bodhisattva is more serious than committing the four major offenses.'

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之禁，用受名字著貢高故。置是罪事。其有犯是貢高、受字、受偽號者，其罪過於五逆。須菩提！若有名字受想著者，急當護魔覺微因緣。

「複次，須菩提！波旬復往至菩薩所，讚歎遠離說其功德：『如卿所行，佛所稱譽正當如是。』須菩提！如我所說菩薩遠離之法不爾，若在山間樹下獨處寂無人中，未必是為遠離之法。」

須菩提白佛言：「何等為菩薩異遠離？」

佛告須菩提：「菩薩遠離，寂于聲聞、辟支佛念，寂于山間樹下獨處念。須菩提！菩薩如是，是為大遠離之法。菩薩如是當晝夜行，是為菩薩寂然遠離。若在人間，隨我寂教者雖在城傍，為與山澤等無有異。若受魔教便止遠離，墮于羅漢、辟支佛地，不應般若波羅蜜，不具足薩云然事。作是行念者，非是清凈之法。雜糅羅漢、辟支佛意，更反形笑輕易人間清凈行者。人間行者亦不雜糅羅漢、辟支佛意，反更輕易之。亦復輕易得禪、惟無、三昧者，輕易得神通者。菩薩無漚和拘舍羅者，雖在絕曠百俞旬外，億千萬歲禽獸飛鳥所不至處，鬼神盜賊所不至處；雖久在中，不知菩薩遠離之法，會無所益。受波旬教行遠離者，不樂我所教遠離也，亦復不能具足遠離之法，亦復不在遠離法中。何以故？以去是遠離法遠故。適去是遠離法遠已，時魔

{ "translations": [ "現代漢語譯本：\n\n禁止（這種行為），因為（他們）接受名字，執著于貢高我慢。這是罪過。如果有人犯了貢高、接受名字、接受虛假稱號的罪，他們的罪過比五逆罪還嚴重。須菩提！如果有人執著于名字、感受和想法，應當立即警惕魔的覺察和微小的因緣。\n\n『再者，須菩提！波旬（魔王）又去菩薩那裡，讚美遠離（世俗）並宣說其功德：『如你所行，佛所稱讚的正是這樣。』須菩提！我所說的菩薩遠離之法不是這樣，如果在山間樹下獨自一人，在寂靜無人的地方，未必就是遠離之法。』\n\n須菩提問佛說：『什麼樣的才是菩薩的特殊遠離？』\n\n佛告訴須菩提：『菩薩的遠離，是寂靜于聲聞（小乘修行者）、辟支佛（獨覺者）的念頭，寂靜于山間樹下獨處的念頭。須菩提！菩薩像這樣，才是大遠離之法。菩薩應當像這樣日夜修行，這才是菩薩的寂然遠離。如果在人間，隨順我寂靜教誨的人，即使在城邊，也和在山澤一樣沒有區別。如果接受魔的教誨，就停止了遠離，墮入羅漢、辟支佛的境界，不應修習般若波羅蜜，不能圓滿一切智。像這樣修行的人，不是清凈之法。他們混雜了羅漢、辟支佛的意念，反而嘲笑輕視人間清凈的修行者。人間修行者也不混雜羅漢、辟支佛的意念，反而輕視他們。也輕視那些得到禪定、無想、三昧的人，輕視那些得到神通的人。菩薩如果沒有善巧方便，即使在遙遠百由旬之外，億千萬年禽獸飛鳥都不到的地方，鬼神盜賊都不到的地方；即使長久在那裡，如果不知道菩薩遠離之法，也不會有任何益處。接受波旬教誨而修行遠離的人，不樂於我所教的遠離，也不能圓滿遠離之法，也不在遠離之法中。為什麼呢？因為他們離真正的遠離法太遠了。一旦離真正的遠離法遠了，魔就有了機會。』", "English version:\n\n'The prohibition is because they accept names and cling to arrogance. This is a sin. If anyone commits the sin of arrogance, accepting names, or accepting false titles, their sin is greater than the five heinous crimes. Subhuti! If anyone clings to names, feelings, and thoughts, they should immediately be vigilant against the subtle causes and conditions of Mara's (demon's) awareness.\n\n'Furthermore, Subhuti! Mara (the demon king) again goes to the Bodhisattva, praising detachment and proclaiming its merits: "As you practice, this is exactly what the Buddha praises." Subhuti! The Bodhisattva's detachment that I speak of is not like that. If one is alone in the mountains or under trees, in a quiet and deserted place, it is not necessarily the path of detachment.'\n\nSubhuti asked the Buddha, 'What is the special detachment of a Bodhisattva?'\n\nThe Buddha told Subhuti, 'The detachment of a Bodhisattva is to be detached from the thoughts of Sravakas (Hearers, disciples of the Buddha) and Pratyekabuddhas (Solitary Buddhas), and detached from the thought of being alone in the mountains or under trees. Subhuti! A Bodhisattva like this is the path of great detachment. A Bodhisattva should practice like this day and night, this is the Bodhisattva's silent detachment. If one is in the human world, those who follow my teachings of silence, even if they are by the city, are no different from those in the mountains and marshes. If one accepts Mara's teachings, they stop detachment, fall into the realm of Arhats and Pratyekabuddhas, should not practice Prajna Paramita, and cannot fulfill all-knowing wisdom. Those who practice like this are not on the path of purity. They mix the thoughts of Arhats and Pratyekabuddhas, and instead mock and look down upon those who practice purity in the human world. Those who practice in the human world also do not mix the thoughts of Arhats and Pratyekabuddhas, and instead look down upon them. They also look down upon those who have attained Dhyana (meditation), non-perception, and Samadhi (concentration), and look down upon those who have attained supernatural powers. If a Bodhisattva does not have skillful means, even if they are in a remote place hundreds of yojanas away, a place where birds and beasts do not reach for billions of years, a place where ghosts and thieves do not reach; even if they are there for a long time, if they do not know the Bodhisattva's path of detachment, they will not gain any benefit. Those who follow Mara's teachings and practice detachment do not delight in the detachment that I teach, nor can they fulfill the path of detachment, nor are they on the path of detachment. Why? Because they are too far from the true path of detachment. Once they are far from the true path of detachment, Mara has an opportunity.'" ], "english_translations": [ "'The prohibition is because they accept names and cling to arrogance. This is a sin. If anyone commits the sin of arrogance, accepting names, or accepting false titles, their sin is greater than the five heinous crimes. Subhuti! If anyone clings to names, feelings, and thoughts, they should immediately be vigilant against the subtle causes and conditions of Mara's (demon's) awareness.", "'Furthermore, Subhuti! Mara (the demon king) again goes to the Bodhisattva, praising detachment and proclaiming its merits: \"As you practice, this is exactly what the Buddha praises.\" Subhuti! The Bodhisattva's detachment that I speak of is not like that. If one is alone in the mountains or under trees, in a quiet and deserted place, it is not necessarily the path of detachment.'", "Subhuti asked the Buddha, 'What is the special detachment of a Bodhisattva?'", "The Buddha told Subhuti, 'The detachment of a Bodhisattva is to be detached from the thoughts of Sravakas (Hearers, disciples of the Buddha) and Pratyekabuddhas (Solitary Buddhas), and detached from the thought of being alone in the mountains or under trees. Subhuti! A Bodhisattva like this is the path of great detachment. A Bodhisattva should practice like this day and night, this is the Bodhisattva's silent detachment. If one is in the human world, those who follow my teachings of silence, even if they are by the city, are no different from those in the mountains and marshes. If one accepts Mara's teachings, they stop detachment, fall into the realm of Arhats and Pratyekabuddhas, should not practice Prajna Paramita, and cannot fulfill all-knowing wisdom. Those who practice like this are not on the path of purity. They mix the thoughts of Arhats and Pratyekabuddhas, and instead mock and look down upon those who practice purity in the human world. Those who practice in the human world also do not mix the thoughts of Arhats and Pratyekabuddhas, and instead look down upon them. They also look down upon those who have attained Dhyana (meditation), non-perception, and Samadhi (concentration), and look down upon those who have attained supernatural powers. If a Bodhisattva does not have skillful means, even if they are in a remote place hundreds of yojanas away, a place where birds and beasts do not reach for billions of years, a place where ghosts and thieves do not reach; even if they are there for a long time, if they do not know the Bodhisattva's path of detachment, they will not gain any benefit. Those who follow Mara's teachings and practice detachment do not delight in the detachment that I teach, nor can they fulfill the path of detachment, nor are they on the path of detachment. Why? Because they are too far from the true path of detachment. Once they are far from the true path of detachment, Mara has an opportunity.'" ] }

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波旬在虛空中嘆言：『善哉，善哉！善男子！是為佛之所說，是真遠離法。汝行是遠離法，可疾得阿耨多羅三耶三菩。』彼妄遠離菩薩得是讚歎已，便歡喜貢高，輕易是真遠離者，反誹謗言是為憒乎，謂為不凈憒鬧志亂。有不凈者反呼為凈，不應敬者更敬之，應所敬者更輕慢之。何以故？『我為諸天及人非人所見勸助恭敬，我所行者真為是行。汝在城傍，誰當來恭敬讚歎汝者？』是人于城傍善男子、善女人求菩薩道者，於前貢高言：『諸天來語我當得道時日數。』須菩提！當知是貢高菩薩輩如旃陀羅(𥙡陀羅者晉言主殺人獄卒)。是輩之人在諸菩薩中為大瑕病，是為倚法像如菩薩，是為天上人中之大賊，亦復是沙門像法之中為大賊，復是善男子、善女人之中大賊。如是輩人，不當與共從事，亦不當與相見坐起語言飲食。何以故？是輩之人貢高頑佷故。若有菩薩不欲舍薩云然，不欲舍阿耨多羅三耶三菩者，莊事欲得求阿惟三佛者，欲救一切眾生者，當遠離是輩之人。不當與共從事自修其行，莫與往來。常當有厭意於世間，不當受三界之樂，常當慈哀加於眾生，當爲是輩倒見之人起大悲意，當自念言：『令我世世莫有是曹非法之事，若有是意，疾令滅之。』須菩提！當知是輩菩薩自起神通。

「複次，須菩提！若有

【現代漢語翻譯】 現代漢語譯本 波旬（魔王）在虛空中嘆息道：『好啊，好啊！善男子！這才是佛所說的，是真正的遠離法。你修行這種遠離法，可以快速證得阿耨多羅三藐三菩提（無上正等正覺）。』那些虛妄地追求遠離的菩薩聽到這樣的讚歎后，便歡喜自滿，傲慢自大，輕視那些真正修行遠離法的人，反而誹謗他們說：『這是憒鬧，是污穢不清凈，心志散亂。』他們把不清凈的反而說成清凈，不應該尊敬的反而去尊敬，應該尊敬的反而輕慢。為什麼呢？『我被諸天和人以及非人所見，勸助恭敬，我所修行的才是真正的修行。你待在城邊，誰會來恭敬讚歎你呢？』這些人對在城邊修菩薩道的善男子、善女人傲慢地說：『諸天來告訴我，我得道的時間和日子。』須菩提！應當知道這些傲慢的菩薩就像旃陀羅（旃陀羅，晉語意為殺人獄卒）一樣。這些人是菩薩中的大瑕疵，是披著菩薩外衣的，是天上人間的大盜賊，也是沙門（出家人）形象中的大盜賊，更是善男子、善女人中的大盜賊。這樣的人，不應該與他們共事，也不應該與他們相見、坐在一起、交談或一起吃飯。為什麼呢？因為這些人傲慢頑固。如果菩薩不想捨棄薩云然（一切法空性），不想捨棄阿耨多羅三藐三菩提，想要莊嚴地求得阿惟三佛（無上正等正覺），想要救度一切眾生，就應當遠離這些人。不要與他們共事，要自己修行，不要與他們往來。要常常對世間有厭離之心，不要貪戀三界之樂，要常常慈悲地對待眾生，要為這些顛倒見解的人升起大悲心，要自己想：『愿我世世都不要有這種非法的事情，如果有這種念頭，要迅速滅除它。』須菩提！應當知道這些菩薩是自己生起神通的。 『再次，須菩提！如果有人

【English Translation】 English version Mara (the demon king), sighed in the void, saying: 『Excellent, excellent! Good man! This is what the Buddha has spoken, this is the true practice of detachment. If you practice this detachment, you can quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).』 Those Bodhisattvas who falsely pursue detachment, upon hearing such praise, become joyful and arrogant, looking down upon those who truly practice detachment. They slander them, saying: 『This is chaos, it is impure and unclear, with scattered minds.』 They call the impure pure, respect those who should not be respected, and disrespect those who should be respected. Why is this? 『I am seen by gods, humans, and non-humans, who encourage and respect me. What I practice is the true practice. You stay by the city, who will come to respect and praise you?』 These people arrogantly say to the good men and good women who seek the Bodhisattva path by the city: 『The gods have come to tell me the time and date when I will attain enlightenment.』 Subhuti! You should know that these arrogant Bodhisattvas are like Chandalas (Chandalas, in Jin language, means executioners). These people are great flaws among Bodhisattvas, they are wearing the guise of Bodhisattvas, they are great thieves in heaven and among humans, they are also great thieves in the guise of Shramanas (monks), and they are great thieves among good men and good women. Such people should not be associated with, nor should you meet them, sit with them, talk with them, or eat with them. Why? Because these people are arrogant and stubborn. If a Bodhisattva does not want to abandon Sarva-dharma-sunyata (the emptiness of all dharmas), does not want to abandon Anuttara-samyak-sambodhi, wants to solemnly seek Avaisam Buddha (supreme perfect enlightenment), and wants to save all sentient beings, then they should stay away from these people. Do not associate with them, cultivate your own practice, and do not interact with them. Always have a sense of detachment from the world, do not crave the pleasures of the three realms, always treat sentient beings with compassion, and have great compassion for these people with inverted views. Think to yourself: 『May I never have such unlawful things in any lifetime, and if such thoughts arise, quickly eliminate them.』 Subhuti! You should know that these Bodhisattvas generate their own supernatural powers. 『Furthermore, Subhuti! If there are

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菩薩至誠莊事求阿耨多羅三耶三菩者，當與真知識從事。」

須菩提白佛言：「何等為菩薩真知識？」

佛告須菩提：「諸佛世尊是菩薩真知識，諸菩薩摩訶薩亦是菩薩真知識，諸弟子眾亦是真知識；當知是為菩薩真知識。真知識者，常為菩薩解說般若波羅蜜分別其事。六波羅蜜、三十七品、佛十八法、如、真際、法性，是為菩薩真知識也。六波羅蜜者是世多羅，六波羅蜜者是道，六波羅蜜者是大明，六波羅蜜者是為大炬，六波羅蜜者是大智光明，六波羅蜜者是護，六波羅蜜者是歸，六波羅蜜者是父是母，六波羅蜜者是三十七品，六波羅蜜者是薩云然，六波羅蜜者除人諸習緒。何以故？須菩提！三十七品者，是過去當來今現在十方諸佛之母。何以故？去來今諸如來、無所著、等正覺，皆從三十七品中出生故。是故，須菩提！菩薩欲成阿耨多羅三耶三菩，凈佛國土、教化眾生者，當以四事饒益攝眾生：一者、施，二者、愛，三者、利，四者、同義；以是四恩事益於眾生。須菩提！我觀是義，故說是事。三十七品者，則是菩薩摩訶薩父母，則為是舍，是則為護，是則為燈明。須菩提！菩薩不欲隨他人教住者，欲斷一切眾生狐疑者，欲凈佛國、教化眾生者，當學般若波羅蜜。何以故？般若波羅蜜者廣說菩薩之行

【現代漢語翻譯】 現代漢語譯本：菩薩如果以至誠之心莊嚴修行，追求阿耨多羅三藐三菩提（無上正等正覺），應當親近真正的善知識。 須菩提問佛說：『什麼是菩薩的真善知識？』 佛告訴須菩提：『諸佛世尊是菩薩的真善知識，諸菩薩摩訶薩（大菩薩）也是菩薩的真善知識，諸弟子眾也是真善知識；應當知道這些是菩薩的真善知識。真善知識，常常為菩薩解說般若波羅蜜（智慧到彼岸），分別闡述其中的道理。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、三十七道品、佛的十八不共法、如（真如）、真際（真實邊界）、法性（諸法實相），這些都是菩薩的真善知識。六波羅蜜是世多羅（引導），六波羅蜜是道，六波羅蜜是大光明，六波羅蜜是大火炬，六波羅蜜是大智慧光明，六波羅蜜是護佑，六波羅蜜是歸宿，六波羅蜜是父母，六波羅蜜是三十七道品，六波羅蜜是薩云然（一切善法），六波羅蜜能去除人們的各種習氣。為什麼呢？須菩提！三十七道品，是過去、未來、現在十方諸佛的母親。為什麼呢？過去、未來、現在諸如來、無所著（無所執著）、等正覺，都是從三十七道品中出生的。因此，須菩提！菩薩如果想要成就阿耨多羅三藐三菩提，清凈佛國土、教化眾生，應當用四種方法來饒益攝受眾生：第一是佈施，第二是愛語，第三是利行，第四是同事；用這四種恩惠來利益眾生。須菩提！我觀察到這個道理，所以說這些事。三十七道品，是菩薩摩訶薩的父母，是菩薩的住所，是菩薩的護佑，是菩薩的燈明。須菩提！菩薩如果不想隨他人教導而住，想要斷除一切眾生的狐疑，想要清凈佛國、教化眾生，應當學習般若波羅蜜。為什麼呢？般若波羅蜜廣泛地闡述了菩薩的修行。』

【English Translation】 English version: 'A Bodhisattva who sincerely and diligently cultivates to seek Anuttara-samyak-sambodhi (supreme perfect enlightenment), should associate with true spiritual friends.' Subhuti said to the Buddha, 'What are the true spiritual friends of a Bodhisattva?' The Buddha told Subhuti, 'All Buddhas, the World Honored Ones, are true spiritual friends of a Bodhisattva. All Bodhisattva-Mahasattvas (great Bodhisattvas) are also true spiritual friends of a Bodhisattva. All disciples are also true spiritual friends; you should know that these are the true spiritual friends of a Bodhisattva. True spiritual friends constantly explain Prajna-paramita (perfection of wisdom) to Bodhisattvas, and distinguish its principles. The Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), the Thirty-seven Factors of Enlightenment, the Eighteen Unique Qualities of a Buddha, Suchness, the Limit of Reality, the Nature of Dharma, these are the true spiritual friends of a Bodhisattva. The Six Paramitas are the guide, the Six Paramitas are the path, the Six Paramitas are great light, the Six Paramitas are a great torch, the Six Paramitas are great wisdom light, the Six Paramitas are protection, the Six Paramitas are refuge, the Six Paramitas are father and mother, the Six Paramitas are the Thirty-seven Factors of Enlightenment, the Six Paramitas are Sarvanirvana (all good dharmas), the Six Paramitas remove all the habits of people. Why is that? Subhuti! The Thirty-seven Factors of Enlightenment are the mother of all Buddhas of the past, future, and present in the ten directions. Why is that? All Tathagatas (Thus Come Ones) of the past, future, and present, who are without attachment, and have attained perfect enlightenment, are all born from the Thirty-seven Factors of Enlightenment. Therefore, Subhuti! If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi, purify the Buddha-land, and teach sentient beings, they should benefit and gather sentient beings with four methods: first, generosity; second, loving speech; third, beneficial action; fourth, cooperation; use these four kindnesses to benefit sentient beings. Subhuti! I observe this principle, therefore I speak of these things. The Thirty-seven Factors of Enlightenment are the parents of a Bodhisattva-Mahasattva, they are the dwelling place, the protection, and the light for a Bodhisattva. Subhuti! If a Bodhisattva does not wish to dwell according to the teachings of others, wishes to cut off the doubts of all sentient beings, wishes to purify the Buddha-land and teach sentient beings, they should study Prajna-paramita. Why is that? Prajna-paramita extensively explains the practices of a Bodhisattva.'

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，是諸菩薩所應當學者。」

須菩提白佛言：「何等為般若波羅蜜相？」

佛言：「般若波羅蜜如虛空相，亦非相亦不作相。」

須菩提言：「世尊！頗有因緣可知般若波羅蜜相不？以相知諸法不？」

佛言：「如是，須菩提！欲知般若波羅蜜相，如諸法相。何以故？諸法寂故，諸法常凈故。以是故，須菩提！般若波羅蜜相則諸法之相，以空寂故。」

須菩提白佛言：「世尊！若諸法寂、若諸法空，云何知諸法有著有斷？空之寂亦不斷亦不著，亦不成阿耨多羅三耶三菩。于空寂中亦不有法，于空寂中亦不見得阿惟三佛者。世尊！我等云何當知是義？」

佛告須菩提：「眾生長夜著吾我行。」

須菩提言：「爾。世尊！眾生長夜著吾我行。」

佛言：「云何為知吾我空寂不？」

須菩提言：「爾。世尊！」

「須菩提！知眾生以吾我故久在生死不？」

須菩提言：「爾。世尊！以眾生著吾我故，久在世間更受勤苦便知有著。」

「須菩提！無吾無我、無有受者，亦不久在世間，亦不久受勤苦，亦不著便不斷。」

須菩提白佛言：「世尊！菩薩作如是行者，不於五陰行，亦不於三十七品作行，亦不行四無礙慧。何以故？不見有法有可行

【現代漢語翻譯】 現代漢語譯本：『這些是菩薩們應當學習的。』 須菩提問佛：『什麼是般若波羅蜜（prajnaparamita，智慧的完美）的相狀？』 佛說：『般若波羅蜜的相狀如同虛空，既不是相，也不執著于相。』 須菩提說：『世尊！是否有因緣可以瞭解般若波羅蜜的相狀？可以通過相來了解諸法（dharma，一切事物）嗎？』 佛說：『是的，須菩提！想要了解般若波羅蜜的相狀，就如同瞭解諸法的相狀。為什麼呢？因為諸法是寂靜的，諸法是常凈的。因此，須菩提！般若波羅蜜的相狀就是諸法的相狀，因為它空寂。』 須菩提問佛：『世尊！如果諸法是寂靜的，如果諸法是空性的，那麼如何知道諸法有執著和斷滅呢？空性的寂靜既不是斷滅也不是執著，也不能成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。在空寂中也沒有法，在空寂中也看不到證得阿惟三佛（aviveka-buddha，無分別佛）的人。世尊！我們應當如何理解這個道理呢？』 佛告訴須菩提：『眾生長期以來執著於我見我行。』 須菩提說：『是的，世尊！眾生長期以來執著於我見我行。』 佛說：『如何才能知道我見我行是空寂的呢？』 須菩提說：『是的，世尊！』 『須菩提！知道眾生因為執著於我見而長期處於生死輪迴中嗎？』 須菩提說：『是的，世尊！因為眾生執著於我見，長期在世間遭受勤苦，因此知道有執著。』 『須菩提！沒有我，沒有我所，沒有受者，就不會長期處於世間，也不會長期遭受勤苦，也不會執著，也就不會斷滅。』 須菩提問佛：『世尊！菩薩如果這樣修行，就不會在五陰（skandha，構成個體的五種要素）中修行，也不會在三十七道品（bodhipaksika-dharma，通往覺悟的三十七種修行方法）中修行，也不會修行四無礙慧（catuh-pratisamvid，四種無礙的智慧）。為什麼呢？因為看不到有法可以修行。』

【English Translation】 English version: 'These are what Bodhisattvas should learn.' Subhuti asked the Buddha, 'What is the characteristic of Prajnaparamita (perfection of wisdom)?' The Buddha said, 'The characteristic of Prajnaparamita is like the characteristic of space; it is neither a characteristic nor does it create a characteristic.' Subhuti said, 'World Honored One, is there any cause or condition by which the characteristic of Prajnaparamita can be known? Can one know all dharmas (all phenomena) through characteristics?' The Buddha said, 'Yes, Subhuti! To know the characteristic of Prajnaparamita is like knowing the characteristics of all dharmas. Why? Because all dharmas are quiescent, all dharmas are always pure. Therefore, Subhuti! The characteristic of Prajnaparamita is the characteristic of all dharmas, because it is empty and quiescent.' Subhuti asked the Buddha, 'World Honored One! If all dharmas are quiescent, if all dharmas are empty, how can one know that dharmas have attachment and cessation? The quiescence of emptiness is neither cessation nor attachment, and it does not achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). In emptiness and quiescence, there is no dharma, and in emptiness and quiescence, one does not see anyone who has attained Aviveka-buddha (non-discriminating Buddha). World Honored One! How should we understand this meaning?' The Buddha told Subhuti, 'Sentient beings have long been attached to the idea of self and the actions of self.' Subhuti said, 'Yes, World Honored One! Sentient beings have long been attached to the idea of self and the actions of self.' The Buddha said, 'How can one know that the idea of self and the actions of self are empty and quiescent?' Subhuti said, 'Yes, World Honored One!' 'Subhuti! Do you know that sentient beings, because of their attachment to the idea of self, have long been in the cycle of birth and death?' Subhuti said, 'Yes, World Honored One! Because sentient beings are attached to the idea of self, they have long suffered hardships in the world, and thus it is known that there is attachment.' 'Subhuti! Without self, without what belongs to self, without a receiver, one will not long remain in the world, nor will one long suffer hardships, nor will one be attached, and thus there will be no cessation.' Subhuti asked the Buddha, 'World Honored One! If a Bodhisattva practices in this way, they will not practice in the five skandhas (the five aggregates that constitute an individual), nor will they practice in the thirty-seven bodhipaksika-dharmas (thirty-seven factors of enlightenment), nor will they practice the four pratisamvids (four kinds of unobstructed knowledge). Why? Because they do not see any dharma that can be practiced.'

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者，亦不見法當可行者。菩薩如是行者，諸天、世人無能動者、無能伏者，羅漢、辟支佛無能及者。何以故？所住處無有能逮故。世尊！行薩云然菩薩所住，無有能及者。菩薩如是，疾近薩云然。」

佛言：「于須菩提意云何，閻浮提眾生盡得人道已，皆為阿耨多羅三耶三菩。若有善男子、善女人供養承事盡其壽命，持是供養之福，施為阿耨多羅三耶三菩。是善男子、善女人其福寧多不？」

須菩提言：「世尊！甚多，甚多。」

佛言：「不如是善男子、善女人持般若波羅蜜教人，具足為說、解其中慧，意不遠離應薩云然念。乃至三千大千國土眾生皆得為人，若有善男子、善女人皆教使行十善地，立於四禪、四等及四空定，又立於須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、阿耨多羅三耶三菩，持是功德施為阿耨多羅三耶三菩。是善男子、善女人功德寧多不？」

須菩提言：「世尊！甚多，甚多。」

佛言：「不如是善男子、善女人持般若波羅蜜宣示他人，具足為說、解其中慧，意不遠離薩云然念者，出於賢聖之表。何以故？除如來、無所著、等正覺，唯當有是菩薩摩訶薩。何以故？以是善男子、善女人行般若波羅蜜有大慈行故。行般若波羅蜜，見諸眾生趣死地故便起大悲，以是行故

【現代漢語翻譯】 現代漢語譯本：

『這樣，也看不到有什麼法是應當去實行的。菩薩像這樣修行，諸天、世人沒有誰能動搖他、沒有誰能降伏他，羅漢（Arhat，已證得涅槃的修行者）、辟支佛（Pratyekabuddha，獨自覺悟的修行者）也無法企及他。為什麼呢？因為他所安住的境界是任何人都無法達到的。世尊！修行薩云然（Sarvajna，一切智）的菩薩所安住的境界，是任何人都無法企及的。菩薩像這樣修行，就能迅速接近薩云然。』 佛說：『須菩提，你認為怎麼樣？如果閻浮提（Jambudvipa，我們所居住的這個世界）的眾生都獲得了人身，並且都證得了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果有善男子、善女人，用盡他們的一生來供養承事這些眾生，並將這些供養的福德迴向阿耨多羅三藐三菩提。那麼，這個善男子、善女人的福德是不是很多呢？』 須菩提說：『世尊！非常多，非常多。』 佛說：『不如這個善男子、善女人，受持般若波羅蜜（Prajnaparamita，智慧的完美）教導他人，完整地為他們解說其中的智慧，心中不遠離對薩云然的念想。乃至三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）的眾生都獲得了人身，如果有善男子、善女人，教導他們修行十善業道，安立於四禪（Dhyana，禪定）、四等（Brahmavihara，四種無量心）以及四空定（Arupadhatu，無色界定），又安立於須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢、辟支佛、阿耨多羅三藐三菩提，並將這些功德迴向阿耨多羅三藐三菩提。那麼，這個善男子、善女人的功德是不是很多呢？』 須菩提說：『世尊！非常多，非常多。』 佛說：『不如這個善男子、善女人，受持般若波羅蜜，向他人宣說，完整地為他們解說其中的智慧，心中不遠離對薩云然的念想，這樣的人就超越了賢聖的境界。為什麼呢？除了如來（Tathagata，佛的稱號）、無所著（無執著）、等正覺（Samyaksambuddha，正等覺者），只有這樣的菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）才能做到。為什麼呢？因為這個善男子、善女人修行般若波羅蜜，具有大慈悲的修行。修行般若波羅蜜，看到眾生走向死亡的境地，便會生起大悲心，因為這樣的修行』

【English Translation】 English version:

'Also, one does not see any dharma that should be practiced. When a Bodhisattva practices in this way, no gods or people can move him, no one can subdue him, and Arhats (those who have attained Nirvana) and Pratyekabuddhas (those who achieve enlightenment on their own) cannot reach him. Why? Because the place where he dwells is unattainable by anyone. World Honored One! The place where a Bodhisattva who practices Sarvajna (all-knowing wisdom) dwells is unattainable by anyone. When a Bodhisattva practices in this way, he quickly approaches Sarvajna.' The Buddha said, 'Subhuti, what do you think? If all the beings in Jambudvipa (the world we live in) were to attain human form and all were to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and if there were good men and good women who, for their entire lives, made offerings and served these beings, and dedicated the merit of these offerings to Anuttara-samyak-sambodhi, would the merit of these good men and good women be great?' Subhuti said, 'World Honored One, it would be very great, very great.' The Buddha said, 'It would not be as great as the merit of a good man or good woman who upholds the Prajnaparamita (perfection of wisdom) and teaches it to others, fully explaining the wisdom within, and whose mind does not stray from the thought of Sarvajna. Even if all the beings in the three thousand great thousand worlds (a large world system in Buddhist cosmology) were to attain human form, and if there were good men and good women who taught them to practice the ten good deeds, established them in the four Dhyanas (meditative absorptions), the four Brahmaviharas (four immeasurables), and the four Arupadhatu (formless realms), and also established them in Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat, Pratyekabuddha, and Anuttara-samyak-sambodhi, and dedicated this merit to Anuttara-samyak-sambodhi, would the merit of these good men and good women be great?' Subhuti said, 'World Honored One, it would be very great, very great.' The Buddha said, 'It would not be as great as the merit of a good man or good woman who upholds the Prajnaparamita, proclaims it to others, fully explains the wisdom within, and whose mind does not stray from the thought of Sarvajna. Such a person surpasses the level of the wise and holy. Why? Except for the Tathagata (Buddha), the unattached, the Samyaksambuddha (perfectly enlightened one), only such a Bodhisattva-mahasattva (great Bodhisattva) can do this. Why? Because this good man or good woman practices the Prajnaparamita with great compassion. Practicing the Prajnaparamita, seeing beings heading towards death, they give rise to great compassion, because of this practice.'

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便得大護不與想俱，便得大喜具足四等。須菩提！為菩薩大智之明。大智明者，則六波羅蜜明是。是善男子、善女人雖未得道，為一切眾生作救，于阿耨多羅三耶三菩不動還，所受供養衣服飲食、床臥醫藥、一切珍寶，以行般若波羅蜜故，必報眾生信施之福，疾近薩云然。須菩提！若不欲癡妄受人施者，若欲示眾生之道徑者，若欲解無所有者，若欲度脫牢獄中人者，若欲與一切眾生眼者，身所行當應般若波羅蜜；有所語言亦當應般若波羅蜜意。應般若波羅蜜者，他余之意亦不得其便，當作方便晝夜念般若波羅蜜莫有斷絕。須菩提！譬如士夫曾得摩尼寶，后復得之，大歡喜踴躍。后復失之。失是寶已甚大愁憂，憶想是摩尼寶，坐起無忘不離須臾，自念：『我云何欻亡此大寶？』」

佛告須菩提：「菩薩離於薩云然念，亦如彼人失大珍寶，坐起不忘須臾之間。」

須菩提白佛言：「云何，世尊！一切諸念無有止處，皆空皆寂？云何菩薩不離薩云然念，亦不從離中、亦不從念中可得菩薩，亦不從薩云然中可得菩薩？」

佛告須菩提：「若有菩薩知諸法自遠離，法性常住，道法及如、真際常住；非佛所作，亦非羅漢、辟支佛所可作。菩薩知是已，終不復離般若波羅蜜。何以故？般若波羅蜜空寂故，亦不增亦

【現代漢語翻譯】 現代漢語譯本 於是便能獲得大護持，不再與妄想相伴，並獲得大喜，圓滿四種平等心。須菩提！這是菩薩大智慧的光明。所謂大智慧光明，就是六波羅蜜的光明。這些善男子、善女人雖然尚未得道，卻為一切眾生作救護，對於無上正等正覺之心不動搖，他們所接受的供養，如衣服飲食、床鋪醫藥、一切珍寶，因為修行般若波羅蜜的緣故，必定能回報眾生的信施之福，迅速接近薩云然（一切智）。須菩提！如果不想愚癡妄取他人的施捨，如果想為眾生指明道路，如果想理解一切皆空無所有，如果想救度身處牢獄之人，如果想給予一切眾生智慧之眼，那麼，身體所行應當符合般若波羅蜜；所說的話語也應當符合般若波羅蜜的意旨。符合般若波羅蜜，其他外道之意就無法得逞，應當方便晝夜唸誦般若波羅蜜，不要有間斷。須菩提！譬如有人曾經得到摩尼寶（如意寶珠），後來又得到它，會非常歡喜踴躍。後來又失去了它。失去這寶物后，會非常憂愁，時時憶念這摩尼寶，坐立不安，片刻不忘，自念：『我怎麼突然失去了這大寶？』 佛告訴須菩提：『菩薩如果離開了對薩云然（一切智）的憶念，也像那人失去了大珍寶一樣，坐立不安，片刻不忘。』 須菩提對佛說：『世尊，為什麼一切念頭都沒有止息之處，都是空寂的呢？為什麼菩薩不離開對薩云然（一切智）的憶念，卻又不能從離開中、也不能從憶念中得到菩薩，也不能從薩云然（一切智）中得到菩薩呢？』 佛告訴須菩提：『如果菩薩知道諸法自性遠離，法性常住，道法以及如、真際常住；不是佛所創造，也不是羅漢、辟支佛所能創造的。菩薩知道這些后，終究不會離開般若波羅蜜。為什麼呢？因為般若波羅蜜是空寂的，既不增加也不減少。』

【English Translation】 English version Then one obtains great protection, not accompanied by thoughts, and obtains great joy, fulfilling the four equalities. Subhuti! This is the light of the great wisdom of a Bodhisattva. The light of great wisdom is the light of the six Paramitas. These good men and good women, though not yet enlightened, act as saviors for all beings, and their minds do not waver from Anuttara-samyak-sambodhi (supreme enlightenment). The offerings they receive, such as clothing, food, bedding, medicine, and all kinds of treasures, because they practice Prajna-paramita (perfection of wisdom), will surely repay the blessings of faith and offerings from sentient beings, and quickly approach Sarvajnata (omniscience). Subhuti! If one does not want to foolishly and falsely receive the offerings of others, if one wants to show the path to sentient beings, if one wants to understand that all is empty and without substance, if one wants to liberate those in prison, if one wants to give the eye of wisdom to all sentient beings, then one's bodily actions should accord with Prajna-paramita; one's words should also accord with the meaning of Prajna-paramita. If one accords with Prajna-paramita, the intentions of other heretics will not succeed. One should diligently recite Prajna-paramita day and night, without interruption. Subhuti! It is like a man who once obtained a Mani jewel (wish-fulfilling jewel), and then obtained it again, would be very happy and joyful. Later, he lost it again. After losing this treasure, he would be very sad, constantly remembering this Mani jewel, restless, not forgetting it for a moment, thinking to himself: 'How did I suddenly lose this great treasure?' The Buddha told Subhuti: 'If a Bodhisattva departs from the recollection of Sarvajnata (omniscience), it is like that person who lost a great treasure, restless, not forgetting it for a moment.' Subhuti said to the Buddha: 'World Honored One, why is it that all thoughts have no place to stop, and are all empty and still? Why is it that a Bodhisattva does not depart from the recollection of Sarvajnata (omniscience), yet cannot obtain a Bodhisattva from departing, nor from recollection, nor from Sarvajnata (omniscience)?' The Buddha told Subhuti: 'If a Bodhisattva knows that all dharmas are inherently separate, that the nature of dharma is permanent, that the path of dharma, suchness, and the ultimate reality are permanent; that they are not created by the Buddha, nor can they be created by Arhats or Pratyekabuddhas. Once a Bodhisattva knows this, he will never depart from Prajna-paramita. Why? Because Prajna-paramita is empty and still, neither increasing nor decreasing.'

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不減。」

須菩提白佛言：「世尊！若般若波羅蜜自空寂者，云何菩薩與般若波羅蜜等，成阿惟三佛？」

佛言：「菩薩亦不與般若波羅蜜等，亦不增亦不減，真際亦不增亦不減，法性亦不增不減。何以故？般若波羅蜜亦非一亦非二。若菩薩聞是，不怖不難亦不恐畏，當知是菩薩已住于阿惟越致地行般若波羅蜜。」

須菩提白佛言：「云何，世尊！念般若波羅蜜空，念般若波羅蜜無所有，為行般若波羅蜜耶？」

佛言：「不也。」

須菩提言：「世尊！頗有離般若波羅蜜行般若波羅蜜者不？」

佛言：「不也。」

須菩提言：「世尊！般若波羅蜜行般若波羅蜜不？」

佛言：「不也。」

須菩提言：「世尊！空可行空不？」

佛言：「不也。」

須菩提言：「世尊！五陰行般若波羅蜜不？」

佛言：「不也。」

須菩提言：「世尊！六波羅蜜行般若波羅蜜不？」

佛言：「不也。」

須菩提言：「世尊！乃至四無礙慧行般若波羅蜜不？」

佛言：「不也。」

須菩提言：「世尊！五陰之空、如及爾法、法性、四無礙慧空，行般若波羅蜜不？」

佛言：「不也。」

須菩提言：「世尊！是諸法

【現代漢語翻譯】 現代漢語譯本 『不減少。』

須菩提（Subhuti）對佛說：『世尊！如果般若波羅蜜（Prajnaparamita，智慧的完美）本身是空寂的，那麼菩薩（Bodhisattva）如何與般若波羅蜜等同，成就阿惟三佛（Anuttara-samyak-sambodhi，無上正等正覺）呢？』

佛說：『菩薩也不與般若波羅蜜等同，既不增加也不減少，真際（Bhūtakoti，真實的邊際）也不增加也不減少，法性（Dharmata，法的本性）也不增加不減少。為什麼呢？因為般若波羅蜜既非一也非二。如果菩薩聽到這些，不感到恐懼、不感到困難、也不感到害怕，應當知道這位菩薩已經安住于阿惟越致地（Avaivartika，不退轉地），修行般若波羅蜜。』

須菩提對佛說：『世尊！念般若波羅蜜是空的，念般若波羅蜜是無所有的，是修行般若波羅蜜嗎？』

佛說：『不是。』

須菩提說：『世尊！有沒有離開般若波羅蜜而修行般若波羅蜜的呢？』

佛說：『沒有。』

須菩提說：『世尊！般若波羅蜜修行般若波羅蜜嗎？』

佛說：『不是。』

須菩提說：『世尊！空可以修行空嗎？』

佛說：『不是。』

須菩提說：『世尊！五陰（Skandhas，構成個體的五種要素）修行般若波羅蜜嗎？』

佛說：『不是。』

須菩提說：『世尊！六波羅蜜（Six Paramitas，六種到達彼岸的方法）修行般若波羅蜜嗎？』

佛說：『不是。』

須菩提說：『世尊！乃至四無礙慧（Four Unimpeded Knowledges，四種無礙的智慧）修行般若波羅蜜嗎？』

佛說：『不是。』

須菩提說：『世尊！五陰的空、如（Tathata，如如）、及爾法（Dharmas，諸法）、法性、四無礙慧的空，修行般若波羅蜜嗎？』

佛說：『不是。』

須菩提說：『世尊！這些法』

【English Translation】 English version 'does not diminish.'

Subhuti said to the Buddha, 'World Honored One, if Prajnaparamita (the perfection of wisdom) is inherently empty and still, how can a Bodhisattva (enlightenment being) be equal to Prajnaparamita and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?'

The Buddha said, 'A Bodhisattva is neither equal to Prajnaparamita, nor does it increase or decrease. The Bhūtakoti (the limit of reality) neither increases nor decreases, and Dharmata (the nature of phenomena) neither increases nor decreases. Why? Because Prajnaparamita is neither one nor two. If a Bodhisattva hears this and is not afraid, does not find it difficult, and is not terrified, know that this Bodhisattva has already dwelt in the Avaivartika (non-retrogressing) stage and is practicing Prajnaparamita.'

Subhuti said to the Buddha, 'World Honored One, is contemplating Prajnaparamita as empty, contemplating Prajnaparamita as having no existence, practicing Prajnaparamita?'

The Buddha said, 'No.'

Subhuti said, 'World Honored One, is there anyone who practices Prajnaparamita apart from Prajnaparamita?'

The Buddha said, 'No.'

Subhuti said, 'World Honored One, does Prajnaparamita practice Prajnaparamita?'

The Buddha said, 'No.'

Subhuti said, 'World Honored One, can emptiness practice emptiness?'

The Buddha said, 'No.'

Subhuti said, 'World Honored One, do the five Skandhas (aggregates of existence) practice Prajnaparamita?'

The Buddha said, 'No.'

Subhuti said, 'World Honored One, do the Six Paramitas (perfections) practice Prajnaparamita?'

The Buddha said, 'No.'

Subhuti said, 'World Honored One, do even the Four Unimpeded Knowledges practice Prajnaparamita?'

The Buddha said, 'No.'

Subhuti said, 'World Honored One, does the emptiness of the five Skandhas, Tathata (suchness), Dharmas (phenomena), Dharmata, and the emptiness of the Four Unimpeded Knowledges, practice Prajnaparamita?'

The Buddha said, 'No.'

Subhuti said, 'World Honored One, these Dharmas'

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不行般若波羅蜜耶？若不行是法，菩薩云何行般若波羅蜜？」

佛言：「于須菩提意云何，頗見有法行般若波羅蜜者不？」

須菩提言：「不見也。世尊！」

「頗見般若波羅蜜菩薩有可行者不？」

須菩提言：「不見也。世尊！」

「于須菩提意云何，汝所不見法為可得不？」

「不也。世尊！」

佛言：「不可得法為有生滅不？」

「不也。世尊！」

佛告須菩提：「如菩薩無所從生法忍，阿耨多羅三耶三菩莂亦復如是。若菩薩學，承用如來四無所畏、四無礙慧習行是法，終不離阿耨多羅三耶三菩慧、薩云然慧、摩訶衍慧。何以故？菩薩摩訶薩得無所從生法忍，至成阿耨多羅三耶三菩，終不耗減。」

須菩提白佛言：「世尊！從諸法無所生中，授諸菩薩阿耨多羅三耶三菩記莂耶？」

佛言：「不也。」

須菩提言：「世尊！從所生法中授諸菩薩莂耶？」

佛言：「不也。」

須菩提言：「亦不從無所從生法授菩薩莂，亦不從有所生中授菩薩莂。如是，云何授諸菩薩阿耨多羅三耶三菩記莂？」

佛告須菩提：「頗見法受阿耨多羅三耶三菩記莂者不？」

須菩提言：「世尊！我亦不見法有授記莂者，我亦不見得

【現代漢語翻譯】 現代漢語譯本 『如果不行般若波羅蜜（prajnaparamita，智慧的完美），那麼菩薩如何修行般若波羅蜜呢？』 佛陀說：『須菩提（Subhuti），你認為如何？你是否看到有任何法（dharma，事物或現象）在修行般若波羅蜜？』 須菩提說：『我沒有看到，世尊！』 『你是否看到般若波羅蜜菩薩有任何可以修行的東西？』 須菩提說：『我沒有看到，世尊！』 『須菩提，你認為如何？你所沒有看到的法是可得的嗎？』 『不是的，世尊！』 佛陀說：『不可得的法會有生滅嗎？』 『不會的，世尊！』 佛陀告訴須菩提：『如同菩薩證得無所從生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的領悟），阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）也是如此。如果菩薩學習並運用如來的四無所畏（catvari-vaisaradyani，佛陀的四種無畏）和四無礙慧（catasrah-pratisamvidah，四種無礙的智慧）來修行此法，最終不會離開阿耨多羅三藐三菩提的智慧、薩云然慧（sarvajna-jnana，一切智）和摩訶衍慧（mahayana-jnana，大乘智慧）。為什麼呢？因為菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）證得無所從生法忍，直至成就阿耨多羅三藐三菩提，都不會有所損減。』 須菩提對佛陀說：『世尊！是從諸法無所生中，授予諸菩薩阿耨多羅三藐三菩提的記莂（vyakarana，授記）嗎？』 佛陀說：『不是的。』 須菩提說：『世尊！是從有所生法中授予諸菩薩記莂嗎？』 佛陀說：『不是的。』 須菩提說：『既不是從無所從生法中授予菩薩記莂，也不是從有所生法中授予菩薩記莂。這樣，如何授予諸菩薩阿耨多羅三藐三菩提的記莂呢？』 佛陀告訴須菩提：『你是否看到有法接受阿耨多羅三藐三菩提的記莂？』 須菩提說：『世尊！我也沒有看到有法接受記莂，我也沒看到有法能得到阿耨多羅三藐三菩提。』

【English Translation】 English version 'If one does not practice prajnaparamita (perfection of wisdom), how does a Bodhisattva practice prajnaparamita?' The Buddha said, 'Subhuti, what do you think? Do you see any dharma (phenomenon or thing) that practices prajnaparamita?' Subhuti said, 'I do not see any, World Honored One!' 'Do you see any Bodhisattva of prajnaparamita that has anything to practice?' Subhuti said, 'I do not see any, World Honored One!' 'Subhuti, what do you think? Is the dharma that you do not see attainable?' 'No, World Honored One!' The Buddha said, 'Does the unattainable dharma have arising and ceasing?' 'No, World Honored One!' The Buddha told Subhuti, 'Just as a Bodhisattva attains the acceptance of the non-arising of all dharmas (anutpattika-dharma-ksanti), so is anuttara-samyak-sambodhi (supreme perfect enlightenment). If a Bodhisattva learns and applies the Tathagata's four fearlessnesses (catvari-vaisaradyani) and four unobstructed wisdoms (catasrah-pratisamvidah) to practice this dharma, they will ultimately not depart from the wisdom of anuttara-samyak-sambodhi, sarvajna-jnana (omniscience), and mahayana-jnana (great vehicle wisdom). Why? Because a Bodhisattva-mahasattva (great Bodhisattva) attains the acceptance of the non-arising of all dharmas, and until they achieve anuttara-samyak-sambodhi, it will not diminish.' Subhuti said to the Buddha, 'World Honored One! Is it from the non-arising of all dharmas that you bestow the prediction (vyakarana) of anuttara-samyak-sambodhi upon the Bodhisattvas?' The Buddha said, 'No.' Subhuti said, 'World Honored One! Is it from the arising of dharmas that you bestow the prediction upon the Bodhisattvas?' The Buddha said, 'No.' Subhuti said, 'It is neither from the non-arising of dharmas that you bestow the prediction upon the Bodhisattvas, nor from the arising of dharmas. How then do you bestow the prediction of anuttara-samyak-sambodhi upon the Bodhisattvas?' The Buddha told Subhuti, 'Do you see any dharma that receives the prediction of anuttara-samyak-sambodhi?' Subhuti said, 'World Honored One! I do not see any dharma that receives the prediction, nor do I see any dharma that can attain anuttara-samyak-sambodhi.'

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阿耨多羅三耶三菩，亦不見當得者，亦不見已得者。」

佛言：「如是，如是！須菩提！菩薩摩訶薩于諸法無所得。菩薩亦不念言：『有阿惟三佛。』亦不念言：『我當得阿惟三佛。』何以故？菩薩行般若波羅蜜，于諸法無所分別，般若波羅蜜亦無所分別故。」◎

◎摩訶般若波羅蜜釋提桓因品第六十三

爾時釋提桓因白佛言：「世尊！般若波羅蜜者，甚深微妙，難曉難了、難解難知、不可思議，以本凈故。聞是深般若波羅蜜書持學者，為已具足從大功德來，想著之意為不復生，至阿耨多羅三耶三菩亦無想著。」

佛告釋提桓因言：「如是，如是！拘翼！有行般若波羅蜜者，不從小功德來。拘翼，閻浮提滿中眾生，皆行十善、四等、四禪及四空定。不如是善男子、善女人書持般若波羅蜜，諷誦受學如其教住，至阿耨多羅三耶三菩不聽余念。其福百倍千倍巨億萬倍，不可以譬喻為比。」

爾時有異比丘語釋提桓因言：「拘翼！是善男子、善女人守行奉持般若波羅蜜，轉復教人者，其功德出彼閻浮提眾生所作者上。」

釋提桓因語是比丘言：「善男子、善女人于般若波羅蜜中一發意，勝閻浮提所作十善、四禪、四等、五通者上；何況奉行書持諷誦如中教者，皆過諸天、阿須倫、世間

【現代漢語翻譯】 現代漢語譯本：『阿耨多羅三藐三菩提（無上正等正覺），也看不到有誰將要獲得，也看不到有誰已經獲得。』 佛說：『是的，是的！須菩提！菩薩摩訶薩對於一切法都沒有執著。菩薩也不會想：『有阿惟三佛（無上正等正覺）。』也不會想：『我將要獲得阿惟三佛。』為什麼呢？菩薩修行般若波羅蜜（智慧到彼岸），對於一切法都沒有分別，般若波羅蜜本身也沒有分別。』 ◎摩訶般若波羅蜜釋提桓因品第六十三 這時，釋提桓因（帝釋天）對佛說：『世尊！般若波羅蜜，非常深奧微妙，難以理解，難以知曉，難以認識，不可思議，因為它本性清凈。聽聞這深奧的般若波羅蜜並書寫、受持、學習的人，是已經具備了從大功德而來的，執著的心念不會再生起，乃至對於阿耨多羅三藐三菩提也不會有執著。』 佛告訴釋提桓因說：『是的，是的！拘翼（釋提桓因的別稱）！修行般若波羅蜜的人，不是從小功德而來的。拘翼，即使整個閻浮提（南贍部洲）都充滿眾生，他們都修行十善、四等心、四禪和四空定，也不如善男子、善女人書寫、受持般若波羅蜜，諷誦、學習並按照教導修行，直至阿耨多羅三藐三菩提都不生其他雜念。他們的福德是百倍、千倍、巨億萬倍，無法用比喻來衡量。』 這時，有一位比丘對釋提桓因說：『拘翼！這位善男子、善女人守護、奉行般若波羅蜜，並且轉而教導他人，他們的功德超過了閻浮提所有眾生所作的功德。』 釋提桓因對這位比丘說：『善男子、善女人在般若波羅蜜中哪怕只發一個念頭，就勝過閻浮提所作的十善、四禪、四等心、五神通；更何況是奉行、書寫、受持、諷誦並按照教導修行的人，他們的功德都超過了諸天、阿修羅和世間。』

【English Translation】 English version: 'Anuttara-samyak-sambodhi (supreme perfect enlightenment), one does not see anyone who will attain it, nor does one see anyone who has already attained it.' The Buddha said: 'So it is, so it is! Subhuti! A Bodhisattva-Mahasattva has no attachment to any dharma. A Bodhisattva does not think: 『There is Anuttara-samyak-sambodhi.』 Nor does he think: 『I will attain Anuttara-samyak-sambodhi.』 Why? Because a Bodhisattva practices Prajna-paramita (perfection of wisdom), he has no discrimination towards any dharma, and Prajna-paramita itself has no discrimination.' ◎Chapter Sixty-Three: Shakra Devendra of the Maha Prajna Paramita At that time, Shakra Devendra (the king of gods) said to the Buddha: 'World Honored One! Prajna-paramita is very profound and subtle, difficult to understand, difficult to know, difficult to comprehend, inconceivable, because it is pure in its essence. Those who hear this profound Prajna-paramita, write it down, uphold it, and study it, have already accumulated great merit, and the thought of attachment will not arise again, even towards Anuttara-samyak-sambodhi.' The Buddha said to Shakra Devendra: 'So it is, so it is! Kausika (another name for Shakra)! Those who practice Prajna-paramita do not come from small merit. Kausika, even if the entire Jambudvipa (the southern continent) were filled with beings, and they all practiced the ten good deeds, the four immeasurables, the four dhyanas, and the four formless absorptions, it would not compare to a good man or good woman who writes down, upholds Prajna-paramita, recites it, studies it, and practices according to its teachings, without any other thoughts until Anuttara-samyak-sambodhi. Their merit is a hundred times, a thousand times, a hundred million times greater, and cannot be measured by any analogy.' At that time, a certain Bhikkhu said to Shakra Devendra: 'Kausika! This good man or good woman who guards and practices Prajna-paramita, and further teaches others, their merit surpasses that of all beings in Jambudvipa.' Shakra Devendra said to that Bhikkhu: 'A good man or good woman who even has one thought about Prajna-paramita surpasses the merit of all the ten good deeds, four dhyanas, four immeasurables, and five supernormal powers done in Jambudvipa; how much more so those who practice, write down, uphold, recite, and practice according to its teachings, their merit surpasses that of all gods, asuras, and the world.'

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人上。是菩薩不獨過諸天、世間人，乃過須陀洹、斯陀含、阿那含、阿羅漢、辟支佛上。不但過是上，乃至菩薩行五波羅蜜無般若波羅蜜漚和拘舍羅者上。菩薩如般若波羅蜜教住者，出諸天、世人上，諸天世人皆不能及。如般若波羅蜜教住者，為不斷薩云然種地住，終不離如來名號菩薩行，如是終不失道場。菩薩摩訶薩所行如是，為欲拔出眾生沉沒長流者，如是學者為學菩薩所學，不學聲聞、辟支佛學。菩薩如是學者，諸四天王當來至是菩薩所言：『善男子、善女人勤學疾學，成阿耨多羅三耶三菩，坐于道場時，過去諸如來、無所著、等正覺所持四缽，今在是間當奉不久。』如是行般若波羅蜜者，諸釋提桓因亦當復來勸助是善男子、善女人；須焰天子將諸焰天子來下，兜率天子將諸兜率天子來下，諸尼摩羅天皆悉來下，諸波羅尼蜜天亦悉來下，乃至首陀會諸天皆悉來下，至是行深般若波羅蜜菩薩所。十方現在諸如來、無所著、等正覺，皆常念是善男子、善女人行般若波羅蜜者。行是深般若波羅蜜者，諸可世間所有厄難勤苦之事，了無復有。須菩提！是為行般若波羅蜜者現世功德之報。一切世間皆有四病，一事動者，身中諸根無不受痛。以受痛故，意便受惱。是諸病惱不復著是菩薩身，用行深般若波羅蜜故；是為現世功

德之報。」

爾時阿難意念：「釋提桓因自持辯才說？以佛事說？」

釋提桓因知阿難意之所念，語阿難言：「我之所說，皆是佛事。」

佛告阿難：「釋提桓因所可說者，皆是佛事因緣。若菩薩學習念般若波羅蜜時，三千大千國土中魔皆生狐疑：『今是菩薩當爲真際作證，取聲聞、辟支佛道耶？當成阿耨多羅三耶三菩阿惟三佛乎？』阿難！若有菩薩不離般若波羅蜜時，魔復大愁毒。爾時魔復起大風，欲使是菩薩恐怖有難起懈怠之意，欲使菩薩于薩云然念中起一亂意。」

阿難白佛言：「世尊！魔為都盧嬈亂諸菩薩耶？有不嬈者？」

佛告阿難：「有行亂者，有不亂者。」

阿難白佛言：「有嬈者誰？不嬈者誰？」

佛言：「菩薩從本聞般若波羅蜜時，意中不樂不解者，波旬便往嬈亂。若聞說深般若波羅蜜時，意中狐疑，言：『為審有是耶？為無有耶？』用是故，波旬往嬈。

「複次，阿難！若有菩薩遠離真知識，便不聞不知般若波羅蜜，不解其事意便不樂，是故波旬復往嬈亂。

「複次，阿難！若有菩薩遠離般若波羅蜜反持非法，用是故，魔得其便。

「複次，阿難！菩薩失般若波羅蜜，更嘆非法。魔即歡喜念言：『彼說非法之事，當有若干伴輩，

【現代漢語翻譯】 現代漢語譯本： 『德行的報應。』 那時，阿難心想：『釋提桓因（帝釋天）是自己憑藉辯才說的呢？還是借用佛陀的教誨說的？』 釋提桓因知道阿難心中所想，就對阿難說：『我所說的，都是佛陀的教誨。』 佛陀告訴阿難：『釋提桓因所說的，都是佛陀教誨的因緣。如果菩薩在學習唸誦般若波羅蜜（智慧到彼岸）時，三千大千世界中的魔都會產生疑惑：『這個菩薩是要為真理作證，證得聲聞（聽聞佛法而悟道者）、辟支佛（無師自悟者）的果位呢？還是要成就阿耨多羅三藐三菩提（無上正等正覺），成為阿惟三佛（無上正覺的佛陀）呢？』阿難！如果有菩薩不離開般若波羅蜜時，魔會更加憂愁痛苦。那時，魔會颳起大風，想讓這位菩薩感到恐懼，產生困難，生起懈怠之心，想讓菩薩在一切念頭中產生一個混亂的念頭。』 阿難對佛說：『世尊！魔會全部擾亂所有的菩薩嗎？有沒有不被擾亂的呢？』 佛陀告訴阿難：『有被擾亂的，也有不被擾亂的。』 阿難問佛：『被擾亂的是哪些？不被擾亂的又是哪些？』 佛說：『菩薩從一開始聽聞般若波羅蜜時，心中不喜悅、不理解的，波旬（魔王）就會前去擾亂。如果聽聞講述甚深的般若波羅蜜時，心中產生疑惑，說：『真的有這回事嗎？還是沒有呢？』因為這個緣故，波旬就會前去擾亂。 『再者，阿難！如果有菩薩遠離真正的善知識，便聽不到、不知道般若波羅蜜，不理解其中的含義，心中便不喜悅，因此波旬又會前去擾亂。 『再者，阿難！如果有菩薩遠離般若波羅蜜，反而執持非法，因此，魔就有了可乘之機。 『再者，阿難！菩薩失去般若波羅蜜，反而讚歎非法。魔就會歡喜，心想：『他說非法的事情，應當會有許多同伴，』

【English Translation】 English version: 'The reward of virtue.' At that time, Ananda thought: 'Is Sakra, Lord of the Devas (Shakra, ruler of the gods), speaking based on his own eloquence? Or is he speaking based on the teachings of the Buddha?' Sakra, Lord of the Devas, knowing what Ananda was thinking, said to Ananda: 'What I have said is all based on the teachings of the Buddha.' The Buddha told Ananda: 'What Sakra, Lord of the Devas, has said is all due to the causes and conditions of the Buddha's teachings. If a Bodhisattva is studying and reciting the Prajnaparamita (Perfection of Wisdom), the demons in the three thousand great thousand worlds will all have doubts: 'Is this Bodhisattva going to realize the truth, attain the path of a Sravaka (one who attains enlightenment by hearing the teachings) or Pratyekabuddha (one who attains enlightenment on their own)? Or will they achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) and become an Avaisambuddha (a Buddha of unsurpassed enlightenment)?' Ananda! If a Bodhisattva does not depart from the Prajnaparamita, the demons will be even more worried and distressed. At that time, the demons will stir up great winds, wanting to make this Bodhisattva feel fear, encounter difficulties, and develop a sense of laziness, wanting to cause the Bodhisattva to have a confused thought in all their thoughts.' Ananda said to the Buddha: 'World Honored One! Do demons disturb all Bodhisattvas? Are there any who are not disturbed?' The Buddha told Ananda: 'There are those who are disturbed, and there are those who are not disturbed.' Ananda asked the Buddha: 'Who are those who are disturbed? And who are those who are not disturbed?' The Buddha said: 'When a Bodhisattva first hears the Prajnaparamita, if their mind is not joyful and does not understand it, Mara (the demon king) will go and disturb them. If they hear the explanation of the profound Prajnaparamita and have doubts in their mind, saying: 'Is this really true? Or is it not?' Because of this, Mara will go and disturb them. 'Furthermore, Ananda! If a Bodhisattva is far from true good teachers, they will not hear or know the Prajnaparamita, and not understanding its meaning, their mind will not be joyful, therefore Mara will again go and disturb them. 'Furthermore, Ananda! If a Bodhisattva is far from the Prajnaparamita and instead holds onto what is not the Dharma, then Mara will have an opportunity. 'Furthermore, Ananda! If a Bodhisattva loses the Prajnaparamita and instead praises what is not the Dharma, Mara will be happy, thinking: 'When they speak of what is not the Dharma, they will have many companions,'

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當滿我願，復並使餘人墮於二地羅漢、辟支佛是也。』

「複次，阿難！若有菩薩聞說深般若波羅蜜時，便意念言：『是深不能大深耶？』作是念者，魔便念言：『我今已得子便。』

「複次，阿難！若有菩薩向餘人貢高言：『我能行六波羅蜜，汝不能行。』是菩薩為魔所得便。阿難！時魔波旬大歡喜踴躍。

「複次，阿難！若有菩薩自怙智慧、自怙種姓、自怙其善、自怙知識，便起貢高下於他人，亦無阿惟越致相行像貌，專自貢高輕賤他人，便語人言：『汝亦不在菩薩種姓之中現，汝亦不在摩訶衍中。』爾時波旬歡喜念言：『今我境界宮殿不空，增益三惡趣，我種姓不損。』魔常伺是菩薩，欲使說非法之事，欲使眾人皆聞非法，亦當邪見增益勞垢，造顛倒行顛倒於法，身口意錯貪著邪福。從是因緣增益三惡趣，魔之眷屬宮殿益多。爾時波旬倍歡喜踴躍而自娛樂。

「複次，阿難！若行菩薩道者，與聲聞道家共爭。魔時念言：『是善男子離薩云然遠，不近大智。』所以者何？鬥爭怨恚非薩云然道，是三惡之業。

「複次，阿難！菩薩、菩薩自還共爭，波旬念言：『兩離佛遠，失薩云然，是二菩薩俱不得成阿耨多羅三耶三菩。』所以者何？是善男子所造，是三惡業，非薩云然。

【現代漢語翻譯】 現代漢語譯本 『當滿足我的願望，並且使其他人墮入二地羅漢（二地：指聲聞和緣覺兩種修行者所證得的果位）、辟支佛（辟支佛：又名獨覺，不依佛陀教導而自行開悟者）的境界。』 『再者，阿難！如果有菩薩聽聞宣說甚深般若波羅蜜（般若波羅蜜：指通過智慧達到彼岸的修行方法）時，就心想：『這甚深難道不是最甚深的嗎？』產生這種想法的人，魔就會想：『我現在已經找到機會了。』 『再者，阿難！如果有菩薩向其他人驕傲地說：『我能修行六波羅蜜（六波羅蜜：指佈施、持戒、忍辱、精進、禪定、智慧六種修行方法），你不能修行。』這個菩薩就被魔所控制了。阿難！這時魔波旬（魔波旬：佛教中欲界第六天的魔王）會非常歡喜，跳躍不已。 『再者，阿難！如果有菩薩自恃智慧、自恃種姓、自恃善行、自恃知識，就生起驕傲之心，輕視他人，也沒有不退轉（阿惟越致：指修行達到不退轉的境界）的菩薩的相貌和行為，只是一味地驕傲自大，輕賤他人，就對人說：『你也不在菩薩的種姓之中，你也不在大乘（摩訶衍：指大乘佛教）之中。』這時波旬會歡喜地想：『現在我的境界宮殿沒有空虛，增加了三惡趣（三惡趣：指地獄、餓鬼、畜生三道），我的種姓沒有損失。』魔常常伺機尋找這個菩薩，想讓他說非法的事情，想讓眾人聽到非法的事情，也會讓邪見增長，增加煩惱，造作顛倒的行為，顛倒佛法，身口意都錯誤地貪著邪福。從這些因緣，增加了三惡趣，魔的眷屬和宮殿也增多。這時波旬會更加歡喜，跳躍不已，以此為樂。 『再者，阿難！如果修行菩薩道的人，與聲聞道（聲聞道：指通過聽聞佛法而修行的道）的人爭論。魔就會想：『這個善男子遠離了一切智（薩云然：指佛陀的智慧），不接近大智慧。』為什麼呢？因為爭鬥怨恨不是一切智之道，是三惡的業。 『再者，阿難！菩薩和菩薩之間互相爭論，波旬就會想：『他們都遠離了佛，失去了薩云然，這兩個菩薩都不能成就阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：指無上正等正覺，即佛的智慧）。』為什麼呢？因為這個善男子所造的是三惡業，不是薩云然之道。

【English Translation】 English version 'May my wishes be fulfilled, and may I cause others to fall into the states of Pratyekabuddhas (Pratyekabuddhas: also known as solitary realizers, those who attain enlightenment on their own without relying on a Buddha's teachings) and Arhats of the two vehicles (two vehicles: referring to the paths of Sravakas and Pratyekabuddhas).' 'Furthermore, Ananda! If a Bodhisattva, upon hearing the profound Prajna Paramita (Prajna Paramita: the perfection of wisdom that leads to the other shore), thinks, 『Is this profound not the most profound?』 Upon such a thought, Mara will think, 『Now I have found an opportunity.』 'Furthermore, Ananda! If a Bodhisattva, boasting to others, says, 『I can practice the Six Paramitas (Six Paramitas: the six perfections of giving, morality, patience, effort, meditation, and wisdom), but you cannot,』 that Bodhisattva is possessed by Mara. Ananda! At that time, Mara Papiyas (Mara Papiyas: the demon king of the sixth heaven in the desire realm) will be greatly delighted and jump for joy. 'Furthermore, Ananda! If a Bodhisattva relies on their own wisdom, lineage, good deeds, or knowledge, and becomes arrogant, looking down on others, and does not possess the characteristics of a non-retrogressing Bodhisattva (Avivartika: a state of non-retrogression in practice), but is solely arrogant and belittles others, saying, 『You are not among the lineage of Bodhisattvas, nor are you in the Mahayana (Mahayana: the Great Vehicle of Buddhism).』 Then Mara will rejoice, thinking, 『Now my realm and palace are not empty, the three evil realms (three evil realms: hell, hungry ghosts, and animals) are increased, and my lineage is not diminished.』 Mara is always watching for this Bodhisattva, wanting to make them speak of unlawful things, wanting to make everyone hear unlawful things, and also to increase wrong views, increase afflictions, create inverted actions, invert the Dharma, and wrongly cling to evil blessings with body, speech, and mind. From these causes, the three evil realms are increased, and Mara's retinue and palace also increase. At that time, Mara will be even more delighted, jumping for joy and taking pleasure in it. 'Furthermore, Ananda! If those who practice the Bodhisattva path argue with those of the Sravaka path (Sravaka path: the path of those who attain enlightenment by hearing the teachings), Mara will think, 『This good man is far from Sarvajnana (Sarvajnana: the wisdom of a Buddha), and not close to great wisdom.』 Why is that? Because fighting and resentment are not the path of Sarvajnana, but are the deeds of the three evil realms. 'Furthermore, Ananda! If Bodhisattvas argue with each other, Mara will think, 『Both are far from the Buddha, and have lost Sarvajnana. Neither of these Bodhisattvas will attain Anuttara Samyak Sambodhi (Anuttara Samyak Sambodhi: the unsurpassed, complete, and perfect enlightenment of a Buddha).』 Why is that? Because what this good man has done are the deeds of the three evil realms, not the path of Sarvajnana.'

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「複次，阿難！未受莂者與得記莂菩薩共爭，興起惡意，隨其意起多少之數，卻若干劫。雖起爭意，如故不捨薩云然者，當卻劫數若干徑路，然後乃成阿耨多羅三耶三菩。」

阿難白佛言：「世尊！乃當更爾所劫數，于其中間寧有除不？」

佛告阿難：「我為三乘說法，隨其意起多少之數，各盡其事，無有中間減少之除。」

佛告阿難：「若菩薩、菩薩共爭，若恚若罵懷恨不悔者，我不說有除，當更劫數勤行僧那，然後乃成。若有菩薩鬥爭恚已，便自悔言：『是利難得，我今當爲一切下屈，今世後世當使眾生皆共和解。我今云何惡聲加人而念人惡？我終不敢復作是事，當如聾羊當自除過，成阿耨多羅三耶三菩度脫眾生。云何起恚而自陷溺？不當起恨，不當陷溺。』爾時菩薩適起是意已，魔波旬不能得其便。

「複次，阿難！行菩薩者不當與聲聞家共止，若共止者不當與爭。所以者何？當自念言：『我不應得與是輩人起恚共爭，我當成就阿耨多羅三耶三菩度諸苦厄。』」

阿難白佛言：「世尊！菩薩、菩薩自共住止，其法雲何？」

佛告阿難：「菩薩、菩薩共止之法，相視當如世尊共止。所以者何？當作念言：『是我真伴，共乘一船。彼學我學，是為同學，共行檀波羅蜜至薩云然

【現代漢語翻譯】 現代漢語譯本：佛陀又對阿難說：『沒有得到授記的菩薩與已得授記的菩薩發生爭執，心生惡意，隨其惡意生起多少，就要減少若干劫的修行。即使生起爭執的念頭，如果仍然不放棄薩云然（一切智），那麼就要減少若干劫的修行道路，然後才能成就阿耨多羅三藐三菩提（無上正等正覺）。』 阿難問佛說：『世尊！要經過那麼多的劫數，在這期間難道沒有減少的可能嗎？』 佛陀告訴阿難：『我為三乘（聲聞乘、緣覺乘、菩薩乘）說法，隨其惡意生起多少，各自承擔其果報，沒有中間減少的可能。』 佛陀告訴阿難：『如果菩薩與菩薩之間發生爭執，如果嗔恨、謾罵，心懷怨恨而不懺悔，我就說沒有減少的可能，必須經過更多的劫數勤奮修行，然後才能成就。如果菩薩在爭鬥嗔恨之後，立即懺悔說：『這種利益難以獲得，我現在應當為一切眾生謙卑屈服，今生來世都要使眾生都和睦相處。我怎麼能惡語傷人，還記恨別人呢？我終究不敢再做這種事，應當像聾啞的羊一樣，自己消除過錯，成就阿耨多羅三藐三菩提（無上正等正覺），度脫眾生。怎麼能生起嗔恨而自陷於苦難呢？不應當生起怨恨，不應當自陷於苦難。』這時，菩薩只要生起這樣的念頭，魔波旬（魔王）就不能找到機會。』 『此外，阿難！修行菩薩道的人不應當與聲聞（小乘）修行者同住，如果同住，也不應當與他們爭執。為什麼呢？應當自己想：『我不應該與這些人發生嗔恨爭執，我應當成就阿耨多羅三藐三菩提（無上正等正覺），度脫一切苦難。』』 阿難問佛說：『世尊！菩薩與菩薩之間共同居住，應該遵循什麼法則呢？』 佛陀告訴阿難：『菩薩與菩薩共同居住的法則，應當像世尊之間共同居住一樣。為什麼呢？應當這樣想：『他們是我的真誠同伴，共同乘坐一條船。他們所學和我所學一樣，是我的同學，共同修行檀波羅蜜（佈施波羅蜜）直至薩云然（一切智）。』

【English Translation】 English version: Furthermore, Ānanda, if a Bodhisattva who has not received a prediction and a Bodhisattva who has received a prediction quarrel, and malicious intent arises, according to the amount of malicious intent that arises, they will lose a certain number of kalpas. Even if the thought of quarreling arises, if they still do not abandon Sarvajñāna (all-knowing wisdom), they will lose a certain number of kalpas on their path of practice, and then they will achieve Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment).' Ānanda said to the Buddha, 'World Honored One, will it really take that many kalpas? Is there no possibility of reducing the time in between?' The Buddha told Ānanda, 'I teach the Dharma for the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). According to the amount of malicious intent that arises, each will bear the consequences, and there is no possibility of reducing the time in between.' The Buddha told Ānanda, 'If Bodhisattvas quarrel with each other, if they are angry, scold, and harbor resentment without repentance, I say there is no possibility of reducing the time. They must practice diligently for more kalpas, and then they will achieve enlightenment. If a Bodhisattva, after quarreling and being angry, immediately repents, saying, 『This benefit is difficult to obtain. I should now humble myself for all beings. In this life and future lives, I will make all beings live in harmony. How can I speak ill of others and hold grudges? I will never do such a thing again. I should be like a deaf and dumb sheep, eliminating my own faults, achieving Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), and liberating all beings. How can I become angry and fall into suffering? I should not harbor resentment, and I should not fall into suffering.』 At that moment, as soon as the Bodhisattva has this thought, Māra Pāpīyas (the Evil One) cannot find an opportunity.' 'Furthermore, Ānanda, a Bodhisattva who practices the Bodhisattva path should not live with Śrāvakas (those of the Hearer Vehicle). If they live together, they should not quarrel with them. Why? They should think to themselves, 『I should not become angry and quarrel with these people. I should achieve Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) and liberate all beings from suffering.』' Ānanda said to the Buddha, 'World Honored One, what are the rules for Bodhisattvas living together?' The Buddha told Ānanda, 'The rules for Bodhisattvas living together should be like the rules for the World Honored Ones living together. Why? They should think, 『They are my true companions, traveling on the same boat. What they learn is the same as what I learn. They are my fellow students, practicing Dāna pāramitā (perfection of giving) together until Sarvajñāna (all-knowing wisdom).』

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。若彼意憒不順薩云然者，我所不應。若彼意定不離薩云然者，我亦應爾。』菩薩摩訶薩作是學者，為共等學。」

摩訶般若波羅蜜問等學品第六十四

須菩提白佛言：「世尊！何等為菩薩摩訶薩之等所應學者？」

佛告須菩提：「內空、外空是菩薩摩訶薩之等。五陰自空，乃至於道道亦自空。須菩提！是空為是菩薩摩訶薩之等。於是等空成阿耨多羅三耶三菩。」

須菩提言：「世尊！菩薩學消五陰為學薩云然？五陰不染為學薩云然？學滅五陰為學薩云然？不生五陰為學薩云然？乃至四無礙學為學薩云然？」

佛告須菩提：「如所言，學消五陰為學薩云然，乃至學無所生為學薩云然。」

佛言：「于須菩提意云何，五陰所有如乃至道如及世尊如。是諸如，頗有減盡滅時不？」

須菩提言：「不也。世尊！」

佛言：「菩薩如是學，為學如、為學薩云然。如亦不盡，亦不減亦不滅。如是學，為學如、為學薩云然。菩薩如是學，為學六波羅蜜、為學三十七品、為學佛十八法、為學薩云然。」

佛告須菩提：「菩薩作如是學，為度諸學表、為第一學。如是學者，諸天及魔不能壞敗。作如是學，疾近阿惟越致。如是學者，為習尊業、為習如來。如是學者，為導御眾生

【現代漢語翻譯】 現代漢語譯本：『如果他的意念昏亂不順從薩云然（一切法如實相），我就不應該那樣做。如果他的意念堅定不離薩云然，我也應該那樣做。』菩薩摩訶薩這樣學習，是爲了共同平等地學習。

《摩訶般若波羅蜜經》問等學品第六十四

須菩提對佛說：『世尊！什麼是菩薩摩訶薩應該平等學習的？』

佛告訴須菩提：『內空、外空是菩薩摩訶薩應該平等學習的。五蘊（色、受、想、行、識）自性空，乃至道（修行的方法）也自性空。須菩提！這種空性是菩薩摩訶薩應該平等學習的。通過這種空性，成就阿耨多羅三藐三菩提（無上正等正覺）。』

須菩提說：『世尊！菩薩學習消滅五蘊是學習薩云然嗎？五蘊不被染污是學習薩云然嗎？學習滅除五蘊是學習薩云然嗎？不生起五蘊是學習薩云然嗎？乃至學習四無礙辯才是學習薩云然嗎？』

佛告訴須菩提：『正如你所說，學習消滅五蘊是學習薩云然，乃至學習無所生起是學習薩云然。』

佛說：『須菩提，你認為如何？五蘊的如（真如實相），乃至道的如，以及世尊的如。這些如，難道有減少、窮盡、滅盡的時候嗎？』

須菩提說：『沒有的，世尊！』

佛說：『菩薩這樣學習，是學習如，是學習薩云然。如不會窮盡，也不會減少，也不會滅盡。這樣學習，是學習如，是學習薩云然。菩薩這樣學習，是學習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），是學習三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），是學習佛的十八不共法，是學習薩云然。』

佛告訴須菩提：『菩薩這樣學習，是爲了超越一切學習的表象，是爲了達到第一等的學習。這樣學習的人，諸天和魔都不能破壞。這樣學習的人，很快就能接近阿惟越致（不退轉）。這樣學習的人，是修習尊貴的行業，是修習如來的境界。這樣學習的人，是引導和駕馭眾生。』

【English Translation】 English version: 'If his mind is confused and does not accord with Satya-jnana (the true nature of all dharmas), then I should not do likewise. If his mind is firm and does not depart from Satya-jnana, then I should also do likewise.' A Bodhisattva-Mahasattva, learning in this way, is learning for the sake of equal learning.

The Sixty-Fourth Chapter on Equal Learning from the Mahaprajnaparamita Sutra

Subhuti said to the Buddha, 'World Honored One, what is it that a Bodhisattva-Mahasattva should learn equally?'

The Buddha told Subhuti, 'Inner emptiness and outer emptiness are what a Bodhisattva-Mahasattva should learn equally. The five skandhas (form, feeling, perception, mental formations, consciousness) are empty in their self-nature, and even the path (the method of practice) is empty in its self-nature. Subhuti, this emptiness is what a Bodhisattva-Mahasattva should learn equally. Through this emptiness, one achieves Anuttara-samyak-sambodhi (unexcelled complete enlightenment).'

Subhuti said, 'World Honored One, is a Bodhisattva learning to eliminate the five skandhas learning Satya-jnana? Is learning that the five skandhas are not defiled learning Satya-jnana? Is learning to extinguish the five skandhas learning Satya-jnana? Is learning not to give rise to the five skandhas learning Satya-jnana? And even learning the four unobstructed eloquences, is that learning Satya-jnana?'

The Buddha told Subhuti, 'As you have said, learning to eliminate the five skandhas is learning Satya-jnana, and even learning not to give rise to anything is learning Satya-jnana.'

The Buddha said, 'Subhuti, what do you think? The Suchness (Tathata) of the five skandhas, and even the Suchness of the path, and the Suchness of the World Honored One. Do these Suchnesses ever have a time of diminishing, exhausting, or ceasing?'

Subhuti said, 'No, World Honored One!'

The Buddha said, 'A Bodhisattva learning in this way is learning Suchness, is learning Satya-jnana. Suchness does not exhaust, does not diminish, and does not cease. Learning in this way is learning Suchness, is learning Satya-jnana. A Bodhisattva learning in this way is learning the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), is learning the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, the eightfold noble path), is learning the eighteen unique qualities of a Buddha, is learning Satya-jnana.'

The Buddha told Subhuti, 'A Bodhisattva learning in this way is for the sake of transcending all appearances of learning, for the sake of attaining the highest learning. One who learns in this way cannot be destroyed by the gods or demons. One who learns in this way quickly approaches Avaivartika (non-retrogression). One who learns in this way is practicing noble conduct, is practicing the realm of the Tathagata. One who learns in this way is guiding and leading sentient beings.'

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。如是學者，為凈佛土，為學大慈大悲，為學教化眾生。須菩提！菩薩如是學者，為學三合十二法輪轉，度脫眾生。如是學者，為學不斷佛種。如是學者，為學開甘露法門。作如是學，為學示無為法。須菩提！下劣之人不能學是。作是學者，為欲拔一切眾生生死之根。如是學者，為不入三惡趣，不生邊地，不生栴陀羅家。如是學者，不復聾盲瘖啞跛蹇。如是學者，諸根具足終不缺減，無惡音聲，不犯十惡，終不學邪以自生活，不為無反，復不與惡者俱。須菩提！如是學者，不生長壽天，用漚和拘舍羅故。何等為漚和拘舍羅？般若波羅蜜所說漚和拘舍羅，四禪、四等及四空定不隨禪計。如是學者，為凈一切諸法之力，凈羅漢、辟支佛力。」

須菩提白佛言：「世尊！諸法之性皆自清凈，云何菩薩欲凈諸法？」

佛告須菩提：「如是，如是！菩薩已凈性之本。學般若波羅蜜不厭不懈，是為學般若波羅蜜。是法非是凡夫愚人之所能學、所能知見，菩薩為眾生故，行檀波羅蜜至薩云然。菩薩學如，是為學十力，為學無所畏力。如是學者，出過眾生所為之表。須菩提！譬如地之所出，出金銀異寶，少少處出耳。如是，須菩提！少少人學般若波羅蜜，多有發聲聞、辟支佛意。少少人能行遮迦越羅福者，作粟散小王行者

【現代漢語翻譯】 現代漢語譯本：像這樣的修行者，是爲了凈化佛土，爲了學習偉大的慈悲，爲了學習教化眾生。須菩提！菩薩像這樣修行，是爲了學習三合十二法輪的運轉，度脫眾生。像這樣修行，是爲了學習不讓佛種斷絕。像這樣修行，是爲了學習開啟甘露法門。像這樣修行，是爲了學習展示無為法。須菩提！下劣的人不能學習這些。像這樣修行，是爲了想要拔除一切眾生的生死之根。像這樣修行，是爲了不墮入三惡道，不生在邊地，不生在旃陀羅（賤民）家。像這樣修行，不會再有聾、盲、瘖啞、跛腳的殘疾。像這樣修行，諸根具足，終不缺減，沒有惡劣的聲音，不犯十惡，終不學習邪法來維持生活，不反覆無常，也不與惡人同流合污。須菩提！像這樣修行，不會生到長壽天，因為運用了方便善巧（漚和拘舍羅）。什麼是方便善巧？般若波羅蜜所說的方便善巧，是指四禪、四等心以及四空定不執著于禪定。像這樣修行，是爲了凈化一切諸法的力量，凈化阿羅漢、辟支佛的力量。 須菩提問佛說：『世尊！諸法的本性都是清凈的，為什麼菩薩還要想去凈化諸法呢？』 佛告訴須菩提：『是的，是的！菩薩已經凈化了本性。學習般若波羅蜜不厭倦不懈怠，這就是學習般若波羅蜜。這種法不是凡夫愚人所能學習、所能知見的，菩薩爲了眾生的緣故，修行佈施波羅蜜直到一切圓滿。菩薩像這樣學習，是爲了學習十力，爲了學習無所畏懼的力量。像這樣修行，超越了眾生所能做到的。須菩提！譬如大地所出產的，出產金銀異寶，只是在少數地方出產。像這樣，須菩提！少數人學習般若波羅蜜，多數人發聲聞、辟支佛的心。少數人能行轉輪聖王的福報，做小國王的修行者。』

【English Translation】 English version: Such a practitioner studies to purify the Buddha-lands, to learn great compassion, and to learn to teach and transform sentient beings. Subhuti! A Bodhisattva who studies in this way studies the turning of the three-combined twelve-spoked Dharma wheel, liberating sentient beings. Such a practitioner studies to ensure the continuation of the Buddha-seed. Such a practitioner studies to open the gate of the nectar Dharma. Such a practitioner studies to demonstrate the unconditioned Dharma. Subhuti! Inferior people cannot learn these things. Such a practitioner studies to uproot the roots of birth and death for all sentient beings. Such a practitioner studies to avoid falling into the three evil realms, not to be born in border regions, and not to be born into the Candala (outcaste) family. Such a practitioner will no longer be deaf, blind, mute, or lame. Such a practitioner will have all faculties complete, never lacking, without evil sounds, not committing the ten evils, never learning evil ways to make a living, not being fickle, and not associating with evil people. Subhuti! Such a practitioner will not be born in the long-life heavens, because of their skillful means (upaya-kausalya). What is skillful means? The skillful means spoken of in the Prajnaparamita refers to the four dhyanas, the four immeasurables, and the four formless absorptions without attachment to meditation. Such a practitioner studies to purify the power of all dharmas, and to purify the power of Arhats and Pratyekabuddhas. Subhuti said to the Buddha, 'World Honored One! The nature of all dharmas is inherently pure, why does a Bodhisattva want to purify the dharmas?' The Buddha told Subhuti, 'So it is, so it is! The Bodhisattva has already purified the essence of nature. Studying the Prajnaparamita without weariness or laziness, this is studying the Prajnaparamita. This Dharma is not something that ordinary, foolish people can learn or understand. For the sake of sentient beings, the Bodhisattva practices the Dana Paramita until all is perfected. A Bodhisattva who studies in this way studies the ten powers, and studies the power of fearlessness. Such a practitioner transcends what sentient beings can do. Subhuti! For example, what the earth produces, it produces gold, silver, and rare treasures, but only in a few places. Likewise, Subhuti! Few people study the Prajnaparamita, and many develop the minds of Sravakas and Pratyekabuddhas. Few people can practice the merit of a Chakravartin king, and those who do, act as small kings.'

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多。少少眾生能入薩云然者，多有人入羅漢、辟支佛道。須菩提！多所人求阿耨多羅三耶三菩意者，得成就者少少耳，多住羅漢、辟支佛地。須菩提！多有人行菩薩道、學般若波羅蜜者，至阿惟越致地者亦少少耳。用是故，須菩提！若欲堅住在阿惟越致地者，當學深般若波羅蜜。

「複次，須菩提！菩薩學般若波羅蜜時，嫉意不生犯戒意不生。恚意不生亂意不生。懈怠意不生、愚癡意不生、三毒意不生、疑意不生、五陰意不生，乃至道意不生。何以故？須菩提！是菩薩行深般若波羅蜜時，不見法有所生者，于無生法亦無所得亦無所起。是故菩薩學持深般若波羅蜜，為悉總持諸波羅蜜。何以故？菩薩學深般若波羅蜜時，諸波羅蜜皆悉隨從。譬如著吾我之人，悉總持六十二見。是故菩薩學般若波羅蜜，諸波羅蜜皆悉隨從。譬如人慾死時，風先命去，諸根悉滅。須菩提！菩薩行深般若波羅蜜時，諸波羅蜜皆悉入中。菩薩欲出過諸波羅蜜表者，當學深般若波羅蜜。學深般若波羅蜜者，為學人中最尊上。須菩提！三千大千剎土其中眾生寧為多不？」

須菩提言：「世尊！一閻浮提眾生尚多，況乃三千大千剎土所有眾生？」

佛言：「令此眾生盡得入道，悉得阿耨多羅三耶三菩。若有菩薩一一供養衣被飲食、眾

【現代漢語翻譯】 現代漢語譯本 須菩提，能夠進入薩云然（指佛的境界）的眾生很少，多數人進入羅漢、辟支佛的道。須菩提，很多人尋求阿耨多羅三藐三菩提（無上正等正覺），但真正能夠成就的很少，多數停留在羅漢、辟支佛的境界。須菩提，很多人修行菩薩道、學習般若波羅蜜（智慧到彼岸），但能夠達到阿惟越致地（不退轉地）的也很少。因此，須菩提，如果想要堅定地住在阿惟越致地，就應當學習甚深的般若波羅蜜。 再者，須菩提，菩薩在學習般若波羅蜜時，不會生起嫉妒之心，不會生起犯戒之心。不會生起嗔恚之心，不會生起散亂之心。不會生起懈怠之心，不會生起愚癡之心，不會生起貪嗔癡三毒之心，不會生起疑惑之心，不會執著於五陰（色、受、想、行、識）的觀念，乃至不會執著于道。為什麼呢？須菩提，這是因為菩薩在修行甚深般若波羅蜜時，不見有任何法是真實生起的，對於無生之法也沒有任何執著和造作。因此，菩薩學習和受持甚深般若波羅蜜，是爲了總持一切波羅蜜。為什麼呢？菩薩在學習甚深般若波羅蜜時，一切波羅蜜都會隨之而來。譬如執著于『我』的人，會總持六十二種邪見。因此，菩薩學習般若波羅蜜，一切波羅蜜都會隨之而來。譬如人將要死亡時，風先奪去生命，諸根都會消滅。須菩提，菩薩在修行甚深般若波羅蜜時，一切波羅蜜都會融入其中。菩薩想要超越一切波羅蜜的境界，就應當學習甚深的般若波羅蜜。學習甚深般若波羅蜜的人，是學習者中最尊貴的。須菩提，三千大千世界中的眾生，是多還是不多呢？ 須菩提回答說：『世尊，單單一個閻浮提（我們所居住的世界）的眾生就很多了，更何況是三千大千世界所有的眾生呢？』 佛說：『假設這些眾生都能夠進入佛道，都能夠證得阿耨多羅三藐三菩提。如果有一位菩薩，一一供養他們衣物、飲食、臥具、醫藥，用盡一生來供養，須菩提，你認為這位菩薩所獲得的福德多不多呢？』

【English Translation】 English version Subhuti, few beings are able to enter the state of Sāyunara (Buddhahood), many enter the path of Arhats and Pratyekabuddhas. Subhuti, many people seek Anuttara-samyak-sambodhi (supreme perfect enlightenment), but few actually achieve it, most remain in the state of Arhats and Pratyekabuddhas. Subhuti, many people practice the Bodhisattva path and study Prajnaparamita (perfection of wisdom), but few reach the stage of Avaivartika (non-retrogression). Therefore, Subhuti, if one wishes to firmly abide in the stage of Avaivartika, one should study the profound Prajnaparamita. Furthermore, Subhuti, when a Bodhisattva studies Prajnaparamita, jealousy does not arise, the intention to break precepts does not arise. Anger does not arise, distraction does not arise. Laziness does not arise, ignorance does not arise, the three poisons (greed, hatred, delusion) do not arise, doubt does not arise, attachment to the five skandhas (form, feeling, perception, mental formations, consciousness) does not arise, and even attachment to the path does not arise. Why is that? Subhuti, it is because when a Bodhisattva practices profound Prajnaparamita, they do not see any dharma as truly arising, and they have no attachment or fabrication regarding the unarisen dharma. Therefore, a Bodhisattva studies and upholds profound Prajnaparamita in order to encompass all Paramitas. Why is that? When a Bodhisattva studies profound Prajnaparamita, all Paramitas follow. For example, a person attached to 'self' encompasses sixty-two wrong views. Therefore, when a Bodhisattva studies Prajnaparamita, all Paramitas follow. Just as when a person is about to die, the wind first takes away their life, and all their faculties cease. Subhuti, when a Bodhisattva practices profound Prajnaparamita, all Paramitas are included within it. If a Bodhisattva wishes to transcend the realm of all Paramitas, they should study profound Prajnaparamita. Those who study profound Prajnaparamita are the most honored among learners. Subhuti, are the beings in the three thousand great thousand worlds many or few? Subhuti replied, 'World Honored One, the beings in just one Jambudvipa (the world we live in) are already many, let alone all the beings in the three thousand great thousand worlds?' The Buddha said, 'Suppose all these beings were able to enter the path and attain Anuttara-samyak-sambodhi. If a Bodhisattva were to provide them with clothing, food, bedding, and medicine, and serve them for their entire lives, Subhuti, do you think the merit that Bodhisattva would gain would be great?'

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所當得，盡其壽命。其福寧多不？」

須菩提言：「甚多，甚多。」

佛言：「不如是善男子、善女人至意念般若波羅蜜也。何以故？是深般若波羅蜜者，是諸菩薩摩訶薩之大益，能使菩薩成阿耨多羅三耶三菩。須菩提！菩薩欲在眾生之上，一切眾生為無所歸、無所依怙，欲受其歸，欲為作依怙者，欲為盲人作明導者，欲求作佛者，欲得佛境界者，欲作佛游步者，欲為佛師子音響者，欲撞擊佛鐘鼓者，欲放大蠡音者，欲為佛會講說佛法義、決斷眾人諸狐疑者，悉欲得是者，當學深般若波羅蜜。菩薩行般若波羅蜜者，所有三界諸善之福德無事不得。」

須菩提言：「世尊！菩薩寧復得羅漢、辟支佛之福德耶？」

佛言：「亦得羅漢、辟支佛之福德，但不于中作證耳。以智慧觀察羅漢、辟支佛慧即得過，不于中住，自上菩薩位。菩薩作如是學者，去薩云然不遠，疾成阿耨多羅三耶三菩。須菩提！菩薩如是學者，為諸天、阿須倫之福祐。如是行者，過諸羅漢、辟支佛上，疾近薩云然。須菩提！如是學者，不久行般若波羅蜜，不離般若波羅蜜。菩薩如是行深般若波羅蜜，當知是為不耗減法，不遠薩云然，疾近三乘慧。菩薩若復反作念言：『彼此般若波羅蜜便不逮薩云然。』作是念者，為不行般若波羅

【現代漢語翻譯】 現代漢語譯本 『他們所能獲得的福報，盡其一生。這福報難道不多嗎？』 須菩提回答說：『非常多，非常多。』 佛說：『不如善男子、善女人至誠懇切地念誦般若波羅蜜。為什麼呢？因為這深奧的般若波羅蜜，是諸位菩薩摩訶薩（大菩薩）的最大利益，能使菩薩成就阿耨多羅三藐三菩提（無上正等正覺）。須菩提！菩薩如果想在眾生之上，想為一切無所歸依、無所依靠的眾生提供歸宿和依靠，想為盲人指引方向，想求得成佛，想獲得佛的境界，想行佛的步伐，想發出佛的獅子吼，想敲響佛的鐘鼓，想發出大法螺的聲音，想在佛的集會上講說佛法，決斷眾人的疑惑，凡是想得到這些的，都應當學習深奧的般若波羅蜜。菩薩修行般若波羅蜜，所有三界中的善行福德，沒有不能得到的。』 須菩提問：『世尊！菩薩難道也能獲得羅漢（阿羅漢）、辟支佛（獨覺）的福德嗎？』 佛說：『也能獲得羅漢、辟支佛的福德，但不會在其中證悟。以智慧觀察羅漢、辟支佛的智慧，就能超越他們，不會停留在其中，而是提升到菩薩的果位。菩薩如果這樣學習，離薩云然（一切智）就不遠了，很快就能成就阿耨多羅三藐三菩提。須菩提！菩薩這樣學習，會得到諸天、阿修羅的福佑。這樣修行的人，會超越羅漢、辟支佛，很快接近薩云然。須菩提！這樣學習的人，不久就能修行般若波羅蜜，不會離開般若波羅蜜。菩薩如果這樣修行深奧的般若波羅蜜，應當知道這是不減損的法門，離薩云然不遠，很快接近三乘的智慧。菩薩如果反而這樣想：『這個般若波羅蜜不能達到薩云然。』有這種想法的人，就是沒有修行般若波羅蜜。』

【English Translation】 English version 'What they would obtain, throughout their entire lives. Would that merit be much?' Subhuti replied, 'Very much, very much.' The Buddha said, 'It is not as much as a good man or good woman who earnestly contemplates the Prajnaparamita. Why? Because this profound Prajnaparamita is the great benefit for all Bodhisattva Mahasattvas (great Bodhisattvas), enabling Bodhisattvas to attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Subhuti! If a Bodhisattva wishes to be above all beings, to provide refuge and support for all beings who have no refuge or support, to guide the blind, to seek Buddhahood, to attain the realm of the Buddha, to walk the path of the Buddha, to utter the lion's roar of the Buddha, to strike the bell and drum of the Buddha, to sound the great conch, to expound the Dharma at the Buddha's assembly, and to resolve the doubts of all, all who wish to attain these should study the profound Prajnaparamita. A Bodhisattva who practices Prajnaparamita will obtain all the meritorious virtues of the three realms.' Subhuti asked, 'World Honored One! Can a Bodhisattva also obtain the merits of an Arhat (worthy one) and a Pratyekabuddha (solitary Buddha)?' The Buddha said, 'They can also obtain the merits of an Arhat and a Pratyekabuddha, but they will not realize enlightenment within them. By observing the wisdom of Arhats and Pratyekabuddhas with wisdom, they can surpass them, not dwelling in that state, but advancing to the Bodhisattva stage. If a Bodhisattva studies in this way, they will not be far from Sarvajnata (omniscience), and will quickly attain Anuttara-samyak-sambodhi. Subhuti! A Bodhisattva who studies in this way will be blessed by the Devas and Asuras. One who practices in this way will surpass Arhats and Pratyekabuddhas, and will quickly approach Sarvajnata. Subhuti! One who studies in this way will soon practice Prajnaparamita, and will not depart from Prajnaparamita. If a Bodhisattva practices the profound Prajnaparamita in this way, know that this is a non-diminishing Dharma, not far from Sarvajnata, and quickly approaching the wisdom of the three vehicles. If a Bodhisattva instead thinks, 『This Prajnaparamita cannot reach Sarvajnata,』 one who thinks in this way is not practicing Prajnaparamita.'

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蜜。若復此彼深般若波羅蜜，不知般若波羅蜜，亦不見般若波羅蜜，亦不知般若波羅蜜為誰，亦不知誰當於般若波羅蜜中得阿耨多羅三耶三菩。若復作是念：『般若波羅蜜，亦非彼亦非此，亦無從中出者，法性常住，如、真際，有佛無佛法性常住。』菩薩摩訶薩作是學者，為學般若波羅蜜。」

放光般若經卷第十四 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第十五

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜親近品第六十五

爾時釋提桓因意念言：「菩薩行六波羅蜜乃至佛十八法，尚出衆生之上，何況成阿耨多羅三耶三菩者？若有發意念薩云然者，為得壽命中之最、人中之善利，何況發意欲為阿耨多羅三耶三菩者？發阿耨多羅三耶三菩意者，未發者當親近之。」釋提桓因以天曼陀羅花而散佛上，散已發願言：「若有發阿耨多羅三耶三菩意者，令具足法愿，具足薩云然愿，具足自然法愿，具足無漏法愿。」

釋提桓因白佛言：「世尊！如我意願，其發阿耨多羅三耶三菩意者，不復欲令動還墮羅漢、辟支佛地，為下大乘，終不墮于羅漢、辟支佛乘，倍復發愿精進，愿阿耨多羅三耶三菩，見三界中所有諸勤苦者悉為作護。如是具足菩薩意念：『我

【現代漢語翻譯】 現代漢語譯本：須菩提，如果有人對於這甚深的般若波羅蜜（prajnaparamita，智慧的完美）既不瞭解，也不見到，也不知道般若波羅蜜是屬於誰的，也不知道誰將從般若波羅蜜中證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。如果有人這樣想：『般若波羅蜜既不屬於此，也不屬於彼，也沒有從中產生出來的東西，法性（dharma-nature）是恒常不變的，如如（tathata，真如）、真際（bhutakoti，真實的邊際），無論有佛還是沒有佛，法性都是恒常不變的。』菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）如果這樣學習，就是在學習般若波羅蜜。

那時，釋提桓因（Sakra devanam indra，天神之王）心中想：『菩薩修行六波羅蜜（sad-paramita，六種完美）乃至佛的十八不共法（avenika-buddha-dharma，佛獨有的十八種功德），尚且超越眾生之上，更何況是成就阿耨多羅三藐三菩提的人呢？如果有人發心念及薩云然（sarvajna，一切智），就已是獲得了生命中最殊勝的、人中最美好的利益，更何況是發心想要成就阿耨多羅三藐三菩提的人呢？發阿耨多羅三藐三菩提心的人，那些尚未發心的人應當親近他們。』釋提桓因用天上的曼陀羅花（mandarava，天花）散在佛的身上，散完后發願說：『如果有人發阿耨多羅三藐三菩提心，愿他們具足法愿，具足薩云然愿，具足自然法愿，具足無漏法愿。』

釋提桓因對佛說：『世尊！如我所愿，那些發阿耨多羅三藐三菩提心的人，不再希望他們退轉墮入羅漢（arhat，阿羅漢）、辟支佛（pratyekabuddha，緣覺）的境界，爲了下乘，他們最終不會墮入羅漢、辟支佛的乘，而是更加發愿精進，愿求阿耨多羅三藐三菩提，看到三界（tri-dhatu，欲界、色界、無色界）中所有受苦的人，都為他們做守護。』像這樣具足菩薩的意念：『我

【English Translation】 English version: Subhuti, if someone neither knows nor sees this profound Prajnaparamita (perfection of wisdom), nor knows to whom Prajnaparamita belongs, nor knows who will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) through Prajnaparamita. If someone thinks like this: 『Prajnaparamita belongs neither to this nor to that, nor does anything come out of it; the dharma-nature is constant, like Thusness (tathata), the true limit (bhutakoti), whether there is a Buddha or not, the dharma-nature is constant.』 If a Bodhisattva-Mahasattva (great bodhisattva) learns in this way, he is learning Prajnaparamita.

At that time, Sakra devanam indra (king of the gods) thought: 『Bodhisattvas practicing the Six Paramitas (six perfections) and even the eighteen unique qualities of a Buddha (avenika-buddha-dharma) are already superior to all beings, how much more so are those who attain Anuttara-samyak-sambodhi? If someone even has the thought of Sarvajna (omniscience), they have already obtained the most excellent benefit in life and the best benefit among people, how much more so are those who aspire to attain Anuttara-samyak-sambodhi? Those who have generated the mind for Anuttara-samyak-sambodhi, those who have not yet generated it should draw near to them.』 Sakra devanam indra scattered heavenly mandarava flowers (heavenly flowers) on the Buddha, and after scattering them, he made a vow: 『If anyone generates the mind for Anuttara-samyak-sambodhi, may they fulfill the Dharma vow, fulfill the Sarvajna vow, fulfill the natural Dharma vow, and fulfill the vow of non-outflow.』

Sakra devanam indra said to the Buddha: 『World Honored One! As I wish, those who have generated the mind for Anuttara-samyak-sambodhi, I no longer wish them to regress and fall into the state of Arhat (worthy one) or Pratyekabuddha (solitary buddha). For the sake of the lower vehicle, they will ultimately not fall into the vehicle of Arhat or Pratyekabuddha, but will further make vows to strive diligently, wishing for Anuttara-samyak-sambodhi, and seeing all those who suffer in the three realms (tri-dhatu), they will protect them all.』 Thus, they fulfill the Bodhisattva's thought: 『I』

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等已度，當復度不度者；我已安隱，當復安余；我已泥洹，當復度余令得泥洹。』」

釋提桓因白佛言：「世尊！善男子、善女人代初發意菩薩歡喜者，為得幾所福？久發意菩薩復代歡喜，得何等福？阿惟越致菩薩代其歡喜，復得幾福？至一生補處菩薩代其歡喜，復得幾福？」

佛告釋提桓因言：「拘翼！是四天下尚可稱知斤兩；代其歡喜者，其福不可稱。三千大千剎土亦可稱知；代其歡喜者，福不可稱計。拘翼！三千大千剎土其中海水，取一發破為百分，以一分發盡渧海水，尚可數知幾渧；從代歡喜功德(此間有三十五字重複，書準丹本除)，福不可計量。拘翼！阿僧祇佛剎所有境界虛空，持觔斗升合量空，尚可知幾所；從代歡喜功德，福不可計量。」

釋提桓因白佛言：「世尊！諸不代初發意菩薩歡喜者，是為魔之所使；不代歡喜者，是魔官屬人，從魔中來。何以故？有代發意歡喜者，是為壞魔故。諸欲不捨敬三尊，亦不一相亦不二者，當持是代歡喜意，求阿耨多羅三耶三菩。」

佛言：「如是，拘翼！發是代歡喜意者，得至佛國供養諸佛。所以者何？阿僧祇人初發意作功德代歡喜故，從初發意菩薩至於十住阿惟顏菩薩所作功德，皆代其歡喜。持是功德，疾近阿耨多羅三耶三菩。成阿惟

【現代漢語翻譯】 現代漢語譯本：'我已經度脫了，應當再幫助那些沒有度脫的人；我已經安穩了，應當再使他人安穩；我已經進入涅槃，應當再幫助他人進入涅槃。' 釋提桓因（帝釋天）對佛說：'世尊！善男子、善女人如果對初發菩提心的菩薩感到歡喜，會得到多少福報？如果對久發菩提心的菩薩感到歡喜，又會得到什麼福報？如果對阿惟越致（不退轉）菩薩感到歡喜，又會得到多少福報？如果對一生補處（即將成佛）的菩薩感到歡喜，又會得到多少福報？' 佛告訴釋提桓因說：'拘翼（帝釋天的別稱）！這四天下（指須彌山周圍四大洲）的重量尚且可以稱量得知；但對菩薩的歡喜心所帶來的福報，是無法稱量的。三千大千世界也可以稱量得知；但對菩薩的歡喜心所帶來的福報，是無法計算的。拘翼！三千大千世界中的海水，取一根頭髮分成一百份，用其中一份頭髮去滴盡海水，尚且可以數出有多少滴；但對菩薩的歡喜心所帶來的功德，是無法計量的。拘翼！阿僧祇（無數）佛剎所有境界的虛空，用斛、斗、升等容器去量，尚且可以知道有多少；但對菩薩的歡喜心所帶來的功德，是無法計量的。' 釋提桓因對佛說：'世尊！那些不隨喜初發菩提心菩薩的人，是被魔所驅使的；不隨喜的人，是魔的眷屬，是從魔界來的。為什麼呢？因為隨喜發菩提心的人，是爲了破壞魔的勢力。那些想要不捨棄對三寶的恭敬，既不執著於一相也不執著於二相的人，應當持有這種隨喜心，求證阿耨多羅三藐三菩提（無上正等正覺）。' 佛說：'是的，拘翼！發起這種隨喜心的人，可以到達佛國供養諸佛。為什麼呢？因為無數人初發菩提心，做功德並隨喜，從初發菩提心的菩薩到十住阿惟顏菩薩所做的功德，都隨喜他們的功德。持有這種功德，可以迅速接近阿耨多羅三藐三菩提，成就阿惟顏（不退轉）的境界。'

【English Translation】 English version: 'Having been delivered, I shall deliver those who have not been delivered; having been pacified, I shall pacify others; having attained Nirvana, I shall help others attain Nirvana.' Shakra, Lord of the Devas, said to the Buddha, 'World Honored One, how much merit does a good man or good woman gain by rejoicing in the Bodhisattva who has just generated the aspiration for enlightenment? What merit do they gain by rejoicing in a Bodhisattva who has long generated the aspiration? How much merit do they gain by rejoicing in an Avivecya (non-retrogressing) Bodhisattva? And how much merit do they gain by rejoicing in a Bodhisattva who is in his last life before Buddhahood?' The Buddha said to Shakra, Lord of the Devas, 'Kausika (another name for Shakra), the weight of these four continents (referring to the four continents around Mount Sumeru) can still be measured; but the merit of rejoicing in a Bodhisattva is immeasurable. The three thousand great chiliocosms can also be measured; but the merit of rejoicing in a Bodhisattva is incalculable. Kausika, if one were to take a hair from the ocean of the three thousand great chiliocosms, divide it into one hundred parts, and use one part to drip all the water, one could still count the number of drops; but the merit of rejoicing in a Bodhisattva is immeasurable. Kausika, if one were to use bushels, pecks, and pints to measure the space of all the realms of countless Buddha lands, one could still know how much there is; but the merit of rejoicing in a Bodhisattva is immeasurable.' Shakra, Lord of the Devas, said to the Buddha, 'World Honored One, those who do not rejoice in the Bodhisattva who has just generated the aspiration for enlightenment are driven by Mara; those who do not rejoice are the retinue of Mara, coming from the realm of Mara. Why is this so? Because those who rejoice in the aspiration for enlightenment are destroying the power of Mara. Those who wish not to abandon reverence for the Three Jewels, and who are not attached to either one aspect or two aspects, should hold this mind of rejoicing and seek Anuttara-samyak-sambodhi (supreme perfect enlightenment).' The Buddha said, 'So it is, Kausika! Those who generate this mind of rejoicing will reach the Buddha lands and make offerings to all the Buddhas. Why is this so? Because countless people generate the aspiration for enlightenment, perform meritorious deeds, and rejoice in them. From the Bodhisattva who has just generated the aspiration for enlightenment to the Avivecya Bodhisattva of the tenth stage, they all rejoice in their merits. Holding this merit, they can quickly approach Anuttara-samyak-sambodhi and attain the state of Avivecya (non-retrogressing).'

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三佛已，無央數不可說阿僧祇眾生皆當得度。以是故，拘翼！是善男子、善女人有初發意者，當持代歡喜之功德求阿耨多羅三耶三菩，不以意求亦不離意。代阿惟越致及一生補處歡喜，以求阿耨多羅三耶三菩，不以意求而不離意。」

須菩提言：「是意如幻，云何能得阿耨多羅三耶三菩？」

佛言：「于汝意云何，汝見是意如幻不？」

須菩提言：「不見也。世尊！我不見如幻，亦不見意非幻。」

佛言：「亦非法頗見是意不？頗非見幻不離意，見是法成阿耨多羅三耶三菩不？」

須菩提言：「不見也。世尊！我不見法，當持何等起為有為無？法常自寂，不可以有得亦不可以無得。若法常寂不成阿耨多羅三耶三菩，無所有者亦復不成阿耨多羅三耶三菩。何以故？世尊！一切諸法亦不可得亦無有故。世尊！六波羅蜜常寂，乃至於道亦復常寂。法亦不應當念，亦無有法而將來有。般若波羅蜜常寂，成阿耨多羅三耶三菩，阿耨多羅三耶三菩常寂。」

須菩提言：「世尊！般若波羅蜜三耶三菩亦寂之中，云何逮覺？」

佛言：「善哉，善哉！薩云然寂，阿耨多羅三耶三菩亦寂。須菩提！般若波羅蜜及薩云然不寂者，亦非般若亦非薩云然。是故，須菩提！般若波羅蜜、薩云然寂，亦

【現代漢語翻譯】 現代漢語譯本 三佛（過去、現在、未來三世諸佛）已經度化了無量無數不可說的阿僧祇（極多的數量單位）眾生，他們都將獲得解脫。因此，拘翼（佛陀弟子名）啊！這些發了初步菩提心的善男子、善女人，應當以隨喜讚歎的功德來追求阿耨多羅三藐三菩提（無上正等正覺），不要執著于意念來求，也不要脫離意念來求。他們應當隨喜讚歎阿惟越致（不退轉菩薩）和一生補處菩薩（下一世將成佛的菩薩）的功德，以此來追求阿耨多羅三藐三菩提，不要執著于意念來求，也不要脫離意念來求。 須菩提（佛陀弟子名）說：『這個意念如同幻象，如何能夠獲得阿耨多羅三藐三菩提呢？』 佛說：『你認為如何？你認為這個意念如同幻象嗎？』 須菩提說：『我沒有看到。世尊！我沒有看到意念如同幻象，也沒有看到意念不是幻象。』 佛說：『你也沒有看到法（一切事物）嗎？你也沒有看到幻象不離意念，看到這個法成就阿耨多羅三藐三菩提嗎？』 須菩提說：『我沒有看到。世尊！我沒有看到法，應當執持什麼來認為是有還是無呢？法本身常處於寂靜，不能以有來獲得，也不能以無來獲得。如果法常處於寂靜就不能成就阿耨多羅三藐三菩提，那麼無所有也不能成就阿耨多羅三藐三菩提。為什麼呢？世尊！一切諸法都是不可得的，也是不存在的。世尊！六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）常處於寂靜，乃至道（菩提道）也常處於寂靜。法也不應當執著于念頭，也沒有法會將來存在。般若波羅蜜（智慧到彼岸）常處於寂靜，成就阿耨多羅三藐三菩提，阿耨多羅三藐三菩提也常處於寂靜。』 須菩提說：『世尊！般若波羅蜜和三藐三菩提（正等正覺）也都在寂靜之中，如何能夠覺悟呢？』 佛說：『好啊，好啊！薩云然（一切法）是寂靜的，阿耨多羅三藐三菩提也是寂靜的。須菩提！如果般若波羅蜜和薩云然不是寂靜的，那就不是般若，也不是薩云然。因此，須菩提！般若波羅蜜和薩云然是寂靜的，也是』

【English Translation】 English version The three Buddhas (past, present, and future Buddhas) have already liberated countless, inexpressible asankhyas (extremely large numerical units) of beings, and they will all attain liberation. Therefore, Kausika (a disciple of the Buddha)! Those good men and good women who have initially generated the Bodhi mind should seek Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) with the merit of rejoicing in others' virtues, not seeking it with attachment to the mind, nor seeking it apart from the mind. They should rejoice in the merits of Avinivartaniya Bodhisattvas (non-retrogressing Bodhisattvas) and Ekajati-pratibaddha Bodhisattvas (Bodhisattvas who will become Buddhas in their next life), and seek Anuttara-samyak-sambodhi with this, not seeking it with attachment to the mind, nor seeking it apart from the mind. Subhuti (a disciple of the Buddha) said, 'This mind is like an illusion, how can one attain Anuttara-samyak-sambodhi?' The Buddha said, 'What do you think? Do you see this mind as an illusion?' Subhuti said, 'I do not see it. World Honored One! I do not see the mind as an illusion, nor do I see the mind as not an illusion.' The Buddha said, 'Do you also not see Dharma (all things)? Do you also not see that illusion is not separate from the mind, and see that this Dharma achieves Anuttara-samyak-sambodhi?' Subhuti said, 'I do not see it. World Honored One! I do not see Dharma, what should I hold onto to consider it as existent or non-existent? Dharma itself is always in a state of stillness, it cannot be attained through existence, nor can it be attained through non-existence. If Dharma is always in stillness, it cannot achieve Anuttara-samyak-sambodhi, and non-existence also cannot achieve Anuttara-samyak-sambodhi. Why is that? World Honored One! All Dharmas are unattainable and non-existent. World Honored One! The Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) are always in stillness, and even the Path (the path to enlightenment) is always in stillness. Dharma should not be attached to thoughts, and there is no Dharma that will exist in the future. Prajna-paramita (wisdom that has reached the other shore) is always in stillness, it achieves Anuttara-samyak-sambodhi, and Anuttara-samyak-sambodhi is also always in stillness.' Subhuti said, 'World Honored One! Prajna-paramita and Samyak-sambodhi (perfect enlightenment) are also within stillness, how can one awaken to it?' The Buddha said, 'Excellent, excellent! Sarva-dharma (all phenomena) is still, and Anuttara-samyak-sambodhi is also still. Subhuti! If Prajna-paramita and Sarva-dharma are not still, then it is not Prajna, nor is it Sarva-dharma. Therefore, Subhuti! Prajna-paramita and Sarva-dharma are still, and also'

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不因般若波羅蜜成阿惟三佛，不離般若波羅蜜得阿惟三佛；不得般若波羅蜜者，終不得阿惟三佛。」

須菩提言：「世尊！菩薩所行甚深。」

佛言：「如汝所說，菩薩所行入甚深苦行。雖謙苦行，不於法中中道取證，墮于羅漢、辟支佛地。」

須菩提白佛言：「世尊！如我從佛所聞，菩薩不為謙苦。何以故？亦不見是可得證者，亦不見般若波羅蜜可取證者，亦不見法當取證者。諸法皆不可得者，有何等義、有何等法、有何等般若波羅蜜，當可取證成阿耨多羅三耶三菩者？」

須菩提言：「菩薩行者為無所得行。菩薩于無所得法中，還諸法無限之限事。世尊！若有菩薩聞說是事，不卻不難亦不懈怠，是為行般若波羅蜜，亦不見行般若波羅蜜者，亦不見成阿耨多羅三耶三菩者。菩薩行般若波羅蜜亦不作是念：『羅漢、辟支佛地離我遠，薩云然離我近。』世尊！譬如虛空，亦無近遠之念。何以故？虛空無分別故。行般若波羅蜜菩薩亦無是念：『二道離我遠，薩云然離我近。』何以故？般若波羅蜜亦無所分別故。譬如幻人亦不自念：『師離我近，觀人離我遠。』何以故？幻人無念故。譬如光影無有念：『我所因者離我近，余離我遠。』菩薩行般若波羅蜜，如來、無所著、等正覺亦無所愛。世尊！般

【現代漢語翻譯】 現代漢語譯本： 『不依靠般若波羅蜜（智慧的完美）成就阿耨多羅三藐三菩提（無上正等正覺），也不離開般若波羅蜜而能獲得阿耨多羅三藐三菩提；不能獲得般若波羅蜜的人，最終也無法獲得阿耨多羅三藐三菩提。』 須菩提說：『世尊！菩薩所修行的法門非常深奧。』 佛說：『正如你所說，菩薩所修行的法門深入到極端的苦行。雖然他們修行謙卑的苦行，但如果不在法中採取中道而證悟，就會墮入羅漢（聲聞乘）、辟支佛（緣覺乘）的境界。』 須菩提對佛說：『世尊！據我從佛陀那裡聽到的，菩薩不是爲了苦行而修行。為什麼呢？因為他們既不認為有可證悟的，也不認為有般若波羅蜜可取證，也不認為有法可取證。既然一切法都不可得，那麼又有什麼意義、有什麼法、有什麼般若波羅蜜，可以被取證而成就阿耨多羅三藐三菩提呢？』 須菩提說：『菩薩的修行是無所得的修行。菩薩在無所得的法中，反而能使一切法達到無限的境界。世尊！如果有菩薩聽到這些道理，不退縮、不畏懼、也不懈怠，這就是在修行般若波羅蜜，並且他們不會認為自己是在修行般若波羅蜜，也不會認為自己是在成就阿耨多羅三藐三菩提。菩薩在修行般若波羅蜜時，也不會有這樣的想法：『羅漢、辟支佛的境界離我很遠，而薩云然（一切智）離我很近。』世尊！譬如虛空，也沒有遠近的概念。為什麼呢？因為虛空沒有分別。修行般若波羅蜜的菩薩也不會有這樣的想法：『二乘道離我很遠，而薩云然離我很近。』為什麼呢？因為般若波羅蜜也沒有分別。譬如幻術師也不會想：『我的老師離我很近，觀眾離我很遠。』為什麼呢？因為幻術師沒有念頭。譬如光影也不會想：『我所依附的物體離我很近，其他的離我很遠。』菩薩在修行般若波羅蜜時，對於如來、無所著、等正覺也沒有愛戀。世尊！』

【English Translation】 English version: 'It is not by means of Prajna Paramita (the perfection of wisdom) that one attains Anuttara Samyak Sambodhi (supreme perfect enlightenment), nor can one attain Anuttara Samyak Sambodhi apart from Prajna Paramita; one who does not attain Prajna Paramita will ultimately not attain Anuttara Samyak Sambodhi.' Subhuti said, 'World Honored One, the practice of Bodhisattvas is very profound.' The Buddha said, 'As you have said, the practice of Bodhisattvas enters into profound asceticism. Although they practice humble asceticism, if they do not attain enlightenment in the Dharma through the Middle Way, they will fall into the realm of Arhats (Shravakas) and Pratyekabuddhas (Solitary Buddhas).' Subhuti said to the Buddha, 'World Honored One, as I have heard from the Buddha, Bodhisattvas do not practice for the sake of asceticism. Why is that? Because they do not see anything that can be attained, nor do they see Prajna Paramita as something to be attained, nor do they see any Dharma to be attained. Since all Dharmas are unattainable, what meaning, what Dharma, what Prajna Paramita is there that can be attained to achieve Anuttara Samyak Sambodhi?' Subhuti said, 'The practice of Bodhisattvas is a practice of non-attainment. In the Dharma of non-attainment, Bodhisattvas return all Dharmas to their limitless state. World Honored One, if there are Bodhisattvas who hear these teachings and do not retreat, do not fear, and are not lazy, this is practicing Prajna Paramita, and they do not see themselves as practicing Prajna Paramita, nor do they see themselves as achieving Anuttara Samyak Sambodhi. Bodhisattvas, when practicing Prajna Paramita, do not have the thought: 『The realm of Arhats and Pratyekabuddhas is far from me, while Sarvajna (omniscience) is near to me.』 World Honored One, it is like space, which has no concept of near or far. Why is that? Because space has no discrimination. Bodhisattvas who practice Prajna Paramita also do not have the thought: 『The two vehicles are far from me, while Sarvajna is near to me.』 Why is that? Because Prajna Paramita also has no discrimination. It is like a magician who does not think: 『My teacher is near to me, while the audience is far from me.』 Why is that? Because the magician has no thoughts. It is like light and shadow, which do not think: 『That which I depend on is near to me, while others are far from me.』 Bodhisattvas, when practicing Prajna Paramita, have no attachment to the Tathagata, the Unattached One, the Perfectly Enlightened One. World Honored One!'

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若波羅蜜亦如是，譬如如來無有念故。譬如如來所化亦不念：『二道離我遠，佛離我近。』何以故？化以如來無念故，般若波羅蜜無有念故。譬如如來所作亦不念：『二道離我遠，佛道離我近。』何以故？化如來亦無念故。般若波羅蜜亦無念：『二道離我遠，佛離我近。』譬所為作事亦無念可說，般若波羅蜜事亦如作，亦無念故。」

尊者舍利弗語耆年須菩提：「但般若波羅蜜無有念耶？」

須菩提言：「六波羅蜜亦無有念，五陰五情亦復無念，眼色六入亦復無念，四禪、四等及四空定、三十七品，至三脫門、佛十種力、十八法、四無所畏、四無礙慧、薩云然事，亦無有念，乃至於道亦復無念，有為性亦無念。」

舍利弗言：「若諸法無念，何從有五趣？云何復有須陀洹、斯陀含、阿那含、阿羅漢、辟支佛及佛世尊？」

須菩提言：「諸眾生因四顛倒而起、四顛倒而造作事，身口意行隨受其像，便有疑應，故有泥犁、薜荔、獸、人中、天上。」

舍利弗言：「云何有須陀洹乃至三耶三佛？須陀洹道亦無念，乃至三耶三佛道亦無念。諸過去當來無所著、等正覺，及現在十方諸佛，無念已盡滅。以是故，舍利弗！當作是知，一切諸法皆無念，信如是法性、真際故。舍利弗！菩薩當以無念行

【現代漢語翻譯】 現代漢語譯本：般若波羅蜜也是如此，譬如如來沒有念頭一樣。譬如如來所化現的眾生也不會想：『二乘道離我遙遠，佛道離我親近。』為什麼呢？因為化現的眾生和如來一樣沒有念頭，般若波羅蜜也沒有念頭。譬如如來所做的事情也不會想：『二乘道離我遙遠，佛道離我親近。』為什麼呢？因為化現的如來也沒有念頭。般若波羅蜜也沒有念頭：『二乘道離我遙遠，佛道離我親近。』譬如所做的事情沒有念頭可以言說，般若波羅蜜的事情也像這樣，也沒有念頭。 尊者舍利弗問耆年須菩提：『難道只有般若波羅蜜沒有念頭嗎？』 須菩提回答說：『六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也沒有念頭，五陰（色、受、想、行、識）、五情（喜、怒、哀、樂、欲）也沒有念頭，眼、色、六入（眼、耳、鼻、舌、身、意）也沒有念頭，四禪（初禪、二禪、三禪、四禪）、四等（慈、悲、喜、舍）以及四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、三十七品（四念處、四正勤、四神足、五根、五力、七覺支、八正道），乃至三脫門（空門、無相門、無作門）、佛的十種力、十八不共法、四無所畏、四無礙辯、一切智（薩云然事），也沒有念頭，乃至道也沒有念頭，有為法性也沒有念頭。』 舍利弗說：『如果一切法都沒有念頭，那五趣（地獄、餓鬼、畜生、人、天）是從哪裡來的呢？又怎麼會有須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（獨覺）以及佛世尊呢？』 須菩提說：『眾生因為四顛倒（常、樂、我、凈）而生起，因為四顛倒而造作行為，身口意隨著所受的形象而行動，便有疑惑和迴應，所以有地獄、餓鬼、畜生、人道、天道。』 舍利弗說：『那怎麼會有須陀洹乃至三耶三佛（正等覺佛）呢？須陀洹道也沒有念頭，乃至三耶三佛道也沒有念頭。過去、未來沒有執著、證得正等覺的佛，以及現在十方諸佛，他們的念頭都已經滅盡。因此，舍利弗！應當這樣知道，一切諸法都沒有念頭，要相信這樣的法性、真如實相。舍利弗！菩薩應當以無念來修行。』

【English Translation】 English version: The Prajna Paramita is also like this, just as the Tathagata has no thought. For example, the beings transformed by the Tathagata do not think, 'The two vehicles are far from me, and the Buddha's path is close to me.' Why is that? Because the transformed beings, like the Tathagata, have no thought, and the Prajna Paramita has no thought. For example, the actions of the Tathagata do not involve thinking, 'The two vehicles are far from me, and the Buddha's path is close to me.' Why is that? Because the transformed Tathagata has no thought. The Prajna Paramita also has no thought: 'The two vehicles are far from me, and the Buddha's path is close to me.' Just as actions have no thought that can be spoken of, the affairs of the Prajna Paramita are also like this, having no thought. The Venerable Sariputra asked the elder Subhuti, 'Is it only the Prajna Paramita that has no thought?' Subhuti replied, 'The Six Paramitas (Dana, Sila, Kshanti, Virya, Dhyana, Prajna) also have no thought, the Five Skandhas (Rupa, Vedana, Samjna, Samskara, Vijnana) and the Five Emotions (joy, anger, sorrow, happiness, desire) also have no thought, the eye, form, and the Six Entrances (eye, ear, nose, tongue, body, mind) also have no thought, the Four Dhyanas (First Dhyana, Second Dhyana, Third Dhyana, Fourth Dhyana), the Four Immeasurables (loving-kindness, compassion, joy, equanimity), and the Four Formless Absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), the Thirty-seven Factors of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, Eightfold Path), up to the Three Doors of Liberation (emptiness, signlessness, wishlessness), the Ten Powers of the Buddha, the Eighteen Unique Qualities of a Buddha, the Four Fearlessnesses, the Four Unimpeded Knowledges, and Omniscience (Sarvajnana), also have no thought, even the path has no thought, and the nature of conditioned things has no thought.' Sariputra said, 'If all dharmas have no thought, then where do the Five Destinies (hell, hungry ghosts, animals, humans, gods) come from? And how can there be Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), and Buddhas, the World Honored Ones?' Subhuti said, 'Beings arise because of the Four Perversions (permanence, pleasure, self, purity), and because of the Four Perversions they create actions. Their body, speech, and mind act according to the forms they perceive, and thus there are doubts and responses, and therefore there are hells, hungry ghosts, animals, the human realm, and the heavens.' Sariputra said, 'Then how can there be Srotapannas up to Samyaksambuddhas (fully enlightened Buddhas)? The path of a Srotapanna has no thought, and even the path of a Samyaksambuddha has no thought. The Buddhas of the past and future who have no attachments and have attained perfect enlightenment, and the Buddhas of the present in the ten directions, their thoughts have already been extinguished. Therefore, Sariputra! You should know that all dharmas have no thought, and you should believe in such a nature of dharma, the true reality. Sariputra! Bodhisattvas should practice with no thought.'

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般若波羅蜜。以無念行般若波羅蜜故，便得逮覺無念之法。」

摩訶般若波羅蜜牢固品第六十六

於是舍利弗語須菩提：「菩薩摩訶薩行般若波羅蜜，為行不牢固耶？」

須菩提報言：「如是，如是！菩薩摩訶薩行般若波羅蜜者，為行不牢固。何以故？般若波羅蜜無有牢固，乃至薩云然亦無有牢固亦無不牢固。何以故？菩薩行般若波羅蜜，不牢固尚不可得，乃至薩云然亦不可得見，何況有牢固？」

若干百千色、欲天子意念言：「諸有善男子、善女人發阿耨多羅三耶三菩，行般若波羅蜜者，當爲作禮。既行般若波羅蜜而不中道取證，墮羅漢、辟支佛地，以是故當為作禮。于等法不取證故。」

須菩提語諸天子言：「菩薩于等法不取羅漢、辟支佛證，不足為奇。為阿僧祇人盟誓，亦不見有人而欲度脫眾生，是乃為奇。以是故，菩薩發意為阿耨多羅三耶三菩者，為欲降伏眾生。欲降伏眾生者，則為欲降伏虛空。何以故？當知虛空、眾生皆悉寂故。眾生亦空、虛空亦空、如虛空之無牢固、眾生亦無牢固。諸天子！以眾生無有牢固故而結盟誓，是故菩薩摩訶薩為甚奇特。為眾生結盟誓者，則為與虛空共鬥所。為眾生結盟誓者，亦不見眾生亦寂，結盟誓亦寂故。菩薩聞是，不恐不懈不難不怯，為

【現代漢語翻譯】 現代漢語譯本：'般若波羅蜜（prajnaparamita，智慧的完美）。因為以無念的方式修行般若波羅蜜，就能證得無念之法。'

摩訶般若波羅蜜牢固品第六十六

這時，舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）問須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）說：『菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）修行般若波羅蜜，是修行不牢固的嗎？』

須菩提回答說：『是的，是的！菩薩摩訶薩修行般若波羅蜜，是修行不牢固的。為什麼呢？因為般若波羅蜜沒有牢固性，乃至一切法（sarva-dharma）也沒有牢固性，也沒有不牢固性。為什麼呢？菩薩修行般若波羅蜜，連不牢固都不可得，乃至一切法也不可得見，何況有牢固性呢？』

有若干百千天子（deva，天神）心想：『那些發願追求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的善男子、善女人，修行般若波羅蜜，應當向他們致敬。他們修行般若波羅蜜而不中途證悟，墮入阿羅漢（arhat，聲聞乘的最高果位）、辟支佛（pratyekabuddha，緣覺乘的最高果位）的境界，因此應當向他們致敬。因為他們對於平等之法不取證悟。』

須菩提對諸天子說：『菩薩對於平等之法不取阿羅漢、辟支佛的證悟，這不足為奇。爲了無數的人發誓，卻不見有人想要度脫眾生，這才是奇特之處。因此，菩薩發願追求阿耨多羅三藐三菩提，是爲了降伏眾生。想要降伏眾生，就等於想要降伏虛空。為什麼呢？應當知道虛空和眾生都是寂靜的。眾生是空的，虛空也是空的，如同虛空沒有牢固性，眾生也沒有牢固性。諸位天子！因為眾生沒有牢固性而發誓，所以菩薩摩訶薩非常奇特。為眾生髮誓，就等於與虛空搏鬥。為眾生髮誓，也看不見眾生，因為眾生是寂靜的，發誓也是寂靜的。菩薩聽到這些，不恐懼、不懈怠、不畏難、不膽怯，爲了眾生髮誓。』

【English Translation】 English version: 'Prajnaparamita (perfection of wisdom). Because one practices prajnaparamita with non-conceptualization, one then attains the dharma of non-conceptualization.'

Chapter Sixty-Six on the Firmness of Maha Prajnaparamita

Then, Sariputra (one of the Buddha's ten great disciples, known for his wisdom) said to Subhuti (one of the Buddha's ten great disciples, known as foremost in understanding emptiness): 'Bodhisattva-mahasattvas (great bodhisattvas) who practice prajnaparamita, are they practicing something that is not firm?'

Subhuti replied: 'Yes, yes! Bodhisattva-mahasattvas who practice prajnaparamita are practicing something that is not firm. Why is that? Because prajnaparamita has no firmness, and even all dharmas (sarva-dharma) have no firmness, nor do they have non-firmness. Why is that? When bodhisattvas practice prajnaparamita, even non-firmness cannot be found, and even all dharmas cannot be seen, how much less can there be firmness?'

Several hundred thousand devas (gods) thought: 'Those good men and good women who have generated the aspiration for anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and practice prajnaparamita, we should pay homage to them. They practice prajnaparamita without attaining enlightenment midway, falling into the realms of arhats (the highest attainment in the Sravaka vehicle) and pratyekabuddhas (the highest attainment in the Pratyekabuddha vehicle), therefore we should pay homage to them. Because they do not attain enlightenment in equal dharmas.'

Subhuti said to the devas: 'It is not surprising that bodhisattvas do not attain the enlightenment of arhats and pratyekabuddhas in equal dharmas. It is surprising that they make vows for countless beings, yet do not see anyone who wants to liberate sentient beings. Therefore, bodhisattvas who generate the aspiration for anuttara-samyak-sambodhi do so in order to subdue sentient beings. To subdue sentient beings is the same as wanting to subdue space. Why is that? It should be known that space and sentient beings are all quiescent. Sentient beings are empty, and space is also empty. Just as space has no firmness, sentient beings also have no firmness. Devas! Because sentient beings have no firmness, they make vows, therefore bodhisattva-mahasattvas are very extraordinary. To make vows for sentient beings is the same as fighting with space. To make vows for sentient beings, one does not see sentient beings, because sentient beings are quiescent, and making vows is also quiescent. When bodhisattvas hear this, they are not afraid, not lazy, not daunted, and not timid, and they make vows for sentient beings.'

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行般若波羅蜜。何以故？五陰寂故，眾生亦寂。云何五陰寂故眾生亦寂？以五陰寂故，六波羅蜜寂；以五陰、六衰寂故，內外空寂及有無空亦寂，以五陰、六衰寂故，十八性亦寂；五陰寂故，三十七品、四禪、四等、及四空定、四無礙慧亦寂。以五陰寂故，佛十種力，四無所畏，大慈大悲及十八法，薩云然亦寂。菩薩聞是諸法皆寂，意不恐怖不難不怯，是為行般若波羅蜜。」

佛告須菩提：「何以故菩薩不恐不懈為行般若波羅蜜？」

須菩提言：「世尊！以無所有故不恐，以寂靜故不懈。菩薩以是無所有寂靜故，不恐不懈，為行般若波羅蜜。何以故？恐畏懈怠亦不可得見故。菩薩聞是恐畏亦不可，得復不恐怖，是為行般若波羅蜜。何以故？恐畏皆不可得見故。菩薩摩訶薩如是行者，諸天梵釋皆為作禮。不但諸天釋梵為行般若波羅蜜菩薩作禮，乃至首陀會諸天皆為行般若波羅蜜菩薩作禮。須菩提！十方現在諸如來、無所著、等正覺，皆念是菩薩行般若波羅蜜者。菩薩行般若波羅蜜者，為具足五波羅蜜，為具足薩云若。須菩提！若十方諸佛念是行般若波羅蜜菩薩者，當知是菩薩成就佛不久。須菩提！一恒邊沙人悉使為魔，一一魔者所將官屬如一恒邊沙；假令爾所魔及將爾所官屬，欲共壞亂行般若波羅蜜菩薩者

【現代漢語翻譯】 現代漢語譯本 修習般若波羅蜜（Prajnaparamita，智慧的完美）。為什麼呢？因為五蘊（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）寂滅，眾生也寂滅。為什麼說五蘊寂滅，眾生也寂滅呢？因為五蘊寂滅，六波羅蜜（Sad-paramita，佈施、持戒、忍辱、精進、禪定、智慧）也寂滅；因為五蘊和六衰（六種衰敗的根源：貪、嗔、癡、慢、疑、不正見）寂滅，內外空寂以及有無空也寂滅；因為五蘊和六衰寂滅，十八性（Dasa-astadasa-dhatu，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，以及眼識、耳識、鼻識、舌識、身識、意識六識）也寂滅；五蘊寂滅，三十七道品（Bodhipaksika-dharma，通往覺悟的三十七種修行方法）、四禪（Dhyana，四種禪定狀態）、四等（Brahmavihara，慈、悲、喜、舍四種無量心）、以及四空定（Arupadhyana，四種無色界禪定）、四無礙慧（Pratisamvid，四種無礙的智慧：法無礙、義無礙、辭無礙、樂說無礙）也寂滅。因為五蘊寂滅，佛的十種力（Dasabala，佛的十種力量）、四無所畏（Catur-vaisaradya，佛的四種無畏）、大慈大悲（Maha-karuna，偉大的慈悲）以及十八不共法（Asta-dasa-avenika-buddha-dharma，佛獨有的十八種功德），薩云然（Sarvajna，一切智）也寂滅。菩薩聽到這些法都寂滅，心中不恐懼、不退縮、不膽怯，這就是修習般若波羅蜜。 佛告訴須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）說：『為什麼菩薩不恐懼、不懈怠地修習般若波羅蜜呢？』 須菩提回答說：『世尊！因為無所有所以不恐懼，因為寂靜所以不懈怠。菩薩因為這無所有和寂靜，所以不恐懼、不懈怠，修習般若波羅蜜。為什麼呢？因為恐懼和懈怠也是不可得見的。菩薩聽到恐懼也是不可得見的，就不再恐懼，這就是修習般若波羅蜜。為什麼呢？因為恐懼都是不可得見的。菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）這樣修行，諸天梵釋（Brahma-sakra，梵天和帝釋天）都會為他作禮。不僅諸天釋梵為修習般若波羅蜜的菩薩作禮，乃至首陀會（Suddhavasa，色界天中的凈居天）諸天都會為修習般若波羅蜜的菩薩作禮。須菩提！十方現在諸如來（Tathagata，佛的稱號之一）、無所著（Asakta，不執著）、等正覺（Samyaksambuddha，完全覺悟的佛陀），都會憶念這位修習般若波羅蜜的菩薩。修習般若波羅蜜的菩薩，是爲了具足五波羅蜜，爲了具足薩云若。須菩提！如果十方諸佛憶念這位修習般若波羅蜜的菩薩，應當知道這位菩薩成就佛道不久了。須菩提！假設一恒河沙數的人都變成魔，每一個魔所帶領的眷屬也如一恒河沙數；假設有這麼多魔和他們帶領的眷屬，想要共同破壞修習般若波羅蜜的菩薩，

【English Translation】 English version Practicing Prajnaparamita (Perfection of Wisdom). Why is that? Because the five skandhas (Panca-skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) are quiescent, so are sentient beings. Why is it that when the five skandhas are quiescent, sentient beings are also quiescent? Because when the five skandhas are quiescent, the six paramitas (Sad-paramita, the six perfections: generosity, morality, patience, diligence, meditation, and wisdom) are also quiescent; because the five skandhas and the six defilements (the six sources of decay: greed, hatred, delusion, pride, doubt, and wrong views) are quiescent, the emptiness of both internal and external, as well as the emptiness of existence and non-existence, are also quiescent; because the five skandhas and the six defilements are quiescent, the eighteen elements (Dasa-astadasa-dhatu, the six sense organs, the six sense objects, and the six consciousnesses) are also quiescent; when the five skandhas are quiescent, the thirty-seven factors of enlightenment (Bodhipaksika-dharma, the thirty-seven practices leading to enlightenment), the four dhyanas (Dhyana, the four meditative states), the four immeasurables (Brahmavihara, loving-kindness, compassion, joy, and equanimity), the four formless absorptions (Arupadhyana, the four formless meditative states), and the four unobstructed knowledges (Pratisamvid, the four unobstructed wisdoms: knowledge of the Dharma, knowledge of the meaning, knowledge of the language, and knowledge of eloquence) are also quiescent. Because the five skandhas are quiescent, the ten powers of the Buddha (Dasabala, the ten powers of a Buddha), the four fearlessnesses (Catur-vaisaradya, the four fearlessnesses of a Buddha), great compassion (Maha-karuna, great compassion), the eighteen unique qualities of a Buddha (Asta-dasa-avenika-buddha-dharma, the eighteen unique qualities of a Buddha), and Sarvajna (Sarvajna, omniscience) are also quiescent. When a Bodhisattva hears that all these dharmas are quiescent, their mind is not terrified, not discouraged, and not timid; this is practicing Prajnaparamita. The Buddha said to Subhuti (Subhuti, one of the Buddha's ten great disciples, known for his understanding of emptiness): 'Why does a Bodhisattva practice Prajnaparamita without fear or laziness?' Subhuti replied: 'World Honored One! Because of non-existence, there is no fear; because of quiescence, there is no laziness. Because of this non-existence and quiescence, a Bodhisattva practices Prajnaparamita without fear or laziness. Why is that? Because fear and laziness are also not attainable. When a Bodhisattva hears that fear is also unattainable, they are no longer afraid; this is practicing Prajnaparamita. Why is that? Because fear is not attainable. When a Bodhisattva-mahasattva (Bodhisattva-mahasattva, a great Bodhisattva) practices in this way, all the gods Brahma and Sakra (Brahma-sakra, Brahma and Indra) will pay homage to them. Not only will the gods Brahma and Sakra pay homage to the Bodhisattva who practices Prajnaparamita, but even the gods of Suddhavasa (Suddhavasa, the Pure Abodes in the Form Realm) will pay homage to the Bodhisattva who practices Prajnaparamita. Subhuti! All the Tathagatas (Tathagata, one of the titles of a Buddha), the unattached (Asakta, without attachment), the fully enlightened ones (Samyaksambuddha, a fully enlightened Buddha) in the ten directions will remember this Bodhisattva who practices Prajnaparamita. The Bodhisattva who practices Prajnaparamita does so to fulfill the five paramitas and to fulfill Sarvajna. Subhuti! If the Buddhas in the ten directions remember this Bodhisattva who practices Prajnaparamita, you should know that this Bodhisattva will soon achieve Buddhahood. Subhuti! Suppose that as many people as there are grains of sand in the Ganges River all become demons, and each demon has as many attendants as there are grains of sand in the Ganges River; suppose there are so many demons and their attendants, who want to jointly destroy the Bodhisattva who practices Prajnaparamita,

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，終不能壞。有二事魔不能中道壞菩薩。何等為二？一者、觀諸法皆空，二者、不捨眾生。復有二事，魔不能壞。何等為二？一者、所作如所言，二者、常念諸佛。菩薩如是行般若波羅蜜，諸天皆來勸助慰勞言：『善男子！今成阿耨多羅三耶三菩不久，是故莫得舍空、無相、無愿之行。』如是行者，無所歸仰者而受其歸仰，無有依護者則為作依護，無有覆蓋者而為作舍，為冥者作大明，為盲者作眼目。何以故？是菩薩行般若波羅蜜者，十方諸佛及眾菩薩、比丘僧眾，皆共稱揚說其名故。須菩提！譬如我說法時，稱揚讚歎寶造菩薩及識挽菩薩，我說法時稱譽妙樂佛國中諸菩薩修梵行者，我亦常稱譽彼諸正士。亦如十方諸佛歡喜顏色嘆說菩薩行般若波羅蜜者，從初發意菩薩欲具足行佛道，至阿耨多羅三耶三菩成薩云然，十方諸佛亦復歡喜顏色稱譽說之。所以者何？少有菩薩有能順行應佛業者。」

須菩提白佛言：「世尊！諸佛以歡喜顏色稱譽諸菩薩，為讚歎動還者、不動還者？」

佛告須菩提：「有行阿惟越致菩薩行般若波羅蜜者，亦有未受記莂菩薩行般若波羅蜜。有佛為是輩說法，佛亦復讚歎說之。若有菩薩在妙樂佛國所學者，佛亦讚歎說之，諸佛所可歡喜顏色讚歎說者。

「複次，須菩提！諸可行

{ "translations": [ "現代漢語譯本：最終不會被破壞。有兩種情況魔不能從中破壞菩薩。是哪兩種呢？第一，觀察一切法皆為空性；第二，不捨棄眾生。又有兩種情況，魔不能破壞。是哪兩種呢？第一，所做與所說一致；第二，常念諸佛。菩薩如此修行般若波羅蜜（paramita，意為「到彼岸」），諸天都會前來勸助慰勞說：『善男子！你成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」）的日子不遠了，所以不要捨棄空、無相、無愿的修行。』如此修行的人，沒有依靠的人會以他為依靠，沒有保護的人會以他為保護，沒有遮蔽的人會以他為遮蔽，為黑暗的人帶來光明，為盲人帶來眼睛。為什麼呢？因為這位修行般若波羅蜜的菩薩，十方諸佛以及眾菩薩、比丘僧眾，都會共同稱揚他的名號。須菩提（Subhuti，佛陀的弟子）！譬如我說法時，稱揚讚歎寶造菩薩和識挽菩薩，我說法時稱譽妙樂佛國中那些修行梵行的菩薩，我也常常稱譽那些正士。也像十方諸佛歡喜地稱讚修行般若波羅蜜的菩薩一樣，從初發菩提心（bodhicitta，意為「覺悟之心」）的菩薩想要圓滿佛道，直到成就阿耨多羅三藐三菩提，十方諸佛也會歡喜地稱讚他們。這是為什麼呢？因為很少有菩薩能夠順應佛的教業而修行。」 , "須菩提問佛說：『世尊！諸佛以歡喜的臉色稱讚諸菩薩，是讚歎退轉的菩薩，還是不退轉的菩薩呢？』", "佛告訴須菩提：『有修行阿惟越致（avaivartika，意為「不退轉」）的菩薩在修行般若波羅蜜，也有尚未受記的菩薩在修行般若波羅蜜。有佛為這些菩薩說法，佛也會讚歎他們。如果有菩薩在妙樂佛國所學習的，佛也會讚歎他們，諸佛所歡喜稱讚的都是這些菩薩。』", "『再者，須菩提！諸可行" ], "english_translations": [ "English version: Ultimately, it cannot be destroyed. There are two things that Mara (demon) cannot use to disrupt a Bodhisattva. What are the two? First, observing that all dharmas (phenomena) are empty; second, not abandoning sentient beings. There are also two things that Mara cannot destroy. What are the two? First, acting in accordance with one's words; second, constantly remembering all Buddhas. When a Bodhisattva practices Prajna Paramita (perfection of wisdom), all the devas (gods) come to encourage and comfort him, saying: 'Good man! Your attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment) is not far off, therefore, do not abandon the practice of emptiness, non-form, and non-desire.' Such a practitioner becomes a refuge for those who have no refuge, a protector for those who have no protection, a shelter for those who have no shelter, a great light for those in darkness, and eyes for the blind. Why is this so? Because this Bodhisattva who practices Prajna Paramita is praised by all the Buddhas of the ten directions, as well as by all the Bodhisattvas and the Sangha (monastic community). Subhuti (a disciple of the Buddha)! For example, when I preach the Dharma, I praise and extol Bodhisattva Baozao and Bodhisattva Shiwan. When I preach the Dharma, I praise the Bodhisattvas in the Land of Wonderful Joy who practice pure conduct. I also often praise those righteous ones. Just as the Buddhas of the ten directions joyfully praise the Bodhisattvas who practice Prajna Paramita, from the initial arising of Bodhicitta (the mind of enlightenment) when a Bodhisattva wishes to perfect the path of the Buddha, until the attainment of Anuttara-samyak-sambodhi, the Buddhas of the ten directions also joyfully praise them. Why is this so? Because there are few Bodhisattvas who can follow the Buddha's teachings and practice accordingly.'", "Subhuti asked the Buddha: 'World Honored One! When the Buddhas praise the Bodhisattvas with joyful expressions, are they praising those who regress or those who do not regress?'", "The Buddha told Subhuti: 'There are Bodhisattvas who practice Prajna Paramita and are Avaivartika (non-regressing), and there are also Bodhisattvas who practice Prajna Paramita who have not yet received a prediction. When a Buddha preaches the Dharma to these Bodhisattvas, the Buddha also praises them. If there are Bodhisattvas who are learning in the Land of Wonderful Joy, the Buddha also praises them. Those whom the Buddhas joyfully praise are these Bodhisattvas.'", "'Furthermore, Subhuti! All that can be done'" ] }

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般若波羅蜜菩薩，知諸法無所生，未得無所從生；知諸法空，亦未得無所從生；知諸法凈，亦未得無所從生；知諸法無所有、無有堅固，亦復未得無所從生。諸佛歡喜顏色讚歎是輩菩薩，稱譽說其名字。是輩菩薩摩訶薩，以為滅羅漢、辟支佛地，當受記莂于阿耨多羅三耶三菩地。有行般若波羅蜜菩薩者，諸佛皆歡喜稱譽讚歎之，亦當住于阿惟越致地逮薩云然。

「複次，須菩提！聞說般若波羅蜜時，亦不狐疑不卻不懈如來、無所著、等正覺所說教。是菩薩當復至妙樂佛所，聞是般若波羅蜜。妙樂佛土彼諸正士見是間善男子、善女人，亦復歡喜。是人曾行般若波羅蜜故來生是間，亦當復得深般若波羅蜜，如諸佛教住于阿惟越致地。須菩提！是故當知，般若波羅蜜音聲多有所饒益。般若波羅蜜音聲尚有所饒益乃爾，何況有行般若波羅蜜，所行如教，住于薩云然者。」

須菩提白佛言：「世尊！不離如教住，不離如者則為無所有。云何住薩云然？世尊！解脫如者無所得法，誰住如者？誰住如中？誰逮覺者？誰住于如？誰說法者？如尚不可得見，誰有住如者？誰逮覺者？是處不然。」

佛告須菩提：「如汝所言，如者無生亦無有滅，如住無異不生滅者，誰當住是中成阿惟三佛者？誰說法者？是皆無所有。」

【現代漢語翻譯】 現代漢語譯本 修習般若波羅蜜的菩薩，了知一切法無所生，並非從無所生而來；了知一切法性空，也並非從無所生而來；了知一切法清凈，也並非從無所生而來；了知一切法無所有、沒有堅固性，也並非從無所生而來。諸佛歡喜讚歎這些菩薩，稱揚他們的名字。這些菩薩摩訶薩，將超越羅漢、辟支佛的境界，當在阿耨多羅三藐三菩提（無上正等正覺）中受記。有修習般若波羅蜜的菩薩，諸佛都歡喜稱讚他們，也將安住于阿惟越致地（不退轉地），證得薩云然（一切智）。

『再者，須菩提！聽聞宣說般若波羅蜜時，不懷疑、不退卻、不懈怠如來、無所著、等正覺所說的教法。這位菩薩將再次到達妙樂佛的處所，聽聞這般若波羅蜜。妙樂佛國土的那些正士見到這個世界的善男子、善女人，也同樣歡喜。這個人因為曾經修習般若波羅蜜而來到這裡，也將再次獲得甚深的般若波羅蜜，如同諸佛所教導的那樣安住于阿惟越致地。須菩提！因此應當知道，般若波羅蜜的聲音有很大的利益。般若波羅蜜的聲音尚且有如此大的利益，更何況是修習般若波羅蜜，所行如教，安住于薩云然的人呢？』

須菩提對佛說：『世尊！不離如教而住，不離如者就等於無所有。如何安住于薩云然呢？世尊！解脫如者是無所得之法，誰安住于如者？誰安住于如中？誰證得覺悟？誰安住于如？誰說法呢？如尚且不可得見，誰能安住于如？誰能證得覺悟？這個道理不成立。』

佛告訴須菩提：『正如你所說，如者無生也無滅，如的安住與不生滅沒有差別，誰能安住其中成就阿惟三佛（無上正等正覺）？誰說法呢？這些都是無所有的。』

【English Translation】 English version Bodhisattvas who practice Prajnaparamita (Perfection of Wisdom), know that all dharmas (phenomena) are without origination, not arising from non-origination; they know that all dharmas are empty, also not arising from non-origination; they know that all dharmas are pure, also not arising from non-origination; they know that all dharmas are without substance, without firmness, also not arising from non-origination. The Buddhas rejoice and praise these Bodhisattvas, extolling their names. These Bodhisattva-Mahasattvas (great beings), will transcend the realms of Arhats and Pratyekabuddhas (solitary Buddhas), and will receive predictions of Buddhahood in Anuttara-samyak-sambodhi (supreme perfect enlightenment). Those Bodhisattvas who practice Prajnaparamita, all Buddhas rejoice, praise, and extol them, and they will also abide in the Avinivartaniya (non-retrogressive) stage, attaining Sarvajnana (all-knowing wisdom).

'Furthermore, Subhuti! When hearing the Prajnaparamita being taught, they do not doubt, retreat, or become lazy regarding the teachings of the Tathagata (Thus Come One), the Unattached One, the Perfectly Enlightened One. This Bodhisattva will again reach the place of the Buddha Wonderful Joy, and hear this Prajnaparamita. The righteous ones in the Buddha-land of Wonderful Joy, seeing the good men and good women of this world, will also rejoice. This person, having practiced Prajnaparamita, comes to be born here, and will again attain profound Prajnaparamita, abiding in the Avinivartaniya stage as taught by the Buddhas. Subhuti! Therefore, you should know that the sound of Prajnaparamita is of great benefit. If the sound of Prajnaparamita is so beneficial, how much more so are those who practice Prajnaparamita, acting according to the teachings, and abiding in Sarvajnana?'

Subhuti said to the Buddha, 'World Honored One! Not departing from abiding as taught, not departing from Suchness is equivalent to having nothing. How does one abide in Sarvajnana? World Honored One! Liberation from Suchness is a dharma of non-attainment, who abides in Suchness? Who abides in Suchness? Who attains enlightenment? Who abides in Suchness? Who teaches the Dharma? Since Suchness is not even attainable, who can abide in Suchness? Who can attain enlightenment? This reasoning is not valid.'

The Buddha told Subhuti, 'As you have said, Suchness is without origination and without cessation, the abiding of Suchness is no different from non-origination and non-cessation, who can abide in it and achieve Anuttara-samyak-sambuddha (supreme perfect enlightenment)? Who teaches the Dharma? These are all without substance.'

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釋提桓因白佛言：「世尊！般若波羅蜜者甚深，菩薩欲成阿耨多羅三耶三菩甚難得。何以故？亦無住如者，亦無成阿惟三佛者，亦無說法者。雖無所見、無所有，聞是不恐不怖。」

須菩提語釋提桓因言：「拘翼！如拘翼所言，菩薩甚奇甚特！于深法中亦無狐疑亦無追喜，諸法皆空，誰狐疑有進退意者？」

釋提桓因語須菩提：「如尊者所言，但說空事，無所掛礙。譬如仰射空中，箭去無礙。尊者須菩提所說，亦無所著。」

摩訶般若波羅蜜囑累品第六十七

於是釋提桓因白佛言：「世尊！我所說者頗為隨順為應法不？」

佛言：「如是，如是！拘翼！汝所說問者為順事形，無有謬誤。」

釋提桓因言：「世尊！尊者須菩提所說甚可奇異。所說不離空、無相、無愿，不離三十七品亦不離於道。」

佛告釋提桓因言：「拘翼！長老須菩提常行空，行六波羅蜜亦不有，何況有行者？三十七品亦不有，何況有行者？禪、惟無、三昧、三昧越亦不有，四無所畏、四無礙慧、四等、大慈大悲、十力、佛十八法亦不有，何況有行者？道亦不有，何況欲得者？薩云然亦然亦不有，何況有行者？如來尚不有，誰當爲如來者？無所從生亦不有，何況有證欲得之者？相亦不有，何況有

【現代漢語翻譯】 現代漢語譯本 釋提桓因（帝釋天）對佛說：『世尊！般若波羅蜜（以智慧到達彼岸）非常深奧，菩薩想要成就阿耨多羅三藐三菩提（無上正等正覺）非常困難。為什麼呢？因為沒有一個『住如』（安住于真如實相）的人，也沒有一個成就阿耨多羅三藐三菩提的人，也沒有一個說法的人。雖然沒有所見、沒有所有，聽到這些也不恐懼不害怕。』 須菩提對釋提桓因說：『拘翼（帝釋天的別稱）！正如你所說，菩薩非常奇特！在如此深奧的佛法中，既沒有疑惑也沒有欣喜，因為一切法都是空性的，誰會疑惑而產生進退之心呢？』 釋提桓因對須菩提說：『正如尊者所說，只是在談論空性，沒有任何障礙。譬如向上射箭，箭在空中飛過沒有任何阻礙。尊者須菩提所說的，也是沒有任何執著的。』 《摩訶般若波羅蜜囑累品》第六十七 於是釋提桓因對佛說：『世尊！我所說的，是否符合佛法，是否順應真理呢？』 佛說：『是的，是的！拘翼！你所說的和所問的，都符合實情，沒有任何錯誤。』 釋提桓因說：『世尊！尊者須菩提所說的非常奇特。他所說的，不離空、無相、無愿，不離三十七道品，也不離於道。』 佛告訴釋提桓因說：『拘翼！長老須菩提常常修行空性，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）也不執著于有，何況有修行的人呢？三十七道品也不執著于有，何況有修行的人呢？禪定、解脫、三昧、三昧超越也不執著于有，四無所畏、四無礙辯才、四等心、大慈大悲、十力、佛的十八不共法也不執著于有，何況有修行的人呢？道也不執著于有，何況有想要得到道的人呢？一切智（薩云然）也不執著于有，何況有修行的人呢？如來尚且不執著于有，誰又能成為如來呢？無所從來生也不執著于有，何況有想要證得的人呢？相也不執著于有，何況有

【English Translation】 English version Shakra, Lord of the Devas (Śakra devānām indra), said to the Buddha, 『World Honored One! The Perfection of Wisdom (Prajñāpāramitā) is very profound, and it is very difficult for a Bodhisattva to achieve Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). Why is that? Because there is no one who 『abides in suchness』 (niḥsvabhāva), no one who achieves Anuttarā-samyak-saṃbodhi, and no one who teaches the Dharma. Although there is nothing to see and nothing to possess, hearing this, one is neither afraid nor terrified.』 Subhuti said to Shakra, 『Kauśika (another name for Shakra)! As you have said, Bodhisattvas are very wondrous and extraordinary! In such profound Dharma, they have neither doubt nor joy, because all dharmas are empty. Who would doubt and have thoughts of advancing or retreating?』 Shakra said to Subhuti, 『As the Venerable One has said, you only speak of emptiness, without any hindrance. It is like shooting an arrow upwards into the sky, the arrow goes without obstruction. What Venerable Subhuti has said is also without any attachment.』 Chapter Sixty-Seven: Entrustment of the Great Perfection of Wisdom (Mahāprajñāpāramitā) Then Shakra said to the Buddha, 『World Honored One! Is what I have said in accordance with the Dharma and in accordance with the truth?』 The Buddha said, 『Yes, yes! Kauśika! What you have said and asked is in accordance with the reality, without any error.』 Shakra said, 『World Honored One! What Venerable Subhuti has said is very extraordinary. What he speaks of does not depart from emptiness, signlessness, and wishlessness, does not depart from the thirty-seven factors of enlightenment, and does not depart from the path.』 The Buddha said to Shakra, 『Kauśika! The elder Subhuti always practices emptiness, and he does not cling to the six perfections (pāramitās) of giving, morality, patience, diligence, meditation, and wisdom, let alone the one who practices them. He does not cling to the thirty-seven factors of enlightenment, let alone the one who practices them. He does not cling to meditation, liberation, samadhi, and the transcendence of samadhi, nor to the four fearlessnesses, the four unobstructed wisdoms, the four immeasurables, great compassion, the ten powers, and the eighteen unique qualities of a Buddha, let alone the one who practices them. He does not cling to the path, let alone the one who desires to attain it. He does not cling to omniscience (sarvajñatā), let alone the one who practices it. Even the Tathagata (Thus Come One) does not cling to existence, so who can be the Tathagata? He does not cling to the fact that there is no arising from anywhere, let alone the one who desires to attain it. He does not cling to signs, let alone the one who

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身有受三十二相者？諸好亦不有，何況有欲得八十種好者？所以者何？拘翼！須菩提者，一切諸法以寂行故。須菩提者，無所有行，為以空行、為無相行、為無願行。拘翼！是則為須菩提行。如須菩提所行，比菩薩摩訶薩行般若波羅蜜行，百倍千倍巨億萬倍不得為比。何以故？菩薩摩訶薩行般若波羅蜜者，比羅漢、辟支佛、菩薩摩訶薩為最上尊，除諸如來，無有過者。是故菩薩摩訶薩欲出諸天、世間人民上者，當行般若波羅蜜。何以故？菩薩摩訶薩行般若波羅蜜，出聲聞、辟支佛上，住于菩薩地，具足佛法，逮薩云然，便得如來。」

爾時坐中諸忉利天，以文陀羅花而散佛上。爾時六千比丘整頓衣服已，從坐起，為佛作禮長跪佛前，以佛威神，諸文陀羅花各各滿掬持散佛上。散花已訖，皆同時白言：「我等，世尊！當奉妙行如諸佛所行，諸羅漢、辟支佛所不能及處。」

爾時世尊知諸比丘意便笑。如諸佛常法，五色光從口出，遍照十方還繞身三匝從頂而入。阿難從坐起，整衣服，先下右膝長跪，白佛言：「佛不妄笑，愿聞其意。」

佛告阿難：「是六千比丘后當來世，劫名多樓波尼，于彼劫中皆當成佛，號散花如來、無所著、等正覺。是諸如來，國土皆等，比丘僧數亦各各等，其佛壽命亦等，其壽

【現代漢語翻譯】 現代漢語譯本：

『身上有三十二相嗎？』連諸種細微的好相都沒有，更何況想要得到八十種好相呢？這是為什麼呢？拘翼！須菩提（佛陀的十大弟子之一，以解空第一著稱）的修行，是因為一切諸法都以寂靜為本性。須菩提的修行，是無所執著的修行，是以空性而修行，是以無相而修行，是以無愿而修行。拘翼！這就是須菩提的修行。像須菩提所修行的，與菩薩摩訶薩（大菩薩）所修行的般若波羅蜜（以智慧到達彼岸）相比，百倍、千倍、巨億萬倍都不能相比。為什麼呢？菩薩摩訶薩修行般若波羅蜜，比羅漢（斷盡煩惱的修行者）、辟支佛（無師自悟的修行者）、菩薩摩訶薩更為至上尊貴，除了諸如來（佛陀的稱號），沒有誰能超過他們。因此，菩薩摩訶薩想要超越諸天、世間人民，應當修行般若波羅蜜。為什麼呢？菩薩摩訶薩修行般若波羅蜜，超越聲聞（聽聞佛法而修行的弟子）、辟支佛，安住于菩薩的果位，具足佛法，證得一切智，便能成就如來。」

「當時，在座的諸忉利天（欲界六天之一，帝釋天所居之處），用文陀羅花（一種天界的花）散在佛的身上。當時，六千比丘整理好衣服后，從座位上站起來，向佛作禮，長跪在佛前。憑藉佛的威神力，諸文陀羅花各自滿掬，持散在佛的身上。散花完畢后，他們同時說道：『世尊！我們應當奉行像諸佛所修行的妙行，那是諸羅漢、辟支佛所不能達到的境界。』

當時，世尊知道諸比丘的心意，便笑了。像諸佛的常法一樣，五色光從口中發出，遍照十方，然後環繞身體三圈，從頭頂進入。阿難（佛陀的十大弟子之一，以多聞第一著稱）從座位上站起來，整理好衣服，先下右膝長跪，對佛說：『佛不會無緣無故地笑，希望能夠聽聞其中的含義。』

佛告訴阿難：『這六千比丘將來在後世，劫名為多樓波尼，在那一劫中都將成佛，號為散花如來、無所著、等正覺。這些如來的國土都相同，比丘僧的數量也各自相同，他們的佛壽也相同，他們的壽命 現代漢語譯本：也相同。』

【English Translation】 English version:

'Does the body possess the thirty-two marks?' Even the subtle good marks are not present, how much less the desire to obtain the eighty minor marks? Why is this so? Kausika! Subhuti's (one of the Buddha's ten great disciples, known for his understanding of emptiness) practice is because all dharmas are inherently quiescent. Subhuti's practice is a practice of non-attachment, a practice based on emptiness, a practice based on no-form, and a practice based on no-desire. Kausika! This is Subhuti's practice. Compared to the practice of a Bodhisattva Mahasattva (a great Bodhisattva) who practices Prajnaparamita (perfection of wisdom), Subhuti's practice is not comparable by a hundred, a thousand, a hundred million, or a trillion times. Why is this? A Bodhisattva Mahasattva who practices Prajnaparamita is the most supreme and venerable among Arhats (practitioners who have extinguished all defilements), Pratyekabuddhas (practitioners who attain enlightenment on their own), and Bodhisattva Mahasattvas. Except for the Tathagatas (a title for the Buddha), no one surpasses them. Therefore, a Bodhisattva Mahasattva who wishes to surpass the gods and the people of the world should practice Prajnaparamita. Why is this? A Bodhisattva Mahasattva who practices Prajnaparamita surpasses Sravakas (disciples who practice by hearing the Dharma) and Pratyekabuddhas, dwells in the Bodhisattva stage, fulfills the Buddha's Dharma, attains omniscience, and then becomes a Tathagata.'

'At that time, the gods of Trayastrimsa (one of the six heavens of the desire realm, the abode of Indra) in the assembly scattered Mandarava flowers (a type of celestial flower) upon the Buddha. At that time, six thousand Bhikkhus (monks) adjusted their robes, rose from their seats, bowed to the Buddha, and knelt before him. By the Buddha's majestic power, each of the Mandarava flowers filled their hands, and they scattered them upon the Buddha. After scattering the flowers, they all said in unison: 'World Honored One! We shall practice the wonderful practices as practiced by the Buddhas, which are beyond the reach of Arhats and Pratyekabuddhas.'

At that time, the World Honored One, knowing the thoughts of the Bhikkhus, smiled. As is the usual practice of the Buddhas, five-colored light emanated from his mouth, illuminating the ten directions, then circled his body three times, and entered through the top of his head. Ananda (one of the Buddha's ten great disciples, known for his great memory) rose from his seat, adjusted his robes, first knelt on his right knee, and said to the Buddha: 'The Buddha does not smile without a reason, I wish to hear its meaning.'

The Buddha told Ananda: 'These six thousand Bhikkhus will in the future, in a kalpa (an eon) named Taropani, all become Buddhas in that kalpa, named the Scattered Flower Tathagata, the Unattached One, the Perfectly Enlightened One. The lands of these Tathagatas will all be the same, the number of their Bhikkhu Sangha (monastic community) will also be the same, their Buddha's lifespan will also be the same, and their lifespan English version: will also be the same.'

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各千歲。作佛時，各各盡世雨五色花。」

佛告阿難：「是諸比丘於是壽命終，在所生處常當出家為道久久共俱，然後乃成阿耨多羅三耶三菩。

「複次，阿難！菩薩摩訶薩欲得最妙之行者，當行般若波羅蜜。菩薩欲為如來者，當行般若波羅蜜。阿難！若有善男子、善女人行般若波羅蜜者，當知是人從人道中來，或從兜術天上來。當知是人從人道中廣聞般若波羅蜜，亦從兜術天上廣聞般若波羅蜜；從本聞其中慧所致。若有善男子、善女人聞是深般若波羅蜜，書持受學諷誦行者，轉復教人行菩薩道者、說其中事。是善男子、善女人當作是知，如從佛聞亦無有異。當知是人從過去諸佛作善本功德以來，是善男子、善女人不于聲聞辟支佛法中作功德，亦不從聲聞所聞是般若波羅蜜。阿難！若有善男子、善女人聞是深般若波羅蜜，讀誦受持能解中義廣宣教人，當知是人如面見佛無異。

「複次，阿難！若善男子、善女人聞說是深般若波羅蜜時，不驚不怖倍復喜者，當知是人以從過去佛所作行所致，久與善知識相得所致。是善男子、善女人從過去佛作善本以來，終不失三乘之事，以精進意行六波羅蜜乃至薩云然，亦當莊事精勤，久當堅固行六波羅蜜至薩云然，不住羅漢、辟支佛地。是故，阿難！以般若波羅蜜

【現代漢語翻譯】 現代漢語譯本：他們各自活到一千歲。當他們成佛時，各自的世界都會降下五色花雨。 佛陀告訴阿難：『這些比丘在壽命終結后，無論轉生到哪裡，都會常常出家修行，長久地在一起，然後最終成就阿耨多羅三藐三菩提（無上正等正覺）。』 『再者，阿難！菩薩摩訶薩（大菩薩）如果想要獲得最殊勝的修行，應當修習般若波羅蜜（智慧到彼岸）。菩薩如果想要成為如來（佛），應當修習般若波羅蜜。阿難！如果有善男子、善女人修習般若波羅蜜，應當知道這個人是從人道中來的，或者從兜率天（欲界天之一）上來的。應當知道這個人從人道中廣泛聽聞般若波羅蜜，也從兜率天上廣泛聽聞般若波羅蜜；從根本上就聽聞過其中的智慧。如果有善男子、善女人聽聞這甚深的般若波羅蜜，書寫、受持、學習、諷誦、修行，進而教導他人修行菩薩道，宣說其中的道理。這個善男子、善女人應當知道，這如同從佛陀那裡聽聞一樣，沒有任何差別。應當知道這個人從過去諸佛那裡積累善根功德以來，這個善男子、善女人不在聲聞（聽聞佛法而悟道者）、辟支佛（獨覺）的法中積累功德，也不從聲聞那裡聽聞這般若波羅蜜。阿難！如果有善男子、善女人聽聞這甚深的般若波羅蜜，讀誦、受持、能夠理解其中的含義，廣泛地宣說教導他人，應當知道這個人如同親眼見到佛陀一樣，沒有任何差別。』 『再者，阿難！如果善男子、善女人聽聞這甚深的般若波羅蜜時，不感到驚恐害怕，反而更加歡喜，應當知道這個人是因為從過去佛那裡修行所致，長久以來與善知識相遇所致。這個善男子、善女人從過去佛那裡積累善根以來，最終不會失去三乘（聲聞乘、緣覺乘、菩薩乘）的修行，以精進的心意修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）乃至薩云然（一切種智），也應當莊嚴精勤，長久地堅定修行六波羅蜜直至薩云然，不會停留在羅漢（阿羅漢）、辟支佛的境界。因此，阿難！要以般若波羅蜜』

【English Translation】 English version: Each will live for a thousand years. When they become Buddhas, each of their worlds will rain down five-colored flowers. The Buddha told Ananda, 『These monks, upon the end of their lives, wherever they are reborn, will always leave home to practice, staying together for a long time, and then finally achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment).』 『Furthermore, Ananda! If a Bodhisattva Mahasattva (great Bodhisattva) wishes to attain the most excellent practice, they should practice Prajna Paramita (perfection of wisdom). If a Bodhisattva wishes to become a Tathagata (Buddha), they should practice Prajna Paramita. Ananda! If there are good men or good women who practice Prajna Paramita, know that these people have come from the human realm, or from the Tushita Heaven (one of the heavens in the desire realm). Know that these people have widely heard Prajna Paramita in the human realm, and have also widely heard Prajna Paramita in the Tushita Heaven; they have heard the wisdom within it from the very beginning. If there are good men or good women who hear this profound Prajna Paramita, write it down, uphold it, study it, recite it, practice it, and further teach others to practice the Bodhisattva path, explaining its principles, these good men or good women should know that it is the same as hearing it from the Buddha, without any difference. Know that these people, since accumulating good roots and merits from past Buddhas, have not accumulated merits in the Dharma of Sravakas (those who attain enlightenment by hearing the Buddha's teachings) or Pratyekabuddhas (solitary realizers), nor have they heard this Prajna Paramita from Sravakas. Ananda! If there are good men or good women who hear this profound Prajna Paramita, read it, uphold it, understand its meaning, and widely proclaim and teach it to others, know that these people are no different from seeing the Buddha face to face.』 『Furthermore, Ananda! If good men or good women, upon hearing this profound Prajna Paramita, are not startled or afraid, but rather rejoice even more, know that this is because of the practice they have done with past Buddhas, and because they have long been in contact with good teachers. These good men or good women, since accumulating good roots from past Buddhas, will ultimately not lose the practice of the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), with diligent intention they will practice the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) up to Sarvajnana (omniscience), and they should also diligently adorn themselves, and for a long time firmly practice the Six Paramitas up to Sarvajnana, not dwelling in the state of Arhats (Arahats) or Pratyekabuddhas. Therefore, Ananda! It is through Prajna Paramita』

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囑累汝。阿難！我所說諸法，除般若波羅蜜，悉亡悉失，其過可可耳。汝持是深般若波羅蜜，若忘失一句、舍一句、亡一句，汝過甚多。是故，阿難！以是深般若波羅蜜囑累汝，當善持善受善諷誦唸。若有善男子、善女人受持般若波羅蜜，諷誦守行者，則為受持過去當來現在諸佛之道。若有善男子、善女人以名華名香、繒蓋幢幡用供養我者，當供養般若波羅蜜。其有供養般若波羅蜜者，以為供養過去當來今現在諸佛已。若有善男子、善女人聞說深般若波羅蜜，于中起恭敬意者，則為供養過去當來今現在諸佛已。阿難！汝若恭敬慈於我者，當恭敬慈于般若波羅蜜。若書是般若波羅蜜時，亦當恭敬，慎莫失一句。是故，阿難！持般若波羅蜜囑累于汝。如我今於三界中尊！般若波羅蜜亦復是尊。我所囑累大有餘事耳，我今持以般若波羅蜜囑累汝。是故，阿難！當宣語諸天、龍神、諸世間人，普令聞知。諸不欲舍如來三寶者，不欲棄去來今佛道者，慎莫棄捨般若波羅蜜，是者則我道之法御。若有善男子、善女人受持般若波羅蜜，諷誦讀習念守行者，轉復教人演其中義、分別解說者，是人疾得阿耨多羅三耶三菩，得薩云然不久。何以故？阿難！諸佛如來道者，皆出般若波羅蜜中，諸去來今佛皆從般若波羅蜜中出。是故，阿難！菩

【現代漢語翻譯】 現代漢語譯本：我囑咐你，阿難（Ananda）！我所說的所有法，除了般若波羅蜜（Prajnaparamita，意為智慧的完美）之外，都會消亡和失去，那過失還算小。你受持這甚深的般若波羅蜜，如果遺忘一句、捨棄一句、丟失一句，你的過失就非常大。因此，阿難！我將這甚深的般若波羅蜜囑咐給你，你應當好好地受持、好好地領受、好好地諷誦和憶念。如果有善男子、善女人受持般若波羅蜜，諷誦、守護和奉行，那就是受持過去、未來、現在諸佛的道。如果有善男子、善女人用名貴的花、名貴的香、絲綢傘蓋、幢幡來供養我，應當用這些來供養般若波羅蜜。供養般若波羅蜜，就等於供養了過去、未來、現在諸佛。如果有善男子、善女人聽聞宣說甚深的般若波羅蜜，心中生起恭敬之意，就等於供養了過去、未來、現在諸佛。阿難！你如果對我恭敬慈愛，就應當對般若波羅蜜恭敬慈愛。書寫這部般若波羅蜜時，也應當恭敬，千萬不要遺失一句。因此，阿難！我將受持般若波羅蜜的重任囑咐給你。正如我如今在三界（欲界、色界、無色界）中最為尊貴一樣，般若波羅蜜也是最尊貴的。我所囑咐的還有很多其他的事情，但我現在用般若波羅蜜來囑咐你。因此，阿難！應當向諸天、龍神、世間眾人宣說，普遍讓他們知曉。那些不願捨棄如來三寶（佛、法、僧），不願拋棄過去、未來、現在佛道的人，千萬不要捨棄般若波羅蜜，這才是我的道法之根本。如果有善男子、善女人受持般若波羅蜜，諷誦、讀習、憶念、守護和奉行，進而教導他人演說其中的意義、分別解釋，這個人很快就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，意為無上正等正覺），很快就能獲得一切智慧。為什麼呢？阿難！諸佛如來的道，都出自般若波羅蜜，過去、未來、現在的諸佛都從般若波羅蜜中產生。因此，阿難！菩薩 薩摩訶薩（Bodhisattva-mahasattva，意為大菩薩）應當學習般若波羅蜜，應當受持般若波羅蜜，應當諷誦般若波羅蜜，應當守護般若波羅蜜，應當奉行般若波羅蜜。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。阿難！我以般若波羅蜜囑咐你，你應當受持，應當奉行，應當廣為宣說，應當教導他人。

【English Translation】 English version: I entrust to you, Ananda! All the dharmas I have spoken, except for the Prajnaparamita (Perfection of Wisdom), will perish and be lost, and that fault would be minor. You uphold this profound Prajnaparamita; if you forget one phrase, abandon one phrase, or lose one phrase, your fault will be very great. Therefore, Ananda! I entrust this profound Prajnaparamita to you; you should uphold it well, receive it well, recite it well, and remember it well. If there are good men or good women who uphold the Prajnaparamita, recite it, guard it, and practice it, they are upholding the path of all Buddhas of the past, future, and present. If there are good men or good women who use precious flowers, precious incense, silk canopies, and banners to make offerings to me, they should use these to make offerings to the Prajnaparamita. Making offerings to the Prajnaparamita is equivalent to making offerings to all Buddhas of the past, future, and present. If there are good men or good women who hear the profound Prajnaparamita being spoken and generate a respectful mind, they are equivalent to making offerings to all Buddhas of the past, future, and present. Ananda! If you are respectful and loving towards me, you should be respectful and loving towards the Prajnaparamita. When writing this Prajnaparamita, you should also be respectful and be careful not to lose a single phrase. Therefore, Ananda! I entrust to you the responsibility of upholding the Prajnaparamita. Just as I am the most honored in the three realms (the desire realm, the form realm, and the formless realm), the Prajnaparamita is also the most honored. There are many other things I could entrust, but now I entrust the Prajnaparamita to you. Therefore, Ananda! You should proclaim to the gods, dragons, and all people in the world, making them universally aware. Those who do not wish to abandon the Three Jewels of the Tathagata (Buddha, Dharma, Sangha), and do not wish to abandon the path of the Buddhas of the past, future, and present, should not abandon the Prajnaparamita, for it is the very foundation of my Dharma. If there are good men or good women who uphold the Prajnaparamita, recite it, study it, remember it, guard it, and practice it, and further teach others to expound its meaning and explain it in detail, that person will quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) and will soon obtain all wisdom. Why is that? Ananda! The path of all Buddhas, the Tathagatas, comes from the Prajnaparamita; all Buddhas of the past, future, and present arise from the Prajnaparamita. Therefore, Ananda! Bodhisattvas Mahasattvas (Great Bodhisattvas) should learn the Prajnaparamita, should uphold the Prajnaparamita, should recite the Prajnaparamita, should guard the Prajnaparamita, and should practice the Prajnaparamita. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others. Ananda! I entrust the Prajnaparamita to you; you should uphold it, you should practice it, you should widely proclaim it, and you should teach others.

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薩欲得般若波羅蜜者，當學六波羅蜜。何以故？阿難！六波羅蜜者，菩薩之母，生諸菩薩故。諸學六波羅蜜者，皆當於中成阿耨多羅三耶三菩。是故，阿難！持六波羅蜜倍囑累汝。六波羅蜜者，是諸如來、無所著、等正覺之法藏；六波羅蜜者，無盡之藏。諸去來今佛轉法輪教化眾生者，皆以六波羅蜜為藏。諸去來今佛，皆於六波羅蜜中學成阿耨多羅三耶三菩。諸去來今佛諸弟子，皆學六波羅蜜而般泥洹，甫當般泥洹者亦當學是六波羅蜜。阿難！汝若教三千大千剎土中為弟子者說法，皆令成就得阿羅漢。雖有是教，未為我弟子之教。不如以般若波羅蜜一句，如法教菩薩令學，是則為我弟子之教。阿難！我屬所說三千大千國土，教滿中人皆令得羅漢行，行六波羅蜜，所作功德寧為多不？」

阿難言：「甚多。世尊！」

佛言：「阿難！不如我弟子說般若波羅蜜一日教諸菩薩；若不能一日，日中可；不能至日中，食時可；不能至食時，彈指頃；其福勝度爾所羅漢。所以者何？一菩薩之德，出過一切諸羅漢、辟支佛上。何以故？是菩薩自欲成阿耨多羅三耶三菩，復勸助安慰一切眾生，復欲令成阿耨多羅三耶三菩。阿難，行六波羅蜜、三十七品至薩云然，增益功德，成阿耨多羅三耶三菩，終不中還。」

說是

【現代漢語翻譯】 現代漢語譯本：佛陀對阿難說：『如果有人想要獲得般若波羅蜜（智慧的完美），就應當學習六波羅蜜（六種到達彼岸的方法）。為什麼呢？阿難！六波羅蜜是菩薩的母親，因為它們能生出諸菩薩。所有學習六波羅蜜的人，都將從中成就阿耨多羅三藐三菩提（無上正等正覺）。因此，阿難！我特別囑咐你要堅持六波羅蜜。六波羅蜜是諸如來（佛的稱號）、無所著（不執著）、等正覺（完全覺悟）的法藏；六波羅蜜是無盡的寶藏。過去、現在、未來的佛陀轉法輪（宣講佛法）教化眾生，都以六波羅蜜為根本。過去、現在、未來的佛陀，都是通過學習六波羅蜜而成就阿耨多羅三藐三菩提。過去、現在、未來佛陀的弟子，都是學習六波羅蜜而般涅槃（完全寂滅），即將般涅槃的人也應當學習這六波羅蜜。阿難！如果你教導三千大千世界中的弟子，讓他們都成就阿羅漢（斷絕煩惱的聖者），雖然有這樣的教導，但還不是我真正的弟子所應有的教導。不如用般若波羅蜜的一句話，如法教導菩薩去學習，這才是我的弟子所應有的教導。阿難！我所說的三千大千國土，如果教導那裡所有的人都得到羅漢的果位，修行六波羅蜜，他們所做的功德難道不多嗎？』 阿難回答說：『非常多，世尊！』 佛陀說：『阿難！不如我的弟子說般若波羅蜜一天來教導諸菩薩；如果不能一天，半天也可以；如果不能到半天，吃飯的時間也可以；如果不能到吃飯的時間，彈指的時間也可以；其福德勝過那些羅漢。為什麼呢？因為一個菩薩的功德，超過一切羅漢、辟支佛（獨覺）之上。為什麼呢？因為菩薩自己想要成就阿耨多羅三藐三菩提，又勸導、幫助、安慰一切眾生，也想讓他們成就阿耨多羅三藐三菩提。阿難，修行六波羅蜜、三十七道品（通往覺悟的三十七種修行方法）直到一切智慧，增長功德，成就阿耨多羅三藐三菩提，最終不會退轉。』 佛陀說完這些話。

【English Translation】 English version: The Buddha said to Ananda, 'If someone wishes to attain Prajna Paramita (perfection of wisdom), they should learn the Six Paramitas (six perfections to reach the other shore). Why is that? Ananda! The Six Paramitas are the mother of Bodhisattvas, because they give birth to all Bodhisattvas. All who learn the Six Paramitas will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment) through them. Therefore, Ananda! I especially entrust you to uphold the Six Paramitas. The Six Paramitas are the Dharma treasury of all Tathagatas (Buddhas), the unattached, the perfectly enlightened; the Six Paramitas are an inexhaustible treasure. The Buddhas of the past, present, and future who turn the Dharma wheel (teach the Dharma) to educate sentient beings all use the Six Paramitas as their foundation. The Buddhas of the past, present, and future all attain Anuttara-samyak-sambodhi by learning the Six Paramitas. The disciples of the Buddhas of the past, present, and future all attain Parinirvana (complete extinction) by learning the Six Paramitas, and those who are about to attain Parinirvana should also learn these Six Paramitas. Ananda! If you teach the disciples in the three thousand great thousand worlds and cause them all to attain Arhatship (a saint who has eliminated afflictions), although there is such teaching, it is not the teaching that my true disciples should have. It is better to use one sentence of Prajna Paramita to teach Bodhisattvas to learn according to the Dharma, this is the teaching that my disciples should have. Ananda! If I were to teach all the people in the three thousand great thousand lands I mentioned to attain the state of Arhat, and practice the Six Paramitas, wouldn't the merits they accumulate be great?' Ananda replied, 'Very great, World Honored One!' The Buddha said, 'Ananda! It is not as great as my disciple teaching the Bodhisattvas about Prajna Paramita for one day; if not for one day, half a day is acceptable; if not for half a day, the time for a meal is acceptable; if not for the time for a meal, the time of a finger snap is acceptable; the merit is greater than that of those Arhats. Why is that? Because the virtue of one Bodhisattva surpasses all Arhats and Pratyekabuddhas (solitary realizers). Why is that? Because the Bodhisattva himself wishes to attain Anuttara-samyak-sambodhi, and also encourages, helps, and comforts all sentient beings, and also wishes them to attain Anuttara-samyak-sambodhi. Ananda, practicing the Six Paramitas, the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment) up to all wisdom, increasing merit, and attaining Anuttara-samyak-sambodhi, will ultimately not regress.' Having said this, the Buddha concluded.

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般若波羅蜜時，四輩弟子及諸天、龍、阿須倫、揵沓和、甄陀羅、摩睺勒。爾時佛於是大眾之中而現神足變化，令是會者大眾皆見阿閦如來彼大眾圍繞而為說法。眾大會譬如大海，皆是羅漢——諸漏已盡，無復塵垢，皆得自在，意已得脫，已出解慧，悉舍重擔，眾事已辦，譬如大龍，所應已逮，習緒已訖，得等解脫，已度諸愿；彼會羅漢德皆如是——及諸菩薩摩訶薩數不可計，其德巍巍不可稱量。佛攝神足已，忽然不現。

佛告阿難：「諸法如是，不可眼見。諸法無對，法法無等，法法不相見，法法不相知。如今諸眾不見阿閦如來，彼佛國土亦不與眼作對故。諸法亦如是，亦無對，法法不相知、不相見故。阿難！法亦不知亦不見，諸法無所作。何以故？諸法空不可捉，諸法不可思議，諸法無有念。譬如幻士亦無所覺，用不要無堅固。菩薩摩訶薩如是行者，為行般若波羅蜜，于諸法無所入。阿難！菩薩如是學者，為學般若波羅蜜。欲逮諸波羅蜜者，當學般若波羅蜜。如是學者，最尊最上，出諸辯之上。無蓋之蓋，為世覆蓋，無所歸者能為作歸。佛以是學，能以右手舉此三千大千剎土復還故處，一切眾生無覺知想。所以者何？是般若波羅蜜，諸去來今佛皆于中學，成去來今佛無礙諸慧。阿難！是般若波羅蜜學，于諸

【現代漢語翻譯】 現代漢語譯本：當宣講般若波羅蜜時，四類弟子以及諸天、龍、阿修羅（非天神）、乾闥婆（天樂神）、緊那羅（歌神）、摩睺羅伽（大蟒神）都聚集在此。那時，佛在眾人之中顯現神通變化，讓在場的大眾都看到阿閦如來（不動佛）被大眾圍繞著說法。與會的大眾如同大海一般，都是羅漢——他們已經斷盡了一切煩惱，不再有塵垢，都獲得了自在，心意已經解脫，已經超越了智慧的束縛，完全捨棄了重擔，一切該做的事情都已經完成，如同大龍一般，已經達到了應有的境界，習氣已經斷除，獲得了平等的解脫，已經度過了所有的願望；在場的羅漢們的功德都是如此——還有無數的菩薩摩訶薩（大菩薩），他們的功德巍峨高大，不可稱量。佛收回神通后，忽然消失不見。 佛告訴阿難：『諸法（一切事物）就是這樣，無法用眼睛看見。諸法沒有對立，法與法之間沒有相等，法與法之間不能互相看見，法與法之間不能互相瞭解。就像現在大家看不見阿閦如來一樣，因為他的佛國土也不與眼睛相對。諸法也是這樣，也沒有對立，法與法之間不能互相瞭解、不能互相看見。阿難！法既不知也不見，諸法沒有任何作為。為什麼呢？因為諸法是空性的，無法把握，諸法不可思議，諸法沒有念頭。就像幻術師一樣，也沒有任何感覺，所用的東西虛幻不實。菩薩摩訶薩如果這樣修行，就是修行般若波羅蜜，對於諸法沒有任何執著。阿難！菩薩如果這樣學習，就是學習般若波羅蜜。想要獲得一切波羅蜜（到達彼岸的方法）的人，應當學習般若波羅蜜。這樣學習的人，最為尊貴，最為至上，超越了一切辯才。是無蓋的覆蓋，為世間所覆蓋，沒有歸宿的人能夠為他們提供歸宿。佛通過這種學習，能夠用右手舉起這三千大千世界，再放回原來的地方，一切眾生都不會有任何感覺。這是為什麼呢？因為這般若波羅蜜，過去、現在、未來的佛都是通過學習它，才成就了過去、現在、未來佛的無礙智慧。阿難！這般若波羅蜜的學習，對於一切』

【English Translation】 English version: At the time of expounding the Prajna Paramita (Perfection of Wisdom), the fourfold disciples, along with the Devas (gods), Nagas (dragons), Asuras (demigods), Gandharvas (celestial musicians), Kinnaras (celestial singers), and Mahoragas (great serpent deities), were all gathered. Then, the Buddha manifested miraculous transformations amidst the assembly, allowing everyone present to see Akshobhya Tathagata (Immovable Buddha) surrounded by a multitude, expounding the Dharma. The assembly was like a vast ocean, filled with Arhats—those who had extinguished all defilements, were free from impurities, had attained liberation, whose minds were released, who had transcended the limitations of wisdom, had completely relinquished their burdens, had accomplished all that needed to be done, were like great dragons, had reached their proper state, had eradicated their habitual tendencies, had attained equal liberation, and had transcended all desires; the merits of the Arhats in that assembly were all like this—and there were also countless Bodhisattva Mahasattvas (great Bodhisattvas), whose merits were majestic and immeasurable. After the Buddha withdrew his miraculous powers, he suddenly disappeared. The Buddha said to Ananda, 『The nature of all dharmas (phenomena) is such that they cannot be seen with the eyes. Dharmas have no opposites, there is no equality between dharmas, dharmas cannot see each other, and dharmas cannot know each other. Just as now you cannot see Akshobhya Tathagata, because his Buddha-land does not confront the eyes. The same is true of all dharmas, they have no opposites, and dharmas cannot know or see each other. Ananda! Dharmas neither know nor see, and dharmas have no actions. Why is this? Because dharmas are empty and cannot be grasped, dharmas are inconceivable, and dharmas have no thoughts. Like a magician, who has no awareness, and the things he uses are unreal and not substantial. If a Bodhisattva Mahasattva practices in this way, he is practicing Prajna Paramita, and has no attachment to any dharmas. Ananda! If a Bodhisattva learns in this way, he is learning Prajna Paramita. Those who wish to attain all Paramitas (perfections) should learn Prajna Paramita. Those who learn in this way are the most honored, the most supreme, and surpass all eloquence. It is the cover without a cover, covering the world, and can provide refuge for those who have no refuge. The Buddha, through this learning, can lift this three thousand great thousand world system with his right hand and return it to its original place, without any sentient being having any awareness. Why is this? Because this Prajna Paramita is what all Buddhas of the past, present, and future learn, and through it, they attain the unobstructed wisdom of the Buddhas of the past, present, and future. Ananda! This learning of Prajna Paramita, in relation to all』

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學中最尊最上，過諸辯上。欲平相般若波羅蜜者，欲得虛空邊際。何以故？般若波羅蜜不可平相。阿難！我初不說般若波羅蜜限，身體有數、句體為有數、義解為有數，般若波羅蜜者無有限數。」

阿難白佛言：「世尊！何以故般若波羅蜜無有限數？」

佛告阿難：「般若波羅蜜不可盡，故無有限；般若波羅蜜寂故，故無有限。過去當來今現在諸如來、無所著、等正覺，皆從是般若波羅蜜中學成，亦不能盡般若波羅蜜。是故，阿難！般若波羅蜜不可盡，亦無能盡者，亦非盡者。若有人言：『我能盡般若波羅蜜。』者，為欲盡虛空。阿難！當知六波羅蜜不可盡，亦不盡，亦無能盡者；乃至薩云然亦不可盡，無能盡者，亦無有盡。是法亦無有生，尚無有生，云何有盡？」

於是世尊以廣長舌相障面，告阿難言：「持是般若波羅蜜，於四輩中廣宣廣說、廣分別解說、廣演其事令分明。所以者何？是般若波羅蜜中廣出諸法故，三乘學者皆當於中，隨其所應而得學成。阿難！是深般若波羅蜜者，是諸法之藏，一切諸字皆來入中。是般若波羅蜜者皆是諸陀羅尼之門，諸菩薩欲學陀羅尼者，當學般若波羅蜜。諸有菩薩得陀羅尼者，悉為總持諸法之辯才。般若波羅蜜者是去來今佛法之所，是故我告語一切，其有受持

【現代漢語翻譯】 現代漢語譯本：佛陀教導說，般若波羅蜜（Prajnaparamita，智慧的完美）在一切學問中最為尊貴、最為至上，超越一切辯論。想要衡量般若波羅蜜，就如同想要測量虛空的邊際一樣。為什麼呢？因為般若波羅蜜是不可衡量的。阿難（Ananda，佛陀的十大弟子之一）啊！我從不認為般若波羅蜜有界限，無論是其形體、語句還是義理，都是無限的。般若波羅蜜是無限的。 阿難問佛陀：『世尊！為什麼般若波羅蜜是無限的呢？』 佛陀告訴阿難：『般若波羅蜜是不可窮盡的，所以沒有界限；般若波羅蜜是寂靜的，所以沒有界限。過去、未來、現在的一切如來（Tathagata，佛陀的稱號）、無所著（Arhat，已斷煩惱的聖者）、等正覺（Samyaksambuddha，完全覺悟的佛陀），都是從這般若波羅蜜中學習成就的，他們也不能窮盡般若波羅蜜。因此，阿難！般若波羅蜜是不可窮盡的，也沒有人能夠窮盡它，它本身也不是可以被窮盡的。如果有人說：『我能窮盡般若波羅蜜。』，那就像是想要窮盡虛空一樣。阿難！你要知道，六波羅蜜（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）是不可窮盡的，也不是可以被窮盡的，也沒有人能夠窮盡它們；乃至薩云然（Sarvanirvana，一切涅槃）也是不可窮盡的，沒有人能夠窮盡它，它本身也不是可以被窮盡的。這個法（Dharma，佛法）本身就沒有生，既然沒有生，又怎麼會有盡呢？』 於是，世尊伸出廣長舌相遮住面部，告訴阿難：『要受持這般若波羅蜜，在四眾（比丘、比丘尼、優婆塞、優婆夷）中廣泛宣說、廣泛解釋、廣泛闡明其道理，使其清晰明瞭。為什麼呢？因為這般若波羅蜜中廣泛地包含了諸法，三乘（聲聞乘、緣覺乘、菩薩乘）的修行者都應當從中，根據各自的根器而學習成就。阿難！這深奧的般若波羅蜜，是諸法的寶藏，一切文字都歸入其中。這般若波羅蜜是所有陀羅尼（Dharani，總持法門）的門戶，想要學習陀羅尼的菩薩，應當學習般若波羅蜜。凡是得到陀羅尼的菩薩，都具備總持諸法的辯才。般若波羅蜜是過去、現在、未來諸佛所依止的法，因此我告訴一切眾生，凡是受持』

【English Translation】 English version: The Buddha taught that Prajnaparamita (the perfection of wisdom) is the most honored and supreme among all learnings, surpassing all debates. To measure Prajnaparamita is like trying to measure the boundaries of space. Why? Because Prajnaparamita is immeasurable. Ananda (one of the Buddha's ten great disciples)! I never say that Prajnaparamita has limits, whether in its form, words, or meaning, it is limitless. Prajnaparamita is infinite. Ananda asked the Buddha: 'World Honored One! Why is Prajnaparamita infinite?' The Buddha told Ananda: 'Prajnaparamita is inexhaustible, therefore it has no limits; Prajnaparamita is tranquil, therefore it has no limits. All Tathagatas (Buddha's title), Arhats (saints who have eliminated afflictions), and Samyaksambuddhas (fully enlightened Buddhas) of the past, future, and present have all learned and achieved from this Prajnaparamita, and they cannot exhaust Prajnaparamita either. Therefore, Ananda! Prajnaparamita is inexhaustible, and no one can exhaust it, nor is it something that can be exhausted. If someone says: 'I can exhaust Prajnaparamita,' it is like trying to exhaust space. Ananda! You should know that the six Paramitas (six ways to reach the other shore, namely generosity, morality, patience, diligence, meditation, and wisdom) are inexhaustible, nor can they be exhausted, and no one can exhaust them; even Sarvanirvana (all nirvana) is inexhaustible, no one can exhaust it, nor is it something that can be exhausted. This Dharma (Buddha's teachings) itself has no birth, and since there is no birth, how can there be an end?' Then, the World Honored One extended his broad and long tongue to cover his face and told Ananda: 'You should uphold this Prajnaparamita, widely proclaim it, widely explain it, and widely clarify its principles among the four assemblies (monks, nuns, laymen, and laywomen), making it clear and understandable. Why? Because this Prajnaparamita widely contains all Dharmas, and practitioners of the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana) should all learn and achieve from it according to their respective capacities. Ananda! This profound Prajnaparamita is the treasure of all Dharmas, and all words are included within it. This Prajnaparamita is the gateway to all Dharanis (mantras), and Bodhisattvas who wish to learn Dharanis should learn Prajnaparamita. All Bodhisattvas who have attained Dharanis possess the eloquence to uphold all Dharmas. Prajnaparamita is the Dharma that past, present, and future Buddhas rely on, therefore I tell all beings, all who uphold'

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般若波羅蜜諷誦學者，則為總持去來今佛之道。阿難！我今為汝說般若波羅蜜行，汝持般若波羅蜜者，則為總持一切諸法。」

摩訶般若波羅蜜無盡品第六十八

是時須菩提意念言：「諸佛之道大為甚深，我寧可問世尊。」

於是須菩提白佛言：「世尊！般若波羅蜜云何不可盡？」

世尊報言：「如虛空不可盡，是故般若波羅蜜不可盡。」

須菩提白佛言：「世尊！菩薩當云何入般若波羅蜜中？」

佛言：「如五陰不可盡，菩薩當作是入。如六波羅蜜不可盡，菩薩當作是入。乃至薩云然不可盡，菩薩當作是入般若波羅蜜。

「複次，須菩提！癡如虛空不可盡，菩薩當作是入；所作行如虛空不可盡，當作是入；識如虛空不可盡，當作是入；名色如虛空不可盡，當作是入；六衰如虛空不可盡，當作是入；覺如虛空不可盡，當作是入；愛如虛空不可盡，當作是入；有如虛空不可盡，當作是入；生如虛空不可盡，當作是入；老病死憂悲勤苦如虛空不可盡，當作是入。須菩提！菩薩摩訶薩當作是入般若波羅蜜中。菩薩摩訶薩於十二緣起作是觀者，為舍癡際，為應無所入。菩薩作是觀十二緣起法者，則為得坐道場，作是觀者便得薩云然。須菩提！若有菩薩知虛空不可盡事，為行般若波

【現代漢語翻譯】 現代漢語譯本 誦讀《般若波羅蜜》（Prajnaparamita，智慧的完美）的學者，就能總持過去、現在、未來諸佛的道。阿難（Ananda，佛陀的十大弟子之一）！我現在為你講述《般若波羅蜜》的修行，你如果持守《般若波羅蜜》，就能總持一切諸法。

《摩訶般若波羅蜜》（Mahaprajnaparamita，偉大的智慧的完美）無盡品第六十八

這時，須菩提（Subhuti，佛陀的十大弟子之一）心想：『諸佛的道真是深奧無比，我應該去問世尊。』

於是，須菩提對佛說：『世尊！《般若波羅蜜》為何是不可窮盡的呢？』

世尊回答說：『如同虛空不可窮盡一樣，所以《般若波羅蜜》也是不可窮盡的。』

須菩提對佛說：『世尊！菩薩應當如何進入《般若波羅蜜》之中呢？』

佛說：『如同五陰（Panca-skandha，構成個體存在的五種要素：色、受、想、行、識）不可窮盡一樣，菩薩應當這樣進入。《六波羅蜜》（Sad-paramita，佈施、持戒、忍辱、精進、禪定、智慧）不可窮盡，菩薩應當這樣進入。乃至薩云然（Sarvajna，一切智）不可窮盡，菩薩應當這樣進入《般若波羅蜜》。』

『再者，須菩提！癡如虛空不可窮盡，菩薩應當這樣進入；所作之行如虛空不可窮盡，應當這樣進入；識如虛空不可窮盡，應當這樣進入；名色（Nama-rupa，精神和物質現象）如虛空不可窮盡，應當這樣進入；六衰（Sad-ayatana，六根：眼、耳、鼻、舌、身、意）如虛空不可窮盡，應當這樣進入；覺如虛空不可窮盡，應當這樣進入；愛如虛空不可窮盡，應當這樣進入；有如虛空不可窮盡，應當這樣進入；生如虛空不可窮盡，應當這樣進入；老、病、死、憂、悲、勤、苦如虛空不可窮盡，應當這樣進入。須菩提！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）應當這樣進入《般若波羅蜜》之中。菩薩摩訶薩如果對十二緣起（Dvadasanga-pratityasamutpada，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）作這樣的觀想，就能捨棄癡的邊際，就能達到無所入的境界。菩薩如果這樣觀想十二緣起法，就能得坐道場，這樣觀想就能獲得薩云然。須菩提！如果有菩薩知道虛空不可窮盡的道理，就是修行《般若波羅蜜》。』

【English Translation】 English version A scholar who recites the Prajnaparamita (Perfection of Wisdom) will uphold the path of the Buddhas of the past, present, and future. Ananda! I will now explain to you the practice of Prajnaparamita. If you uphold Prajnaparamita, you will uphold all dharmas.

Chapter Sixty-Eight: The Inexhaustibility of the Mahaprajnaparamita (Great Perfection of Wisdom)

At that time, Subhuti thought: 'The path of the Buddhas is extremely profound. I should ask the World Honored One.'

Then, Subhuti said to the Buddha: 'World Honored One! How is it that Prajnaparamita is inexhaustible?'

The World Honored One replied: 'Just as space is inexhaustible, so too is Prajnaparamita inexhaustible.'

Subhuti said to the Buddha: 'World Honored One! How should a Bodhisattva enter into Prajnaparamita?'

The Buddha said: 'Just as the five skandhas (form, feeling, perception, mental formations, and consciousness) are inexhaustible, a Bodhisattva should enter in this way. Just as the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom) are inexhaustible, a Bodhisattva should enter in this way. Even Sarvajna (omniscience) is inexhaustible, a Bodhisattva should enter into Prajnaparamita in this way.'

'Furthermore, Subhuti! Ignorance is like space, inexhaustible, a Bodhisattva should enter in this way; actions are like space, inexhaustible, should enter in this way; consciousness is like space, inexhaustible, should enter in this way; name and form are like space, inexhaustible, should enter in this way; the six sense bases are like space, inexhaustible, should enter in this way; sensation is like space, inexhaustible, should enter in this way; craving is like space, inexhaustible, should enter in this way; existence is like space, inexhaustible, should enter in this way; birth is like space, inexhaustible, should enter in this way; old age, sickness, death, sorrow, grief, toil, and suffering are like space, inexhaustible, should enter in this way. Subhuti! A Bodhisattva-mahasattva should enter into Prajnaparamita in this way. If a Bodhisattva-mahasattva contemplates the twelve links of dependent origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death) in this way, they will abandon the boundary of ignorance and attain the state of non-entry. If a Bodhisattva contemplates the twelve links of dependent origination in this way, they will attain the seat of enlightenment, and by contemplating in this way, they will attain Sarvajna. Subhuti! If a Bodhisattva knows the principle that space is inexhaustible, they are practicing Prajnaparamita.'

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羅蜜觀十二緣起者，終不墮羅漢、辟支佛地，便得三耶三佛地。須菩提！諸有善男子、善女人行菩薩道而轉還者，皆以無有般若波羅蜜念故，不知行般若波羅蜜故，不知十二緣起如虛空故，不知漚和拘舍羅故。以是故，于阿耨多羅三耶三佛而轉還。

「複次，須菩提！諸有菩薩不轉還者，皆以漚和拘舍羅入般若波羅蜜中，知虛空不可盡，作是入般若波羅蜜故。須菩提！菩薩摩訶薩作如是觀十二緣起，不見有法無因緣而生者，不見有法有常、常生而不滅者，不見有法無不偶者，亦不見眾生，亦不見有我、人、壽命，亦不見有知見者，亦不見無常，亦不見吾我，亦不見凈亦不見不凈。須菩提！菩薩摩訶薩行般若波羅蜜，當作是觀十二緣起。須菩提！菩薩摩訶薩行般若波羅蜜，爾時不見五陰有常有無常、有苦有樂、有我無我、有凈無凈，乃至薩云然亦不見法有常無常、有苦有樂、有我無我、有凈無凈。須菩提！菩薩摩訶薩行般若波羅蜜時，亦不見有法可持見般若波羅蜜者，乃至於道亦不見有法可持見道者。須菩提！菩薩摩訶薩作是行般若波羅蜜者，于諸法無所倚。須菩提！菩薩摩訶薩行般若波羅蜜無所倚持，時魔波旬愁憂不樂。譬如士夫新喪父母。」

須菩提白佛言：「世尊！獨是間魔愁憂耶？三千大千剎土中

【現代漢語翻譯】 現代漢語譯本 如果菩薩以般若波羅蜜（Prajnaparamita，智慧的完美）的智慧觀察十二緣起（十二因緣，指生命輪迴的十二個環節），那麼他最終不會墮入羅漢（Arhat，小乘修行者）或辟支佛（Pratyekabuddha，獨覺者）的境界，而是會證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺，即佛的境界）。須菩提（Subhuti，佛陀的弟子）！那些行菩薩道（Bodhisattva-yana，菩薩的修行道路）卻又退轉的善男子、善女人，都是因為沒有般若波羅蜜的念頭，不瞭解般若波羅蜜的修行，不瞭解十二緣起如同虛空一樣，不瞭解漚和拘舍羅（Upaya-kausalya，方便善巧）。因此，他們才會從阿耨多羅三藐三菩提的境界退轉。 再者，須菩提！那些不退轉的菩薩，都是因為他們以方便善巧進入般若波羅蜜，知道虛空是無盡的，這樣進入般若波羅蜜。須菩提！菩薩摩訶薩（Mahasattva，大菩薩）這樣觀察十二緣起時，不會看到有任何法是無因無緣而生的，不會看到有任何法是常住的、常生而不滅的，不會看到有任何法是無偶的，也不會看到眾生，也不會看到有我、人、壽命，也不會看到有知見者，也不會看到無常，也不會看到吾我，也不會看到清凈，也不會看到不清凈。須菩提！菩薩摩訶薩修行般若波羅蜜時，應當這樣觀察十二緣起。須菩提！菩薩摩訶薩修行般若波羅蜜時，不會看到五陰（五蘊，構成個體存在的五種要素）有常或無常、有苦或有樂、有我或無我、有凈或無凈，乃至薩云然（Sarvanirvana，一切涅槃）也不會看到法有常或無常、有苦或有樂、有我或無我、有凈或無凈。須菩提！菩薩摩訶薩修行般若波羅蜜時，也不會看到有任何法可以執持並認為這就是般若波羅蜜，乃至對於道（菩提道）也不會看到有任何法可以執持並認為這就是道。須菩提！菩薩摩訶薩這樣修行般若波羅蜜時，對於一切法都無所依恃。須菩提！菩薩摩訶薩修行般若波羅蜜時無所依恃，這時魔波旬（Mara Papiyas，魔王）會感到憂愁不樂，就像一個人新近失去了父母一樣。 須菩提問佛說：『世尊！難道只有這個地方的魔會感到憂愁嗎？三千大千世界（Trisahasra-mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界）中的魔也會感到憂愁嗎？』

【English Translation】 English version Those who contemplate the twelve links of dependent origination (Pratītyasamutpāda) through the lens of Prajnaparamita (the perfection of wisdom) will ultimately not fall into the stages of Arhat (a Hinayana practitioner) or Pratyekabuddha (a solitary Buddha), but will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment, the state of a Buddha). Subhuti (a disciple of the Buddha)! Those good men and women who embark on the Bodhisattva path (Bodhisattva-yana, the path of a Bodhisattva) but then regress, do so because they lack the thought of Prajnaparamita, do not understand the practice of Prajnaparamita, do not understand that the twelve links of dependent origination are like empty space, and do not understand Upaya-kausalya (skillful means). Therefore, they regress from the state of Anuttara-samyak-sambodhi. Furthermore, Subhuti! Those Bodhisattvas who do not regress do so because they enter Prajnaparamita with skillful means, knowing that space is endless, and thus enter Prajnaparamita. Subhuti! When a Bodhisattva Mahasattva (a great Bodhisattva) contemplates the twelve links of dependent origination in this way, they do not see any dharma (phenomenon) that arises without cause or condition, do not see any dharma that is permanent, constantly arising and not ceasing, do not see any dharma that is without a pair, do not see sentient beings, do not see a self, a person, or a life span, do not see a knower, do not see impermanence, do not see a self, do not see purity, and do not see impurity. Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita, they should contemplate the twelve links of dependent origination in this way. Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita, they do not see that the five skandhas (the five aggregates that constitute an individual) are permanent or impermanent, suffering or happiness, self or no-self, pure or impure, and even Sarvanirvana (all nirvana) they do not see that dharmas are permanent or impermanent, suffering or happiness, self or no-self, pure or impure. Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita, they do not see any dharma that can be grasped and considered to be Prajnaparamita, and even regarding the path (the path to enlightenment), they do not see any dharma that can be grasped and considered to be the path. Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita in this way, they are not attached to any dharma. Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita without attachment, Mara Papiyas (the demon king) becomes sorrowful and unhappy, like a person who has recently lost their parents. Subhuti said to the Buddha, 'World Honored One! Is it only the demons in this place who are sorrowful? Are the demons in the Trisahasra-mahasahasra-lokadhatu (a great world system in Buddhist cosmology) also sorrowful?'

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魔復愁憂乎？」

佛言：「三千大千剎土中魔皆大愁毒，各在其處不能自安。菩薩摩訶薩作是行時，諸天及魔不能得其便。須菩提！菩薩欲得阿耨多羅三耶三佛者，當行般若波羅蜜。菩薩學般若波羅蜜者，則為具足諸波羅蜜。」

須菩提白佛言：「世尊！菩薩云何具足六波羅蜜念？」

佛告須菩提言：「菩薩行六波羅蜜，所可作為薩云然念行，是為菩薩摩訶薩行六波羅蜜。」◎

◎摩訶般若波羅蜜六度相攝品第六十九

於是須菩提白佛言：「菩薩云何行檀波羅蜜而攝尸波羅蜜？」

佛言：「菩薩佈施求薩云然者，身口意常以三事凈施眾生；是為菩薩佈施攝取尸波羅蜜。」

須菩提白佛言：「菩薩云何佈施攝羼波羅蜜？」

佛言：「菩薩佈施時，受者逆罵詈輕易粗言加之，亦無恚恨之意向也；是為菩薩佈施攝羼波羅蜜。」

「云何菩薩佈施攝惟逮波羅蜜？」

佛言：「菩薩佈施時，受者罵之亦復輕易。菩薩持意，倍欲佈施無所愛惜。常自念言：『我常當佈施，不可廢忘須臾之間。』常開意施與不須，人來有所索者爾乃與之，常索受者不問遠近；是為菩薩佈施攝惟逮波羅蜜。」

「云何菩薩佈施攝禪波羅蜜？」

佛言：「菩薩佈施時求薩云然

【現代漢語翻譯】 現代漢語譯本：魔會再次感到憂愁嗎？」 佛說：『三千大千世界中的魔都感到極大的憂愁和痛苦，各自在自己的地方無法安寧。菩薩摩訶薩在進行這種修行時，諸天和魔都無法找到機會來干擾。須菩提！菩薩如果想要獲得阿耨多羅三藐三菩提（無上正等正覺），就應當修行般若波羅蜜（智慧到彼岸）。菩薩學習般若波羅蜜，就是圓滿具足了所有的波羅蜜（到彼岸）。』 須菩提問佛說：『世尊！菩薩如何才能圓滿具足六波羅蜜的修行呢？』 佛告訴須菩提說：『菩薩在修行六波羅蜜時，所做的一切都以薩云然（一切智）為目標而修行，這就是菩薩摩訶薩修行六波羅蜜。』 ◎《摩訶般若波羅蜜經》六度相攝品第六十九 這時，須菩提問佛說：『菩薩如何修行檀波羅蜜（佈施到彼岸）而同時攝取尸波羅蜜（持戒到彼岸）呢？』 佛說：『菩薩在佈施時，如果以求得薩云然為目標，那麼他的身、口、意常常以清凈的三種方式佈施給眾生；這就是菩薩佈施時攝取尸波羅蜜。』 須菩提問佛說：『菩薩如何佈施而攝取羼波羅蜜（忍辱到彼岸）呢？』 佛說：『菩薩在佈施時，如果接受佈施的人反而辱罵、輕視、用粗暴的語言對待他，菩薩也不會有絲毫的嗔恨之意；這就是菩薩佈施時攝取羼波羅蜜。』 『菩薩如何佈施而攝取惟逮波羅蜜（精進到彼岸）呢？』 佛說：『菩薩在佈施時，即使接受佈施的人辱罵他、輕視他，菩薩仍然保持心意，更加想要佈施，沒有絲毫的吝惜。他常常這樣想：『我應當常常佈施，不可片刻忘記。』他常常主動施與，不等待別人來索取，有人來索取時才給予，常常尋找接受佈施的人，不問遠近；這就是菩薩佈施時攝取惟逮波羅蜜。』 『菩薩如何佈施而攝取禪波羅蜜（禪定到彼岸）呢？』 佛說：『菩薩在佈施時，以求得薩云然為目標

【English Translation】 English version: Will the demons be worried and distressed again?' The Buddha said, 'The demons in the three thousand great thousand worlds are all greatly worried and distressed, each in their own place, unable to find peace. When a Bodhisattva Mahasattva practices in this way, neither the gods nor the demons can find an opportunity to interfere. Subhuti! If a Bodhisattva wishes to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), they should practice Prajna Paramita (perfection of wisdom). When a Bodhisattva studies Prajna Paramita, they are said to have fully accomplished all the Paramitas (perfections).' Subhuti asked the Buddha, 'World Honored One! How does a Bodhisattva fully accomplish the practice of the six Paramitas?' The Buddha told Subhuti, 'When a Bodhisattva practices the six Paramitas, everything they do is done with the goal of Sarvajnana (all-knowing wisdom), this is how a Bodhisattva Mahasattva practices the six Paramitas.' ◎ Chapter Sixty-Nine of the Mahaprajnaparamita Sutra: The Interinclusion of the Six Perfections Then, Subhuti asked the Buddha, 'How does a Bodhisattva practice Dana Paramita (perfection of giving) while also encompassing Sila Paramita (perfection of morality)?' The Buddha said, 'When a Bodhisattva gives with the goal of attaining Sarvajnana, their body, speech, and mind are always giving to sentient beings in three pure ways; this is how a Bodhisattva's giving encompasses Sila Paramita.' Subhuti asked the Buddha, 'How does a Bodhisattva give while encompassing Ksanti Paramita (perfection of patience)?' The Buddha said, 'When a Bodhisattva gives, if the recipient instead scolds, belittles, or uses harsh words, the Bodhisattva will not have any anger or resentment; this is how a Bodhisattva's giving encompasses Ksanti Paramita.' 'How does a Bodhisattva give while encompassing Virya Paramita (perfection of diligence)?' The Buddha said, 'When a Bodhisattva gives, even if the recipient scolds or belittles them, the Bodhisattva maintains their intention, wanting to give even more, without any stinginess. They constantly think, 「I should always give, and not forget even for a moment.」 They always give proactively, not waiting for others to ask, and when someone asks, they give, always seeking recipients, regardless of distance; this is how a Bodhisattva's giving encompasses Virya Paramita.' 'How does a Bodhisattva give while encompassing Dhyana Paramita (perfection of meditation)?' The Buddha said, 'When a Bodhisattva gives, with the goal of attaining Sarvajnana

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，其意不亂，不求羅漢、辟支佛道；是為菩薩佈施攝禪波羅蜜。」

「云何菩薩佈施攝般若波羅蜜？」

佛言：「菩薩佈施時，意常念言：『我所佈施如幻如夢，雖有佈施，不見眾生有增有減，亦不見有得我物者，亦不見不得者。』是為菩薩行檀波羅蜜攝取般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩摩訶薩住尸波羅蜜攝取五波羅蜜？」

佛告須菩提：「菩薩摩訶薩戒身口意，以戒不㧗羅漢、辟支佛地。自住于戒，不害眾生命，不犯不與取，不犯梵行，不犯十戒，住戒佈施。隨人所持戒佈施，皆與眾生共發羼提波羅蜜。」

佛言：「菩薩行戒。若有人來節節解剝，其意亦無起，恨不瞋不恚，倍歡喜言：『我為得大利，人來節節解我。』是為菩薩住戒攝取羼提波羅蜜。」

「云何菩薩行戒攝取惟逮波羅蜜？」

佛言：「菩薩行戒時，身口意不懈怠，常作念言：『從生死中拔諸眾生立甘露地。』是為菩薩住戒攝取惟逮波羅蜜。」

「云何菩薩行戒攝取禪波羅蜜？」

佛言：「菩薩行戒，從第一禪至第四禪，不倚二地。意常念言：『我住于禪，當度眾生。』是為菩薩住戒攝取禪波羅蜜。」

「云何菩薩行戒攝取般若波羅蜜？」

佛言：「菩薩行

【現代漢語翻譯】 現代漢語譯本：其意念不散亂，不追求成為羅漢（Arhat，已證悟的聖人）、辟支佛（Pratyekabuddha，獨覺者）的境界；這就是菩薩以佈施來攝持禪定波羅蜜（Dhyana Paramita，禪定到彼岸）。 『菩薩如何以佈施來攝持般若波羅蜜（Prajna Paramita，智慧到彼岸）呢？』 佛說：『菩薩在佈施時，心中常念：我所佈施的如同幻象、如同夢境，雖然有佈施的行為，卻不見眾生有增有減，也不見有得到我所施之物的人，也不見沒有得到的人。』這就是菩薩行佈施波羅蜜來攝取般若波羅蜜。 須菩提（Subhuti，佛陀的弟子）問佛：『世尊！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如何安住于持戒波羅蜜（Sila Paramita，持戒到彼岸）來攝取其他五種波羅蜜呢？』 佛告訴須菩提：『菩薩摩訶薩以戒律約束身口意，以持戒不追求羅漢、辟支佛的境界。自己安住于戒律，不傷害眾生的生命，不犯不予取（偷盜），不犯梵行（不淫慾），不犯十戒，安住于戒律而行佈施。隨他人所持的戒律而行佈施，都與眾生共同發起忍辱波羅蜜（Ksanti Paramita，忍辱到彼岸）。』 佛說：『菩薩行持戒律。如果有人來將他肢解，他的心中也不會生起怨恨、嗔怒、惱怒，反而更加歡喜地說：我因此得到大利益，有人來肢解我。』這就是菩薩安住于戒律來攝取忍辱波羅蜜。 『菩薩如何以持戒來攝取精進波羅蜜（Virya Paramita，精進到彼岸）呢？』 佛說：『菩薩在持戒時，身口意不懈怠，常作念想：從生死輪迴中拔濟眾生，使他們安立於甘露之地（Amrita，不死之地）。』這就是菩薩安住于戒律來攝取精進波羅蜜。 『菩薩如何以持戒來攝取禪定波羅蜜呢？』 佛說：『菩薩行持戒律，從初禪到四禪，不執著于這兩種境界。心中常念：我安住于禪定，應當度化眾生。』這就是菩薩安住于戒律來攝取禪定波羅蜜。 『菩薩如何以持戒來攝取般若波羅蜜呢？』 佛說：『菩薩行持戒律時，

【English Translation】 English version: Their intention is not confused, and they do not seek the path of Arhats (enlightened saints) or Pratyekabuddhas (solitary realizers); this is how a Bodhisattva uses giving to encompass the Dhyana Paramita (perfection of meditation). 'How does a Bodhisattva use giving to encompass the Prajna Paramita (perfection of wisdom)?' The Buddha said, 'When a Bodhisattva gives, their mind constantly thinks: What I give is like an illusion, like a dream. Although there is the act of giving, they do not see that beings have increased or decreased, nor do they see anyone who has received what I have given, nor do they see anyone who has not received. This is how a Bodhisattva practices the Dana Paramita (perfection of giving) to encompass the Prajna Paramita.' Subhuti (a disciple of the Buddha) asked the Buddha, 'World Honored One! How does a Bodhisattva-Mahasattva (great Bodhisattva) abide in the Sila Paramita (perfection of morality) to encompass the other five Paramitas?' The Buddha told Subhuti, 'A Bodhisattva-Mahasattva restrains their body, speech, and mind with precepts, and by keeping precepts, they do not seek the state of Arhats or Pratyekabuddhas. They abide in precepts themselves, do not harm the lives of beings, do not commit taking what is not given (stealing), do not commit Brahma-carya (celibacy), do not violate the ten precepts, and abide in precepts while giving. Whatever precepts others hold while giving, they all together with beings generate the Ksanti Paramita (perfection of patience).' The Buddha said, 'A Bodhisattva practices precepts. If someone comes and dismembers them limb by limb, their mind will not give rise to resentment, anger, or hatred, but rather they will be even more joyful, saying: I have gained great benefit because someone has come to dismember me. This is how a Bodhisattva abides in precepts to encompass the Ksanti Paramita.' 'How does a Bodhisattva use precepts to encompass the Virya Paramita (perfection of vigor)?' The Buddha said, 'When a Bodhisattva practices precepts, their body, speech, and mind are not lazy, and they constantly think: I will liberate all beings from the cycle of birth and death and establish them in the land of Amrita (immortality). This is how a Bodhisattva abides in precepts to encompass the Virya Paramita.' 'How does a Bodhisattva use precepts to encompass the Dhyana Paramita?' The Buddha said, 'A Bodhisattva practices precepts, from the first Dhyana to the fourth Dhyana, without being attached to these two states. Their mind constantly thinks: I abide in meditation, and I should liberate beings. This is how a Bodhisattva abides in precepts to encompass the Dhyana Paramita.' 'How does a Bodhisattva use precepts to encompass the Prajna Paramita?' The Buddha said, 'When a Bodhisattva practices precepts,

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戒，亦不見法有所住止，不見法有以無，不見法過於如者，以般若波羅蜜漚和拘舍羅，不墮二地。須菩提！是為菩薩住尸波羅蜜攝取般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩行羼波羅蜜攝取檀波羅蜜？」

佛言：「菩薩行忍，從初發意至於道場，一切眾生罵詈輕易、節節支解；菩薩以住于忍地者，意常念言：『雖人不取，我當佈施不廢須臾。持是功德與眾生共，發阿耨多羅三耶三菩。』雖作是愿，不住二處。何等二處？無有愿相、無有作相。是為菩薩住忍攝取檀波羅蜜。」

「云何菩薩住忍攝取尸波羅蜜？」

佛言：「菩薩行忍，從初發意坐于道場，初不犯十惡——從殺生至邪見——不犯十事奉行十善，意不想念二地。持是功德，愿與眾生共，發阿耨多羅三耶三菩，於三乘意適無所著。是為菩薩住忍攝取尸波羅蜜。」

「云何菩薩行忍攝取惟逮波羅蜜？」

佛言：「菩薩行忍起精進意言：『我當去是百千俞旬，或百千剎土，或無數剎。若有一人不持戒者，我當教令持，隨其所應，以三乘法而度脫之。持是功德與眾生共，發阿耨多羅三耶三菩。』是為菩薩住忍攝取惟逮波羅蜜。」

「云何菩薩行忍攝取禪波羅蜜？」

佛言：「菩薩行忍，從第一禪至於四禪

【現代漢語翻譯】 現代漢語譯本：持戒時，也不見法有任何停留之處，不見法有存在或不存在，不見法超越如實之境，以般若波羅蜜（智慧的完美）的方便善巧，不落入二元對立的境地。須菩提（佛陀的弟子）！這就是菩薩安住于持戒波羅蜜（戒律的完美）而攝取般若波羅蜜。 須菩提問佛：『世尊！菩薩如何行忍辱波羅蜜（忍耐的完美）而攝取佈施波羅蜜（慷慨的完美）？』 佛說：『菩薩行忍辱，從初發心直至證悟菩提，一切眾生辱罵輕賤、肢解身體；菩薩安住于忍辱之地，心中常念：『即使他人不接受，我也應當佈施不停止片刻。』以此功德與眾生共享，發無上正等正覺之心。』雖然發此愿，卻不住於二處。哪二處？無有愿的執著，無有做的執著。這就是菩薩安住于忍辱而攝取佈施波羅蜜。 『菩薩如何安住于忍辱而攝取持戒波羅蜜？』 佛說：『菩薩行忍辱，從初發心直至證悟菩提，從不犯十惡——從殺生到邪見——不犯十事，奉行十善，心中不想念二元對立的境地。以此功德，愿與眾生共享，發無上正等正覺之心，對於三乘的教義也不執著。這就是菩薩安住于忍辱而攝取持戒波羅蜜。 『菩薩如何行忍辱而攝取精進波羅蜜（努力的完美）？』 佛說：『菩薩行忍辱，生起精進之心說：『我應當前往百千由旬（古印度長度單位），或百千剎土（佛土），或無數剎土。若有一人不持戒，我當教導他持戒，隨其根器，以三乘佛法而度脫之。』以此功德與眾生共享，發無上正等正覺之心。這就是菩薩安住于忍辱而攝取精進波羅蜜。 『菩薩如何行忍辱而攝取禪定波羅蜜（禪定的完美）？』 佛說：『菩薩行忍辱，從初禪到四禪

【English Translation】 English version: In observing precepts, one does not see any place where the Dharma dwells, does not see the Dharma as existing or not existing, and does not see the Dharma as surpassing suchness. Through the skillful means of Prajna Paramita (perfection of wisdom), one does not fall into dualistic views. Subhuti (a disciple of the Buddha)! This is how a Bodhisattva dwells in Sila Paramita (perfection of morality) while embracing Prajna Paramita. Subhuti asked the Buddha: 'World Honored One! How does a Bodhisattva practice Ksanti Paramita (perfection of patience) while embracing Dana Paramita (perfection of generosity)?' The Buddha said: 'A Bodhisattva practices patience, from the initial aspiration until enlightenment, even if all beings insult, belittle, or dismember their body; a Bodhisattva, dwelling in the ground of patience, constantly thinks: 『Even if others do not accept, I shall give without ceasing for a moment.』 Sharing this merit with all beings, they aspire to Anuttara Samyak Sambodhi (supreme perfect enlightenment).』 Although making this vow, they do not dwell in two places. What two places? No attachment to the vow, no attachment to the act. This is how a Bodhisattva dwells in patience while embracing Dana Paramita. 'How does a Bodhisattva dwell in patience while embracing Sila Paramita?' The Buddha said: 'A Bodhisattva practices patience, from the initial aspiration until enlightenment, never committing the ten evils—from killing to wrong views—not committing the ten unwholesome acts, practicing the ten good deeds, and not thinking of dualistic views. Sharing this merit with all beings, they aspire to Anuttara Samyak Sambodhi, and are not attached to the teachings of the three vehicles. This is how a Bodhisattva dwells in patience while embracing Sila Paramita. 'How does a Bodhisattva practice patience while embracing Virya Paramita (perfection of effort)?' The Buddha said: 'A Bodhisattva practices patience, arising with the intention of effort, saying: 『I shall go to hundreds of thousands of yojanas (ancient Indian unit of distance), or hundreds of thousands of Buddha lands, or countless Buddha lands. If there is someone who does not uphold the precepts, I shall teach them to uphold the precepts, according to their capacity, and liberate them with the three vehicles of Dharma.』 Sharing this merit with all beings, they aspire to Anuttara Samyak Sambodhi. This is how a Bodhisattva dwells in patience while embracing Virya Paramita. 'How does a Bodhisattva practice patience while embracing Dhyana Paramita (perfection of meditation)?' The Buddha said: 'A Bodhisattva practices patience, from the first dhyana to the fourth dhyana

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所起善意，持是善意，發阿耨多羅三耶三菩，所念意如無禪亦無禪者。是為菩薩住忍攝取禪波羅蜜。」

「云何菩薩行忍攝取般若波羅蜜？」

佛言：「菩薩行忍，從初發意至於道場，觀諸法寂、觀諸法凈、觀諸法盡，以凈法為證。坐道場已，逮薩云然，起便轉法輪。是為菩薩住忍攝取般若波羅蜜。須菩提！菩薩所攝取，如不取、如不捨。」

須菩提白佛言：「世尊！云何菩薩行惟逮波羅蜜攝取檀波羅蜜？」

佛言：「菩薩精進，從初發意至於道場，于其中間身口意行，無有須臾食息懈廢。持是不懈之意，我當成阿耨多羅三耶三菩，不得不成。住于精進，為眾生故，過百千俞旬，從一佛土至一佛國，過百千剎為一切人故。假令一人未得度者，欲安此人，以三乘法而度脫之，亦不見人有得度者。若無有一人能行佛、菩薩道者，當以辟支佛事教之；若無有行辟支佛事者，當以十善事教之，趣得一人使入道。檢持是法施眾生已，復以具足所有佈施，持是功德與眾生共，為阿耨多羅三耶三菩，不為二地。是為菩薩住于精進攝取檀波羅蜜。」

「云何菩薩精進攝取尸波羅蜜？」

佛言：「菩薩精進，從初發意至坐道場，自奉十善，勸人令行，見行十善者代其歡喜。住于戒中不願三界之樂，

【現代漢語翻譯】 現代漢語譯本：所發起的善意，秉持這種善意，發起阿耨多羅三藐三菩提（無上正等正覺），所念的意念如同無禪定也無非禪定。這就是菩薩安住于忍辱而攝取禪定波羅蜜（到達彼岸的禪定）。 「菩薩如何通過修行忍辱來攝取般若波羅蜜（到達彼岸的智慧）呢？」 佛說：『菩薩修行忍辱，從最初發心直到證得菩提道場，觀察諸法寂靜、觀察諸法清凈、觀察諸法空盡，以清凈的法作為證悟。在菩提道場證悟后，獲得一切智，然後開始轉法輪。這就是菩薩安住于忍辱而攝取般若波羅蜜。須菩提！菩薩所攝取的，如同不取也不捨。』 須菩提問佛：『世尊！菩薩如何通過修行精進波羅蜜（到達彼岸的精進）來攝取檀波羅蜜（到達彼岸的佈施）呢？』 佛說：『菩薩精進，從最初發心直到證得菩提道場，在這期間身口意行，沒有片刻的休息懈怠。秉持這種不懈怠的意念，我應當成就阿耨多羅三藐三菩提，必定要成就。安住于精進，爲了眾生的緣故，經過百千俞旬（極長的時間單位），從一個佛土到另一個佛國，經過百千剎土，爲了所有的人。假設有一個人沒有被度化，想要安頓這個人，用三乘法（聲聞乘、緣覺乘、菩薩乘）來度脫他，也看不到有人被度化。如果沒有人能修行佛、菩薩之道，就用辟支佛（獨覺）的事蹟來教導他；如果沒有人修行辟支佛的事蹟，就用十善事來教導他，務必使一個人進入道。檢驗並持守這種法施給眾生后，再用所有具足的佈施，把這種功德與眾生共同分享，爲了阿耨多羅三藐三菩提，而不是爲了二地（聲聞、緣覺）。這就是菩薩安住于精進而攝取檀波羅蜜。』 『菩薩如何通過精進攝取尸波羅蜜（到達彼岸的持戒）呢？』 佛說：『菩薩精進，從最初發心直到坐于菩提道場，自己奉行十善，勸導他人也去奉行，看到奉行十善的人就隨喜讚歎。安住于戒律中不貪求三界（欲界、色界、無色界）的快樂，'

【English Translation】 English version: The good intention that arises, holding onto this good intention, generating Anuttara-samyak-sambodhi (supreme perfect enlightenment), the thought that is contemplated is like neither being in dhyana nor not being in dhyana. This is how a Bodhisattva dwells in patience and takes hold of the dhyana paramita (perfection of meditation). 『How does a Bodhisattva, through the practice of patience, take hold of the prajna paramita (perfection of wisdom)?』 The Buddha said: 『A Bodhisattva practices patience, from the initial arising of the intention until reaching the Bodhi-mandala (place of enlightenment), observing that all dharmas are tranquil, observing that all dharmas are pure, observing that all dharmas are exhausted, using the pure dharma as proof. Having attained enlightenment at the Bodhi-mandala, having attained Sarvajnana (all-knowing wisdom), then begins to turn the Dharma wheel. This is how a Bodhisattva dwells in patience and takes hold of the prajna paramita. Subhuti! What a Bodhisattva takes hold of is like neither taking nor relinquishing.』 Subhuti asked the Buddha: 『World Honored One! How does a Bodhisattva, through the practice of the virya paramita (perfection of diligence), take hold of the dana paramita (perfection of giving)?』 The Buddha said: 『A Bodhisattva is diligent, from the initial arising of the intention until reaching the Bodhi-mandala, during this time, in body, speech, and mind, there is not a moment of rest or slackness. Holding onto this intention of non-slackness, I shall attain Anuttara-samyak-sambodhi, I must attain it. Dwelling in diligence, for the sake of sentient beings, passing through hundreds of thousands of yojana (a very long unit of time), from one Buddha-land to another Buddha-land, passing through hundreds of thousands of ksetras (Buddha-fields), for the sake of all people. Suppose there is one person who has not been liberated, wanting to settle this person, using the three vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana) to liberate them, yet not seeing anyone being liberated. If there is no one who can practice the path of the Buddha or Bodhisattva, then teach them with the deeds of a Pratyekabuddha (solitary Buddha); if there is no one who practices the deeds of a Pratyekabuddha, then teach them with the ten good deeds, ensuring that one person enters the path. Having examined and upheld this Dharma-giving to sentient beings, then again with all complete giving, sharing this merit with sentient beings, for the sake of Anuttara-samyak-sambodhi, not for the two grounds (Sravaka and Pratyekabuddha). This is how a Bodhisattva dwells in diligence and takes hold of the dana paramita.』 『How does a Bodhisattva, through diligence, take hold of the sila paramita (perfection of morality)?』 The Buddha said: 『A Bodhisattva is diligent, from the initial arising of the intention until sitting at the Bodhi-mandala, personally practicing the ten good deeds, encouraging others to practice them as well, and rejoicing upon seeing those who practice the ten good deeds. Dwelling in the precepts, not desiring the pleasures of the three realms (desire realm, form realm, formless realm),』

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亦不願二地。持是功德與眾生共，為阿耨多羅三耶三菩。所為無有三念，于去來今不見有作者。是為菩薩住于精進攝取尸波羅蜜。」

「云何菩薩精進攝取羼波羅蜜？」

佛言：「菩薩精進，從初發意至於道場，若人非人來取菩薩、節節支解。作意念言：『誰割我者？劫者是誰？』但念言：『我得大利，我為眾生故受是身，今此眾生自來取去。』夫為法御之者，倍當歡喜，不當有起。持是功德共與眾生，為阿耨多羅三耶三菩，不為二地。是為菩薩住于精進攝取羼波羅蜜。」

「云何菩薩精進攝取禪波羅蜜？」

佛言：「菩薩精進，從第一禪至於四禪、四等、四無形禪，亦不斷亦不著。所生之處，但欲救濟眾生，以六度之法度脫眾生。往見諸佛，從一佛剎至一佛剎，禮敬供養殖諸善本。是為菩薩住于精進攝取禪波羅蜜。」

「云何菩薩精進攝取般若波羅蜜？」

佛言：「菩薩精進，不見五波羅蜜，亦不以相見，亦不以事見，亦不見三十七品，乃至薩云然亦無所見。亦不見諸法，亦不以事見，亦不以相見，亦不為法作巢窟。所語如所作，亦無有二。是為菩薩住于精進攝取般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩行禪波羅蜜攝取檀波羅蜜？」

佛言：「菩薩行

【現代漢語翻譯】 現代漢語譯本：也不希望停留在二地（聲聞和緣覺的果位）。將此功德與眾生共同分享，是爲了證得阿耨多羅三藐三菩提（無上正等正覺）。所作所為沒有三念（過去、現在、未來），在過去、現在、未來都看不到有造作者。這就是菩薩安住于精進，攝取尸波羅蜜（持戒波羅蜜）。 「菩薩如何以精進攝取羼提波羅蜜（忍辱波羅蜜）呢？」 佛說：『菩薩精進，從初發心直至證得菩提道場，如果有人或非人來取菩薩的身體，將他肢解。菩薩會這樣想：『是誰在割我？劫奪我的是誰？』只想著：『我得到了大利益，我是爲了眾生才受此身體，現在這些眾生自己來取去。』作為以法為御者，更應當歡喜，不應當有嗔恨。將此功德與眾生共同分享，是爲了證得阿耨多羅三藐三菩提，而不是爲了停留在二地。這就是菩薩安住于精進，攝取羼提波羅蜜。』 「菩薩如何以精進攝取禪波羅蜜（禪定波羅蜜）呢？」 佛說：『菩薩精進，從初禪到四禪、四等心、四無色定，既不執著也不斷絕。所生之處，只是想要救濟眾生，用六度之法度脫眾生。前往拜見諸佛，從一個佛剎到另一個佛剎，禮敬供養，種植各種善根。這就是菩薩安住于精進，攝取禪波羅蜜。』 「菩薩如何以精進攝取般若波羅蜜（智慧波羅蜜）呢？」 佛說：『菩薩精進，不見五波羅蜜，也不以相見，也不以事見，也不見三十七道品，乃至薩云然（一切法）也無所見。也不見諸法，也不以事見，也不以相見，也不為法作巢穴。所說與所做一致，沒有二樣。這就是菩薩安住于精進，攝取般若波羅蜜。』 須菩提問佛說：『世尊！菩薩如何行禪波羅蜜攝取檀波羅蜜（佈施波羅蜜）呢？』 佛說：『菩薩行

【English Translation】 English version: Nor does he wish to abide in the two grounds (the fruits of Śrāvakas and Pratyekabuddhas). He shares this merit with all sentient beings, for the sake of attaining Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). What he does has no three thoughts (past, present, future), and in the past, present, and future, he sees no doer. This is how a Bodhisattva dwells in diligence, embracing Śīla-pāramitā (the perfection of morality). 『How does a Bodhisattva, through diligence, embrace Kṣānti-pāramitā (the perfection of patience)?』 The Buddha said: 『A Bodhisattva, with diligence, from the initial aspiration until reaching the Bodhi-mandala (place of enlightenment), if humans or non-humans come to take the Bodhisattva's body, dismembering it limb by limb. The Bodhisattva would think: 『Who is cutting me? Who is robbing me?』 He would only think: 『I have gained great benefit, I received this body for the sake of sentient beings, and now these sentient beings come to take it.』 As one who is guided by the Dharma, he should be even more joyful, and should not arise with anger. He shares this merit with all sentient beings, for the sake of attaining Anuttarā-samyak-saṃbodhi, and not for abiding in the two grounds. This is how a Bodhisattva dwells in diligence, embracing Kṣānti-pāramitā.』 『How does a Bodhisattva, through diligence, embrace Dhyāna-pāramitā (the perfection of meditation)?』 The Buddha said: 『A Bodhisattva, with diligence, from the first Dhyāna to the fourth Dhyāna, the four immeasurables, and the four formless absorptions, neither clings to them nor abandons them. Wherever he is born, he only desires to save sentient beings, using the six perfections to liberate sentient beings. He goes to see all the Buddhas, from one Buddha-kṣetra (Buddha-field) to another, paying homage, making offerings, and planting various roots of goodness. This is how a Bodhisattva dwells in diligence, embracing Dhyāna-pāramitā.』 『How does a Bodhisattva, through diligence, embrace Prajñā-pāramitā (the perfection of wisdom)?』 The Buddha said: 『A Bodhisattva, with diligence, does not see the five perfections, nor does he see them through characteristics, nor through events, nor does he see the thirty-seven factors of enlightenment, nor even Sarva-dharma (all phenomena). He does not see any dharmas, nor does he see them through events, nor through characteristics, nor does he make a nest for dharmas. What he says is consistent with what he does, there is no duality. This is how a Bodhisattva dwells in diligence, embracing Prajñā-pāramitā.』 Subhuti asked the Buddha: 『World Honored One! How does a Bodhisattva, practicing Dhyāna-pāramitā, embrace Dāna-pāramitā (the perfection of giving)?』 The Buddha said: 『A Bodhisattva, practicing

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四禪、四等、四無形禪，不以亂意。住于諸禪，常行二施：法施、財施。自行二施，復勸助人令行二施，常讚歎二施之德，見人二施常讚歎之代其歡喜。持是功德共與眾生，為阿耨多羅三耶三菩，不為二地。是為菩薩住禪攝取檀波羅蜜。」

「云何菩薩行禪攝取尸波羅蜜？」

佛言：「菩薩行禪，不生淫怒癡意，亦不生有所害意，但生薩云然行意。持是功德共與眾生，為阿耨多羅三耶三菩，不為二地。是為菩薩住禪波羅蜜攝取尸波羅蜜。」

「云何菩薩行禪攝取羼波羅蜜？」

佛言：「菩薩行禪，觀色如聚沫，觀痛如泡，觀想如野馬，觀所作行如芭蕉，觀識如幻。作是觀已，於五陰作無堅固不要想。作是觀已，念言：『是中誰有割剝？我者為是誰？色誰？痛誰？想誰？行誰？識誰？』作是觀已，復自念言：『既罵詈粗言輕易之，意亦不起恚。尚無起者，誰有罵者？』是為菩薩住禪攝取羼波羅蜜。」

「云何菩薩行禪攝取惟逮波羅蜜？」

佛言：「菩薩以四禪趣禪，趣禪之德便得無量之變化。以天耳徹聞二聲；意知眾生念；自識無數生死之事；以天眼見眾生所得報應隨行善惡；住五神通，從一佛國至一佛國，禮敬供養殖諸善本，凈佛國土、教化眾生。持是功德共與眾生，為阿耨多

【現代漢語翻譯】 現代漢語譯本：菩薩修習四禪（色界四種禪定）、四等（四無量心，即慈、悲、喜、舍）、四無色禪（無色界四種禪定），不被散亂的念頭所擾。安住于這些禪定中，經常實行兩種佈施：法佈施和財佈施。自己實行這兩種佈施，又勸導幫助他人也實行這兩種佈施，常常讚歎這兩種佈施的功德，見到他人實行這兩種佈施，也常常讚歎並隨之歡喜。將這些功德迴向給一切眾生，爲了證得阿耨多羅三藐三菩提（無上正等正覺），而不是爲了二乘的果位。這就是菩薩安住于禪定而攝取檀波羅蜜（佈施波羅蜜）。 「菩薩如何通過修習禪定來攝取尸波羅蜜（持戒波羅蜜）呢？」 佛說：『菩薩修習禪定時，不生起淫慾、嗔怒、愚癡的念頭，也不生起任何傷害眾生的念頭，只生起利益眾生的意念。將這些功德迴向給一切眾生，爲了證得阿耨多羅三藐三菩提，而不是爲了二乘的果位。這就是菩薩安住于禪定而攝取尸波羅蜜。』 「菩薩如何通過修習禪定來攝取羼提波羅蜜（忍辱波羅蜜）呢？」 佛說：『菩薩修習禪定時，觀察色法如聚沫，觀察感受如水泡，觀察想蘊如野馬，觀察行蘊如芭蕉，觀察識蘊如幻象。這樣觀察之後，對於五陰（色、受、想、行、識）生起無堅固、無實體的想法。這樣觀察之後，心中念道：『在這五陰之中，誰在進行割裂和剝奪？我又是誰？色是誰的？受是誰的？想是誰的？行是誰的？識是誰的？』這樣觀察之後，又自己念道：『即使有人對我謾罵、粗言惡語、輕視侮辱，我的心中也不會生起嗔恨。既然連嗔恨的念頭都沒有生起，那麼是誰在謾罵呢？』這就是菩薩安住于禪定而攝取羼提波羅蜜。』 「菩薩如何通過修習禪定來攝取惟逮波羅蜜（精進波羅蜜）呢？」 佛說：『菩薩通過四禪進入禪定，進入禪定的功德便能獲得無量的變化。以天耳通徹聽聞各種聲音；以他心通了知眾生的念頭；自己能回憶起無數的生死經歷；以天眼通看見眾生因善惡行為所得到的果報；安住於五神通，從一個佛國到另一個佛國，禮敬供養諸佛，種植各種善根，清凈佛國，教化眾生。將這些功德迴向給一切眾生，爲了證得阿耨多羅三藐三菩提，而不是爲了二乘的果位。這就是菩薩安住于禪定而攝取惟逮波羅蜜。』

【English Translation】 English version: A Bodhisattva cultivates the four Dhyanas (four meditative states in the Form Realm), the four Immeasurables (four boundless states of mind: loving-kindness, compassion, joy, and equanimity), and the four Formless Dhyanas (four meditative states in the Formless Realm), without being disturbed by scattered thoughts. Abiding in these Dhyanas, they constantly practice two kinds of giving: the giving of Dharma and the giving of material possessions. They themselves practice these two kinds of giving, and also encourage and help others to practice them. They constantly praise the merits of these two kinds of giving, and when they see others practicing them, they also praise and rejoice with them. They dedicate these merits to all sentient beings, for the sake of attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and not for the sake of the two vehicles (the paths of Sravakas and Pratyekabuddhas). This is how a Bodhisattva, abiding in Dhyana, embraces Dana Paramita (the perfection of giving). 『How does a Bodhisattva, through the practice of Dhyana, embrace Sila Paramita (the perfection of morality)?』 The Buddha said: 『When a Bodhisattva practices Dhyana, they do not give rise to thoughts of lust, anger, or delusion, nor do they give rise to any thoughts of harming sentient beings. They only give rise to thoughts of benefiting sentient beings. They dedicate these merits to all sentient beings, for the sake of attaining Anuttara-samyak-sambodhi, and not for the sake of the two vehicles. This is how a Bodhisattva, abiding in Dhyana, embraces Sila Paramita.』 『How does a Bodhisattva, through the practice of Dhyana, embrace Ksanti Paramita (the perfection of patience)?』 The Buddha said: 『When a Bodhisattva practices Dhyana, they observe form as a mass of foam, feeling as a bubble, perception as a mirage, volitional formations as a banana tree, and consciousness as an illusion. Having observed in this way, they develop the thought that the five skandhas (form, feeling, perception, volitional formations, and consciousness) are not solid or substantial. Having observed in this way, they think to themselves: 『Among these five skandhas, who is doing the cutting and stripping? Who am I? Whose is form? Whose is feeling? Whose is perception? Whose are volitional formations? Whose is consciousness?』 Having observed in this way, they further think to themselves: 『Even if someone were to scold, speak harshly, or belittle and insult me, my mind would not give rise to anger. Since even the thought of anger does not arise, then who is doing the scolding?』 This is how a Bodhisattva, abiding in Dhyana, embraces Ksanti Paramita.』 『How does a Bodhisattva, through the practice of Dhyana, embrace Virya Paramita (the perfection of effort)?』 The Buddha said: 『A Bodhisattva enters Dhyana through the four Dhyanas, and the merit of entering Dhyana enables them to attain immeasurable transformations. With the divine ear, they can hear all kinds of sounds; with the mind-reading faculty, they know the thoughts of sentient beings; they can recall countless past lives; with the divine eye, they see the karmic consequences of sentient beings』 good and bad actions; they abide in the five supernormal powers, traveling from one Buddha-land to another, paying homage to and making offerings to the Buddhas, planting various roots of goodness, purifying Buddha-lands, and teaching sentient beings. They dedicate these merits to all sentient beings, for the sake of attaining Anuttara-samyak-sambodhi, and not for the sake of the two vehicles. This is how a Bodhisattva, abiding in Dhyana, embraces Virya Paramita.』

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羅三耶三菩，不為二地。是為菩薩住禪攝取惟逮波羅蜜。」

「云何菩薩住禪波羅蜜攝取般若波羅蜜？」

佛言：「菩薩行禪，不有五陰、六波羅蜜，亦不有三十七品至薩云然及有為無為性。無所有亦無所作，雖無所作亦不生滅。所以者何？有佛無佛，法性常如故。亦不生亦不滅，但有薩云然念，應薩云然行。須菩提！是為菩薩行禪波羅蜜攝取般若波羅蜜。」

須菩提白佛言：「世尊！云何菩薩行般若波羅蜜攝取檀波羅蜜？」

佛告須菩提：「菩薩行般若波羅蜜，自於內空不有內空，于外空亦不有外空，自於內外空亦不有內外空，空空、大空、第一最空、有為空、無為空，亦不有空，亦不見至竟無底空，行性空，一切諸法自空。菩薩摩訶薩住此十四空已，亦不見五陰空。以不空，亦不知亦不有。亦不見三十七品空，以不空，亦不知亦不有。乃至於道亦不見空，以不空。亦不見有為無為之性空，以不空，亦不知亦不見。菩薩摩訶薩行般若波羅蜜所作佈施，人中天上所有所可佈施皆悉見空，受者、與者皆亦空。觀貪嫉之意，初不能得其便。所以者何？菩薩行般若波羅蜜，無有分別若干念故。從初發意至坐道場，貪嫉之意不生，亦如如來、無所著、等正覺無貪嫉意也，是故菩薩行般若波羅蜜無貪嫉

【現代漢語翻譯】 現代漢語譯本：『羅三耶三菩（無上正等正覺），不執著於二地（聲聞和緣覺）。這就是菩薩安住于禪定，以禪定攝取般若波羅蜜（智慧到彼岸）。』 『菩薩如何安住于禪波羅蜜，以禪波羅蜜攝取般若波羅蜜呢？』 佛說：『菩薩修習禪定時，不執著於五陰（色、受、想、行、識）、六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也不執著於三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）乃至一切法和有為無為的本性。既不執著于空無所有，也不執著于有所作為，雖然不執著于有所作為，也不執著于生滅。為什麼呢？因為無論有佛無佛，法的本性都是恒常如此。既不生也不滅，只是有對一切法的覺悟，應當依此覺悟而行。須菩提！這就是菩薩修習禪波羅蜜，以禪波羅蜜攝取般若波羅蜜。』 須菩提對佛說：『世尊！菩薩如何修習般若波羅蜜，以般若波羅蜜攝取檀波羅蜜（佈施到彼岸）呢？』 佛告訴須菩提：『菩薩修習般若波羅蜜時，對於內空（自身之空）不執著于內空，對於外空（外境之空）也不執著于外空，對於內外空（自身與外境皆空）也不執著于內外空，對於空空（空之空）、大空、第一最空、有為空、無為空，也不執著于空，也不執著于究竟無底的空，修習性空（諸法本性空），一切諸法自性本空。菩薩摩訶薩安住于這十四種空之後，也不執著於五陰的空。因為不執著于空，所以既不認知也不執著于有。也不執著於三十七道品的空，因為不執著于空，所以既不認知也不執著于有。乃至對於道也不執著于空，因為不執著于空。也不執著于有為無為的本性空，因為不執著于空，所以既不認知也不執著于有。菩薩摩訶薩修習般若波羅蜜所作的佈施，人中天上所有可以佈施的都看作是空，接受佈施的人和給予佈施的人也都是空。觀察貪婪嫉妒的念頭，最初就不能得逞。為什麼呢？因為菩薩修習般若波羅蜜，沒有分別各種念頭。從最初發心到坐于菩提道場，貪婪嫉妒的念頭都不會產生，也像如來、無所執著、等正覺一樣沒有貪婪嫉妒的念頭，所以菩薩修習般若波羅蜜沒有貪婪嫉妒。』

【English Translation】 English version: 『Anuttara-samyak-sambodhi (supreme perfect enlightenment) does not abide in the two grounds (of Sravakas and Pratyekabuddhas). This is how a Bodhisattva dwells in dhyana (meditation), and through dhyana, grasps Prajna-paramita (perfection of wisdom).』 『How does a Bodhisattva dwell in dhyana-paramita, and through dhyana-paramita, grasp Prajna-paramita?』 The Buddha said: 『When a Bodhisattva practices dhyana, he does not cling to the five skandhas (form, feeling, perception, mental formations, consciousness), the six paramitas (generosity, morality, patience, vigor, meditation, wisdom), nor to the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path), nor to all dharmas and the nature of conditioned and unconditioned. He does not cling to non-existence, nor to action; though he does not cling to action, he does not cling to arising or ceasing. Why? Because whether there is a Buddha or not, the nature of dharma is always thus. It neither arises nor ceases, but there is the awareness of all dharmas, and one should act according to this awareness. Subhuti! This is how a Bodhisattva practices dhyana-paramita, and through dhyana-paramita, grasps Prajna-paramita.』 Subhuti said to the Buddha: 『World Honored One! How does a Bodhisattva practice Prajna-paramita, and through Prajna-paramita, grasp Dana-paramita (perfection of generosity)?』 The Buddha told Subhuti: 『When a Bodhisattva practices Prajna-paramita, he does not cling to inner emptiness (emptiness of self) as inner emptiness, nor to outer emptiness (emptiness of external objects) as outer emptiness, nor to both inner and outer emptiness as both inner and outer emptiness, nor to emptiness of emptiness, great emptiness, the ultimate emptiness, conditioned emptiness, unconditioned emptiness, nor to emptiness, nor to the ultimate bottomless emptiness, he practices emptiness of nature (inherent emptiness of all dharmas), all dharmas are empty by nature. After a Bodhisattva Mahasattva dwells in these fourteen kinds of emptiness, he does not cling to the emptiness of the five skandhas. Because he does not cling to emptiness, he neither knows nor clings to existence. He does not cling to the emptiness of the thirty-seven factors of enlightenment, because he does not cling to emptiness, he neither knows nor clings to existence. Even to the path, he does not cling to emptiness, because he does not cling to emptiness. He does not cling to the emptiness of the nature of conditioned and unconditioned, because he does not cling to emptiness, he neither knows nor clings to existence. The generosity that a Bodhisattva Mahasattva performs while practicing Prajna-paramita, all that can be given in the human and heavenly realms, he sees as empty, the receiver and the giver are also empty. Observing the thoughts of greed and jealousy, they cannot find an opening from the beginning. Why? Because a Bodhisattva practicing Prajna-paramita has no discriminating thoughts. From the initial aspiration to sitting at the Bodhi-mandala, thoughts of greed and jealousy do not arise, just like the Tathagata, without attachment, the perfectly enlightened one has no thoughts of greed and jealousy, therefore a Bodhisattva practicing Prajna-paramita has no greed and jealousy.』

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之意。菩薩摩訶薩所可尊者，則般若波羅蜜是。是為菩薩住于般若波羅蜜攝取檀波羅蜜。」

「云何菩薩行般若波羅蜜攝取尸波羅蜜？」

佛言：「菩薩行般若波羅蜜，二地之意不能得其便。所以者何？無羅漢、辟支佛意故。索作二地意，亦不可得。從初發意至坐道場，常住十善，復勸進人使行十善，見人行者亦讚歎之代其歡喜。持是戒意，不㧗諸法，亦不㧗二地，何況其餘？是為菩薩住般若波羅蜜攝取尸波羅蜜。」

「云何菩薩行般若波羅蜜攝取羼波羅蜜？」

佛言：「菩薩行般若波羅蜜，便生順忍，念言：『諸法亦無生者、亦無滅者，亦無生死，亦無罵者、亦無割者、亦無剝者、亦無撾捶亦無縛者。』從初發意至坐道場，一切眾生若撾若割刀仗支解，意生念言：『哀哉！諸法之法何所罵者？何所撾者？何所剝者？』是為菩薩住般若波羅蜜攝取羼波羅蜜。」

「云何菩薩行般若波羅蜜攝取惟逮波羅蜜？」

佛言：「菩薩行般若波羅蜜，為眾生說法，安立眾生於六波羅蜜，立於三十七品，立於三乘之法，立於阿耨多羅三耶三菩；安立眾生如不立於有為無為之法。是為菩薩住般若波羅蜜攝取惟逮波羅蜜。」

「云何菩薩行般若波羅蜜攝取禪波羅蜜？」

佛言：「菩薩

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）所應尊敬的，就是般若波羅蜜（智慧的完美）。這就是菩薩安住于般若波羅蜜而攝取檀波羅蜜（佈施的完美）。 「菩薩如何通過修行般若波羅蜜來攝取尸波羅蜜（戒律的完美）呢？」 佛說：「菩薩修行般若波羅蜜時，二地（聲聞和辟支佛的境界）的意念不能對其產生影響。為什麼呢？因為他沒有羅漢（阿羅漢）、辟支佛的意念。想要產生二地的意念，也是不可能的。從最初發心到坐于菩提道場，他始終安住於十善業，並且勸導他人也行十善，見到他人行善也會讚歎並隨喜。他持守這樣的戒律意念，不執著于諸法，也不執著於二地，更何況其他的呢？這就是菩薩安住于般若波羅蜜而攝取尸波羅蜜。」 「菩薩如何通過修行般若波羅蜜來攝取羼波羅蜜（忍辱的完美）呢？」 佛說：「菩薩修行般若波羅蜜時，便會生起順忍，心中想著：『諸法既無生，也無滅，既無生死，也無罵者、割者、剝者、撾捶者、縛者。』從最初發心到坐于菩提道場，一切眾生如果對他進行撾打、割裂、刀仗肢解，他心中會想：『可悲啊！諸法的本性，有什麼可罵的？有什麼可撾打的？有什麼可剝奪的？』這就是菩薩安住于般若波羅蜜而攝取羼波羅蜜。」 「菩薩如何通過修行般若波羅蜜來攝取惟逮波羅蜜（精進的完美）呢？」 佛說：「菩薩修行般若波羅蜜，為眾生說法，使眾生安住於六波羅蜜，安住於三十七道品，安住於三乘之法，安住于阿耨多羅三藐三菩提（無上正等正覺）；使眾生安住于不執著有為法和無為法。這就是菩薩安住于般若波羅蜜而攝取惟逮波羅蜜。」 「菩薩如何通過修行般若波羅蜜來攝取禪波羅蜜（禪定的完美）呢？」 佛說：「菩薩

【English Translation】 English version: What a Bodhisattva Mahasattva (great Bodhisattva) should respect is the Prajna Paramita (perfection of wisdom). This is how a Bodhisattva dwells in Prajna Paramita and takes hold of Dana Paramita (perfection of giving). 『How does a Bodhisattva, by practicing Prajna Paramita, take hold of Sila Paramita (perfection of morality)?』 The Buddha said, 『When a Bodhisattva practices Prajna Paramita, the intentions of the two vehicles (the realms of Sravakas and Pratyekabuddhas) cannot affect him. Why? Because he does not have the intentions of an Arhat (Arahan) or a Pratyekabuddha. It is also impossible to try to generate the intentions of the two vehicles. From the initial aspiration to sitting at the Bodhi tree, he always dwells in the ten good deeds, and also encourages others to practice the ten good deeds. When he sees others practicing good deeds, he also praises and rejoices with them. Holding such a moral intention, he does not cling to any dharmas, nor does he cling to the two vehicles, let alone anything else. This is how a Bodhisattva dwells in Prajna Paramita and takes hold of Sila Paramita.』 『How does a Bodhisattva, by practicing Prajna Paramita, take hold of Ksanti Paramita (perfection of patience)?』 The Buddha said, 『When a Bodhisattva practices Prajna Paramita, he will generate patient endurance, thinking: 「All dharmas neither arise nor cease, neither have birth nor death, neither have those who scold, cut, peel, strike, or bind.」 From the initial aspiration to sitting at the Bodhi tree, if all beings were to strike, cut, or dismember him with weapons, he would think: 「Alas! In the nature of all dharmas, what is there to scold? What is there to strike? What is there to peel?」 This is how a Bodhisattva dwells in Prajna Paramita and takes hold of Ksanti Paramita.』 『How does a Bodhisattva, by practicing Prajna Paramita, take hold of Virya Paramita (perfection of vigor)?』 The Buddha said, 『When a Bodhisattva practices Prajna Paramita, he teaches the Dharma to beings, establishing them in the Six Paramitas, establishing them in the Thirty-seven Factors of Enlightenment, establishing them in the teachings of the Three Vehicles, and establishing them in Anuttara Samyak Sambodhi (unexcelled perfect enlightenment); he establishes beings in not clinging to conditioned or unconditioned dharmas. This is how a Bodhisattva dwells in Prajna Paramita and takes hold of Virya Paramita.』 『How does a Bodhisattva, by practicing Prajna Paramita, take hold of Dhyana Paramita (perfection of meditation)?』 The Buddha said, 『A Bodhisattva』

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行般若波羅蜜，除如來三昧，餘二地三昧、菩薩三昧皆悉能行。於八惟無禪、九次第禪，能逆順行三昧已竟，於是三昧起，便入師子奮迅三昧。」

「何等為師子奮迅三昧？」

佛言：「悉總持四禪、無形禪、解脫禪、九次第禪，悉能逆順入諸三昧。于師子奮迅三昧起，便入滿法阇(丹本佉闇)三昧，逮諸法等。須菩提！是為菩薩摩訶薩住于般若波羅蜜攝取禪波羅蜜。」◎

放光般若經卷第十五 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第十六

西晉于闐國三藏無羅叉奉　詔譯

◎摩訶般若波羅蜜漚和品第七十

爾時須菩提白佛言：「唯，世尊！菩薩摩訶薩發意以來，為幾時能具足行漚和拘舍羅乃如是？」

佛告須菩提：「是菩薩摩訶薩發意以來不可計阿僧祇劫。」

須菩提言：「世尊！能行漚和拘舍羅菩薩摩訶薩者，為供事幾佛？」

佛告須菩提：「是菩薩已供事如恒邊沙佛以來，乃能逮得是漚和拘舍羅。」

須菩提言：「世尊！是菩薩作何等功德，乃能具足漚和拘舍羅？」

佛言：「菩薩所作功德，常具足六波羅蜜，于施、于戒、于忍、于進、于禪、于智，於六德中無有不具足者，以是故能行漚和拘舍

【現代漢語翻譯】 現代漢語譯本 修行般若波羅蜜，除了如來三昧（Tathagata Samadhi，佛的禪定），其餘二地三昧（Second Ground Samadhi，菩薩修行第二階段的禪定）、菩薩三昧（Bodhisattva Samadhi，菩薩的禪定）都能修行。對於八惟無禪（Eight Deliverances，八種解脫禪定）、九次第禪（Nine Successive Abidings，九種次第禪定），能夠逆行順行這些禪定，結束后，從這些禪定中起身，便進入師子奮迅三昧（Lion's Leaping Samadhi，如獅子般勇猛精進的禪定）。 『什麼是師子奮迅三昧？』 佛說：『完全掌握四禪（Four Dhyanas，四種禪定）、無色禪（Formless Dhyanas，超越物質的禪定）、解脫禪（Liberation Samadhi，解脫的禪定）、九次第禪，能夠逆行順行進入各種禪定。從師子奮迅三昧起身，便進入滿法阇（丹本佉闇）三昧（Full Dharma Samadhi，圓滿佛法的禪定），通達諸法平等。須菩提！這就是菩薩摩訶薩安住于般若波羅蜜，攝取禪波羅蜜（Dhyana Paramita，禪定波羅蜜）的方式。』 放光般若經卷第十五 大正藏第 08 冊 No. 0221 放光般若經 放光般若經卷第十六 西晉于闐國三藏無羅叉奉　詔譯 摩訶般若波羅蜜漚和品第七十 這時，須菩提問佛：『世尊！菩薩摩訶薩從發菩提心以來，要經過多久才能圓滿修行漚和拘舍羅（Upaya Kausalya，善巧方便）達到如此境界？』 佛告訴須菩提：『這位菩薩摩訶薩從發菩提心以來，要經過不可計數的阿僧祇劫（Asamkhya Kalpas，無數大劫）。』 須菩提說：『世尊！能夠修行漚和拘舍羅的菩薩摩訶薩，要供養多少佛？』 佛告訴須菩提：『這位菩薩已經供養過如恒河沙數般的佛，才能獲得這種漚和拘舍羅。』 須菩提說：『世尊！這位菩薩做了什麼功德，才能圓滿漚和拘舍羅？』 佛說：『菩薩所做的功德，常常圓滿六波羅蜜（Six Paramitas，六種波羅蜜），在佈施（Dana，佈施）、持戒（Sila，持戒）、忍辱（Ksanti，忍辱）、精進（Virya，精進）、禪定（Dhyana，禪定）、智慧（Prajna，智慧）這六種德行中，沒有不圓滿的，因此才能修行漚和拘舍羅。』

【English Translation】 English version Practicing Prajna Paramita, apart from the Tathagata Samadhi (the Buddha's concentration), one can practice all other samadhis, including the Second Ground Samadhi (samadhi of the second stage of Bodhisattva practice) and Bodhisattva Samadhi (samadhi of Bodhisattvas). Regarding the Eight Deliverances (eight kinds of liberation samadhi) and the Nine Successive Abidings (nine stages of meditative absorption), one can enter these samadhis in both forward and reverse order. Having completed these samadhis, one arises from them and enters the Lion's Leaping Samadhi (a samadhi of courageous advancement). 'What is the Lion's Leaping Samadhi?' The Buddha said, 'It is the complete mastery of the Four Dhyanas (four stages of meditation), the Formless Dhyanas (meditations beyond form), Liberation Samadhi (samadhi of liberation), and the Nine Successive Abidings, being able to enter all these samadhis in both forward and reverse order. Arising from the Lion's Leaping Samadhi, one enters the Full Dharma Samadhi, attaining equality of all dharmas. Subhuti! This is how a Bodhisattva Mahasattva dwells in Prajna Paramita, embracing Dhyana Paramita (the perfection of meditation).' The Fifteenth Fascicle of the Fang Guang Prajna Sutra Taisho Tripitaka Volume 08, No. 0221, Fang Guang Prajna Sutra The Sixteenth Fascicle of the Fang Guang Prajna Sutra Translated by Tripitaka Dharmaraksa of Khotan during the Western Jin Dynasty under Imperial Decree Chapter 70: Upaya Kausalya of the Maha Prajna Paramita At that time, Subhuti asked the Buddha, 'World Honored One! How long does it take for a Bodhisattva Mahasattva, from the time of generating the Bodhi mind, to fully practice Upaya Kausalya (skillful means) to reach such a state?' The Buddha told Subhuti, 'This Bodhisattva Mahasattva, from the time of generating the Bodhi mind, must pass through countless Asamkhya Kalpas (incalculable eons).' Subhuti said, 'World Honored One! How many Buddhas does a Bodhisattva Mahasattva who can practice Upaya Kausalya serve?' The Buddha told Subhuti, 'This Bodhisattva has already served as many Buddhas as there are sands in the Ganges River to attain this Upaya Kausalya.' Subhuti said, 'World Honored One! What merits does this Bodhisattva cultivate to fully attain Upaya Kausalya?' The Buddha said, 'The merits that a Bodhisattva cultivates are the constant perfection of the Six Paramitas (six perfections): in giving (Dana), in morality (Sila), in patience (Ksanti), in diligence (Virya), in meditation (Dhyana), and in wisdom (Prajna). There is no deficiency in these six virtues, and therefore, one can practice Upaya Kausalya.'

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羅。」

須菩提言：「世尊！甚奇甚特！是菩薩所作功德不可計量，乃能逮是漚和拘舍羅。」

佛言：「如是，如是！須菩提！甚可奇特，乃能具足漚和拘舍羅。譬如日月宮殿，周流四域能有所益。般若波羅蜜亦復如是，遍入五波羅蜜中多所饒益，五波羅蜜因般若波羅蜜而得名字，離般若波羅蜜者亦不得五波羅蜜之名字。譬如轉輪聖王，無七寶者亦不得為轉輪聖王之名。五波羅蜜離般若波羅蜜者，亦無有名字。譬如無夫之婦，無不陵易者。五波羅蜜離般若波羅蜜，魔及魔天無不欲嬈者；五波羅蜜不離般若波羅蜜者，魔及魔天無能得其便者。譬如郡國有勇健之士，參知五兵器仗具足常在其處者，鄰國怨敵不敢侵近。五波羅蜜不離般若波羅蜜者，諸魔魔天、若𥙡陀羅人，𥙡陀羅者晉言獄侍主殺人者，若頑佷之人、抵突之人、詐稱菩薩人，是輩之人無能得其便者。譬如轉輪聖王治於世間，諸粟散小王隨其教令無敢違者皆悉隨從。五波羅蜜得般若波羅蜜者，便至薩云若。譬如百川千流，皆入于恒已俱入大海。般若波羅蜜者，攝取五波羅蜜，亦復如是。般若波羅蜜者，譬如人之右手無事不為；五波羅蜜者如人左手，佐助右手。譬如眾流恒水江河，悉入大海合為一味。五波羅蜜與般若波羅蜜俱入薩云若，合為一法，亦

【現代漢語翻譯】 須菩提說：『世尊！真是太稀奇了！真是太特別了！這些菩薩所做的功德真是不可估量，竟然能夠達到這種漚和拘舍羅（方便善巧）。』 佛說：『是的，是的！須菩提！真是非常稀奇，竟然能夠具足漚和拘舍羅（方便善巧）。譬如日月宮殿，周流四方能夠利益眾生。般若波羅蜜（智慧到彼岸）也是這樣，普遍進入五波羅蜜（佈施、持戒、忍辱、精進、禪定）中，多有饒益，五波羅蜜因為般若波羅蜜而得名，離開般若波羅蜜就不能有五波羅蜜的名字。譬如轉輪聖王，沒有七寶就不能稱為轉輪聖王。五波羅蜜離開般若波羅蜜，也就沒有名字。譬如沒有丈夫的婦女，沒有不被欺凌的。五波羅蜜離開般若波羅蜜，魔和魔天沒有不想要擾亂的；五波羅蜜不離開般若波羅蜜，魔和魔天就不能得其方便。譬如郡國有勇猛強健的戰士，熟悉五種兵器，常在軍中，鄰國怨敵就不敢侵犯。五波羅蜜不離開般若波羅蜜，各種魔、魔天、若𥙡陀羅（獄卒，負責殺人者），若頑固兇狠之人、牴觸之人、假稱菩薩的人，這些人就不能得其方便。譬如轉輪聖王統治世間，各個小王都隨從他的教令，沒有敢違背的。五波羅蜜得到般若波羅蜜，就能到達薩云若（一切智）。譬如百川千流，都流入恒河，最終都匯入大海。般若波羅蜜，攝取五波羅蜜，也是這樣。般若波羅蜜，譬如人的右手，無事不能做；五波羅蜜，譬如人的左手，輔助右手。譬如眾多的河流，恒河、江河，都流入大海，合為一味。五波羅蜜與般若波羅蜜一同進入薩云若，合為一法，也是這樣。』

【English Translation】 Subhuti said, 'World Honored One! How marvelous and extraordinary! The merits performed by these Bodhisattvas are immeasurable, that they are able to attain this skillful means of Upaya-kausalya (skillful means).' The Buddha said, 'So it is, so it is! Subhuti! It is indeed marvelous that they are able to fully possess Upaya-kausalya (skillful means). It is like the palaces of the sun and moon, which circulate in all directions and benefit all. The Prajna-paramita (perfection of wisdom) is also like this, it pervades the five paramitas (generosity, morality, patience, diligence, and meditation) and greatly benefits them. The five paramitas are named because of the Prajna-paramita, and without the Prajna-paramita, they cannot have the name of the five paramitas. It is like a Chakravartin king (universal monarch), who cannot be called a Chakravartin king without the seven treasures. The five paramitas without the Prajna-paramita also have no name. It is like a woman without a husband, who is not free from being insulted. The five paramitas without the Prajna-paramita, demons and demon-heavens all desire to disturb them; the five paramitas not separated from the Prajna-paramita, demons and demon-heavens cannot find an opportunity. It is like a country with brave and strong warriors, who are familiar with the five weapons and are always in the army, neighboring enemies dare not invade. The five paramitas not separated from the Prajna-paramita, all demons, demon-heavens, if Yamadutas (jailers, those who kill), if stubborn and fierce people, those who oppose, those who falsely claim to be Bodhisattvas, these people cannot find an opportunity. It is like a Chakravartin king who rules the world, all the small kings follow his commands and dare not disobey. The five paramitas that obtain the Prajna-paramita will reach Sarvajna (omniscience). It is like hundreds and thousands of rivers, all flowing into the Ganges, and finally all merging into the ocean. The Prajna-paramita, which encompasses the five paramitas, is also like this. The Prajna-paramita is like a person's right hand, which can do anything; the five paramitas are like a person's left hand, assisting the right hand. It is like many streams, the Ganges, and rivers, all flowing into the ocean and becoming one taste. The five paramitas and the Prajna-paramita together enter Sarvajna, becoming one Dharma, and it is also like this.'

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復如是。譬如轉輪聖王將四種兵，聖王出時紫金輪轉常在前導，若聖王意欲得寶時輪則為住，聖王取寶畢竟有所施與，其事訖竟輪爾乃去；若眾人未遍不足，輪不為轉。般若波羅蜜導五波羅蜜至薩云若，終不動轉。譬如轉輪聖王所有七寶，三寶常導在前，一者金輪、二者主兵臣、三者主藏臣。般若波羅蜜常導五波羅蜜至薩云若，住般若波羅蜜，亦不念言：『五波羅蜜常隨從我。』檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜亦不作念：『我當隨從般若波羅蜜。』何以故？自空，無所能作、無所能為，如熱時之焰。」

須菩提白佛言：「世尊！云何諸法空？云何菩薩行六波羅蜜，逮得阿耨多羅三耶三菩？」

佛報言：「菩薩行六波羅蜜，意念言：『以三界眾生皆著四顛倒，當以漚和拘舍羅而度脫之。我當爲眾生故行六波羅蜜，為眾生故舍意所作。』內外所有佈施，佈施時念言：『我無所一施。何以故？所有財物及身會當壞故。』菩薩作是觀者，便具足檀波羅蜜。為眾生故，不聽惡戒，『我亦不應犯十惡事，我亦不應墮於二地。』菩薩作是觀，便具足尸波羅蜜。為眾生故，意常不恚亂，是為菩薩具足羼波羅蜜。為眾生故，至阿耨多羅三耶三菩終不懈怠，是為菩薩具足惟逮波羅蜜。為眾生故，至阿耨

【現代漢語翻譯】 現代漢語譯本： 又如是。譬如轉輪聖王率領四種軍隊，聖王出行時，紫金輪常在前方引導。如果聖王想要獲取寶物，輪子就會停下來，聖王取到寶物後會將其施捨出去，事情結束後輪子才會繼續前進；如果眾人沒有普遍得到滿足，輪子就不會轉動。般若波羅蜜引導五波羅蜜到達薩云若（一切智），始終不會移動。譬如轉輪聖王擁有的七寶，三寶常在前方引導，一是金輪，二是主兵臣，三是主藏臣。般若波羅蜜常引導五波羅蜜到達薩云若，安住于般若波羅蜜，也不會想：『五波羅蜜常常跟隨我。』佈施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜也不會想：『我應當跟隨般若波羅蜜。』為什麼呢？因為它們自身是空性的，沒有什麼可以做，沒有什麼可以作為，就像熱時的火焰一樣。

須菩提問佛說：『世尊！什麼是諸法空？菩薩如何修行六波羅蜜，才能證得阿耨多羅三藐三菩提（無上正等正覺）？』

佛回答說：『菩薩修行六波羅蜜時，心中想著：『因為三界眾生都執著於四種顛倒，我應當用善巧方便來度脫他們。我應當爲了眾生而修行六波羅蜜，爲了眾生而捨棄自己的意願。』內外所有的佈施，在佈施時想著：『我沒有施捨任何東西。』為什麼呢？因為所有的財物和身體最終都會壞滅。』菩薩這樣觀察，就圓滿了佈施波羅蜜。爲了眾生，不聽從惡戒，『我也不應該犯十惡事，我也不應該墮入二地（聲聞、緣覺）。』菩薩這樣觀察，就圓滿了持戒波羅蜜。爲了眾生，心中常常不生嗔恚，這就是菩薩圓滿了忍辱波羅蜜。爲了眾生，直到證得阿耨多羅三藐三菩提，始終不懈怠，這就是菩薩圓滿了精進波羅蜜。爲了眾生，直到證得阿耨多羅三藐三菩提，心中不散亂，這就是菩薩圓滿了禪定波羅蜜。爲了眾生，以智慧觀察諸法，這就是菩薩圓滿了般若波羅蜜。』

【English Translation】 English version: It is like this. For example, when a Cakravartin King (Universal Monarch) leads four kinds of troops, a golden wheel always leads the way when the king goes out. If the king desires to obtain treasures, the wheel will stop. After the king takes the treasures and gives them away, the wheel will then move on. If the people have not been universally satisfied, the wheel will not turn. Prajna Paramita (Perfection of Wisdom) guides the five Paramitas (Perfections) to Sarvajna (Omniscience), and it never moves. For example, among the seven treasures of a Cakravartin King, three treasures always lead the way: first, the golden wheel; second, the chief military minister; and third, the chief treasurer. Prajna Paramita always guides the five Paramitas to Sarvajna. Abiding in Prajna Paramita, it does not think, 『The five Paramitas always follow me.』 Dana Paramita (Perfection of Giving), Sila Paramita (Perfection of Morality), Ksanti Paramita (Perfection of Patience), Virya Paramita (Perfection of Effort), and Dhyana Paramita (Perfection of Meditation) also do not think, 『I should follow Prajna Paramita.』 Why? Because they are empty in themselves, there is nothing that can be done, nothing that can be acted upon, like a flame in hot weather.

Subhuti said to the Buddha, 『World Honored One! What is the emptiness of all dharmas? How does a Bodhisattva practice the six Paramitas and attain Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment)?』

The Buddha replied, 『When a Bodhisattva practices the six Paramitas, he thinks, 『Because the beings of the three realms are all attached to the four inversions, I should use skillful means to liberate them. I should practice the six Paramitas for the sake of beings, and give up my own desires for the sake of beings.』 In all giving, both internal and external, he thinks when giving, 『I have not given anything.』 Why? Because all wealth and the body will eventually perish.』 When a Bodhisattva observes in this way, he perfects Dana Paramita. For the sake of beings, he does not listen to evil precepts, 『I should not commit the ten evil deeds, and I should not fall into the two vehicles (Sravaka and Pratyekabuddha).』 When a Bodhisattva observes in this way, he perfects Sila Paramita. For the sake of beings, his mind is always free from anger, this is how a Bodhisattva perfects Ksanti Paramita. For the sake of beings, he is never lazy until he attains Anuttara Samyak Sambodhi, this is how a Bodhisattva perfects Virya Paramita. For the sake of beings, his mind is not scattered until he attains Anuttara Samyak Sambodhi, this is how a Bodhisattva perfects Dhyana Paramita. For the sake of beings, he observes all dharmas with wisdom, this is how a Bodhisattva perfects Prajna Paramita.』

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多羅三耶三菩終不亂意，是為菩薩具足禪波羅蜜。為眾生故，至阿耨多羅三耶三菩，初不離於智慧，是為菩薩具足般若波羅蜜。何以故？不可以異法度脫眾生，唯當以智慧之事度脫眾生耳。以是故，菩薩當習行般若波羅蜜。」

須菩提白佛言：「世尊！若諸波羅蜜無有差特者，云何般若波羅蜜於五波羅蜜中最尊最勝？」

佛言：「如是，如是！諸波羅蜜無有差別。雖無差別者，要五波羅蜜從般若波羅蜜而得名字，因般若波羅蜜故五波羅蜜各得名字。須菩提！譬如須彌山若干種雜色，至須彌山者皆與須彌山同色，無復別異。五波羅蜜因般若波羅蜜而得名字，入薩云然與般若波羅蜜合，亦無差特。以入般若波羅蜜，亦無若干字，亦無檀之名字，亦無尸、羼、惟逮、禪，亦無是名。何以故？諸波羅蜜亦無有形故，以是無有差別。」

須菩提白佛言：「世尊！所逮至處無有差特，云何般若波羅蜜於五波羅蜜中最尊最上？」

佛言：「如是，所逮至處無有差別，以世俗生死故知有六波羅蜜，為世俗施耳。而眾生不知，亦不起滅、亦不生死。眾生及諸法，無有邊際亦無底。是故，須菩提！般若波羅蜜於五波羅蜜而最上尊。譬如閻浮提眾母人中，玉女寶最第一。般若波羅蜜于諸波羅蜜中最上。」

須

菩提言：「世尊！是誰之威神，令般若波羅蜜於五波羅蜜中為最尊上？」

佛告須菩提：「以般若波羅蜜總持諸善功德之法，以無處所住于薩云若。」

須菩提言：「世尊！般若波羅蜜頗有所取有所舍耶？」

佛言：「般若波羅蜜于諸法，無所取亦無所放。何以故？諸法亦無所持亦無所放。」

「世尊！般若波羅蜜不持何法、不捨何法？」

佛言：「般若波羅蜜亦不取五陰亦不捨五陰，及三十七品乃至於道，亦不取亦不捨。」

「世尊！云何不取五陰亦不取道？」

佛言：「不念五陰亦不念道，是故無所取。」

須菩提言：「世尊！是事云何，不念五陰，乃至於道亦復不念，云何當得增益功德？若不增益功德，云何得具足諸波羅蜜？若不具足諸波羅蜜，云何逮薩云若？」

佛告須菩提：「以不念五陰，以不念薩云若故，便得增益功德、逮得薩云然。何以故？以不念五陰、以不念道，以是故便逮得道。」

「世尊！何以故不念五陰、不念道？」

佛言：「以念故便著欲界、形界、無形界，以無所念故便得無所著，是故菩薩行般若波羅蜜，亦無所近亦無所著。」

「世尊！菩薩行般若波羅蜜，如是為無所住？」

佛言：「如是，菩薩作

【現代漢語翻譯】 現代漢語譯本 須菩提問道：『世尊！是哪位大德的威神之力，使得般若波羅蜜在五波羅蜜中最為尊貴至上？』 佛陀告訴須菩提：『因為般若波羅蜜總持一切善功德之法，以無所執著的心安住于薩云若（一切智）。』 須菩提問道：『世尊！般若波羅蜜是否有所取捨呢？』 佛陀說：『般若波羅蜜對於一切法，既不執取也不捨棄。為什麼呢？因為一切法本身也無所謂執取和捨棄。』 『世尊！般若波羅蜜不執取什麼法，也不捨棄什麼法呢？』 佛陀說：『般若波羅蜜既不執取五陰（色、受、想、行、識），也不捨棄五陰，乃至三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）乃至佛道，既不執取也不捨棄。』 『世尊！為什麼說不執取五陰，也不執取佛道呢？』 佛陀說：『因為不思念五陰，也不思念佛道，所以才無所執取。』 須菩提問道：『世尊！這是怎麼回事呢？不思念五陰，乃至不思念佛道，又如何能夠增長功德呢？如果不能增長功德，又如何能夠圓滿諸波羅蜜？如果不能圓滿諸波羅蜜，又如何能夠證得薩云若（一切智）呢？』 佛陀告訴須菩提：『正因為不思念五陰，不思念薩云若（一切智），才能增長功德，證得薩云若。為什麼呢？因為不思念五陰，不思念佛道，因此才能證得佛道。』 『世尊！為什麼不思念五陰，也不思念佛道呢？』 佛陀說：『因為思念就會執著于欲界、色界、無色界，因為無所思念才能無所執著。所以菩薩行般若波羅蜜，既不親近也不執著。』 『世尊！菩薩行般若波羅蜜，是這樣無所住嗎？』 佛陀說：『是的，菩薩修行般若波羅蜜時，就是這樣無所住。』

【English Translation】 English version Subhuti asked: 'World Honored One, by whose majestic power is the Prajna Paramita the most honored and supreme among the five Paramitas?' The Buddha told Subhuti: 'Because the Prajna Paramita encompasses all the laws of good merit, and dwells in Sarvajna (all-knowing wisdom) without any attachment.' Subhuti asked: 'World Honored One, does the Prajna Paramita have anything to take or to abandon?' The Buddha said: 'The Prajna Paramita, regarding all dharmas, neither takes nor abandons anything. Why? Because all dharmas themselves have nothing to take or abandon.' 'World Honored One, what dharmas does the Prajna Paramita not take, and what dharmas does it not abandon?' The Buddha said: 'The Prajna Paramita neither takes nor abandons the five skandhas (form, feeling, perception, mental formations, consciousness), nor the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, the eightfold path), nor even the path to Buddhahood. It neither takes nor abandons them.' 'World Honored One, why is it said that it does not take the five skandhas, nor does it take the path to Buddhahood?' The Buddha said: 'Because it does not contemplate the five skandhas, nor does it contemplate the path to Buddhahood, therefore it has nothing to take.' Subhuti asked: 'World Honored One, how is this? If one does not contemplate the five skandhas, nor even the path to Buddhahood, how can one increase merit? If one cannot increase merit, how can one perfect the Paramitas? If one cannot perfect the Paramitas, how can one attain Sarvajna (all-knowing wisdom)?' The Buddha told Subhuti: 'It is precisely because one does not contemplate the five skandhas, and does not contemplate Sarvajna (all-knowing wisdom), that one can increase merit and attain Sarvajna. Why? Because one does not contemplate the five skandhas, and does not contemplate the path to Buddhahood, therefore one can attain the path to Buddhahood.' 'World Honored One, why does one not contemplate the five skandhas, nor the path to Buddhahood?' The Buddha said: 'Because contemplation leads to attachment to the desire realm, the form realm, and the formless realm. Because there is no contemplation, one can be free from attachment. Therefore, when a Bodhisattva practices the Prajna Paramita, they neither approach nor cling to anything.' 'World Honored One, is it thus that a Bodhisattva practices the Prajna Paramita, dwelling nowhere?' The Buddha said: 'Yes, it is thus that a Bodhisattva dwells nowhere when practicing the Prajna Paramita.'

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如是行般若波羅蜜者，亦不住於五陰亦不住薩云若。」

「世尊！何以故不住？」

佛言：「以無所入故不住。何以故？亦不見法有所住、有所入者。菩薩行般若波羅蜜，無所入便應無所住。菩薩作是住、作是行，則為行般若波羅蜜，則為住般若波羅蜜。若有言：『我行般若波羅蜜，我念般若波羅蜜。』者，則為遠離般若波羅蜜。已以遠離般若波羅蜜者，則為遠離五波羅蜜，則為遠離薩云若已。何以故？般若波羅蜜無所入，亦無有能入般若波羅蜜者。何以故？無有形可入處故。若菩薩于般若波羅蜜有知者，則為已墮。于般若波羅蜜墮者，則為于諸法已墮。若復作念：『般若波羅蜜受持五波羅蜜，並使持薩云若。』者，則復為已墮，為不行般若波羅蜜，不能成阿耨多羅三耶三菩。若復生念言：『於是般若波羅蜜中受阿耨多羅三耶三菩記莂。』者，則復已墮。于般若波羅蜜墮者，不得阿耨多羅三耶三菩。若復作念：『我當因般若波羅蜜行五波羅蜜，行於大慈。』則復為墮，墮者亦不能成五波羅蜜，亦不能成大慈。若復作念：『如諸如來於諸法無受、無所行，自然得逮覺，持是教授眾生。』則復為墮。所以者何？如來者于諸法無所逮覺，是故不處法，何況有法可逮覺者？是者不然。」

須菩提白佛言：「

【現代漢語翻譯】 現代漢語譯本： 「像這樣修行般若波羅蜜的人，也不會執著於五蘊，也不會執著於一切智（薩云若）。」 「世尊！為什麼不執著呢？」 佛說：「因為沒有可以進入的地方，所以不執著。為什麼呢？因為也看不到法有可以執著、可以進入的地方。菩薩修行般若波羅蜜，因為沒有可以進入的地方，就應該沒有執著。菩薩這樣安住、這樣修行，就是修行般若波羅蜜，就是安住般若波羅蜜。如果有人說：『我修行般若波羅蜜，我憶念般若波羅蜜。』，那就是遠離了般若波羅蜜。已經遠離般若波羅蜜的人，就是遠離了五波羅蜜，就是遠離了一切智（薩云若）。為什麼呢？因為般若波羅蜜沒有可以進入的地方，也沒有能夠進入般若波羅蜜的人。為什麼呢？因為沒有可以進入的形體。如果菩薩對般若波羅蜜有所知，那就是已經墮落了。在般若波羅蜜中墮落的人，就是對一切法都墮落了。如果又生起念頭：『般若波羅蜜受持五波羅蜜，並且使之持有一切智（薩云若）。』，那就是又墮落了，就是沒有修行般若波羅蜜，不能成就阿耨多羅三藐三菩提。如果又生起念頭說：『從這般若波羅蜜中接受阿耨多羅三藐三菩提的授記。』，那就是又墮落了。在般若波羅蜜中墮落的人，不能得到阿耨多羅三藐三菩提。如果又生起念頭：『我應當依靠般若波羅蜜修行五波羅蜜，修行大慈。』，那就是又墮落了，墮落的人也不能成就五波羅蜜，也不能成就大慈。如果又生起念頭：『像諸如來對一切法無所受、無所行，自然獲得覺悟，並以此教導眾生。』，那就是又墮落了。為什麼呢？如來對一切法無所獲得覺悟，所以不執著於法，何況有法可以獲得覺悟呢？這是不對的。」 須菩提對佛說：「

【English Translation】 English version: 'One who practices Prajnaparamita (Perfection of Wisdom) in this way does not abide in the five skandhas (aggregates), nor does he abide in Sarvajnata (all-knowingness).' 'World Honored One, why does he not abide?' The Buddha said, 'Because there is nowhere to enter, he does not abide. Why? Because one does not see that the Dharma has a place to abide or a place to enter. A Bodhisattva practicing Prajnaparamita, because there is nowhere to enter, should have no abiding. A Bodhisattva who abides and practices in this way is practicing Prajnaparamita, is abiding in Prajnaparamita. If someone says, 「I practice Prajnaparamita, I contemplate Prajnaparamita,」 then he is far from Prajnaparamita. One who is far from Prajnaparamita is far from the five paramitas (perfections), is far from Sarvajnata. Why? Because Prajnaparamita has nowhere to enter, and there is no one who can enter Prajnaparamita. Why? Because there is no form that can be entered. If a Bodhisattva has knowledge of Prajnaparamita, then he has already fallen. One who has fallen in Prajnaparamita has fallen in all dharmas. If one again has the thought, 「Prajnaparamita upholds the five paramitas and causes them to uphold Sarvajnata,」 then he has again fallen, has not practiced Prajnaparamita, and cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). If one again has the thought, 「In this Prajnaparamita, I receive the prediction of Anuttara-samyak-sambodhi,」 then he has again fallen. One who has fallen in Prajnaparamita cannot attain Anuttara-samyak-sambodhi. If one again has the thought, 「I should rely on Prajnaparamita to practice the five paramitas, to practice great compassion,」 then he has again fallen. One who has fallen cannot attain the five paramitas, nor can he attain great compassion. If one again has the thought, 「Like the Tathagatas (Buddhas) who have no receiving, no practice in all dharmas, naturally attain enlightenment, and use this to teach sentient beings,」 then he has again fallen. Why? The Tathagatas have no attainment of enlightenment in all dharmas, therefore they do not abide in dharmas, how much less is there a dharma that can be attained? This is not so.' Subhuti said to the Buddha,

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菩薩當云何行般若波羅蜜而無是瑕隙？」

佛告須菩提：「菩薩行般若波羅蜜者，當念言：『是諸法無所有。無所有法中，法無所取亦無所逮覺。』如是行者，為行般若波羅蜜。若欲入無所有法者，則離般若波羅蜜。何以故？般若波羅蜜無所入亦無有入者。」

須菩提言：「世尊！若般若波羅蜜不離般若波羅蜜，檀波羅蜜不離檀波羅蜜，乃至薩云若不離薩云若；若不離，云何入般若波羅蜜？乃至薩云若云何有入？」

佛言：「菩薩行般若波羅蜜，亦不入五陰，亦不㧗五陰，亦不非五陰；乃至薩云若亦復如是。亦不言：『五陰有常無常、有苦有樂、有我無我、有空有寂。』乃至薩云若亦復如是。有常無常、苦樂、吾我、空寂，是法亦不入有形亦不入無形。須菩提！菩薩行六波羅蜜、行薩云若，譬如轉輪聖王出時四種兵皆隨從，五波羅蜜皆隨從般若波羅蜜至薩云若住。譬如善御駕駟初不失轍，般若波羅蜜御五波羅蜜順至薩云若。」

須菩提白佛言：「何等是菩薩道？何等是非道？」

佛報言：「聲聞、辟支佛道非菩薩道，薩云若者是菩薩道。」

須菩提白佛言：「世尊！般若波羅蜜者，為諸菩薩興大事也，乃能分別是道非道。」

佛言：「如須菩提所說，般若波羅蜜者為不可

【現代漢語翻譯】 現代漢語譯本：菩薩應當如何修行般若波羅蜜，才能沒有瑕疵呢？ 佛陀告訴須菩提：『菩薩修行般若波羅蜜時，應當這樣想：一切諸法都是無所有的。在無所有法中，法既無所取，也無所覺。』這樣修行，才是修行般若波羅蜜。如果想要進入無所有法，那就離開了般若波羅蜜。為什麼呢？因為般若波羅蜜既無所入，也沒有能入者。 須菩提說：『世尊！如果般若波羅蜜不離般若波羅蜜，佈施波羅蜜（檀波羅蜜）不離佈施波羅蜜，乃至一切智（薩云若）不離一切智；如果不分離，又如何進入般若波羅蜜？乃至如何進入一切智呢？』 佛陀說：『菩薩修行般若波羅蜜，既不進入五蘊（五陰），也不捨棄五蘊，也不認為五蘊不是五蘊；乃至一切智也是如此。也不說：五蘊是有常還是無常、是苦還是樂、是有我還是無我、是空還是寂。』乃至一切智也是如此。有常無常、苦樂、我無我、空寂，這些法既不進入有形，也不進入無形。須菩提！菩薩修行六波羅蜜、修行一切智，譬如轉輪聖王出現時，四種軍隊都跟隨他，五波羅蜜都跟隨般若波羅蜜到達一切智的境界。譬如善於駕車的御者，開始就不會迷失道路，般若波羅蜜引導五波羅蜜順利到達一切智。 須菩提問佛：『什麼是菩薩道？什麼不是菩薩道？』 佛陀回答說：『聲聞、辟支佛的道不是菩薩道，一切智才是菩薩道。』 須菩提對佛說：『世尊！般若波羅蜜對於諸菩薩來說，是興起大事的根本，才能分別什麼是道，什麼不是道。』 佛陀說：『正如須菩提所說，般若波羅蜜是不可思議的。』

【English Translation】 English version: How should a Bodhisattva practice Prajna Paramita (Perfection of Wisdom) so that there are no flaws? The Buddha told Subhuti: 'When a Bodhisattva practices Prajna Paramita, they should think: All dharmas (phenomena) are without any inherent existence. In the realm of non-existence, there is no dharma to grasp, nor is there any dharma to realize.' Practicing in this way is practicing Prajna Paramita. If one desires to enter the realm of non-existence, then one has departed from Prajna Paramita. Why? Because Prajna Paramita has no entry, nor is there an enterer. Subhuti said: 'World Honored One! If Prajna Paramita does not depart from Prajna Paramita, Dana Paramita (Perfection of Giving) does not depart from Dana Paramita, and even Sarvajna (Omniscience) does not depart from Sarvajna; if they do not depart, how does one enter Prajna Paramita? And how does one enter Sarvajna?' The Buddha said: 'When a Bodhisattva practices Prajna Paramita, they neither enter the five skandhas (aggregates), nor abandon the five skandhas, nor consider the five skandhas as not being the five skandhas; and so it is with Sarvajna. They do not say: the five skandhas are permanent or impermanent, suffering or pleasure, self or non-self, empty or still.' And so it is with Sarvajna. Permanence or impermanence, suffering or pleasure, self or non-self, emptiness or stillness, these dharmas neither enter form nor formlessness. Subhuti! When a Bodhisattva practices the six Paramitas and Sarvajna, it is like when a Chakravartin King (Universal Monarch) appears, his four kinds of troops all follow him, and the five Paramitas all follow Prajna Paramita to the state of Sarvajna. It is like a skilled charioteer who never loses the path, Prajna Paramita guides the five Paramitas smoothly to Sarvajna.' Subhuti asked the Buddha: 'What is the Bodhisattva path? And what is not the path?' The Buddha replied: 'The path of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) is not the Bodhisattva path; Sarvajna is the Bodhisattva path.' Subhuti said to the Buddha: 'World Honored One! Prajna Paramita is the foundation for great undertakings for all Bodhisattvas, and it is through it that one can distinguish what is the path and what is not the path.' The Buddha said: 'As Subhuti has said, Prajna Paramita is inconceivable.'

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計阿僧祇眾生興，雖讚歎行事，不受五陰亦不受二地。般若波羅蜜者，眾生之御，御眾生令至薩云若，不與二地作御。是故般若波羅蜜于諸法無所生無所滅，以法性等故。」

須菩提白佛言：「世尊！若般若波羅蜜不生諸法亦不滅諸法，菩薩云何行六波羅蜜？」

佛言：「因薩云若故念六波羅蜜，持是功德與眾生共，為阿耨多羅三耶三菩。菩薩持是功德求阿耨多羅三耶三菩，便具足六波羅蜜念，菩薩所行慈則為薩云然。菩薩有離六波羅蜜者，則為離薩云然。以是故，菩薩欲得阿耨多羅三耶三菩者，當學六波羅蜜，具足諸善功德乃逮薩云若。是故菩薩當行六波羅蜜。」

「世尊！菩薩云何習六波羅蜜？」

佛言：「菩薩當作是觀，五陰不習亦不不習，乃至薩云若亦復如是。菩薩當作是習六波羅蜜。

「複次，須菩提！菩薩不習住於五陰，乃至薩云若亦不習住。何以故？五陰及薩云若無所住故。菩薩欲成阿耨多羅三耶三菩，當習無所住。須菩提！譬如士夫欲得甘果，便種果樹，深埋栽根隨時溉灌，令得潤澤萌牙得生，便有枝葉花實而得食之。菩薩欲得阿耨多羅三耶三菩者，當學六波羅蜜，以六波羅蜜攝取眾生、度脫眾生。是故，須菩提，菩薩欲獨步於三界，欲凈佛土，欲坐道場者，欲轉法

【現代漢語翻譯】 現代漢語譯本：即使有無數（阿僧祇）的眾生興起，他們讚歎修行，也不會執著於五蘊（色、受、想、行、識）或二地（聲聞地、緣覺地）。般若波羅蜜（智慧的完美）是引導眾生的，引導眾生到達薩云若（一切智），而不是引導他們停留在二地。因此，般若波羅蜜對於一切法來說，既不產生也不滅亡，因為法的本性是平等的。 須菩提問佛說：『世尊！如果般若波羅蜜不產生諸法也不滅亡諸法，菩薩如何修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）呢？』 佛說：『因為要達到薩云若，所以要修習六波羅蜜，並將這些功德與眾生分享，爲了證得阿耨多羅三藐三菩提（無上正等正覺）。菩薩持此功德求阿耨多羅三藐三菩提，便能圓滿六波羅蜜的修習。菩薩所行的慈悲，就是爲了薩云若。菩薩如果舍離六波羅蜜，就是舍離薩云若。因此，菩薩想要證得阿耨多羅三藐三菩提，應當學習六波羅蜜，具足一切善功德，才能達到薩云若。所以，菩薩應當修行六波羅蜜。』 『世尊！菩薩如何修習六波羅蜜呢？』 佛說：『菩薩應當這樣觀想，五蘊既不修習也不不修習，乃至薩云若也是如此。菩薩應當這樣修習六波羅蜜。』 『再者，須菩提！菩薩不執著於五蘊，乃至薩云若也不執著。為什麼呢？因為五蘊和薩云若都沒有固定的住處。菩薩想要成就阿耨多羅三藐三菩提，應當修習無所執著。須菩提！譬如一個人想要得到甘甜的果實，就種下果樹，深埋樹根，隨時澆灌，使它得到滋潤，萌芽生長，然後長出枝葉花朵，結出果實，才能吃到。菩薩想要證得阿耨多羅三藐三菩提，應當學習六波羅蜜，用六波羅蜜來攝受眾生、度脫眾生。所以，須菩提，菩薩想要獨步於三界（欲界、色界、無色界），想要清凈佛土，想要坐在菩提道場，想要轉動法輪（佛法）。』

【English Translation】 English version: Even if countless (asamkhya) beings arise, and they praise the practice, they will not be attached to the five skandhas (form, feeling, perception, mental formations, consciousness) or the two grounds (Sravaka-yana, Pratyekabuddha-yana). Prajna Paramita (perfection of wisdom) is the guide of beings, guiding beings to Sarvajna (all-knowing), not guiding them to remain in the two grounds. Therefore, Prajna Paramita neither arises nor ceases for all dharmas, because the nature of dharmas is equal. Subhuti asked the Buddha, 'World Honored One! If Prajna Paramita neither produces nor destroys dharmas, how does a Bodhisattva practice the six paramitas (generosity, morality, patience, diligence, meditation, wisdom)?' The Buddha said, 'Because of the desire to attain Sarvajna, one practices the six paramitas, and shares these merits with all beings, for the sake of attaining Anuttara Samyak Sambodhi (unexcelled complete enlightenment). When a Bodhisattva holds these merits and seeks Anuttara Samyak Sambodhi, they will perfect the practice of the six paramitas. The compassion practiced by a Bodhisattva is for the sake of Sarvajna. If a Bodhisattva abandons the six paramitas, they abandon Sarvajna. Therefore, if a Bodhisattva wishes to attain Anuttara Samyak Sambodhi, they should learn the six paramitas, and possess all good merits, in order to reach Sarvajna. Therefore, a Bodhisattva should practice the six paramitas.' 'World Honored One! How does a Bodhisattva practice the six paramitas?' The Buddha said, 'A Bodhisattva should contemplate that the five skandhas are neither practiced nor not practiced, and so it is with Sarvajna. A Bodhisattva should practice the six paramitas in this way.' 'Furthermore, Subhuti! A Bodhisattva does not dwell in the five skandhas, nor does he dwell in Sarvajna. Why? Because the five skandhas and Sarvajna have no fixed dwelling place. If a Bodhisattva wishes to achieve Anuttara Samyak Sambodhi, they should practice non-dwelling. Subhuti! For example, if a person wants to obtain sweet fruit, they plant a fruit tree, bury the roots deep, and water it regularly, so that it is nourished, sprouts, and grows, then it will produce branches, leaves, flowers, and fruit, which can be eaten. If a Bodhisattva wishes to attain Anuttara Samyak Sambodhi, they should learn the six paramitas, and use the six paramitas to gather and liberate beings. Therefore, Subhuti, if a Bodhisattva wishes to walk alone in the three realms (desire realm, form realm, formless realm), wishes to purify the Buddha land, wishes to sit in the Bodhi-mandala, and wishes to turn the Dharma wheel (Buddha's teachings).'

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輪者，當學六波羅蜜。」

須菩提白佛言：「世尊！當學般若波羅蜜耶？」

佛言：「如是，當學。」

佛言：「欲于諸法中自在，當學般若波羅蜜。何以故？般若波羅蜜于諸法中獨步故。般若波羅蜜者，諸法之面。譬如大海為萬川四流作面。諸欲學薩云若，當學般若波羅蜜。是故菩薩當學六波羅蜜，當學薩云若。譬如善射之人，執持弓箭不畏怨敵。菩薩行般若波羅蜜，不畏魔及魔天。是故菩薩欲得阿耨多羅三耶三菩者，當學般若波羅蜜。有行般若波羅蜜者，過去當來今現在諸佛皆悉念之。」

須菩提白佛言：「世尊！云何菩薩行六波羅蜜，為諸佛所念？」

佛言：「所念不有六波羅蜜故念，不有薩云若故念。作是住者，為諸佛所念。複次，須菩提！亦不以五陰故念，不以乃至薩云若故念。」

須菩提言：「世尊！菩薩所學甚多，如無所學。」

佛言：「如是，多有所學亦無所學。何以故？不見有法菩薩當可學者。」

須菩提言：「世尊！所說法多少，菩薩皆當受行。菩薩欲得阿耨多羅三耶三菩者，六波羅蜜事若多若少皆當受行、當堅持，常當觀念令意不轉。菩薩於六波羅蜜皆當盡學，于諸法多者少者亦當盡學知。」

須菩提言：「世尊！云何諸法多少盡當

【現代漢語翻譯】 現代漢語譯本 『輪』（輪迴）的修行者，應當修學六波羅蜜（六種到達彼岸的方法）。 須菩提問佛說：『世尊！應當修學般若波羅蜜（以智慧到達彼岸的方法）嗎？』 佛說：『是的，應當修學。』 佛說：『想要在一切法中自在，應當修學般若波羅蜜。為什麼呢？因為般若波羅蜜在一切法中是獨一無二的。般若波羅蜜是一切法的面貌。譬如大海是所有河流的表面。想要學習薩云若（一切智），應當修學般若波羅蜜。因此，菩薩應當修學六波羅蜜，應當修學薩云若。譬如善於射箭的人，拿著弓箭不畏懼敵人。菩薩修行般若波羅蜜，不畏懼魔和魔天。因此，菩薩想要得到阿耨多羅三藐三菩提（無上正等正覺），應當修學般若波羅蜜。修行般若波羅蜜的人，過去、未來、現在諸佛都會憶念他。』 須菩提問佛說：『世尊！菩薩如何修行六波羅蜜，才能被諸佛憶念呢？』 佛說：『不是因為有六波羅蜜而被憶念，也不是因為有薩云若而被憶念。這樣安住的，才會被諸佛憶念。再者，須菩提！也不是因為五陰（色、受、想、行、識）而被憶念，乃至也不是因為薩云若而被憶念。』 須菩提說：『世尊！菩薩所學很多，好像沒有學一樣。』 佛說：『是的，學了很多也好像沒有學。為什麼呢？因為沒有看到有任何法是菩薩應當學習的。』 須菩提說：『世尊！所說的法無論多少，菩薩都應當接受並修行。菩薩想要得到阿耨多羅三藐三菩提，六波羅蜜的事無論多少都應當接受並修行、應當堅持，常常應當觀想，使心意不改變。菩薩對於六波羅蜜都應當盡力學習，對於一切法，無論多或少，也應當盡力學習瞭解。』 須菩提說：『世尊！如何才能對一切法，無論多少，都盡力學習瞭解呢？』

【English Translation】 English version 『Those who revolve』 (in samsara), should learn the six paramitas (six perfections to reach the other shore). Subhuti asked the Buddha, 『World Honored One! Should one learn Prajna Paramita (the perfection of wisdom to reach the other shore)?』 The Buddha said, 『Yes, one should learn.』 The Buddha said, 『If one wishes to be free in all dharmas, one should learn Prajna Paramita. Why? Because Prajna Paramita is unique among all dharmas. Prajna Paramita is the face of all dharmas. Just as the ocean is the surface for all rivers. Those who wish to learn Sarvajna (omniscience), should learn Prajna Paramita. Therefore, Bodhisattvas should learn the six paramitas, and should learn Sarvajna. Just like a skilled archer, holding a bow and arrow, is not afraid of enemies. Bodhisattvas practicing Prajna Paramita are not afraid of demons and demon heavens. Therefore, Bodhisattvas who wish to attain Anuttara Samyak Sambodhi (unexcelled complete enlightenment), should learn Prajna Paramita. Those who practice Prajna Paramita, all Buddhas of the past, future, and present will remember them.』 Subhuti asked the Buddha, 『World Honored One! How do Bodhisattvas practice the six paramitas so that they are remembered by all Buddhas?』 The Buddha said, 『They are not remembered because of the six paramitas, nor are they remembered because of Sarvajna. Those who abide in this way are remembered by all Buddhas. Furthermore, Subhuti! They are not remembered because of the five skandhas (form, feeling, perception, mental formations, consciousness), nor are they remembered because of Sarvajna.』 Subhuti said, 『World Honored One! Bodhisattvas learn so much, it is as if they have learned nothing.』 The Buddha said, 『Yes, they have learned much, yet it is as if they have learned nothing. Why? Because there is no dharma that Bodhisattvas should learn.』 Subhuti said, 『World Honored One! No matter how much or how little dharma is spoken, Bodhisattvas should accept and practice it. Bodhisattvas who wish to attain Anuttara Samyak Sambodhi, should accept and practice the matters of the six paramitas, whether much or little, they should persevere, and they should always contemplate, so that their minds do not change. Bodhisattvas should strive to learn all of the six paramitas, and they should strive to learn and understand all dharmas, whether much or little.』 Subhuti said, 『World Honored One! How can one strive to learn and understand all dharmas, whether much or little?』

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知諸法？」

佛言：「五陰如、薩云若如，以知五陰及薩云然如者，便知得諸法多少。」

「世尊！云何得知五陰如、薩云若如？亦不知生、亦不知滅、亦不知耗，常住不變。」

佛言：「觀真際故便知諸法多少。」

「世尊！云何為觀真際？」

佛言：「真際者非際。菩薩于非際學，便知諸法多少。以知法性，便知諸法多少。知色性法性無有斷絕，便知諸法多少。」

須菩提言：「世尊！云何知諸法多少？」

佛言：「諸法不偶非不偶。」

「世尊！何等法不偶非不偶？」

佛言：「五陰不合亦不不合，乃至有為性、無為性亦不合亦不不合。所以者何？是法亦無形可得合者非不合者。何以故？所有者皆無所有，亦不合亦不散。當作是知諸法。」

須菩提言：「世尊！菩薩從初發意至於十住，皆當作是學，計校然後皆知諸法多少。菩薩利根者所入，非鈍根者所入，非中間者所入，非多少者所入。欲學入是御者，非懈怠者所入，非悕望者所入，是精進者所入，強識者所入，是阿惟越致逮薩云若者所入，受六波羅蜜所教便入薩云若。菩薩行般若波羅蜜者，若魔事起，能覺能滅。欲得漚和拘舍羅者，當學般若波羅蜜。菩薩行般若波羅蜜時，若念若入時，十方

【現代漢語翻譯】 現代漢語譯本 『如何得知一切諸法？』 佛說：『五陰（色、受、想、行、識五種構成人身心的要素）的如實相，薩云若（一切智）的如實相，如果能瞭解五陰和薩云若的如實相，就能知道一切諸法的多少。』 『世尊！如何得知五陰的如實相、薩云若的如實相？它們既不生、也不滅、也不耗損，是常住不變的。』 佛說：『觀察真際（真實的邊界或實相）的緣故，就能知道一切諸法的多少。』 『世尊！什麼是觀察真際？』 佛說：『真際並非有際。菩薩在非際中學習，就能知道一切諸法的多少。通過了解法性（諸法的本性），就能知道一切諸法的多少。瞭解色性（物質的本性）和法性沒有斷絕，就能知道一切諸法的多少。』 須菩提問：『世尊！如何知道一切諸法的多少？』 佛說：『諸法不偶合，也非不偶合。』 『世尊！什麼法是不偶合也非不偶合？』 佛說：『五陰不合，也非不不合，乃至有為性（因緣和合而生的事物）、無為性（非因緣和合而生的事物）也不合也不不合。為什麼呢？因為這些法沒有可以被認為合或不合的形體。為什麼呢？所有存在的事物都是無所有，既不合也不散。應當這樣理解一切諸法。』 須菩提說：『世尊！菩薩從初發心到十住（菩薩修行的十個階段），都應當這樣學習，計算衡量之後才能知道一切諸法的多少。菩薩中根性銳利者才能進入，根性遲鈍者不能進入，根性中等者不能進入，執著于多少者不能進入。想要學習進入這種境界的人，懈怠者不能進入，有希求心者不能進入，只有精進者才能進入，記憶力強者才能進入，是阿惟越致（不退轉）的菩薩才能達到薩云若。接受六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的教導才能進入薩云若。菩薩修行般若波羅蜜（智慧到彼岸）時，如果魔事生起，能夠覺察並滅除。想要獲得漚和拘舍羅（方便善巧）的，應當學習般若波羅蜜。菩薩修行般若波羅蜜時，如果生起念頭或進入禪定時，十方』

【English Translation】 English version 'How to know all dharmas?' The Buddha said, 'The suchness of the five skandhas (form, feeling, perception, mental formations, and consciousness), the suchness of Sarvajna (omniscience). By knowing the suchness of the five skandhas and Sarvajna, one can know the quantity of all dharmas.' 'World Honored One! How to know the suchness of the five skandhas and the suchness of Sarvajna? They neither arise, nor cease, nor diminish, they are constant and unchanging.' The Buddha said, 'By observing the true limit (the real boundary or true nature), one can know the quantity of all dharmas.' 'World Honored One! What is observing the true limit?' The Buddha said, 'The true limit is not a limit. When a Bodhisattva learns in the non-limit, they can know the quantity of all dharmas. By understanding the dharma nature (the nature of all dharmas), one can know the quantity of all dharmas. By understanding that the nature of form (the nature of matter) and the dharma nature are not severed, one can know the quantity of all dharmas.' Subhuti asked, 'World Honored One! How to know the quantity of all dharmas?' The Buddha said, 'Dharmas neither combine nor not combine.' 'World Honored One! What dharmas neither combine nor not combine?' The Buddha said, 'The five skandhas neither combine nor not not combine, and even conditioned nature (things that arise from causes and conditions) and unconditioned nature (things that do not arise from causes and conditions) neither combine nor not combine. Why? Because these dharmas have no form that can be considered to combine or not combine. Why? All that exists is non-existent, neither combining nor dispersing. One should understand all dharmas in this way.' Subhuti said, 'World Honored One! Bodhisattvas, from their initial aspiration to the ten stages of dwelling, should all learn in this way, calculating and measuring, and then they can know the quantity of all dharmas. Bodhisattvas with sharp faculties can enter, those with dull faculties cannot enter, those with middling faculties cannot enter, those attached to quantity cannot enter. Those who wish to learn and enter this state, the lazy cannot enter, those with desires cannot enter, only the diligent can enter, those with strong memory can enter, it is the Avinivartaniya (non-retrogressing) Bodhisattvas who can attain Sarvajna. By receiving the teachings of the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), one can enter Sarvajna. When a Bodhisattva practices Prajnaparamita (wisdom to the other shore), if demonic events arise, they can perceive and eliminate them. Those who wish to attain Upaya-kausalya (skillful means) should learn Prajnaparamita. When a Bodhisattva practices Prajnaparamita, if thoughts arise or they enter meditation, the ten directions'

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現在諸佛皆念是菩薩。去來今諸佛，皆于般若波羅蜜中出生。菩薩行般若波羅蜜，當作是念：『去來今諸佛所逮法，我亦當逮。』菩薩行般若波羅蜜者，當作是習。如是習者，疾得阿耨多羅三耶三菩。是故菩薩不當離薩云若念。大千剎土其中眾生，皆教令行六波羅蜜，盡令得須陀洹及羅漢，至辟支佛。不如是菩薩行般若波羅蜜如彈指頃。何以故？五波羅蜜、須陀洹及羅漢、辟支佛道，皆于中出生故；諸去來今諸佛皆亦于中出生。一恒邊沙其中眾生，悉教令佈施至聲聞、辟支佛。不如菩薩念般若波羅蜜應薩云若，念般若波羅蜜應薩云若，念一日至百日，若至百劫。何以故？用諸如來皆于中出，立於檀教及羅漢、辟支佛教故。若有菩薩如般若波羅蜜教住，當知是如來所念阿惟越致菩薩，當知是菩薩已行六波羅蜜，已逮漚和拘舍羅，已供事若干佛，已得真知識，已得具足十八空，已成四無礙慧，已得六通。已住童男清凈之行滿足諸愿。當知是菩薩不離諸佛，不離諸善功德，不離諸佛之剎，不失辯才已得總持，諸根具足記莂成就。當知是菩薩，三界八難諸處永絕。知是菩薩善入眾事，善入無字義，亦善於言亦善於默，亦善多言亦善一言，善誨于男、善誨于女，善於五陰、善於泥洹，善於法相。善於有為無為之性，善於有無，善

【現代漢語翻譯】 現代漢語譯本 現在所有的佛都憶念著這些菩薩。過去、現在、未來的諸佛，都是從般若波羅蜜（智慧的完美）中出生的。菩薩修行般若波羅蜜時，應當這樣想：『過去、現在、未來諸佛所證得的法，我也應當證得。』菩薩修行般若波羅蜜，應當這樣修習。這樣修習，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺）。因此，菩薩不應當離開對薩云若（一切智）的憶念。即使教導大千世界中的所有眾生都修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），使他們都證得須陀洹（入流果）、羅漢（阿羅漢果），乃至辟支佛（獨覺），也不如菩薩修行般若波羅蜜如彈指頃的功德。為什麼呢？因為五波羅蜜、須陀洹、羅漢、辟支佛道，都是從般若波羅蜜中出生的；過去、現在、未來的諸佛也都是從般若波羅蜜中出生的。即使教導一恒河沙數的眾生都行佈施，直至證得聲聞、辟支佛，也不如菩薩憶念般若波羅蜜，應當憶念薩云若，憶念般若波羅蜜應當憶念薩云若，憶念一日乃至百日，乃至百劫。為什麼呢？因為諸如來都是從般若波羅蜜中出生，並以此建立佈施教法以及羅漢、辟支佛的教法。如果菩薩能如般若波羅蜜所教導的那樣安住，應當知道這是如來所憶念的阿惟越致菩薩（不退轉菩薩），應當知道這位菩薩已經修行了六波羅蜜，已經證得了漚和拘舍羅（方便善巧），已經供養了無數的佛，已經得到了真正的善知識，已經得到了具足的十八空，已經成就了四無礙慧（義、法、辭、樂說無礙），已經得到了六神通，已經安住于童男清凈之行，滿足了各種願望。應當知道這位菩薩不離諸佛，不離諸善功德，不離諸佛的剎土，不失辯才，已經得到了總持（陀羅尼），諸根具足，記莂成就。應當知道這位菩薩，三界八難（地獄、餓鬼、畜生、長壽天、邊地、盲聾瘖啞、世智辯聰、佛前佛後）的各種處境都永遠斷絕。知道這位菩薩善於進入各種事務，善於進入無字義，也善於言說，也善於沉默，也善於多言，也善於一言，善於教誨男子，善於教誨女子，善於五陰（色、受、想、行、識），善於泥洹（涅槃），善於法相，善於有為無為的性質，善於有和無，善於……

【English Translation】 English version Now all the Buddhas are mindful of these Bodhisattvas. The Buddhas of the past, present, and future are all born from Prajna Paramita (Perfection of Wisdom). When a Bodhisattva practices Prajna Paramita, they should think: 『The Dharma attained by the Buddhas of the past, present, and future, I too shall attain.』 A Bodhisattva practicing Prajna Paramita should cultivate in this way. By cultivating in this way, one quickly attains Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). Therefore, a Bodhisattva should not be separated from the thought of Sarvajna (All-Knowing Wisdom). Even if one were to teach all beings in a great chiliocosm to practice the Six Paramitas (Generosity, Morality, Patience, Diligence, Meditation, Wisdom), and cause them all to attain Srotapanna (Stream-enterer), Arhat (Arahant), and even Pratyekabuddha (Solitary Buddha), it would not equal the merit of a Bodhisattva practicing Prajna Paramita for the space of a finger snap. Why is that? Because the Five Paramitas, Srotapanna, Arhat, and the path of Pratyekabuddha, all arise from Prajna Paramita; the Buddhas of the past, present, and future also arise from it. Even if one were to teach beings as numerous as the sands of the Ganges River to practice generosity, up to the attainment of Sravaka (Hearer) and Pratyekabuddha, it would not equal a Bodhisattva』s mindfulness of Prajna Paramita, one should be mindful of Sarvajna, mindful of Prajna Paramita, one should be mindful of Sarvajna, mindful for one day to a hundred days, or even a hundred kalpas. Why is that? Because all the Tathagatas are born from it, and establish the teachings of generosity, as well as the teachings of Arhats and Pratyekabuddhas. If a Bodhisattva dwells as taught by Prajna Paramita, know that this is a Bodhisattva who is remembered by the Tathagatas, an Avaivartika Bodhisattva (Non-retrogressing Bodhisattva), know that this Bodhisattva has already practiced the Six Paramitas, has already attained Upaya Kausalya (Skillful Means), has already served countless Buddhas, has already obtained true spiritual friends, has already obtained the complete Eighteen Emptinesses, has already accomplished the Four Unimpeded Wisdoms (Unimpeded in meaning, Dharma, language, and eloquence), has already obtained the Six Superknowledges, has already dwelt in the pure conduct of a celibate, fulfilling all wishes. Know that this Bodhisattva is not separated from the Buddhas, not separated from all good merits, not separated from the Buddha-fields, does not lose eloquence, has already obtained Dharani (Total Retention), has complete faculties, and has accomplished prediction. Know that this Bodhisattva has forever severed all the conditions of the Three Realms and the Eight Difficulties (hell, hungry ghosts, animals, long-lived gods, border regions, blindness, deafness, and muteness, worldly cleverness, and being born before or after a Buddha). Know that this Bodhisattva is skilled in entering all matters, skilled in entering the meaning of no-words, also skilled in speaking, also skilled in silence, also skilled in much speaking, also skilled in one word, skilled in teaching men, skilled in teaching women, skilled in the Five Skandhas (Form, Feeling, Perception, Mental Formations, Consciousness), skilled in Nirvana, skilled in the characteristics of Dharma, skilled in the nature of conditioned and unconditioned, skilled in existence and non-existence, skilled in...

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於此彼，善於合散、善於不合不散，亦善於如，亦善於凈法，亦善於有緣無緣。善於五陰、善於六衰、善於十八性，善於四諦、善於十二緣起，亦善於禪、亦善於四禪、亦善於四無形禪，亦善於六波羅蜜，善於三十七品，善於薩云若。善於有為無為性，亦善於身、亦善無身，亦善於五陰念乃至薩云若亦善於念，善於五陰自空乃至於道善於道空，善於通道空、善於不通道空，善於起滅，善於一定住無復有變，亦善於淫怒癡、亦善無淫怒癡，善於正見。善於不正見，亦善於邪見、亦善於不邪見，亦善於諸見，善於名色，善於所作，善於尊事。亦善於相，亦善於苦、亦善於習、亦善於盡、亦善於道，善於泥犁、善於薜荔、善於畜生，亦善於三惡趣，亦善於人亦善於人趣，亦善於天趣，亦善於聲聞、辟支佛，亦善於聲聞、辟支佛道，亦善於薩云然，亦善於薩云若道，亦善於力，亦善於具足力，善於卒知，善於微知，善於厭知，善於大智，善於無涯底智，善於去來今三世之慧，亦善於權，善察眾生，亦善於義，亦善於解，善斷於三惡處。」

佛告須菩提：「是為菩薩摩訶薩行般若波羅蜜，念般若波羅蜜，入般若波羅蜜之德。」◎

◎須菩提白佛言：「世尊！云何為行般若波羅蜜？云何念？云何入？」

佛言：

「當知五陰有常無常、有堅固無堅固、有真無真，當作是知，是為行般若波羅蜜。入般若波羅蜜，當如入空觀。諸所有皆無所有，當作是念。」

須菩提言：「世尊！菩薩學般若波羅蜜當至久如？」

佛言：「菩薩從初發意行般若波羅蜜至坐道場，當作是行，當作是念，當作是入。」

須菩提言：「世尊！菩薩念般若波羅蜜，當以一意念耶？」

佛言：「菩薩常以一意至念般若波羅蜜，不得令他余之意中得其便。行般若波羅蜜，作是入、作是念，不離薩云然念。念般若波羅蜜，當如意法，隨意不離。」

須菩提言：「世尊！般若波羅蜜持行、持念、持入，逮薩云然？」

佛言：「不也。」

須菩提白佛言：「世尊！持是不念，得薩云然？」

佛言：「不也。」

須菩提白佛言：「世尊！持念已不念，得薩云然？」

佛言：「不也。」

須菩提白佛言：「世尊！亦不念亦不不念，得薩云然耶？」

佛言：「不也。」

須菩提言：「當以云何得薩云然？」

佛言：「如如。」

「云何如如？」

佛言：「如真際。」

「云何如真際？」

佛言：「如法性、如眾生性、如壽性、如命性。」

「世尊

【現代漢語翻譯】 現代漢語譯本 『應當知道五蘊（五陰，構成人身心的五種要素：色、受、想、行、識）有常與無常、有堅固與不堅固、有真實與不真實，應當這樣認知，這就是修行般若波羅蜜（以智慧到達彼岸）。進入般若波羅蜜，應當像進入空觀一樣。一切所有都如同無所有，應當這樣思念。』 須菩提（佛陀的十大弟子之一，以解空第一著稱）說：『世尊！菩薩修學般若波羅蜜要到多久呢？』 佛說：『菩薩從最初發心修行般若波羅蜜，直到坐在菩提道場（成佛的地方），都應當這樣修行，這樣思念，這樣進入。』 須菩提說：『世尊！菩薩思念般若波羅蜜，應當以一心來思念嗎？』 佛說：『菩薩應當常常以一心專注思念般若波羅蜜，不要讓其他雜念有機可乘。修行般若波羅蜜，應當這樣進入，這樣思念，不離薩云然（一切智，佛的智慧）的念頭。思念般若波羅蜜，應當如意法（如意自在的法），隨心所欲而不離。』 須菩提說：『世尊！以持行、持念、持入般若波羅蜜，就能達到薩云然嗎？』 佛說：『不能。』 須菩提對佛說：『世尊！以不持念，就能達到薩云然嗎？』 佛說：『不能。』 須菩提對佛說：『世尊！以持念之后又不念，就能達到薩云然嗎？』 佛說：『不能。』 須菩提對佛說：『世尊！以既不念也不不念，就能達到薩云然嗎？』 佛說：『不能。』 須菩提說：『應當如何才能達到薩云然呢？』 佛說：『如如。』 『什麼是如如？』 佛說：『如真際（真實的邊界）。』 『什麼是如真際？』 佛說：『如法性（諸法的本性）、如眾生性（眾生的本性）、如壽性（壽命的本性）、如命性（生命的本性）。』 『世尊！』

【English Translation】 English version 'It should be known that the five skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness) are impermanent and permanent, solid and not solid, real and not real. One should understand this. This is practicing Prajna Paramita (perfection of wisdom). Entering Prajna Paramita should be like entering the contemplation of emptiness. All that exists is like non-existence. One should think in this way.' Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said, 'World Honored One! How long should a Bodhisattva study Prajna Paramita?' The Buddha said, 'From the initial arising of the intention to practice Prajna Paramita until sitting at the Bodhi tree (the place of enlightenment), a Bodhisattva should practice in this way, think in this way, and enter in this way.' Subhuti said, 'World Honored One! When a Bodhisattva contemplates Prajna Paramita, should they contemplate with a single mind?' The Buddha said, 'A Bodhisattva should always contemplate Prajna Paramita with a single, focused mind, not allowing other thoughts to take advantage. Practicing Prajna Paramita, one should enter in this way, think in this way, and not depart from the thought of Sarvajnata (omniscience, the wisdom of the Buddha). Contemplating Prajna Paramita should be like the Dharma of wish-fulfillment, free and not departing from it.' Subhuti said, 'World Honored One! By holding to the practice, holding to the contemplation, and holding to the entry of Prajna Paramita, can one attain Sarvajnata?' The Buddha said, 'No.' Subhuti said to the Buddha, 'World Honored One! By not holding to contemplation, can one attain Sarvajnata?' The Buddha said, 'No.' Subhuti said to the Buddha, 'World Honored One! By holding to contemplation and then not contemplating, can one attain Sarvajnata?' The Buddha said, 'No.' Subhuti said to the Buddha, 'World Honored One! By neither contemplating nor not contemplating, can one attain Sarvajnata?' The Buddha said, 'No.' Subhuti said, 'How then should one attain Sarvajnata?' The Buddha said, 'Suchness.' 'What is Suchness?' The Buddha said, 'Like the Real Limit (the true boundary).' 'What is like the Real Limit?' The Buddha said, 'Like the Dharma-nature (the nature of all phenomena), like the nature of sentient beings, like the nature of lifespan, like the nature of life.' 'World Honored One!'

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！云何如法性、如眾生性、如壽命性？」

佛言：「于須菩提意云何，吾我、壽命、眾生為可得不？」

須菩提言：「世尊！不可得。」

佛言：「吾我、壽命、眾生不可得，云何有眾生名眾生？菩薩當作是知，不以有名入般若波羅蜜，不以有名入諸法得逮薩云然。」

須菩提言：「世尊！是六波羅蜜不當以名耶？」

佛言：「六波羅蜜及諸法，皆不以有為無為之法及三乘之法。」

須菩提言：「世尊！若諸法不可名、不可有名，云何有名？云何有五趣生死及須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、三耶三佛？」

佛言：「于須菩提意云何，眾生名處為可得見不？」

「世尊！不可得見。」

佛言：「眾生處尚不可得，何況有五趣、三乘之法。菩薩行般若波羅蜜者，當學無處所，名諸法無處所。」

須菩提言：「世尊！如世尊所說，為不當學五陰耶？乃至薩云若不當學耶？」

佛言：「當學五陰，亦當學薩云然；雖學亦無所處。」

「云何所學而無所處？」

佛言：「學五陰、薩云然，亦無所生、無所滅。」

復問：「云何學無所生、無所滅？」

佛言：「當學所作無所有。」

「云何當學所作無所有？」

【現代漢語翻譯】 現代漢語譯本： 『如何是如法性（dharma-nature，指諸法的真實本性）、如眾生性（sattva-nature，指眾生的真實本性）、如壽命性（jīvita-nature，指壽命的真實本性）？』 佛說：『須菩提，你認為如何？我（ātman）、壽命（jīvita）、眾生（sattva）可以被得到嗎？』 須菩提說：『世尊，不可以得到。』 佛說：『我、壽命、眾生都不可得，怎麼會有眾生這個名稱呢？菩薩應當這樣理解，不因為有名稱而進入般若波羅蜜（prajñāpāramitā，指通過智慧到達彼岸），不因為有名稱而進入諸法（dharma，指一切事物）而獲得薩云然（sarvajña，指一切智）。』 須菩提說：『世尊，這六波羅蜜（ṣaṭ pāramitā，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）不應該用名稱來稱呼嗎？』 佛說：『六波羅蜜以及諸法，都不應該以有為法（saṃskṛta-dharma，指有生滅變化的法）或無為法（asaṃskṛta-dharma，指無生滅變化的法）以及三乘（triyāna，指聲聞乘、緣覺乘、菩薩乘）之法來定義。』 須菩提說：『世尊，如果諸法不可名、不可有名稱，怎麼會有名稱？怎麼會有五趣（pañca-gatayaḥ，指地獄、餓鬼、畜生、人、天五種輪迴的去處）生死以及須陀洹（srotaāpanna，指入流果）、斯陀含（sakṛdāgāmin，指一來果）、阿那含（anāgāmin，指不還果）、阿羅漢（arhat，指無生果）、辟支佛（pratyekabuddha，指獨覺佛）、三耶三佛（samyaksaṃbuddha，指正等覺佛）呢？』 佛說：『須菩提，你認為如何？眾生這個名稱所指的處所可以被看見嗎？』 『世尊，不可以被看見。』 佛說：『眾生所處的處所尚且不可得，何況會有五趣、三乘之法呢？菩薩修行般若波羅蜜，應當學習無處所，這就是所謂的諸法無處所。』 須菩提說：『世尊，如世尊所說，是不應該學習五陰（pañca-skandha，指色、受、想、行、識五種構成人身心的要素）嗎？乃至薩云若（sarvajña，指一切智）也不應該學習嗎？』 佛說：『應當學習五陰，也應當學習薩云然；雖然學習，也沒有一個固定的處所。』 『如何學習而沒有固定的處所呢？』 佛說：『學習五陰、薩云然，也是無所生、無所滅的。』 又問：『如何學習無所生、無所滅呢？』 佛說：『應當學習所作無所有。』 『如何應當學習所作無所有呢？』

【English Translation】 English version: 'How is the nature of dharma (dharma-nature), the nature of beings (sattva-nature), and the nature of life (jīvita-nature)?' The Buddha said, 'Subhuti, what do you think? Can the self (ātman), life (jīvita), and beings (sattva) be obtained?' Subhuti said, 'World Honored One, they cannot be obtained.' The Buddha said, 'Since the self, life, and beings cannot be obtained, how can there be the name of beings? Bodhisattvas should understand this way: they do not enter Prajñāpāramitā (perfection of wisdom) because of a name, nor do they enter the dharmas (all phenomena) and attain Sarvajña (omniscience) because of a name.' Subhuti said, 'World Honored One, shouldn't these six pāramitās (perfections: generosity, morality, patience, diligence, meditation, and wisdom) be referred to by names?' The Buddha said, 'The six pāramitās and all dharmas should not be defined by conditioned dharmas (saṃskṛta-dharma, phenomena that arise and cease), unconditioned dharmas (asaṃskṛta-dharma, phenomena that do not arise or cease), or the dharmas of the three vehicles (triyāna, the vehicles of śrāvakas, pratyekabuddhas, and bodhisattvas).' Subhuti said, 'World Honored One, if all dharmas are unnameable and without names, how can there be names? How can there be the five destinies (pañca-gatayaḥ, the realms of hell, hungry ghosts, animals, humans, and gods), birth and death, and Srotaāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), and Samyaksaṃbuddha (fully enlightened buddha)?' The Buddha said, 'Subhuti, what do you think? Can the place where the name of beings refers to be seen?' 'World Honored One, it cannot be seen.' The Buddha said, 'Even the place where beings are is unobtainable, how much more so the five destinies and the dharmas of the three vehicles? Bodhisattvas who practice Prajñāpāramitā should learn to be without a place, which is called the dharmas being without a place.' Subhuti said, 'World Honored One, as the World Honored One has said, should we not learn the five skandhas (pañca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness)? And should we not even learn Sarvajña (omniscience)?' The Buddha said, 'We should learn the five skandhas, and we should also learn Sarvajña; although we learn, there is no fixed place.' 'How do we learn without a fixed place?' The Buddha said, 'Learning the five skandhas and Sarvajña is also without arising and without ceasing.' Again asked, 'How do we learn without arising and without ceasing?' The Buddha said, 'We should learn that all actions are without any substance.' 'How should we learn that all actions are without any substance?'

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佛言：「觀法如自觀無所有相，是為學所作無所有。」

「云何自觀無所有相？」

佛言：「如觀五陰空，如觀六情空，如觀內外空，如觀有無空，如觀禪空，如觀滅脫禪空，如觀三十七品空，如觀道空。須菩提！菩薩行般若波羅蜜，當作是觀，當自觀相法空」

須菩提言：「世尊！若五陰空乃至於道亦空，菩薩當云何行般若波羅蜜？」

佛言：「菩薩行般若波羅蜜，為不成之行。」

「云何不成之行。」

佛言：「般若波羅蜜不可得見故，菩薩亦不可得，行亦不可得，亦無有行者，亦無有當行者，亦無有已行者。是皆不可得，是菩薩般若波羅蜜無成之行。何以故，諸戲不可得見故。」

須菩提言：「世尊！菩薩如是為不成行，新發意者當云何行般若波羅蜜？」

佛言：「菩薩從發意，當無所倚法。學行六波羅蜜皆當無所倚，乃至薩云然，當念無所倚。」

「云何為倚？云何為不倚？」

佛言：「二者為倚，一者為不倚。」

「云何為二？云何為一？」

佛言：「眼色為二，六入念法為二，道與佛為二；是為二。」

「云何，世尊，從有倚中無倚？從無倚中有倚？」

佛言：「亦不從有倚中有倚，亦不從無倚中有倚

【現代漢語翻譯】 現代漢語譯本 佛說：『觀察法就像觀察自身沒有實體的樣子，這就是學習所要達到的無所有境界。』 『如何觀察自身沒有實體的樣子呢？』 佛說：『就像觀察五蘊（色、受、想、行、識）是空性的，就像觀察六根（眼、耳、鼻、舌、身、意）是空性的，就像觀察內外是空性的，就像觀察有和無是空性的，就像觀察禪定是空性的，就像觀察滅盡禪定是空性的，就像觀察三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）是空性的，就像觀察道是空性的。須菩提！菩薩修行般若波羅蜜（以智慧到達彼岸），應當這樣觀察，應當觀察自身和一切法都是空性的。』 須菩提說：『世尊！如果五蘊是空性的，乃至道也是空性的，菩薩應當如何修行般若波羅蜜呢？』 佛說：『菩薩修行般若波羅蜜，是爲了不執著于任何成就的修行。』 『什麼是不執著于任何成就的修行呢？』 佛說：『因為般若波羅蜜是不可見的，菩薩也是不可得的，修行也是不可得的，也沒有修行者，也沒有將要修行的人，也沒有已經修行的人。這些都是不可得的，這就是菩薩般若波羅蜜不執著于任何成就的修行。為什麼呢？因為一切戲論（虛妄分別）都是不可見的。』 須菩提說：『世尊！菩薩如果這樣是不執著于任何成就的修行，那麼新發菩提心的人應當如何修行般若波羅蜜呢？』 佛說：『菩薩從發菩提心開始，應當不依賴任何法。學習修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）都應當不依賴任何法，乃至證得一切智（薩云然），也應當念及不依賴任何法。』 『什麼是依賴？什麼是不依賴？』 佛說：『執著於二元對立就是依賴，不執著於二元對立就是不依賴。』 『什麼是二元對立？什麼是不二元對立？』 佛說：『眼和色是二元對立，六根和所緣之法是二元對立，道和佛是二元對立；這就是二元對立。』 『世尊，如何從依賴中達到不依賴？又如何從不依賴中產生依賴？』 佛說：『既不是從依賴中產生不依賴，也不是從不依賴中產生依賴。』

【English Translation】 English version The Buddha said, 'Observing the Dharma is like observing oneself as having no inherent existence; this is what is meant by learning to achieve non-existence.' 'How does one observe oneself as having no inherent existence?' The Buddha said, 'It is like observing that the five skandhas (form, feeling, perception, mental formations, consciousness) are empty, like observing that the six senses (eye, ear, nose, tongue, body, mind) are empty, like observing that the internal and external are empty, like observing that existence and non-existence are empty, like observing that meditative absorption is empty, like observing that the cessation of meditative absorption is empty, like observing that the thirty-seven factors of enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the eightfold path) are empty, like observing that the path is empty. Subhuti! A Bodhisattva practicing Prajnaparamita (perfection of wisdom) should observe in this way, should observe that oneself and all dharmas are empty of inherent existence.' Subhuti said, 'World Honored One! If the five skandhas are empty, and even the path is empty, how should a Bodhisattva practice Prajnaparamita?' The Buddha said, 'A Bodhisattva practicing Prajnaparamita is practicing without attachment to any accomplishment.' 'What is practicing without attachment to any accomplishment?' The Buddha said, 'Because Prajnaparamita is not perceivable, a Bodhisattva is also not attainable, practice is also not attainable, there is no practitioner, there is no one who will practice, and there is no one who has already practiced. All of these are unattainable; this is the Bodhisattva's Prajnaparamita practice without attachment to any accomplishment. Why? Because all conceptual elaborations (false discriminations) are not perceivable.' Subhuti said, 'World Honored One! If a Bodhisattva practices in this way without attachment to any accomplishment, how should a newly aspiring Bodhisattva practice Prajnaparamita?' The Buddha said, 'From the moment a Bodhisattva generates the aspiration for enlightenment, they should not rely on any dharma. When learning and practicing the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), they should not rely on any dharma, and even when attaining omniscience (Sarvajnana), they should remember not to rely on any dharma.' 'What is reliance? What is non-reliance?' The Buddha said, 'Attachment to duality is reliance, non-attachment to duality is non-reliance.' 'What is duality? What is non-duality?' The Buddha said, 'The eye and form are duality, the six senses and their objects are duality, the path and the Buddha are duality; this is duality.' 'World Honored One, how does one attain non-reliance from reliance? And how does reliance arise from non-reliance?' The Buddha said, 'Neither does non-reliance arise from reliance, nor does reliance arise from non-reliance.'

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。倚與無倚而一等入者，是謂無倚。須菩提，菩薩于倚無倚等者，是謂無倚，當作是學。菩薩如是學般若波羅蜜者，是為無有倚。」

須菩提言：「世尊！菩薩行般若波羅蜜，亦不行倚亦不行不倚。云何行般若波羅蜜，具足諸地而逮薩云然？」

佛言：「菩薩不住于倚具足諸地。何以故？般若波羅蜜亦不倚，道亦無所倚，行般若波羅蜜者亦不可得見。菩薩當作是行。」

「世尊！般若波羅蜜不可得見，道亦不可得，行道者亦不可得。云何菩薩行般若波羅蜜，分別諸法是五陰、是為道耶？」

佛言：「菩薩行般若波羅蜜，亦不倚五陰，亦不倚道。」

復問：「若菩薩不倚五陰亦不倚道，云何具足六波羅蜜過菩薩位？云何凈佛土、化眾生？云何逮薩云然？云何轉法輪？云何當作佛事？云何脫眾生生死？」

佛言：「菩薩亦不為五陰故行般若波羅蜜，亦不為道故行般若波羅蜜。」

復問：「為何誰故行般若波羅蜜？」

佛言：「適無所為故行般若波羅蜜。何以故？諸法無有作者，般若波羅蜜亦無有作者，亦無成者。道亦無作者亦無成者，菩薩亦無有作者亦無有成者。菩薩當作是行般若波羅蜜，應無所作、應無所成。」

須菩提言：「世尊！若諸法無作無成者，亦無

【現代漢語翻譯】 現代漢語譯本： 佛陀說：『依靠與不依靠都以平等的方式進入，這被稱為無依靠。須菩提，菩薩對於依靠與不依靠都平等對待，這被稱為無依靠，應當這樣學習。菩薩如果這樣學習般若波羅蜜，就是沒有依靠。』 須菩提說：『世尊！菩薩修行般若波羅蜜，既不執著于依靠，也不執著于不依靠。如何修行般若波羅蜜，才能圓滿各個菩薩的階位，最終證得一切智（薩云然）呢？』 佛陀說：『菩薩不住于依靠才能圓滿各個菩薩的階位。為什麼呢？因為般若波羅蜜本身不依靠任何事物，道也不依靠任何事物，修行般若波羅蜜的人也是不可見的。菩薩應當這樣修行。』 『世尊！般若波羅蜜不可見，道也不可見，修行道的人也不可見。那麼，菩薩如何修行般若波羅蜜，來分別諸法，知道哪些是五蘊（五陰），哪些是道呢？』 佛陀說：『菩薩修行般若波羅蜜，既不執著於五蘊，也不執著于道。』 又問：『如果菩薩不執著於五蘊，也不執著于道，如何才能圓滿六波羅蜜，超越菩薩的階位？如何才能凈化佛土，教化眾生？如何才能證得一切智（薩云然）？如何才能轉法輪？如何才能成就佛的事業？如何才能使眾生脫離生死輪迴？』 佛陀說：『菩薩不是爲了五蘊而修行般若波羅蜜，也不是爲了道而修行般若波羅蜜。』 又問：『那是爲了什麼而修行般若波羅蜜呢？』 佛陀說：『正是因為無所為而修行般若波羅蜜。為什麼呢？因為諸法沒有作者，般若波羅蜜也沒有作者，也沒有成就者。道也沒有作者，也沒有成就者，菩薩也沒有作者，也沒有成就者。菩薩應當這樣修行般若波羅蜜，應當無所作，應當無所成。』 須菩提說：『世尊！如果諸法無作無成，那麼也無所謂修行般若波羅蜜了。』

【English Translation】 English version: The Buddha said, 'Entering equally with reliance and non-reliance is called non-reliance. Subhuti, a Bodhisattva who treats reliance and non-reliance equally is said to be without reliance, and should learn in this way. A Bodhisattva who learns Prajna Paramita in this way is without reliance.' Subhuti said, 'World Honored One, a Bodhisattva practicing Prajna Paramita neither clings to reliance nor to non-reliance. How does one practice Prajna Paramita, complete all the Bodhisattva stages, and attain all-knowing wisdom (Sarvajna)?' The Buddha said, 'A Bodhisattva completes all the Bodhisattva stages by not dwelling on reliance. Why? Because Prajna Paramita itself does not rely on anything, the path does not rely on anything, and the one who practices Prajna Paramita is also not visible. A Bodhisattva should practice in this way.' 'World Honored One, Prajna Paramita is not visible, the path is not visible, and the one who practices the path is not visible. Then, how does a Bodhisattva practice Prajna Paramita to distinguish all dharmas, knowing which are the five aggregates (Skandhas) and which is the path?' The Buddha said, 'A Bodhisattva practicing Prajna Paramita neither clings to the five aggregates nor to the path.' Again asked, 'If a Bodhisattva does not cling to the five aggregates nor to the path, how can they complete the six Paramitas, transcend the Bodhisattva stages? How can they purify the Buddha-land and transform sentient beings? How can they attain all-knowing wisdom (Sarvajna)? How can they turn the Dharma wheel? How can they accomplish the Buddha's work? How can they liberate sentient beings from the cycle of birth and death?' The Buddha said, 'A Bodhisattva does not practice Prajna Paramita for the sake of the five aggregates, nor for the sake of the path.' Again asked, 'Then for what purpose does one practice Prajna Paramita?' The Buddha said, 'One practices Prajna Paramita precisely because there is no purpose. Why? Because all dharmas have no maker, Prajna Paramita has no maker, and no achiever. The path has no maker and no achiever, and the Bodhisattva has no maker and no achiever. A Bodhisattva should practice Prajna Paramita in this way, without doing and without achieving.' Subhuti said, 'World Honored One, if all dharmas have no maker and no achiever, then there is no such thing as practicing Prajna Paramita.'

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有三乘之處。」

佛言：「無作無成之法處不可得。何以故？以凡愚癡之士入五陰，倚五陰自貢高，倚道貢高，便念言：『我當得道度脫眾生。』何以故？須菩提！佛以五眼尚不能得五陰及道，況于凡夫愚癡無目而入五陰欲度眾生？」

須菩提言：「世尊以五眼不得眾生，不見可度者，云何成阿耨多羅三耶三菩，而云何處眾生於三際？」

佛言：「我亦不見得阿惟三佛，我亦不得眾生，我亦不見三際，亦不得亦不見，以眾生無身。及有身想，但以是戒之耳。所說教，但以世俗故有是言教，非是最第一義無言之教。」

須菩提言：「世尊！不住最第一要義，成阿惟三佛耶？」

佛言：「不也。」

須菩提言：「從四顛倒成阿惟三佛耶？」

佛言：「不也。」

須菩提白佛言：「世尊！不從第一要義得，亦不從四顛倒得，將無世尊不逮正覺？」

佛言：「不也。」佛言：「如來逮正覺耳，亦不住有為性，亦不住無為性。譬如如來化作如來，亦無所住，亦來亦去亦住亦坐，亦復行六波羅蜜，亦能行禪，亦行四等、四無形禪，能行五通、三十七品，能行三脫門，行內外空及有無空，亦行八解脫、九次第禪、十力、四無所畏、佛十八法，亦能轉法輪。此化佛復化作無央

【現代漢語翻譯】 現代漢語譯本 『有三乘之處。』 佛說：『無作無成之法是不可得的。為什麼呢？因為凡夫愚癡之人執著於五陰（色、受、想、行、識五種構成身心的要素），依靠五陰而自高自大，依靠道而自高自大，便認為：『我應當得道，度脫眾生。』為什麼呢？須菩提！佛以五眼（肉眼、天眼、慧眼、法眼、佛眼）尚且不能得到五陰和道，何況凡夫愚癡沒有智慧，卻執著於五陰想要度脫眾生？』 須菩提說：『世尊以五眼都不能得到眾生，看不見可以被度脫的人，如何成就阿耨多羅三藐三菩提（無上正等正覺），又如何安置眾生於三際（過去、現在、未來）？』 佛說：『我也不見有成就阿惟三佛（無上正等正覺）的，我也不得眾生，我也不見三際，既不得也不見，因為眾生沒有真實的身體。以及有身體的想法，這只是戒律的說法罷了。所說的教法，只是因為世俗的緣故才有這些言教，不是最第一義的無言之教。』 須菩提說：『世尊！不住于最第一要義，能成就阿惟三佛嗎？』 佛說：『不能。』 須菩提說：『從四顛倒（常、樂、我、凈的顛倒）能成就阿惟三佛嗎？』 佛說：『不能。』 須菩提對佛說：『世尊！不從第一要義得到，也不從四顛倒得到，難道世尊沒有證得正覺嗎？』 佛說：『不是的。』佛說：『如來證得正覺，既不住于有為性（因緣和合而生滅的性質），也不住于無為性（不生不滅的性質）。譬如如來化作如來，也沒有所住，也沒有來去住坐，也能夠修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也能夠修行禪定，也修行四等心（慈、悲、喜、舍）、四無色定，能夠修行五神通、三十七道品，能夠修行三解脫門（空、無相、無愿），修行內外空以及有無空，也修行八解脫、九次第定、十力、四無所畏、佛十八不共法，也能夠轉法輪。這個化佛又化作無數的化佛。』

【English Translation】 English version 'There are three vehicles.' The Buddha said, 'The state of non-action and non-attainment is unattainable. Why is that? Because foolish ordinary people cling to the five skandhas (form, feeling, perception, mental formations, and consciousness), rely on the five skandhas to become arrogant, rely on the path to become arrogant, and then think: 「I should attain the path and liberate sentient beings.」 Why is that? Subhuti! The Buddha, with the five eyes (physical eye, divine eye, wisdom eye, dharma eye, and Buddha eye), cannot even attain the five skandhas and the path, how much less can foolish ordinary people without wisdom, clinging to the five skandhas, desire to liberate sentient beings?' Subhuti said, 'World Honored One, if with the five eyes you cannot attain sentient beings, and cannot see those who can be liberated, how can you achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment), and how can you place sentient beings in the three times (past, present, and future)?' The Buddha said, 'I also do not see the attainment of Avaisambuddha (unexcelled complete enlightenment), I also do not attain sentient beings, I also do not see the three times, neither attaining nor seeing, because sentient beings have no real body. And the idea of having a body, this is just a precept. The teachings that are spoken, are only because of worldly reasons that these teachings exist, not the most ultimate, ineffable teaching.' Subhuti said, 'World Honored One! Without abiding in the most ultimate meaning, can one achieve Avaisambuddha?' The Buddha said, 'No.' Subhuti said, 'From the four inversions (the inversions of permanence, bliss, self, and purity) can one achieve Avaisambuddha?' The Buddha said, 'No.' Subhuti said to the Buddha, 'World Honored One! Not from the most ultimate meaning, nor from the four inversions, could it be that the World Honored One has not attained right enlightenment?' The Buddha said, 'No.' The Buddha said, 'The Tathagata has attained right enlightenment, neither abiding in conditioned nature (the nature of arising and ceasing due to causes and conditions), nor abiding in unconditioned nature (the nature of non-arising and non-ceasing). For example, the Tathagata transforms into a Tathagata, and there is no abiding, no coming, no going, no staying, no sitting, and is also able to practice the six paramitas (generosity, morality, patience, diligence, meditation, and wisdom), is also able to practice meditation, also practices the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions, is able to practice the five supernormal powers, the thirty-seven factors of enlightenment, is able to practice the three doors of liberation (emptiness, signlessness, and wishlessness), practices inner and outer emptiness as well as emptiness of being and non-being, also practices the eight liberations, the nine successive abidings, the ten powers, the four fearlessnesses, the eighteen unique qualities of a Buddha, and is also able to turn the wheel of Dharma. This transformed Buddha then transforms into countless transformed Buddhas.'

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數人，化佛語人言：『有度，有眾生，有三際。』」

佛問須菩提：「是化佛所化，頗有三際、眾生不？」

須菩提言：「不也。世尊！」

佛告須菩提：「是故如來、無所著、等正覺知諸法如化，無所度脫。菩薩于般若波羅蜜當作是行，當作是知。」

須菩提言：「如世尊言，諸法如化。如來所化身與如來身，有何等異？有何等差別？」

佛言：「亦無有異，亦無有差別。何以故？如來亦有所作，化亦有所作。」

復問：「無有如來，化獨能有所作耶？」

佛言：「能有所作。」

「云何？世尊！」

佛告須菩提：「過去有佛名須扇頭(須扇頭者晉言極凈如來)，彼佛世時，人無有行菩薩道者。則佛現般泥洹，作化佛留住一劫。行佛事一劫已，后彼化佛授應菩薩行者莂，復般泥洹。人皆呼般泥洹，不知是化。」

佛言：「化亦無生，亦無泥洹。須菩提！菩薩行般若波羅蜜者，當解諸法如化。」

須菩提言：「世尊！若化所作、如來所作無有差別者，所作功德云何畢施之恩？若供養化佛、供養如來，彼供養者，至般泥洹其福盡滅不？」

佛言：「如來為一切天及人作福田，化如來亦復是一切之福田，等無有異。」

佛言：「置是供

【現代漢語翻譯】 現代漢語譯本：有人，變化出的佛對人說：『有被度化的對象，有眾生，有過去、現在、未來這三際。』 佛問須菩提：『這變化出的佛所變化出來的，有三際、眾生嗎？』 須菩提說：『沒有的，世尊！』 佛告訴須菩提：『因此，如來不執著任何事物，以等正覺的智慧了知一切法如幻化，沒有需要被度脫的。菩薩在修持般若波羅蜜時，應當這樣修行，應當這樣了知。』 須菩提說：『如世尊所說，一切法如幻化。如來所變化的身與如來本身，有什麼不同？有什麼差別？』 佛說：『也沒有不同，也沒有差別。為什麼呢？因為如來也有所作為，變化出的身也有所作為。』 又問：『如果沒有如來，變化出的身自己能有所作為嗎？』 佛說：『能有所作為。』 『為什麼呢？世尊！』 佛告訴須菩提：『過去有佛名為須扇頭（須扇頭，用晉語來說是極凈如來），那位佛在世時，沒有人修行菩薩道。於是佛就示現般涅槃，變化出一個佛留住一劫。行佛事一劫后，那個變化出的佛就給應當修行菩薩道的人授記，然後也般涅槃。人們都稱之為般涅槃，不知道那是變化出來的。』 佛說：『變化出的身既沒有生，也沒有涅槃。須菩提！菩薩修行般若波羅蜜時，應當理解一切法如幻化。』 須菩提說：『世尊！如果變化出的身所作的和如來所作的沒有差別，那麼所作的功德如何能完全施與恩惠呢？如果供養變化出的佛和供養如來，那麼供養的人，到般涅槃時，他的福報會消滅嗎？』 佛說：『如來為一切天人和眾生作福田，變化出的如來也是一切的福田，完全沒有差別。』 佛說：『先放下供養的事情』

【English Translation】 English version: Some people, a manifested Buddha said to people: 『There are those to be delivered, there are sentient beings, and there are the three times (past, present, and future).』 The Buddha asked Subhuti: 『Does this manifested Buddha's manifestation have the three times and sentient beings?』 Subhuti said: 『No, World Honored One!』 The Buddha told Subhuti: 『Therefore, the Tathagata is not attached to anything, and with perfect enlightenment knows all dharmas as illusions, and there is nothing to be delivered. Bodhisattvas, when practicing Prajna Paramita, should practice in this way, and should know in this way.』 Subhuti said: 『As the World Honored One said, all dharmas are like illusions. What is the difference between the manifested body of the Tathagata and the Tathagata's own body? What is the distinction?』 The Buddha said: 『There is no difference, nor is there any distinction. Why? Because the Tathagata also has actions, and the manifested body also has actions.』 He further asked: 『If there is no Tathagata, can the manifested body alone have actions?』 The Buddha said: 『It can have actions.』 『How is that, World Honored One?』 The Buddha told Subhuti: 『In the past, there was a Buddha named Susantou (Susantou, in the Jin language, means the Extremely Pure Tathagata). At the time of that Buddha, there was no one practicing the Bodhisattva path. Then the Buddha manifested Parinirvana, and manifested a Buddha to remain for one kalpa. After performing Buddha's work for one kalpa, that manifested Buddha then gave predictions to those who should practice the Bodhisattva path, and then also entered Parinirvana. People all called it Parinirvana, not knowing it was a manifestation.』 The Buddha said: 『The manifested body has neither birth nor Parinirvana. Subhuti! Bodhisattvas who practice Prajna Paramita should understand all dharmas as illusions.』 Subhuti said: 『World Honored One! If there is no difference between what the manifested body does and what the Tathagata does, how can the merits of what is done be completely bestowed as grace? If one makes offerings to a manifested Buddha and makes offerings to the Tathagata, will the merit of those offerings be extinguished when they reach Parinirvana?』 The Buddha said: 『The Tathagata is a field of merit for all gods and humans, and the manifested Tathagata is also a field of merit for all, with no difference.』 The Buddha said: 『Set aside the matter of offerings』

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養如來、化如來所作功德。若有人慈意常唸佛，其福至畢苦乃盡。」

佛言：「置是慈意之福。若人但以一把之花散虛空中，須臾唸佛，其福亦復至於畢苦。」

佛言：「置是散花之福。但有人能稱南無佛者，其功德福亦至於畢苦。須菩提！施如來之福，甚大弘普。須菩提！當作是知，諸法皆等，化佛及佛無有差別。菩薩當作是行般若波羅蜜，當解諸法之法亦不當滅、亦不當舍，是般若波羅蜜法亦不當別，乃至諸法亦當如是。」

須菩提言：「世尊！若諸法不當別，如來云何言：『是色、是痛、是想、是行、是識？』云何說：『是內法、是外法、是善是惡、是漏是非漏、是道是俗、是生是死、是有為法是無為法？』世尊！如是諸法將無分別。」

佛言：「不也。但以名字數示眾生，欲使解耳，亦無所分別。」

「世尊！是無名號之法，云何以名相教授眾生欲令得解？」

佛言：「行亦無名、亦無相、亦無入，行亦無苦、亦無相、亦無入。諸佛及弟子亦不入相。若名有入名，相亦當入相，空亦當入空，無相亦當入無相，無愿亦當入無愿，真際亦當入真際，法性亦當入法性，無為法者亦當入無為法。是諸法但以字耳，字亦不入字。菩薩住于以名相行般若波羅蜜，亦不當入名相中。」

【現代漢語翻譯】 現代漢語譯本：供養如來（Tathagata，佛的稱號之一）、教化如來所產生的功德。如果有人以慈悲之心常唸佛，他的福報會持續到最終脫離苦難。 佛說：『先放下這慈悲之心的福報。如果有人只是用一把花散在空中，片刻唸佛，他的福報也會持續到最終脫離苦難。』 佛說：『先放下這散花的福報。只要有人能稱念「南無佛」（Namo Buddha，皈依佛陀），他的功德福報也會持續到最終脫離苦難。須菩提（Subhuti，佛陀的弟子）！佈施給如來的福報，非常廣大普遍。須菩提！應當這樣理解，一切法都是平等的，教化的佛和佛本身沒有差別。菩薩應當這樣修行般若波羅蜜（Prajnaparamita，智慧的完美），應當理解諸法的法性也不應當滅除、也不應當捨棄，這般若波羅蜜的法也不應當分別，乃至一切法也應當如此。』 須菩提說：『世尊！如果一切法不應當分別，如來為什麼說：「這是色（rupa，物質）、這是痛（vedana，感受）、這是想（samjna，知覺）、這是行（samskara，意志）、這是識（vijnana，意識）？」為什麼說：「這是內法、這是外法、這是善、這是惡、這是有漏、這是無漏、這是道、這是俗、這是生、這是死、這是有為法、這是無為法？」世尊！像這樣，一切法難道沒有分別嗎？』 佛說：『不是這樣的。只是用名字來向眾生指示，想要讓他們理解罷了，並沒有什麼分別。』 『世尊！這沒有名稱的法，如何用名稱來教導眾生，想要讓他們理解呢？』 佛說：『行（samskara，意志）也沒有名稱、也沒有相狀、也沒有進入之處，行也沒有苦、也沒有相狀、也沒有進入之處。諸佛和弟子也不執著于相。如果名稱有進入之處，那麼相也應當有進入之處，空也應當有進入之處，無相也應當有進入之處，無愿也應當有進入之處，真際（bhutakoti，實相的邊際）也應當有進入之處，法性（dharmata，法的本性）也應當有進入之處，無為法也應當有進入之處。這些法只是用文字來表達罷了，文字本身也不進入文字。菩薩安住于用名稱和相狀來修行般若波羅蜜，也不應當執著于名稱和相狀之中。』

【English Translation】 English version: The merits of nurturing the Tathagata (one of the titles of the Buddha) and transforming the Tathagata. If someone with a compassionate mind constantly thinks of the Buddha, their blessings will continue until they finally escape suffering. The Buddha said, 'Put aside the blessings of this compassionate mind. If someone just scatters a handful of flowers in the air and thinks of the Buddha for a moment, their blessings will also continue until they finally escape suffering.' The Buddha said, 'Put aside the blessings of scattering flowers. As long as someone can recite 「Namo Buddha」 (Homage to the Buddha), their merits and blessings will also continue until they finally escape suffering. Subhuti (a disciple of the Buddha)! The blessings of giving to the Tathagata are very vast and universal. Subhuti! You should understand that all dharmas (phenomena) are equal, and there is no difference between the transformed Buddha and the Buddha himself. Bodhisattvas (enlightenment beings) should practice Prajnaparamita (the perfection of wisdom) in this way, and should understand that the nature of all dharmas should not be destroyed or abandoned. This dharma of Prajnaparamita should not be differentiated, and all dharmas should be the same.' Subhuti said, 'World Honored One! If all dharmas should not be differentiated, why does the Tathagata say, 「This is rupa (form), this is vedana (feeling), this is samjna (perception), this is samskara (mental formations), this is vijnana (consciousness)?」 Why does he say, 「This is internal dharma, this is external dharma, this is good, this is evil, this is with outflows, this is without outflows, this is the path, this is the mundane, this is birth, this is death, this is conditioned dharma, this is unconditioned dharma?」 World Honored One! In this way, are all dharmas not differentiated?' The Buddha said, 'It is not like that. It is just using names to indicate to sentient beings, wanting them to understand, and there is no differentiation.' 'World Honored One! How can this dharma without a name be taught to sentient beings using names, wanting them to understand?' The Buddha said, 'Samskara (mental formations) has no name, no form, and no place to enter. Samskara has no suffering, no form, and no place to enter. The Buddhas and disciples do not cling to forms. If names have a place to enter, then forms should also have a place to enter, emptiness should also have a place to enter, non-form should also have a place to enter, non-wish should also have a place to enter, bhutakoti (the limit of reality) should also have a place to enter, dharmata (the nature of dharma) should also have a place to enter, and unconditioned dharma should also have a place to enter. These dharmas are just expressed with words, and the words themselves do not enter into words. Bodhisattvas dwell in practicing Prajnaparamita with names and forms, but they should not cling to names and forms.'

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須菩提言：「世尊！若諸有為法但以名相住者，菩薩為誰而發道意？為誰受若干勤苦行六波羅蜜？為誰行禪及無形禪，及行四等、三十七品，總三脫門、具足大慈，皆為誰行？」

佛言：「以名相數相，諸有為亦不以名相空，是故菩薩行菩薩道逮薩云若。及轉法輪，以三乘法度脫眾生，是名字及相亦不生滅，如所住無有異。」

須菩提言：「世尊說薩云然耶？」

佛言：「爾。我所說薩云然、薩云然事，說道慧事。」

「世尊！是者有何差別？」

佛言：「薩云若者，是諸聲聞、辟支佛事。道慧事，是諸菩薩摩訶薩事。薩云若事者，是諸佛如來事。」

復問：「云何薩云若是聲聞、辟支佛事？」

佛言：「諸內外法，羅漢、辟支佛悉知。雖知，不住眾道事。」

「何等為菩薩道慧事？」

佛言：「菩薩者，一切諸道皆當說、皆當知，及三乘道亦當具足知，亦當作三道之事，亦不受真際覺。」

復問：「菩薩云何具足佛事、不覺真際？」

佛言：「未具足佛土、未化眾生，不當受真際覺。」

復問：「菩薩當住于道中受真際證耶？」

佛言：「不也。」

「云何，可從無道耶？」

佛言：「不也。」

「

【現代漢語翻譯】 現代漢語譯本 須菩提說：『世尊！如果一切有為法都只是以名相而存在，那麼菩薩爲了誰而發起求道之心？爲了誰而承受種種勤苦修行六波羅蜜？爲了誰而修行禪定以及無形禪，以及修行四等心、三十七道品，總括三解脫門、具足大慈悲，這一切都是爲了誰而修行呢？』 佛說：『以名相和數量來看，一切有為法並非空無名相，因此菩薩修行菩薩道以證得薩云若（一切智）。並且轉法輪，以三乘佛法度脫眾生，這些名字和相狀也並非生滅，如同其所住之處沒有差異。』 須菩提說：『世尊說的是薩云若（一切智）嗎？』 佛說：『是的。我所說的薩云若（一切智）、薩云若（一切智）的事，是指道慧的事。』 『世尊！這二者有什麼差別呢？』 佛說：『薩云若（一切智）是指聲聞、辟支佛所證得的境界。道慧是指諸菩薩摩訶薩所證得的境界。薩云若（一切智）的事，是指諸佛如來所證得的境界。』 又問：『為什麼說薩云若（一切智）是聲聞、辟支佛的境界呢？』 佛說：『一切內外之法，羅漢、辟支佛都完全知曉。雖然知曉，卻不住于眾道之事。』 『什麼是菩薩的道慧之事呢？』 佛說：『菩薩應當宣說一切道，應當知曉一切道，以及三乘之道也應當完全知曉，也應當做三道之事，也不受真際覺悟。』 又問：『菩薩如何能具足佛事，而不覺悟真際呢？』 佛說：『在沒有圓滿佛土、沒有教化眾生之前，不應當接受真際覺悟。』 又問：『菩薩應當住在道中接受真際的證悟嗎？』 佛說：『不應當。』 『那麼，可以從無道中證悟嗎？』 佛說：『也不可以。』

【English Translation】 English version Subhuti said: 'World Honored One! If all conditioned dharmas exist only by name and form, for whom does the Bodhisattva generate the aspiration for enlightenment? For whom does he endure various hardships to practice the Six Paramitas? For whom does he practice meditation and formless meditation, as well as the Four Immeasurables, the Thirty-seven Factors of Enlightenment, the Three Doors of Liberation, and possess great compassion? For whom does he practice all these?' The Buddha said: 'In terms of names, forms, and numbers, all conditioned dharmas are not empty of names and forms. Therefore, the Bodhisattva practices the Bodhisattva path to attain Sarvajna (all-knowing wisdom). And he turns the wheel of Dharma, using the three vehicles of Dharma to liberate sentient beings. These names and forms are also not subject to birth and death, just as where they abide is without difference.' Subhuti said: 'World Honored One, are you speaking of Sarvajna (all-knowing wisdom)?' The Buddha said: 'Yes. What I speak of as Sarvajna (all-knowing wisdom), the matter of Sarvajna (all-knowing wisdom), refers to the matter of the wisdom of the path.' 'World Honored One! What is the difference between these two?' The Buddha said: 'Sarvajna (all-knowing wisdom) refers to the realm attained by Sravakas and Pratyekabuddhas. The wisdom of the path refers to the realm attained by Bodhisattva Mahasattvas. The matter of Sarvajna (all-knowing wisdom) refers to the realm attained by all Buddhas Tathagatas.' He asked again: 'Why is it said that Sarvajna (all-knowing wisdom) is the realm of Sravakas and Pratyekabuddhas?' The Buddha said: 'All internal and external dharmas are fully known by Arhats and Pratyekabuddhas. Although they know, they do not abide in the affairs of the various paths.' 'What is the matter of the Bodhisattva's wisdom of the path?' The Buddha said: 'The Bodhisattva should expound all paths, should know all paths, and should also fully know the paths of the three vehicles. He should also engage in the affairs of the three paths, and not accept the realization of the ultimate reality.' He asked again: 'How can the Bodhisattva fulfill the Buddha's work without realizing the ultimate reality?' The Buddha said: 'Before the Buddha-land is perfected and sentient beings are transformed, one should not accept the realization of the ultimate reality.' He asked again: 'Should the Bodhisattva abide in the path to receive the realization of the ultimate reality?' The Buddha said: 'No, he should not.' 'Then, can it be realized from no path?' The Buddha said: 'No, it cannot.'

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世尊！可從道非道耶？」

佛言：「不也。」

「亦不道亦非非道耶？」

佛言：「不也。」

須菩提言：「世尊！當云何？」

佛言：「于須菩提意云何，汝本住于道滅盡諸漏耶？」

須菩提言：「不也。」

佛言：「汝從非道滅諸漏耶？」

「世尊！不也。」

佛言：「汝以道非道滅諸漏耶？」

「世尊！不也。」

佛言：「汝以道亦非道亦非非道滅諸漏耶？」

「世尊！不也。我無所住而滅諸漏，雖滅諸漏而無所住。」

佛告須菩提：「菩薩亦復如是。雖為真際作證，亦無所住。雖言薩云若、薩云若事者，亦一事耳。」

「世尊！何等為一事？」

佛言：「寂靜者是也。」

佛告須菩提：「諸所言、所有形貌之像、起滅之事，佛悉覺之，是故名薩云若。」

須菩提白佛言：「世尊！薩云若、薩云若事、道慧事，是三句緒際寧有差別不？緒有盡有餘者不？」

佛言：「緒盡無有差別也，但為佛諸習緒盡耳，聲聞習緒不悉盡。」

「世尊！爾為緒不盡得泥洹耶？」

佛言：「不也。」

「世尊！泥洹者為有差別耶？」

佛言：「不也。」

「若無差別，世尊云何

【現代漢語翻譯】 現代漢語譯本 『世尊！可以從道（marga，修行之道）或非道（amarga，非修行之道）來理解嗎？』 佛陀說：『不是。』 『那麼，既不是道也不是非道嗎？』 佛陀說：『不是。』 須菩提（Subhuti，佛陀的弟子）說：『世尊！那應該如何理解呢？』 佛陀說：『須菩提，你認為如何？你原本是安住在道上而滅盡諸漏（asrava，煩惱）的嗎？』 須菩提說：『不是。』 佛陀說：『你是從非道滅盡諸漏的嗎？』 『世尊！不是。』 佛陀說：『你是以道和非道滅盡諸漏的嗎？』 『世尊！不是。』 佛陀說：『你是以既不是道也不是非道來滅盡諸漏的嗎？』 『世尊！不是。我無所執著而滅盡諸漏，雖然滅盡諸漏卻無所執著。』 佛陀告訴須菩提：『菩薩（bodhisattva，追求覺悟的修行者）也是如此。雖然為真際（bhutakoti，實相的邊際）作證，也無所執著。雖然說薩云若（sarvajna，一切智者）、薩云若之事，也只是一件事罷了。』 『世尊！什麼是一件事呢？』 佛陀說：『寂靜（nirvana，涅槃）就是。』 佛陀告訴須菩提：『所有言說、所有形貌之像、所有生滅之事，佛陀都覺知，所以名為薩云若。』 須菩提對佛陀說：『世尊！薩云若、薩云若之事、道慧（marga-jnana，道之智慧）之事，這三者之間難道有差別嗎？它們的延續有盡頭或剩餘嗎？』 佛陀說：『它們的延續是盡頭的，沒有差別。只是佛陀的習氣（vasana，習性）都盡了，而聲聞（sravaka，聽聞佛法而修行的人）的習氣沒有完全盡。』 『世尊！那麼，習氣沒有完全盡的人也能證得涅槃嗎？』 佛陀說：『不是。』 『世尊！涅槃有差別嗎？』 佛陀說：『沒有。』 『如果無差別，世尊為何說』

【English Translation】 English version 'World Honored One! Can it be understood from the path (marga) or the non-path (amarga)?' The Buddha said, 'It is not.' 'Then, is it neither path nor non-path?' The Buddha said, 'It is not.' Subhuti (a disciple of the Buddha) said, 'World Honored One! How should it be understood then?' The Buddha said, 'Subhuti, what do you think? Did you originally abide in the path and extinguish all outflows (asrava)?' Subhuti said, 'It is not.' The Buddha said, 'Did you extinguish the outflows from the non-path?' 'World Honored One! It is not.' The Buddha said, 'Did you extinguish the outflows by both path and non-path?' 'World Honored One! It is not.' The Buddha said, 'Did you extinguish the outflows by neither path nor non-path?' 'World Honored One! It is not. I extinguished the outflows without any attachment, and although the outflows are extinguished, there is no attachment.' The Buddha told Subhuti, 'Bodhisattvas (those who seek enlightenment) are also like this. Although they realize the true limit (bhutakoti), they have no attachment. Although one speaks of sarvajna (all-knowing one) and the affairs of sarvajna, it is just one thing.' 'World Honored One! What is that one thing?' The Buddha said, 'It is stillness (nirvana).' The Buddha told Subhuti, 'All speech, all forms, all arising and ceasing, the Buddha is aware of them all, therefore he is called sarvajna.' Subhuti said to the Buddha, 'World Honored One! Are there differences between sarvajna, the affairs of sarvajna, and the affairs of path-wisdom (marga-jnana)? Do their continuations have an end or a remainder?' The Buddha said, 'Their continuations are at an end, there is no difference. It is just that the Buddha's habits (vasana) are all exhausted, while the habits of sravakas (those who hear and practice the Dharma) are not completely exhausted.' 'World Honored One! Then, can those whose habits are not completely exhausted attain nirvana?' The Buddha said, 'It is not.' 'World Honored One! Is there a difference in nirvana?' The Buddha said, 'There is not.' 'If there is no difference, why does the World Honored One say'

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說諸習緒不盡？」

佛言：「諸習者非習緒也。雖有淫怒癡為凡夫身作耗，非為是緒。如來者無緒。」

須菩提言：「世尊！道亦無所有，泥洹亦無所有，云何說言是須陀洹、是阿羅漢、是辟支佛、是三耶三佛乎？」

佛言：「是皆因無為而有名，是須陀洹、是阿羅漢、是辟支佛、是三耶三佛耳。」

「世尊！從無為而有名耶？」

佛言：「不也。但以言說，有是言耳，不從最要第一之義也。所以者何？第一要中無若干行也，亦不施若干，為愛斷者故施后際。」

「世尊！諸法相各自空，真際不可知，云何知有後際？」

佛言：「如是！諸法相空，真際不可知，何況有後際？不知諸法相空者，我為是輩說前後際耳，諸法相者亦無前後。須菩提！菩薩行般若波羅蜜者，當知諸法相空。如是諸法行空，于諸法無所入，亦不入內法亦不入外法，亦不入有為無為法，亦不入三乘法。」

復問：「世尊！所言般若波羅蜜者，何以故言般若波羅蜜？」

佛言：「得度第一諸法之度，最第一度三乘之道，諸如來、無所著、等正覺乘，皆乘般若波羅蜜得到彼岸，是故言般若波羅蜜。又復超越諸法之塵不得堅要，是故復言般若波羅蜜。真際、法性及如，皆入般若波羅蜜中，是故

【現代漢語翻譯】 現代漢語譯本：『那麼，（修行者）所說的各種習氣是否沒有窮盡呢？』 佛陀說：『各種習氣並非指習氣的延續。雖然有淫慾、嗔怒、愚癡這些煩惱會耗損凡夫的身體，但它們並非是習氣的延續。如來（佛陀）是沒有習氣的。』 須菩提說：『世尊！道也是空無所有的，涅槃也是空無所有的，那為什麼還要說這是須陀洹（預流果），這是阿羅漢（無學果），這是辟支佛（緣覺），這是三耶三佛（正等覺）呢？』 佛陀說：『這些都是因為無為法而有的名稱，所以才說這是須陀洹，這是阿羅漢，這是辟支佛，這是三耶三佛罷了。』 『世尊！是從無為法而有的名稱嗎？』 佛陀說：『不是的。只是用言語表達，才有了這些說法，並非是從最根本、最重要的意義上來說的。為什麼呢？因為在最根本的意義中，沒有各種修行，也不施與各種修行，只是爲了斷除愛慾的人，才施與後來的修行。』 『世尊！諸法的自性都是空性的，真如的實際是不可知的，那怎麼知道有後來的修行呢？』 佛陀說：『是這樣的！諸法的自性是空性的，真如的實際是不可知的，何況還有什麼後來的修行呢？不瞭解諸法自性是空性的人，我才為這些人說前後修行，諸法的自性本來就沒有前後。須菩提！菩薩修行般若波羅蜜（智慧到彼岸）時，應當知道諸法的自性是空性的。像這樣修行諸法的空性，對於諸法就沒有執著，既不執著于內法，也不執著于外法，也不執著于有為法和無為法，也不執著於三乘法。』 又問：『世尊！所說的般若波羅蜜，為什麼稱為般若波羅蜜呢？』 佛陀說：『因為它是到達諸法彼岸的第一度，是到達三乘之道的最高度，諸如來、無所執著、等正覺的修行者，都是依靠般若波羅蜜到達彼岸的，所以稱為般若波羅蜜。而且它超越了諸法的塵垢，不執著于堅固的實有，所以又稱為般若波羅蜜。真如、法性以及如如，都包含在般若波羅蜜中，所以……』

【English Translation】 English version: 'Then, are the various habits (samskaras) spoken of inexhaustible?' The Buddha said, 'The various habits are not continuations of habits. Although there are lust, anger, and ignorance that consume the body of ordinary beings, they are not continuations of habits. The Tathagata (Buddha) has no habits.' Subhuti said, 'World Honored One! The path is also empty, and Nirvana is also empty. Then why do you say this is a Srotapanna (stream-enterer), this is an Arhat (worthy one), this is a Pratyekabuddha (solitary buddha), this is a Samyaksambuddha (fully enlightened buddha)?' The Buddha said, 'These are all names that exist because of the unconditioned (asamskrta). Therefore, it is said that this is a Srotapanna, this is an Arhat, this is a Pratyekabuddha, this is a Samyaksambuddha.' 'World Honored One! Do these names come from the unconditioned?' The Buddha said, 'No. It is only through language that these terms exist, not from the most fundamental and essential meaning. Why? Because in the most fundamental meaning, there are no various practices, nor are various practices given. It is only for those who wish to cut off desire that later practices are given.' 'World Honored One! The characteristics of all dharmas are inherently empty, and the true reality is unknowable. How can one know there are later practices?' The Buddha said, 'It is so! The characteristics of all dharmas are empty, and the true reality is unknowable. How much less is there any later practice? For those who do not understand that the characteristics of all dharmas are empty, I speak of prior and later practices. The characteristics of all dharmas have no before or after. Subhuti! When a Bodhisattva practices Prajnaparamita (perfection of wisdom), he should know that the characteristics of all dharmas are empty. By practicing the emptiness of all dharmas in this way, there is no attachment to any dharma. He is not attached to internal dharmas, nor to external dharmas, nor to conditioned or unconditioned dharmas, nor to the three vehicles.' Again he asked, 'World Honored One! Why is what is called Prajnaparamita called Prajnaparamita?' The Buddha said, 'Because it is the first crossing to the other shore of all dharmas, the highest crossing to the path of the three vehicles. All Tathagatas, unattached, and fully enlightened practitioners, all reach the other shore by relying on Prajnaparamita. Therefore, it is called Prajnaparamita. Moreover, it transcends the dust of all dharmas and does not cling to any solid reality. Therefore, it is again called Prajnaparamita. True reality, the nature of dharmas, and suchness are all included in Prajnaparamita, therefore...'

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言般若波羅蜜。須菩提！般若波羅蜜於是諸法亦不合亦不散，有見無見、有礙無礙於是諸法亦不合散。以般若波羅蜜無形、不可見，亦無有對，一相則無相。所以者何？生諸法、諸辯故。諸天及世間、魔怨、異學及聲聞、辟支佛家，一切無能斷截菩薩摩訶薩行般若波羅蜜者。所以者何？一切魔怨及諸二地皆不可得故。須菩提！菩薩于般若波羅蜜義中，當作是知、當作是行。

「複次，須菩提！菩薩于般若波羅蜜義中，行無常義，苦、非我義，知苦習義，知盡道義，知消滅義，知不起義，知法義，見一遍知義，自知義，知他人意義，行如所言。須菩提！菩薩于般若波羅蜜，當知是義、當作是行。」

須菩提白佛言：「世尊！是深般若波羅蜜中，義以非義皆不可得，云何菩薩于般若波羅蜜當習諸義？」

佛言：「菩薩深義者，般若波羅蜜是，當作是行。菩薩于淫怒癡有耗故，不當行邪見之義，亦不當行於六十二見，知其無義，亦不當行。所以者何？淫怒癡如於法亦無所益、亦無所耗。諸見之義如，亦無所益、亦無所耗。言五陰有所益無所益，亦不當行；乃至道言有所益無所益，亦不當行。何以故？如來得阿耨多羅三耶三菩時，亦不見有所益、無所益。有佛無佛，諸法湛然，亦無所益、亦無所耗。須菩提

【現代漢語翻譯】 現代漢語譯本： 談論般若波羅蜜（prajnaparamita，智慧的完美）。須菩提（Subhuti，佛陀的弟子）！般若波羅蜜對於一切諸法，既不結合也不分離，對於有見無見、有礙無礙這些諸法，也是既不結合也不分離。因為般若波羅蜜無形、不可見，也沒有對立，其一相即是無相。這是為什麼呢？因為它能生出一切諸法和一切辯才。諸天以及世間、魔怨、異學以及聲聞（sravaka，聽聞佛法而修行的人）、辟支佛（pratyekabuddha，獨自覺悟的人）的修行者，都不能斷絕菩薩摩訶薩（bodhisattvamahāsattva，偉大的菩薩）所修行的般若波羅蜜。這是為什麼呢？因為一切魔怨以及二地（聲聞和辟支佛的境界）都不可得。須菩提！菩薩在般若波羅蜜的意義中，應當這樣理解，應當這樣修行。

「再者，須菩提！菩薩在般若波羅蜜的意義中，修行無常的意義，苦、非我的意義，瞭解苦的起因，瞭解滅苦的道路，瞭解消滅的意義，瞭解不生起的意義，了解法的意義，見到普遍的智慧，自知自明，瞭解他人的意義，並按照所說的去做。須菩提！菩薩對於般若波羅蜜，應當瞭解這些意義，應當這樣修行。」

須菩提問佛說：「世尊！在這甚深的般若波羅蜜中，意義和非意義都不可得，菩薩如何才能在般若波羅蜜中修習這些意義呢？」

佛說：「菩薩所修的甚深意義就是般若波羅蜜，應當這樣修行。菩薩因為淫慾、嗔怒、愚癡的損耗，不應當修行邪見的意義，也不應當修行六十二種邪見，知道它們沒有意義，也不應當修行。這是為什麼呢？因為淫慾、嗔怒、愚癡對於法既沒有利益也沒有損耗。各種見解的意義也是如此，既沒有利益也沒有損耗。說五陰（skandha，構成個體的五種要素）有利益或沒有利益，也不應當修行；乃至說道路有利益或沒有利益，也不應當修行。為什麼呢？因為如來（tathagata，佛陀的稱號）證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）時，也沒有見到有利益或沒有利益。有佛或沒有佛，諸法都是寂靜的，既沒有利益也沒有損耗。須菩提！」

【English Translation】 English version: Speaking of Prajnaparamita (prajnaparamita, the perfection of wisdom). Subhuti (Subhuti, a disciple of the Buddha)! Prajnaparamita, regarding all dharmas, neither combines nor separates; regarding the dharmas of having views or not having views, having obstacles or not having obstacles, it also neither combines nor separates. Because Prajnaparamita is formless, invisible, and without opposition, its one characteristic is no characteristic. Why is this? Because it gives rise to all dharmas and all eloquence. The devas, as well as the world, the maras, the heretics, and the sravakas (sravaka, those who hear the Dharma and practice), and the pratyekabuddhas (pratyekabuddha, those who awaken on their own), none can cut off the practice of Prajnaparamita by the Bodhisattva Mahasattva (bodhisattvamahāsattva, the great bodhisattva). Why is this? Because all maras and the two grounds (the realms of sravakas and pratyekabuddhas) are unattainable. Subhuti! A Bodhisattva, in the meaning of Prajnaparamita, should understand and practice in this way.

Furthermore, Subhuti! A Bodhisattva, in the meaning of Prajnaparamita, practices the meaning of impermanence, the meaning of suffering and non-self, understands the cause of suffering, understands the path to the cessation of suffering, understands the meaning of extinction, understands the meaning of non-arising, understands the meaning of Dharma, sees universal wisdom, knows oneself, understands the meaning of others, and acts as spoken. Subhuti! A Bodhisattva, regarding Prajnaparamita, should understand these meanings and practice in this way.

Subhuti said to the Buddha, 'World Honored One! In this profound Prajnaparamita, both meaning and non-meaning are unattainable. How can a Bodhisattva practice these meanings in Prajnaparamita?'

The Buddha said, 'The profound meaning that a Bodhisattva practices is Prajnaparamita, and one should practice in this way. Because of the depletion of lust, anger, and ignorance, a Bodhisattva should not practice the meaning of wrong views, nor should they practice the sixty-two wrong views, knowing that they have no meaning, nor should they practice them. Why is this? Because lust, anger, and ignorance neither benefit nor harm the Dharma. The meanings of various views are also like this, neither benefiting nor harming. Saying that the five skandhas (skandha, the five aggregates that constitute an individual) have benefit or no benefit, one should not practice; even saying that the path has benefit or no benefit, one should not practice. Why is this? Because when the Tathagata (tathagata, an epithet of the Buddha) attained Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), he did not see any benefit or no benefit. Whether there is a Buddha or not, all dharmas are tranquil, neither benefiting nor harming. Subhuti!'

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！菩薩當除有益無益，當作是行般若波羅蜜。」

「世尊！云何般若波羅蜜亦無所益、亦無所損？」

佛言：「諸有為法常閑亦無所作，是故般若波羅蜜亦無所益、亦無所損。」

「世尊！諸有為義，非是諸佛及佛弟子耶？」

佛言：「諸有為法皆是諸佛及佛弟子也，亦不以益、亦不以耗。譬如虛空如，不為所作興、亦不為無所作興。般若波羅蜜亦如是，亦不為有所益興、亦不為有所耗興。」

須菩提白佛言：「世尊！菩薩不從不有為般若波羅蜜學成阿耨多羅三耶三菩耶？」

佛言：「如是！菩薩從不有為深般若波羅蜜學成阿耨多羅三耶三菩，不以二應。」

「世尊！云何一法？為逮一法耶？」

佛言：「不也。」

「世尊！不一者為從二法耶？」

佛言：「不也。」

「世尊！云何亦不從一亦不從二，云何有逮？」

佛言：「逮無所得，亦不以得，故逮故得。」

摩訶般若波羅蜜種樹品第七十一

爾時須菩提白佛言：「世尊！般若波羅蜜為甚深無眾生，而菩薩摩訶薩為眾生謙苦求阿耨多羅三耶三菩。譬如士夫欲于空中種樹，菩薩為眾生故欲逮薩云若。」

佛言：「如是，如是！須菩提！欲為眾生逮薩云若，以想為眾

【現代漢語翻譯】 現代漢語譯本 『菩薩應當捨棄有益和無益的觀念，應當這樣修行般若波羅蜜（智慧到彼岸）。』 『世尊！為什麼般若波羅蜜既無所益，也無所損呢？』 佛說：『一切有為法（因緣和合而生的事物）常常是寂靜的，也沒有任何作為，所以般若波羅蜜既無所益，也無所損。』 『世尊！有為法的意義，不正是諸佛和佛弟子所為嗎？』 佛說：『一切有為法都是諸佛和佛弟子所為，但它們既不增加也不減少。譬如虛空，它不會因為有所作為而興起，也不會因為無所作為而興起。般若波羅蜜也是這樣，它不會因為有所利益而興起，也不會因為有所損耗而興起。』 須菩提（佛陀的弟子）對佛說：『世尊！菩薩不是從無為的般若波羅蜜（不生不滅的智慧）中學習而成就阿耨多羅三藐三菩提（無上正等正覺）的嗎？』 佛說：『是的！菩薩是從無為的甚深般若波羅蜜中學習而成就阿耨多羅三藐三菩提，不應以二元對立的觀念來看待。』 『世尊！什麼是一法？是爲了證得一法嗎？』 佛說：『不是的。』 『世尊！不從一法，難道是從二法嗎？』 佛說：『不是的。』 『世尊！既然不從一也不從二，那如何證得呢？』 佛說：『證得的是無所得，也不以有所得來看待，所以說證得，所以說得。』 《摩訶般若波羅蜜經·種樹品》第七十一 這時，須菩提對佛說：『世尊！般若波羅蜜如此甚深，其中沒有眾生，而菩薩摩訶薩（大菩薩）卻爲了眾生而勤苦地追求阿耨多羅三藐三菩提。這就像一個人想在空中種樹一樣，菩薩爲了眾生而想證得薩云若（一切智）。』 佛說：『是的，是的！須菩提！想要爲了眾生證得薩云若，是以有想為基礎的。』

【English Translation】 English version 'A Bodhisattva should eliminate the notions of beneficial and non-beneficial, and should practice the Prajna Paramita (Perfection of Wisdom) in this way.' 'World Honored One! Why is it that the Prajna Paramita neither benefits nor harms?' The Buddha said, 'All conditioned dharmas (things that arise from causes and conditions) are always quiescent and without any action, therefore the Prajna Paramita neither benefits nor harms.' 'World Honored One! Are not the meanings of conditioned dharmas the actions of all Buddhas and their disciples?' The Buddha said, 'All conditioned dharmas are the actions of all Buddhas and their disciples, but they neither increase nor decrease. For example, space is like that; it does not arise because of action, nor does it arise because of inaction. The Prajna Paramita is also like this; it does not arise because of benefit, nor does it arise because of harm.' Subhuti (a disciple of the Buddha) said to the Buddha, 'World Honored One! Is it not from the unconditioned Prajna Paramita (wisdom that is neither born nor dies) that a Bodhisattva learns and achieves Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment)?' The Buddha said, 'Yes! A Bodhisattva learns from the unconditioned profound Prajna Paramita and achieves Anuttara Samyak Sambodhi, and should not view it with dualistic concepts.' 'World Honored One! What is one dharma? Is it to attain one dharma?' The Buddha said, 'No.' 'World Honored One! If not from one dharma, is it from two dharmas?' The Buddha said, 'No.' 'World Honored One! Since it is neither from one nor from two, how is it attained?' The Buddha said, 'What is attained is non-attainment, and it is not viewed as something attained, therefore it is said to be attained, therefore it is said to be gained.' The Seventy-first Chapter, 'Planting Trees', of the Maha Prajna Paramita Sutra At that time, Subhuti said to the Buddha, 'World Honored One! The Prajna Paramita is so profound that there are no sentient beings within it, yet the Bodhisattva Mahasattva (Great Bodhisattva) diligently seeks Anuttara Samyak Sambodhi for the sake of sentient beings. It is like a person wanting to plant a tree in the sky; a Bodhisattva wants to attain Sarvajna (all-knowing wisdom) for the sake of sentient beings.' The Buddha said, 'Yes, yes! Subhuti! Wanting to attain Sarvajna for the sake of sentient beings is based on having thoughts.'

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生而度脫之。須菩提！譬如有人慾種樹者，而不知樹根，亦不知莖節枝葉花實。取其栽而種之，隨時溉灌而長養之，稍稍莖節枝葉花實各各具足，便取枝葉莖節其中用者各取用之，又取其果而食之。須菩提！菩薩用一切眾生髮阿耨多羅三耶三菩，次行六波羅蜜逮薩云若，枝節莖葉花實益於眾生。以葉度三惡趣；以有花故便有四性尊者及諸四天，乃至無思想無思想慧天；實者如菩薩成阿耨多羅三耶三菩逮薩云然，便有須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道；有菩薩便成阿耨多羅三耶三菩益眾生果。以是果處眾生，於三乘雖成阿惟三佛，亦不見眾生處。從想度眾生，亦不見得眾生，亦無有處可為成阿惟三佛者。須菩提！菩薩當作是學，行般若波羅蜜當作是念。」

須菩提白佛言：「世尊！當知是菩薩亦如如來。所以者何？有菩薩來往故，便斷於三惡趣。八難處皆斷，諸貧窮下賤處皆斷，三界處皆斷。」

佛言：「如是，如是！須菩提！當知是菩薩如如來無有異。菩薩若厭懈怠者，終不逮過去當來今現在諸佛之道，世間亦無有聲聞、辟支佛也，三惡之趣、三界無有斷時。」

佛言：「當知是菩薩如如來，如汝所言。何以故？以如如知有如來，知有辟支佛，知有眾賢聖；以如知有五陰，知有

【現代漢語翻譯】 現代漢語譯本 生來就得到解脫。須菩提！譬如有人想要種樹，卻不知道樹的根，也不知道莖、節、枝、葉、花、果實。他取來栽種，隨時澆灌使其生長，漸漸地莖、節、枝、葉、花、果實各自完備，便取用其中的枝葉莖節，各取所需，又取其果實來食用。須菩提！菩薩用一切眾生髮起阿耨多羅三藐三菩提（無上正等正覺），進而修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），達到薩云若（一切智），就像樹的枝節莖葉花實一樣利益眾生。用葉子來度脫三惡趣（地獄、餓鬼、畜生）；因為有花，便有四性尊者（須陀洹、斯陀含、阿那含、阿羅漢）以及諸四天（四大天王），乃至無想無想慧天（非想非非想處天）；果實就像菩薩成就阿耨多羅三藐三菩提，達到薩云然（一切智），便有須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道；有菩薩便成就阿耨多羅三藐三菩提，利益眾生。以這果實來安置眾生，即使在三乘（聲聞乘、緣覺乘、菩薩乘）中成就阿惟三佛（無上正等正覺），也看不到眾生所處的位置。從思想上度脫眾生，也看不到所度脫的眾生，也沒有地方可以成就阿惟三佛。須菩提！菩薩應當這樣學習，修行般若波羅蜜（智慧到彼岸）應當這樣想。 須菩提對佛說：『世尊！應當知道這位菩薩也像如來一樣。為什麼呢？因為有菩薩來往，便斷除了三惡趣。八難處（八種難以修行佛法的情況）都斷除了，諸貧窮困苦的地方都斷除了，三界（欲界、色界、無色界）都斷除了。』 佛說：『是的，是的！須菩提！應當知道這位菩薩和如來沒有差別。菩薩如果厭倦懈怠，終究不能達到過去、未來、現在諸佛的道，世間也不會有聲聞、辟支佛，三惡趣、三界也不會有斷絕的時候。』 佛說：『應當知道這位菩薩像如來一樣，正如你所說。為什麼呢？因為以如如（真如）的智慧知道有如來，知道有辟支佛，知道有眾賢聖；以如如的智慧知道有五陰（色、受、想、行、識），知道有

【English Translation】 English version Born and thus liberated. Subhuti! It is like a person who wants to plant a tree, but does not know the roots of the tree, nor does he know the stems, nodes, branches, leaves, flowers, and fruits. He takes it and plants it, watering and nurturing it from time to time, and gradually the stems, nodes, branches, leaves, flowers, and fruits each become complete. Then he takes the branches, leaves, and stems, each taking what he needs, and also takes the fruit to eat. Subhuti! A Bodhisattva uses all sentient beings to generate Anuttara-samyak-sambodhi (supreme perfect enlightenment), and then practices the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom) to attain Sarvajna (omniscience), like the branches, nodes, stems, leaves, flowers, and fruits of a tree, benefiting sentient beings. He uses the leaves to liberate the three evil realms (hell, hungry ghosts, animals); because there are flowers, there are the four noble ones (Srotapanna, Sakadagamin, Anagamin, Arhat) and the four heavenly kings, and even the heavens of neither perception nor non-perception; the fruit is like a Bodhisattva attaining Anuttara-samyak-sambodhi, reaching Sarvajna, and then there are the fruits of Srotapanna, Sakadagamin, Anagamin, Arhat, and Pratyekabuddha path; when there is a Bodhisattva, he attains Anuttara-samyak-sambodhi, benefiting sentient beings. Using this fruit to place sentient beings, even if one achieves Avaisam Buddha (supreme perfect enlightenment) in the three vehicles (Sravaka, Pratyekabuddha, Bodhisattva), one does not see where sentient beings are. Liberating sentient beings through thought, one does not see the sentient beings being liberated, nor is there a place where one can become Avaisam Buddha. Subhuti! A Bodhisattva should learn in this way, and practice Prajna Paramita (wisdom to the other shore) with this thought. Subhuti said to the Buddha, 'World Honored One! It should be known that this Bodhisattva is also like the Tathagata. Why is that? Because when a Bodhisattva comes and goes, he cuts off the three evil realms. The eight difficulties (eight situations that make it difficult to practice the Dharma) are all cut off, all places of poverty and suffering are cut off, and the three realms (desire realm, form realm, formless realm) are all cut off.' The Buddha said, 'So it is, so it is! Subhuti! It should be known that this Bodhisattva is no different from the Tathagata. If a Bodhisattva is weary and lazy, he will never attain the path of the Buddhas of the past, future, and present, and there will be no Sravakas or Pratyekabuddhas in the world, and the three evil realms and the three realms will never be cut off.' The Buddha said, 'It should be known that this Bodhisattva is like the Tathagata, as you have said. Why is that? Because with the wisdom of Suchness (Tathata), one knows there is a Tathagata, knows there is a Pratyekabuddha, knows there are many sages; with the wisdom of Suchness, one knows there are the five skandhas (form, feeling, perception, mental formations, consciousness), knows there is'

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有為、無為性。是諸如亦是如，是故名曰如。菩薩學是如，逮薩云若。從是中來，是故名曰如來。以如等故，當知是菩薩便為是佛。須菩提！菩薩當學般若波羅蜜如。學般若波羅蜜如已，當學一切諸法如。學諸法如已，當學具足一切法如。具足如已，逮于諸如得自在。逮如自在已，善於諸法根。善諸根已，便見眾生隨行之趣。知諸趣已，便具足慧愿。具足慧愿已，便凈三世慧。凈三世慧已，便行菩薩道。行菩薩道已，便饒益眾生。饒益眾生已，便凈佛土。凈佛土已，便逮薩云若。逮薩云若已，便轉法輪。轉法輪已，安立眾生於三乘法。立眾生已，于無餘泥洹而般泥洹。須菩提！菩薩摩訶薩自觀諸善之德及他人德，當發阿耨多羅三耶三菩。」

須菩提白佛言：「唯，世尊！諸天、阿須倫及世間人民，皆當爲應行般若波羅蜜菩薩作禮。」

佛言：「如是，如是！諸天、世人皆當爲之作禮。」

「世尊！初發意菩薩為眾生故，發阿耨多羅三耶三菩，得幾所福？」

佛言：「若有善男子、善女人，教三千大千剎土中眾生，皆立於羅漢、辟支佛道。于意云何，得福寧多不？」

須菩提言：「世尊！甚多，甚多。」

佛言：「不如是菩薩為眾生髮阿耨多羅三耶三菩意，其福倍多，百倍千倍巨

【現代漢語翻譯】 現代漢語譯本 有為（有生滅變化的事物）、無為（無生滅變化的事物）的本性。這些『如』也是『如』，所以稱為『如』。菩薩學習這種『如』，達到薩云若（一切智）。從這裡而來，所以稱為『如來』。因為『如』是平等的，應當知道這位菩薩就是佛。須菩提！菩薩應當學習般若波羅蜜（智慧到彼岸）的『如』。學習般若波羅蜜的『如』之後，應當學習一切諸法的『如』。學習諸法的『如』之後，應當學習圓滿一切法的『如』。圓滿『如』之後，就能在諸『如』中獲得自在。獲得『如』的自在之後，就能善於瞭解諸法的根本。善於瞭解諸根之後，就能看到眾生隨其行為的趨向。瞭解諸趣之後，就能圓滿智慧和願力。圓滿智慧和願力之後，就能清凈三世的智慧。清凈三世的智慧之後，就能修行菩薩道。修行菩薩道之後，就能饒益眾生。饒益眾生之後，就能清凈佛土。清凈佛土之後，就能達到薩云若。達到薩云若之後，就能轉法輪。轉法輪之後，就能安立眾生於三乘法。安立眾生之後，就能在無餘涅槃中入涅槃。須菩提！菩薩摩訶薩（大菩薩）自己觀察諸善的功德以及他人的功德，應當發起阿耨多羅三藐三菩提（無上正等正覺）的心。 須菩提對佛說：『世尊！諸天、阿修羅（非天神）以及世間人民，都應當為修行般若波羅蜜的菩薩作禮。』 佛說：『是的，是的！諸天、世人都應當為他們作禮。』 『世尊！初發菩提心的菩薩爲了眾生，發起阿耨多羅三藐三菩提心，能得到多少福德？』 佛說：『如果有善男子、善女人，教導三千大千世界中的眾生，都讓他們證得羅漢（阿羅漢）、辟支佛（獨覺）的果位。你認為怎麼樣，得到的福德多不多？』 須菩提說：『世尊！非常多，非常多。』 佛說：『不如這位菩薩爲了眾生髮起阿耨多羅三藐三菩提心，他的福德更加多，百倍千倍巨億倍，乃至算數譬喻所不能及。』

【English Translation】 English version The nature of the conditioned (things that arise and cease) and the unconditioned (things that do not arise or cease). These 『suchnesses』 are also 『suchness』, therefore they are called 『suchness』. A Bodhisattva learns this 『suchness』 and attains Sarvajna (all-knowing wisdom). From this comes, therefore it is called 『Tathagata』 (Thus Come One). Because 『suchness』 is equal, it should be known that this Bodhisattva is a Buddha. Subhuti! A Bodhisattva should learn the 『suchness』 of Prajnaparamita (perfection of wisdom). Having learned the 『suchness』 of Prajnaparamita, one should learn the 『suchness』 of all dharmas. Having learned the 『suchness』 of all dharmas, one should learn the 『suchness』 of the perfection of all dharmas. Having perfected 『suchness』, one attains freedom in all 『suchnesses』. Having attained freedom in 『suchness』, one becomes skilled in the roots of all dharmas. Having become skilled in the roots, one sees the tendencies of beings according to their actions. Having understood the tendencies, one perfects wisdom and vows. Having perfected wisdom and vows, one purifies the wisdom of the three times. Having purified the wisdom of the three times, one practices the Bodhisattva path. Having practiced the Bodhisattva path, one benefits sentient beings. Having benefited sentient beings, one purifies the Buddha-land. Having purified the Buddha-land, one attains Sarvajna. Having attained Sarvajna, one turns the Dharma wheel. Having turned the Dharma wheel, one establishes sentient beings in the three vehicles. Having established sentient beings, one enters Nirvana without remainder. Subhuti! A Bodhisattva Mahasattva (great Bodhisattva), observing their own virtuous merits and the merits of others, should generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Subhuti said to the Buddha, 『World Honored One! The devas (gods), asuras (demigods), and people of the world should all pay homage to the Bodhisattva who practices Prajnaparamita.』 The Buddha said, 『So it is, so it is! The devas and people of the world should all pay homage to them.』 『World Honored One! How much merit does a Bodhisattva who has just generated the Bodhi mind, for the sake of sentient beings, generate the mind of Anuttara-samyak-sambodhi?』 The Buddha said, 『If there is a good man or good woman who teaches the sentient beings in the three thousand great thousand worlds, and causes them all to attain the state of Arhat (worthy one) or Pratyekabuddha (solitary Buddha). What do you think, is the merit obtained much or not?』 Subhuti said, 『World Honored One! Very much, very much.』 The Buddha said, 『It is not as much as the merit of this Bodhisattva who generates the mind of Anuttara-samyak-sambodhi for the sake of sentient beings, their merit is even more, a hundred times, a thousand times, a hundred thousand times, even countless times, beyond what can be calculated or compared.』

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億萬倍。」

佛言：「復置是三千大千剎土。若復有人教三千大千剎土中眾生，令立黠地、信地、八地、見地、薄地、凈地、已辦地、辟支佛地，其福不如發意菩薩為眾生髮阿耨多羅三耶三菩，其福甚多，百倍千倍巨億萬倍。須菩提！三千大千剎土中眾生皆初發意，其福不如以正定菩薩，功德出彼上百千億萬倍。復令三千大千剎土滿中成就菩薩，其福不如如來，百千巨億萬倍。」

須菩提白佛言：「新發意菩薩當念何等？」

佛言：「當念薩云若。」

「世尊！薩云若者，為何等務？為何等尊相像？」

佛言：「薩云若者，無所有，亦無有想亦無無想，亦不生亦不現。」

須菩提言：「世尊！但薩云若無所有？五陰，內外空及有無空，四禪、四等、四無形禪，三十七品及三三昧，八惟無、九次第，十種力、四無所畏、大慈大悲、四無礙慧、佛十八法及六神通，諸有為無為性，復無所有耶？」

佛告須菩提：「薩云若者，自無所有。自無所有者空。」

「世尊！何以故無所有？」

佛言：「無所作者，為無所有。以是故，諸法所有無所有皆空。又，須菩提！諸法空、無相、無愿，諸法如如，諸法如真際，諸法如法性，是故諸法所有皆無所有、皆空。」

【現代漢語翻譯】 現代漢語譯本 佛說：『再假設有三千大千世界的國土。如果有人教導三千大千世界中的眾生，使他們達到黠地（智慧之地）、信地（信仰之地）、八地（八地菩薩的境界）、見地（見道之地）、薄地（煩惱輕薄之地）、凈地（清凈之地）、已辦地（修行已完成之地）、辟支佛地（獨覺的境界），他們的福德不如發菩提心的菩薩為眾生髮阿耨多羅三藐三菩提心（無上正等正覺之心），後者的福德非常多，是前者的百倍、千倍、巨億萬倍。須菩提！三千大千世界中的眾生都初發菩提心，他們的福德不如一位安住于正定的菩薩，後者的功德超出前者百千億萬倍。再假設三千大千世界充滿成就菩薩，他們的福德不如如來，如來的福德是他們的百千巨億萬倍。』 須菩提問佛：『新發菩提心的菩薩應當思念什麼？』 佛說：『應當思念薩云若（一切智）。』 『世尊！薩云若是什麼樣的修行？像什麼樣的尊貴之相？』 佛說：『薩云若，是無所有，既沒有有想，也沒有無想，既不生起也不顯現。』 須菩提說：『世尊！難道薩云若只是無所有嗎？五陰（色、受、想、行、識），內外空及有無空，四禪（初禪、二禪、三禪、四禪）、四等（慈、悲、喜、舍）、四無色禪（空無邊處定、識無邊處定、無所有處定、非想非非想處定），三十七道品（四念處、四正勤、四神足、五根、五力、七菩提分、八正道）及三三昧（空三昧、無相三昧、無愿三昧），八解脫、九次第定，十種力（如來十力）、四無所畏（如來四無畏）、大慈大悲、四無礙慧（法無礙、義無礙、辭無礙、樂說無礙）、佛十八不共法及六神通，所有有為法和無為法的自性，也都是無所有嗎？』 佛告訴須菩提：『薩云若，其自性是無所有。自性無所有，就是空。』 『世尊！為什麼是無所有呢？』 佛說：『因為無所作為，所以是無所有。因此，諸法的所有和無所有都是空。而且，須菩提！諸法是空、無相、無愿的，諸法如如（真如），諸法如真際（真理的邊際），諸法如法性（法的本性），所以諸法的所有都是無所有，都是空。』

【English Translation】 English version The Buddha said, 'Suppose again there are lands in three thousand great thousand worlds. If someone teaches the beings in these three thousand great thousand worlds, causing them to attain the stages of 'skillful ground' (wisdom ground), 'faith ground' (ground of faith), 'eighth ground' (the eighth stage of a Bodhisattva), 'seeing ground' (ground of seeing the path), 'thin ground' (ground of thinning afflictions), 'pure ground' (pure ground), 'accomplished ground' (ground of accomplished practice), and the 'Pratyekabuddha ground' (the ground of a solitary enlightened one), their merit would not be as great as that of a Bodhisattva who has generated the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment) for the sake of all beings. The latter's merit is far greater, a hundred times, a thousand times, a hundred million times greater. Subhuti! If all the beings in the three thousand great thousand worlds were to generate the initial aspiration for enlightenment, their merit would not be as great as that of a Bodhisattva who is established in right concentration. The latter's merit surpasses the former by a hundred thousand million times. Furthermore, if the three thousand great thousand worlds were filled with accomplished Bodhisattvas, their merit would not be as great as that of the Tathagata (the Thus-Gone One), whose merit is a hundred thousand million times greater than theirs.' Subhuti asked the Buddha, 'What should a newly aspiring Bodhisattva contemplate?' The Buddha said, 'They should contemplate Sarvajna (all-knowing wisdom).' 'World Honored One! What kind of practice is Sarvajna? What kind of noble form does it resemble?' The Buddha said, 'Sarvajna is without any existence, neither with the thought of existence nor the thought of non-existence, neither arising nor appearing.' Subhuti said, 'World Honored One! Is Sarvajna merely without existence? Are the five skandhas (form, feeling, perception, mental formations, consciousness), the emptiness of internal and external, and the emptiness of existence and non-existence, the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold noble path), the three samadhis (emptiness samadhi, signlessness samadhi, wishlessness samadhi), the eight liberations, the nine successive abidings, the ten powers (ten powers of a Tathagata), the four fearlessnesses (four fearlessnesses of a Tathagata), great loving-kindness, great compassion, the four unobstructed knowledges (unobstructed knowledge of the Dharma, unobstructed knowledge of meaning, unobstructed knowledge of language, unobstructed knowledge of eloquence), the eighteen unique qualities of a Buddha, and the six supernormal powers, and the nature of all conditioned and unconditioned things, also without existence?' The Buddha told Subhuti, 'Sarvajna, its own nature is without existence. That which is without its own nature is emptiness.' 'World Honored One! Why is it without existence?' The Buddha said, 'Because it is without any action, therefore it is without existence. Thus, all things, whether they have existence or non-existence, are empty. Moreover, Subhuti! All things are empty, without characteristics, without wishes, all things are suchness (tathata), all things are like the limit of reality (bhutakoti), all things are like the nature of Dharma (dharmata), therefore all things are without existence, all are empty.'

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「世尊！若諸法所有皆無所有者，何等是初發意菩薩漚和拘舍羅，行六波羅蜜，行四禪、四等、四無形禪，行三十七品，行內外空及有無空，行十八法，行薩云若，凈佛國土、教化眾生？」

佛言：「于諸空法有所作者，則是其漚和拘舍羅，能凈佛土、教化眾生；知佛國土及眾生所有皆無所有。菩薩行六波羅蜜為佛道作因緣，乃至薩云若亦為佛道作因緣；知道事所有皆無所有。菩薩行六波羅蜜與道場作因緣，至佛十力、四無所畏、四無礙慧、四等、佛十八法，為薩云若慧具足道事，一時一意，以智慧一時合，應便逮薩云若。爾時所作諸習之緒悉滅已，無所從生故。持佛眼觀三千大千剎土，尚不見無所有，何況所有？須菩提！如是菩薩行般若波羅蜜，于諸法不見所有亦不見無所有，是為菩薩摩訶薩漚和拘舍羅。尚不見無所有，何況所有？又復菩薩行檀波羅蜜，佈施無所有亦不知，受者無所有亦不知，道意無所有亦不知，乃至薩云若無所有亦不知，逮覺者、當逮覺者、已逮覺者無所有亦不知。何以故？一切諸法無所有，非佛所作，非弟子、辟支佛所作；諸法無所作，離諸所作故。」

須菩提言：「世尊！將無法離法？」

佛言：「雖言法，為離法。」

須菩提言：「世尊！若法法相離，云何知法

【現代漢語翻譯】 現代漢語譯本： 「世尊！如果一切法（dharma）的自性都是空無所有的，那麼，什麼是初發菩提心的菩薩（bodhisattva）的善巧方便（upaya-kausalya），能夠修行六波羅蜜（paramita，六種到達彼岸的方法），修行四禪（dhyana，四種禪定）、四等（apramana，四種無量心）、四無色定（arupa-samapatti，四種無色禪定），修行三十七道品（bodhipaksika-dharma，三十七種助道之法），修行內空、外空以及有無空，修行十八不共法（avenika-buddha-dharma，佛的十八種不共功德），修行一切智（sarvajna，佛的智慧），清凈佛國（buddha-ksetra，佛的國土）、教化眾生呢？」 佛陀回答說：「對於一切空性的法有所作為，這就是他的善巧方便，能夠清凈佛土、教化眾生；知道佛土和眾生的一切都是空無所有的。菩薩修行六波羅蜜是為佛道（buddha-marga）作因緣，乃至一切智也是為佛道作因緣；知道一切事物的自性都是空無所有的。菩薩修行六波羅蜜是為道場（bodhimanda）作因緣，直至佛的十力（bala，佛的十種力量）、四無所畏（vaisaradya，佛的四種無畏）、四無礙辯（pratisamvid，四種無礙的智慧）、四等、佛的十八不共法，是爲了以一切智的智慧圓滿道業，一時一意，以智慧一時相應，就能夠證得一切智。那時所作的一切習氣都已滅盡，因為無所從來而生。以佛眼觀察三千大千世界（tri-sahasra-maha-sahasra-loka-dhatu），尚且不見無所有，何況是有所有？須菩提（Subhuti）！這樣的菩薩修行般若波羅蜜（prajna-paramita，以智慧到達彼岸的方法），對於一切法既不見有所有，也不見無所有，這就是菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）的善巧方便。尚且不見無所有，何況是有所有？此外，菩薩修行檀波羅蜜（dana-paramita，佈施的到達彼岸的方法），佈施時不見佈施者是實有的，也不見受施者是實有的，也不見佈施的意念是實有的，乃至對於一切智也不見是實有的，對於證悟者、將要證悟者、已經證悟者也不見是實有的。為什麼呢？因為一切法都是空無所有的，不是佛所造作，也不是弟子、辟支佛（pratyekabuddha，獨覺）所造作；一切法都是無所造作的，是遠離一切造作的。」 須菩提說：「世尊！這是用無法來離開法嗎？」 佛陀說：「雖然說是法，是爲了離開法。」 須菩提說：「世尊！如果法與法的自性是分離的，如何能知道法呢？」

【English Translation】 English version: 『World Honored One! If all dharmas (phenomena, teachings) are without any inherent existence, then what is the skillful means (upaya-kausalya) of a Bodhisattva (bodhisattva) who has just generated the aspiration for enlightenment, who practices the six perfections (paramita, six ways to reach the other shore), practices the four dhyanas (dhyana, four meditative absorptions), the four immeasurables (apramana, four boundless states), the four formless absorptions (arupa-samapatti, four formless meditative absorptions), practices the thirty-seven factors of enlightenment (bodhipaksika-dharma, thirty-seven aids to enlightenment), practices emptiness of the internal, emptiness of the external, and emptiness of both existence and non-existence, practices the eighteen unique qualities of a Buddha (avenika-buddha-dharma, eighteen unique qualities of a Buddha), practices omniscience (sarvajna, the wisdom of a Buddha), purifies Buddha lands (buddha-ksetra, Buddha's field), and teaches sentient beings?』 The Buddha replied, 『To act upon all empty dharmas, that is their skillful means, which enables them to purify Buddha lands and teach sentient beings; knowing that all Buddha lands and sentient beings are without any inherent existence. A Bodhisattva practices the six perfections as a cause and condition for the path of Buddhahood (buddha-marga), and even omniscience is also a cause and condition for the path of Buddhahood; knowing that all things are without any inherent existence. A Bodhisattva practices the six perfections as a cause and condition for the place of enlightenment (bodhimanda), up to the ten powers of a Buddha (bala, ten powers of a Buddha), the four fearlessnesses (vaisaradya, four fearlessnesses of a Buddha), the four analytical knowledges (pratisamvid, four analytical knowledges), the four immeasurables, the eighteen unique qualities of a Buddha, in order to perfect the path with the wisdom of omniscience, at one time, with one intention, with wisdom in complete accord, one can then attain omniscience. At that time, all the traces of past habits are extinguished, because they have no origin from which to arise. Observing the three thousand great thousand world systems (tri-sahasra-maha-sahasra-loka-dhatu) with the Buddha's eye, one does not even see non-existence, how much less existence? Subhuti (Subhuti)! Such a Bodhisattva, practicing the perfection of wisdom (prajna-paramita, the perfection of wisdom), sees neither existence nor non-existence in all dharmas, this is the skillful means of a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great Bodhisattva). One does not even see non-existence, how much less existence? Furthermore, a Bodhisattva practicing the perfection of giving (dana-paramita, the perfection of giving), does not perceive the giver as real, nor the receiver as real, nor the intention of giving as real, and even does not perceive omniscience as real, nor the one who has attained enlightenment, the one who will attain enlightenment, or the one who has already attained enlightenment as real. Why? Because all dharmas are without any inherent existence, not made by the Buddha, nor by disciples, nor by Pratyekabuddhas (pratyekabuddha, solitary realizers); all dharmas are unmade, being apart from all making.』 Subhuti said, 『World Honored One! Is it using non-dharma to depart from dharma?』 The Buddha said, 『Although it is called dharma, it is for the sake of departing from dharma.』 Subhuti said, 『World Honored One! If the characteristics of dharmas are separate from each other, how can one know dharma?』

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離法？諸法所有無所有，無所有法不知無所有，有法亦不知有法，有法不知無所有法，無所有法不知有法。菩薩于無所知法，云何當知所有無所有法？」

佛言：「菩薩以世事習故，現有所有、現無所有，非第一最要義。」

須菩提白佛言：「世尊！世事及最要義，為有異耶？」

佛言：「無有異。世事如、最要義如，眾生不知是如，以是故現世事有所有、無所有。又，須菩提！眾生於五陰有相不知無所有，以是故作是分別說法，欲使眾生知無所有。菩薩欲行般若波羅蜜者，當作是學。」

摩訶般若波羅蜜菩薩行品第七十二

於是須菩提白佛言：「唯，世尊！菩薩行、菩薩行者為何事？」

佛告須菩提：「菩薩行者，道行也，是故名為菩薩行。」

須菩提言：「世尊！菩薩行者為在何處行？」

佛言：「於五陰行，空于內外法，於六波羅蜜行，于內外空及有無空作四禪行，於四無形禪行，於四等行，於三十七品行，於三三昧行，于佛十力行，於四無所畏行，於四無礙行，於十八法行，凈佛國土行，教化眾生行，入于文字行，不入文字行，于陀鄰尼行，于有為無為性行；作行不令道有二，是則為道行，是則為菩薩摩訶薩空行。」

須菩提白佛言：「世尊！云何

【現代漢語翻譯】 現代漢語譯本 『離法』是什麼意思？一切法（dharma）的『有』和『無』，不瞭解『無』的法，也不瞭解『有』的法，不瞭解『有』的法，也不瞭解『無』的法。菩薩對於不瞭解的法，如何能瞭解『有』和『無』的法呢？」 佛說：『菩薩因為習慣於世俗之事，所以會認為有『有』和『無』，但這並非第一要義。』 須菩提問佛：『世尊！世俗之事和第一要義，有什麼不同嗎？』 佛說：『沒有不同。世俗之事如實，第一要義也如實，眾生不瞭解這種如實，所以才會認為世俗之事有『有』和『無』。還有，須菩提！眾生對於五蘊（skandha）的『有』相不瞭解其『無』，因此才會分別說法，想要讓眾生了解『無』。菩薩想要修行般若波羅蜜（prajnaparamita），應當這樣學習。』 《摩訶般若波羅蜜菩薩行品》第七十二 這時，須菩提問佛：『世尊！菩薩行，菩薩行是指什麼？』 佛告訴須菩提：『菩薩行是指道行，所以稱為菩薩行。』 須菩提說：『世尊！菩薩行是在哪裡修行？』 佛說：『在五蘊中修行，空內外法，在六波羅蜜中修行，在內外空和有無空中修行，修四禪（dhyana），修四無色禪（arupa-dhyana），修四等心（brahmavihara），修三十七道品（bodhipaksika-dharma），修三三昧（samadhi），修佛十力（bala），修四無所畏（vaisaradya），修四無礙解（pratisamvid），修十八不共法（avenika-buddha-dharma），凈化佛國土，教化眾生，進入文字，不進入文字，修陀羅尼（dharani），修有為無為性；修行不讓道有二，這就是道行，這就是菩薩摩訶薩（bodhisattva-mahasattva）的空行。』 須菩提問佛：『世尊！如何

【English Translation】 English version 『Apart from dharma (li fa)?』 Regarding all dharmas, their existence and non-existence, not knowing the dharma of non-existence, nor knowing the dharma of existence, not knowing the dharma of existence, nor knowing the dharma of non-existence. How can a Bodhisattva, regarding the dharma that is not known, understand the dharma of existence and non-existence?」 The Buddha said, 『Bodhisattvas, due to their habits with worldly matters, perceive existence and non-existence, but this is not the ultimate and most essential meaning.』 Subhuti asked the Buddha, 『World Honored One, are worldly matters and the ultimate meaning different?』 The Buddha said, 『There is no difference. Worldly matters are as they are, and the ultimate meaning is as it is. Sentient beings do not understand this suchness, and therefore perceive worldly matters as having existence and non-existence. Furthermore, Subhuti, sentient beings do not understand the non-existence of the form of the five skandhas (five aggregates), and therefore make distinctions in their teachings, wishing to make sentient beings understand non-existence. Bodhisattvas who wish to practice prajnaparamita (perfection of wisdom) should learn in this way.』 Chapter 72 of the Mahaprajnaparamita Bodhisattva Practice Then, Subhuti asked the Buddha, 『World Honored One, what is meant by Bodhisattva practice, Bodhisattva practice?』 The Buddha told Subhuti, 『Bodhisattva practice is the practice of the path, therefore it is called Bodhisattva practice.』 Subhuti said, 『World Honored One, where does a Bodhisattva practice?』 The Buddha said, 『They practice within the five skandhas, emptying the internal and external dharmas, practicing the six paramitas (perfections), practicing within the emptiness of internal and external, and the emptiness of existence and non-existence, practicing the four dhyanas (meditative absorptions), practicing the four arupa-dhyanas (formless absorptions), practicing the four brahmaviharas (divine abodes), practicing the thirty-seven bodhipaksika-dharmas (factors of enlightenment), practicing the three samadhis (concentrations), practicing the ten powers of the Buddha (bala), practicing the four vaisaradyas (fearlessnesses), practicing the four pratisamvids (analytical knowledges), practicing the eighteen avenika-buddha-dharmas (unique qualities of a Buddha), purifying the Buddha lands, teaching and transforming sentient beings, entering into words, not entering into words, practicing dharani (mantras), practicing the nature of conditioned and unconditioned; practicing without allowing the path to be dual, this is the practice of the path, this is the empty practice of a Bodhisattva-Mahasattva.』 Subhuti asked the Buddha, 『World Honored One, how』

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為佛？」

佛言：「以道覺故言佛。又，須菩提！逮審諦法，法覺故言佛。超越審諦法故，故名為佛。又，須菩提！真覺諸法故名為佛。」

須菩提言：「世尊！覺者為何謂？」

佛言：「以空法覺，以如覺，以法覺，但以字為名。須菩提！覺之義是不可斷義，如及爾一，住無有變易，是故名為覺。又，須菩提！但以名相故名為佛。諸佛如來之道故，是故名覺。諸佛世尊皆共覺故，故名為覺。」

須菩提言：「世尊！菩薩行道為行六波羅蜜不？為行薩云若不？為成何等善？增益何功德？有生有滅、有著有斷耶？」

佛言：「菩薩行道行六波羅蜜至薩云若者，于諸法亦無所成亦無所敗、亦無所增亦無所減、亦無所著亦無所斷。」

佛言：「菩薩行般若波羅蜜道者，不于諸法有所墮，于諸法亦不有所成敗、有增有減，亦不生亦不滅，亦不著亦不斷。」

須菩提言：「世尊！若菩薩于諸法無所墮、無所觀，云何受持六波羅蜜而自於相行空？云何行四禪？云何行四等、四空定？云何行三十七品及三脫門？云何行十種力、佛十八法？云何行大慈大悲？云何行菩薩十住？云何過二地？云何過於菩薩位？」

佛告須菩提：「菩薩不以二事行六波羅蜜，亦不以二事行薩云若。」

【現代漢語翻譯】 現代漢語譯本 「什麼是佛？」 佛說：「因為覺悟了道，所以稱為佛。還有，須菩提！因為通達了真實的法，覺悟了法，所以稱為佛。因為超越了真實的法，所以稱為佛。還有，須菩提！因為真正覺悟了諸法，所以稱為佛。」 須菩提說：「世尊！覺悟的含義是什麼？」 佛說：「以空性的法覺悟，以如實的覺悟，以法的覺悟，只是用文字來命名。須菩提！覺悟的意義是不可斷絕的意義，如實和那個『一』，安住而沒有變易，所以稱為覺悟。還有，須菩提！只是因為名相的緣故稱為佛。因為諸佛如來的道，所以稱為覺悟。因為諸佛世尊都共同覺悟，所以稱為覺悟。」 須菩提說：「世尊！菩薩修行道是修行六波羅蜜（六種到達彼岸的方法）嗎？是修行薩云若（一切智）嗎？是成就什麼樣的善？增長什麼樣的功德？有生有滅、有執著有斷絕嗎？」 佛說：「菩薩修行道，修行六波羅蜜到達薩云若，對於諸法既沒有成就也沒有失敗，既沒有增加也沒有減少，既沒有執著也沒有斷絕。」 佛說：「菩薩修行般若波羅蜜（智慧到達彼岸的方法）道，不于諸法有所墮落，對於諸法也沒有成就失敗、增加減少，也沒有生滅，也沒有執著斷絕。」 須菩提說：「世尊！如果菩薩對於諸法沒有墮落、沒有執著，如何受持六波羅蜜而自己以空性修行？如何修行四禪（四種禪定）？如何修行四等（四種無量心）、四空定（四種空無邊處定）？如何修行三十七品（三十七道品）和三脫門（三種解脫門）？如何修行十種力（如來十力）、佛十八法（佛的十八不共法）？如何修行大慈大悲？如何修行菩薩十住（菩薩修行的十個階段）？如何超越二地（菩薩修行的兩個階段）？如何超越菩薩的地位？」 佛告訴須菩提：「菩薩不以二元對立的方式修行六波羅蜜，也不以二元對立的方式修行薩云若。」

【English Translation】 English version 『What is a Buddha?』 The Buddha said, 『Because of awakening to the path, it is called a Buddha. Also, Subhuti! Because of attaining the true Dharma, awakening to the Dharma, it is called a Buddha. Because of transcending the true Dharma, it is called a Buddha. Also, Subhuti! Because of truly awakening to all dharmas, it is called a Buddha.』 Subhuti said, 『World Honored One! What is meant by awakening?』 The Buddha said, 『Awakening through the Dharma of emptiness, awakening through suchness, awakening through the Dharma, but using words as names. Subhuti! The meaning of awakening is the meaning of non-severance, suchness and that 『one』, abiding without change, therefore it is called awakening. Also, Subhuti! It is only because of names and forms that it is called a Buddha. Because of the path of all Buddhas and Tathagatas, it is called awakening. Because all Buddhas and World Honored Ones awaken together, therefore it is called awakening.』 Subhuti said, 『World Honored One! Does a Bodhisattva practicing the path practice the six paramitas (six perfections)? Does he practice Sarvajna (omniscience)? What kind of good does he accomplish? What kind of merit does he increase? Is there birth and death, attachment and severance?』 The Buddha said, 『A Bodhisattva practicing the path, practicing the six paramitas to reach Sarvajna, with regard to all dharmas, there is neither accomplishment nor failure, neither increase nor decrease, neither attachment nor severance.』 The Buddha said, 『A Bodhisattva practicing the path of Prajnaparamita (perfection of wisdom), does not fall into any dharmas, and with regard to all dharmas, there is neither accomplishment nor failure, neither increase nor decrease, neither birth nor death, neither attachment nor severance.』 Subhuti said, 『World Honored One! If a Bodhisattva does not fall into any dharmas, does not observe any dharmas, how does he uphold the six paramitas and practice emptiness in form? How does he practice the four dhyanas (four meditations)? How does he practice the four immeasurables, the four formless absorptions? How does he practice the thirty-seven factors of enlightenment and the three doors of liberation? How does he practice the ten powers of a Buddha, the eighteen unique qualities of a Buddha? How does he practice great loving-kindness and great compassion? How does he practice the ten stages of a Bodhisattva? How does he transcend the two grounds (two stages of Bodhisattva practice)? How does he transcend the Bodhisattva position?』 The Buddha told Subhuti, 『A Bodhisattva does not practice the six paramitas with duality, nor does he practice Sarvajna with duality.』

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須菩提言：「世尊！若菩薩不以二事行六波羅蜜、行薩云若者，云何從初發意至后發意？云何得增益功德？」

佛言：「諸有以二行者，是輩無所增益。何以故？二事行者，于凡愚人有所增益。菩薩從初發意至后發意，不以二事增益功德。以是故，諸天及人不能壞菩薩令墮二地，其餘眾惡不能制菩薩令不行六波羅蜜及薩云若。」

須菩提言：「世尊！菩薩為功德故行般若波羅蜜耶？」

佛言：「亦不以功德故行，亦不以無功德故行般若波羅蜜。菩薩要當供養諸佛，要當具足諸善功德，要當與真知識相得，爾乃得成阿耨多羅三耶三菩。」

「世尊！云何菩薩供養諸佛，具足功德，得真知識，乃逮薩云若？」

佛言：「菩薩從初發菩薩意常供養諸佛，諸佛所說十二部經常當受持，堅持守念，便得陀鄰尼起諸無礙。起無礙已，在所生處至薩云若，終不忘失所知所持、所可供養諸佛功德，終不生惡趣、八不閑之處，便受凈意。已得凈意已，凈佛土、教化眾生。以是功德，終不離真知識，終不離諸佛、諸菩薩、諸真人及讚歎佛者。如是，須菩提！菩薩摩訶薩欲行般若波羅蜜，當供養諸佛，當具足諸法受諸功德，當與真知識相隨。」

摩訶般若波羅蜜當得真知識品第七十三

於是

【現代漢語翻譯】 現代漢語譯本 須菩提問道：『世尊！如果菩薩不以二元對立的方式修行六波羅蜜（六種到達彼岸的方法）和薩云若（一切智），那麼如何從最初發心到最終發心？又如何能增長功德呢？』 佛陀回答說：『那些以二元對立方式修行的人，他們的修行不會有任何增長。為什麼呢？因為以二元對立方式修行，對於凡夫俗子來說或許會有所增長。菩薩從最初發心到最終發心，不以二元對立的方式來增長功德。正因為如此，諸天和人類都不能破壞菩薩的修行，使其墮入二乘（聲聞乘和緣覺乘）的境界，其他的惡勢力也不能阻止菩薩修行六波羅蜜和薩云若。』 須菩提問道：『世尊！菩薩是爲了功德而修行般若波羅蜜（智慧的到達彼岸的方法）嗎？』 佛陀回答說：『菩薩既不是爲了功德而修行，也不是爲了無功德而修行般若波羅蜜。菩薩應當供養諸佛，應當具足各種善功德，應當與真正的善知識相遇，這樣才能成就阿耨多羅三藐三菩提（無上正等正覺）。』 須菩提問道：『世尊！菩薩如何供養諸佛，具足功德，得到真正的善知識，最終達到薩云若呢？』 佛陀回答說：『菩薩從最初發菩薩心時，就應當經常供養諸佛，對於諸佛所說的十二部經典，應當經常受持、堅持、守念，這樣就能得到陀鄰尼（總持），生起各種無礙的智慧。生起無礙智慧后，無論轉生到哪裡，直到成就薩云若，都不會忘失所知、所持、所供養諸佛的功德，也不會墮入惡趣和八無暇之處，從而獲得清凈的意念。獲得清凈意念后，就能清凈佛土、教化眾生。憑藉這些功德，菩薩永遠不會離開真正的善知識，永遠不會離開諸佛、諸菩薩、諸真人以及讚歎佛陀的人。因此，須菩提！菩薩摩訶薩（大菩薩）想要修行般若波羅蜜，應當供養諸佛，應當具足各種法門，接受各種功德，應當與真正的善知識相隨。』 《摩訶般若波羅蜜經》當得真知識品第七十三 於是

【English Translation】 English version Subhuti said: 'World Honored One, if a Bodhisattva does not practice the Six Paramitas (six perfections of reaching the other shore) and Sarvajnata (all-knowing wisdom) with duality, how does one progress from the initial aspiration to the final aspiration? And how does one increase merit?' The Buddha replied: 'Those who practice with duality, their practice will not increase. Why? Because practicing with duality may bring some increase for ordinary people. A Bodhisattva, from the initial aspiration to the final aspiration, does not increase merit through duality. Therefore, neither gods nor humans can corrupt a Bodhisattva, causing them to fall into the two vehicles (Shravakayana and Pratyekabuddhayana), and other evil forces cannot prevent a Bodhisattva from practicing the Six Paramitas and Sarvajnata.' Subhuti asked: 'World Honored One, does a Bodhisattva practice Prajnaparamita (perfection of wisdom) for the sake of merit?' The Buddha replied: 'A Bodhisattva practices Prajnaparamita neither for the sake of merit nor for the sake of non-merit. A Bodhisattva should make offerings to all Buddhas, should perfect all good merits, and should encounter true spiritual friends, only then can one achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' Subhuti asked: 'World Honored One, how does a Bodhisattva make offerings to all Buddhas, perfect merits, obtain true spiritual friends, and ultimately attain Sarvajnata?' The Buddha replied: 'From the moment a Bodhisattva generates the Bodhi mind, they should constantly make offerings to all Buddhas. They should constantly receive, uphold, and remember the twelve divisions of scriptures spoken by the Buddhas. By doing so, they will obtain Dharani (total retention) and generate unobstructed wisdom. Having generated unobstructed wisdom, wherever they are reborn, until they achieve Sarvajnata, they will never forget what they have known, what they have upheld, and the merits of making offerings to all Buddhas. They will not fall into evil realms or the eight unfavorable conditions, and thus they will obtain pure intention. Having obtained pure intention, they can purify Buddha lands and teach sentient beings. Through these merits, a Bodhisattva will never be separated from true spiritual friends, and will never be separated from all Buddhas, Bodhisattvas, true practitioners, and those who praise the Buddha. Therefore, Subhuti, a Bodhisattva Mahasattva (great Bodhisattva) who wishes to practice Prajnaparamita should make offerings to all Buddhas, should perfect all Dharma practices, receive all merits, and should be accompanied by true spiritual friends.' The Chapter Seventy-Three on Obtaining True Spiritual Friends of the Mahaprajnaparamita Sutra Thus

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須菩提白佛言：「世尊！若有菩薩摩訶薩，不供養諸佛，不具足諸功德，不遇真知識，將無不能逮薩云若？」

佛告須菩提：「菩薩摩訶薩無不供養諸如來者，無不具足諸功德者，無不得真知識者。何以故？雖供養諸佛，雖作功德，雖得真知識，尚未逮薩云若；何況不供養佛，不作功德，不得真知識，而欲逮得薩云若？是事不然。是故，須菩提！菩薩摩訶薩欲學般若波羅蜜者，當供養佛，當作功德，當得真知識。」

須菩提言：「世尊！菩薩何以故當供養佛，作諸功德，得真知識，乃逮薩云若？」

佛言：「以無有漚和拘舍羅故，不從諸佛聞漚和拘舍羅事，功德未具足，未逮真知識故。」

「世尊！菩薩當具足何等漚和拘舍羅，乃當逮得薩云若？」

佛言：「菩薩從初發意已來，持薩云若意行檀波羅蜜，施於三乘，亦施人及非人，皆具足薩云若念，亦無施想、亦無受者想、亦無行檀波羅蜜想。何以故？諸想法者，亦無所有、亦無所生亦無所滅。觀見諸法亦無轉還者，皆度諸法之相，不見諸法有所作，以具足漚和拘舍羅者，便增益諸功德。已增益功德者，便行檀波羅蜜，教化眾生、凈佛國土，亦不自受其報，但欲益於眾生；所作不受其報，行檀波羅蜜但欲度脫一切眾生。

放光般

【現代漢語翻譯】 現代漢語譯本 須菩提對佛說：『世尊！如果菩薩摩訶薩（大菩薩）不供養諸佛，不具備各種功德，不遇到真正的善知識，難道就不能證得薩云若（一切智）嗎？』 佛告訴須菩提：『菩薩摩訶薩沒有不供養諸如來（佛的稱號）的，沒有不具備各種功德的，沒有不得到真正的善知識的。為什麼呢？即使供養諸佛，即使行作功德，即使得到真正的善知識，尚且不能證得薩云若；何況不供養佛，不行作功德，不得到真正的善知識，卻想要證得薩云若？這是不可能的。所以，須菩提！菩薩摩訶薩想要學習般若波羅蜜（智慧到彼岸），應當供養佛，應當行作功德，應當得到真正的善知識。』 須菩提說：『世尊！菩薩為什麼應當供養佛，行作各種功德，得到真正的善知識，才能證得薩云若呢？』 佛說：『因為沒有漚和拘舍羅（方便善巧）的緣故，不從諸佛那裡聽聞漚和拘舍羅的事，功德沒有圓滿，沒有得到真正的善知識的緣故。』 『世尊！菩薩應當具備什麼樣的漚和拘舍羅，才能證得薩云若呢？』 佛說：『菩薩從最初發心以來，以薩云若的心意行檀波羅蜜（佈施到彼岸），佈施給三乘（聲聞乘、緣覺乘、菩薩乘），也佈施給人以及非人，都具備薩云若的念頭，也沒有佈施的想法，也沒有接受者的想法，也沒有行檀波羅蜜的想法。為什麼呢？因為各種想法，都是沒有實體、沒有產生、也沒有消滅的。觀察到諸法也沒有轉還的，都超越了諸法的表象，看不到諸法有所作為，因為具備漚和拘舍羅，就能增長各種功德。已經增長功德的，就修行檀波羅蜜，教化眾生、凈化佛國土，也不自己承受果報，只是想要利益眾生；所作的善行不求回報，修行檀波羅蜜只是想要度脫一切眾生。』 放光般

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, if a Bodhisattva Mahasattva (great Bodhisattva) does not make offerings to all Buddhas, does not possess all merits, and does not encounter true spiritual friends, will they not be able to attain Sarvajna (all-knowing wisdom)?' The Buddha told Subhuti, 'A Bodhisattva Mahasattva does not fail to make offerings to all Tathagatas (a title of the Buddha), does not fail to possess all merits, and does not fail to obtain true spiritual friends. Why is this so? Even if one makes offerings to all Buddhas, even if one performs meritorious deeds, even if one obtains true spiritual friends, one still may not attain Sarvajna; how much less could one attain Sarvajna if one does not make offerings to the Buddhas, does not perform meritorious deeds, and does not obtain true spiritual friends? This is not possible. Therefore, Subhuti, if a Bodhisattva Mahasattva wishes to learn Prajnaparamita (perfection of wisdom), they should make offerings to the Buddhas, should perform meritorious deeds, and should obtain true spiritual friends.' Subhuti said, 'World Honored One, why should a Bodhisattva make offerings to the Buddhas, perform all kinds of meritorious deeds, and obtain true spiritual friends in order to attain Sarvajna?' The Buddha said, 'Because they lack Upaya-kausalya (skillful means), they do not hear about Upaya-kausalya from the Buddhas, their merits are not complete, and they have not obtained true spiritual friends.' 'World Honored One, what kind of Upaya-kausalya should a Bodhisattva possess in order to attain Sarvajna?' The Buddha said, 'From the time a Bodhisattva first generates the aspiration, they practice Dana-paramita (perfection of giving) with the intention of Sarvajna, giving to the three vehicles (Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana), as well as to humans and non-humans, all with the thought of Sarvajna. They have no thought of giving, no thought of a receiver, and no thought of practicing Dana-paramita. Why is this so? Because all thoughts are without substance, without arising, and without ceasing. Observing that all dharmas (phenomena) do not return, they transcend the appearances of all dharmas, and do not see that dharmas have any action. Because they possess Upaya-kausalya, they increase all merits. Having increased their merits, they practice Dana-paramita, teach sentient beings, purify Buddha lands, and do not receive the karmic results themselves, but only wish to benefit sentient beings; they do not seek reward for their actions, and practice Dana-paramita only to liberate all sentient beings.' Releasing light generally

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若波羅蜜經卷第十六 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第十七

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜教化眾生品第七十四

「複次，須菩提！菩薩摩訶薩以薩云然念，從初發意不離薩云若念行屍波羅蜜，意初不墮淫怒癡，亦不念淫怒癡，亦不為所纏裹。諸不入道撿事，嫉妒惡戒恚意、懈怠亂意、愚癡項佷，自用著于吾我，及二地意悉無。何以故？皆知諸法相空，皆知諸法無所有、無所成，觀見諸法皆無轉還，皆解諸法相，度諸世事，處於無為，具足漚和拘舍羅增益功德，為行屍波羅蜜教化眾生、凈佛國土，亦不於世受尸波羅蜜之報。至般若波羅蜜，但欲益於一切，教化眾生。

「複次，須菩提！菩薩行四禪、四等、四無形禪。雖行諸禪，不受禪福。何以故？以漚和拘舍羅，知諸禪相皆空，亦知動還者。

「複次，須菩提！菩薩行般若波羅蜜，從初發意行漚和拘舍羅，行觀行凈，亦不趣須陀洹、不取須陀洹果，至阿羅漢亦不取其果。何以故？知諸法相空，及知不轉還法，亦行三十七品過於二地。須菩提！是為菩薩摩訶薩無所從生法忍。菩薩行般若波羅蜜，行八惟無禪及九次第，亦不取須陀洹道。何以故？悉知諸法相空，知不動

【現代漢語翻譯】 現代漢語譯本 『再者，須菩提！菩薩摩訶薩以一切智（薩云若）之心念，從最初發心就不離一切智之心念而行持戒波羅蜜（尸波羅蜜），心中最初不落入淫慾、嗔怒、愚癡，也不執著于淫慾、嗔怒、愚癡，也不被它們所纏縛。那些不入道的檢事，嫉妒、惡戒、嗔恚、懈怠、散亂、愚癡、剛愎自用、執著于自我，以及二乘（聲聞、緣覺）之心念，這些都沒有。為什麼呢？因為他們都知道諸法之相是空性的，都知道諸法無所有、無所成，觀察到諸法皆無轉變還復，都理解諸法的實相，度脫世間之事，安住于無為之境，具足方便善巧（漚和拘舍羅），增益功德，爲了行持戒波羅蜜教化眾生、清凈佛國土，也不在世間接受持戒波羅蜜的果報。到達般若波羅蜜時，只是想利益一切眾生，教化眾生。 『再者，須菩提！菩薩修行四禪、四等心、四無色定。雖然修行這些禪定，卻不接受禪定的福報。為什麼呢？因為他們以方便善巧，知道諸禪定的相都是空性的，也知道動還的道理。 『再者，須菩提！菩薩修行般若波羅蜜，從最初發心修行方便善巧，修行觀行清凈，也不趣向須陀洹（入流果），不取須陀洹果，乃至阿羅漢（無學果）也不取其果。為什麼呢？因為他們知道諸法之相是空性的，也知道不轉還之法，也修行三十七道品，超越二乘境界。須菩提！這就是菩薩摩訶薩無所從生法忍。菩薩修行般若波羅蜜，修行八解脫禪和九次第定，也不取須陀洹道。為什麼呢？因為他們完全知道諸法之相是空性的，知道不動搖的道理。

【English Translation】 English version 'Furthermore, Subhuti, a Bodhisattva Mahasattva, with the thought of Sarvajnata (all-knowing wisdom), from the initial arising of the mind, does not depart from the thought of Sarvajnata while practicing Sila Paramita (perfection of morality). Initially, the mind does not fall into lust, anger, or delusion, nor does it cling to lust, anger, or delusion, nor is it entangled by them. Those who do not enter the path, such as fault-finding, jealousy, evil precepts, anger, laziness, distraction, foolishness, stubbornness, self-centeredness, and attachment to self, as well as the minds of the two vehicles (Sravaka and Pratyekabuddha), are all absent. Why is this so? Because they all know that the characteristics of all dharmas are empty, they all know that all dharmas are without existence, without formation, they observe that all dharmas have no turning back, they all understand the true nature of dharmas, they transcend worldly affairs, abide in the unconditioned, possess skillful means (Upaya Kausalya), increase merits, and for the sake of practicing Sila Paramita to teach sentient beings and purify Buddha lands, they also do not receive the karmic reward of Sila Paramita in the world. Upon reaching Prajna Paramita, they only desire to benefit all beings and teach sentient beings. 'Furthermore, Subhuti, a Bodhisattva practices the four Dhyanas (meditations), the four Immeasurables, and the four Formless Meditations. Although they practice these meditations, they do not accept the blessings of meditation. Why is this so? Because with skillful means, they know that the characteristics of all meditations are empty, and they also know the principle of returning to movement. 'Furthermore, Subhuti, a Bodhisattva practices Prajna Paramita, from the initial arising of the mind, practices skillful means, practices pure contemplation, and does not aim for Srotapanna (stream-enterer), nor does he take the fruit of Srotapanna, and even to Arhat (one who is worthy) he does not take its fruit. Why is this so? Because they know that the characteristics of all dharmas are empty, and they also know the dharma of non-returning, and they also practice the thirty-seven factors of enlightenment, surpassing the two vehicles. Subhuti, this is the Bodhisattva Mahasattva's forbearance of the non-arising of dharmas. A Bodhisattva practices Prajna Paramita, practices the eight Vimokshas (liberations) and the nine successive abidings, and does not take the path of Srotapanna. Why is this so? Because they fully know that the characteristics of all dharmas are empty, and they know the principle of non-movement.'

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還。

「複次，須菩提！菩薩行佛十力業及四無所畏、四無礙慧、佛十八法、大慈大悲，凈佛國土、教化眾生，然後乃逮薩云若。菩薩當作是行般若波羅蜜。」

須菩提白佛言：「世尊！菩薩摩訶薩其智甚廣大，乃行是深法，然不受其報。」

佛言：「如是，如是！須菩提！所以者何？菩薩于所有處不動不轉。」

「世尊！何等為于所有處不動不轉？」

佛言：「于無所有而不動轉，於五陰所有不轉，於六波羅蜜所有不動，于諸禪、四等所有不轉，於三十七品所有不轉，於三脫門所有不轉，于大慈大悲所有不轉，於十力、十八法所有不轉。所以者何？是諸法所有皆無所有故。須菩提！不可以無所有逮覺所有。」

須菩提言：「世尊！寧可持所有逮覺所有不？」

佛言：「不也。」

須菩提言：「世尊！寧可持無所有逮覺無所有不？」

佛言：「不也。」

「如是，世尊！將無所逮無所覺耶？」

佛言：「有逮覺，不以是四句。」

「世尊！是逮覺當云何？」

佛言：「諸逮覺者，亦非所有、亦非無所有。逮覺者，亦非戲言、亦非不戲言。」

須菩提言：「世尊！何等是菩薩戲言？」

佛言：「言：『五陰有常無常』，

【現代漢語翻譯】 現代漢語譯本 「再者，須菩提！菩薩修行佛的十力（如來所具有的十種智慧力量）業，以及四無所畏（菩薩的四種無所畏懼的自信）、四無礙慧（菩薩的四種無礙的智慧）、佛的十八法（佛所具有的十八種不共法）、大慈大悲，凈化佛國土、教化眾生，然後才能證得薩云若（一切智）。菩薩應當這樣修行般若波羅蜜（以智慧到達彼岸）。」 須菩提對佛說：「世尊！菩薩摩訶薩（大菩薩）的智慧非常廣大，能夠修行如此甚深的法，卻不接受其果報。」 佛說：「是的，是的！須菩提！這是為什麼呢？因為菩薩在任何地方都不動搖、不改變。」 「世尊！什麼叫做在任何地方都不動搖、不改變呢？」 佛說：「對於無所有而不動搖、不改變，對於五陰（色、受、想、行、識五種構成要素）的所有不改變，對於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）的所有不動搖，對於諸禪（各種禪定）、四等（慈、悲、喜、舍四種平等心）的所有不改變，對於三十七品（三十七種修行方法）的所有不改變，對於三脫門（空、無相、無愿三種解脫之門）的所有不改變，對於大慈大悲的所有不改變，對於十力、十八法的所有不改變。這是為什麼呢？因為這些法的所有都是無所有的緣故。須菩提！不可以無所有來證得所有。」 須菩提說：「世尊！難道可以用所有來證得所有嗎？」 佛說：「不能。」 須菩提說：「世尊！難道可以用無所有來證得無所有嗎？」 佛說：「不能。」 「這樣看來，世尊！難道是無所證得、無所覺悟嗎？」 佛說：「有證得、有覺悟，但不是用這四種方式。」 「世尊！那這證得、覺悟應當如何理解呢？」 佛說：「那些證得、覺悟的人，既不是所有，也不是無所有。證得、覺悟，既不是戲言，也不是非戲言。」 須菩提說：「世尊！什麼是菩薩的戲言呢？」 佛說：「說『五陰是有常還是無常』，

【English Translation】 English version 「Furthermore, Subhuti, a Bodhisattva, practicing the ten powers of a Buddha (ten wisdom powers of a Tathagata), the four fearlessnesses (four kinds of fearlessness of a Bodhisattva), the four unobstructed wisdoms (four kinds of unobstructed wisdom of a Bodhisattva), the eighteen unique qualities of a Buddha (eighteen unique qualities of a Buddha), great loving-kindness and great compassion, purifies Buddha lands, teaches sentient beings, and then attains Sarvajna (omniscience). A Bodhisattva should practice Prajna Paramita (perfection of wisdom) in this way.」 Subhuti said to the Buddha, 「World Honored One, the wisdom of a Bodhisattva Mahasattva (great Bodhisattva) is extremely vast, and they practice such profound Dharma, yet they do not receive its reward.」 The Buddha said, 「So it is, so it is, Subhuti! Why is that? Because a Bodhisattva does not move or change in any place.」 「World Honored One, what does it mean to not move or change in any place?」 The Buddha said, 「They do not move or change in regard to non-existence, they do not change in regard to the existence of the five skandhas (form, feeling, perception, mental formations, consciousness), they do not move in regard to the existence of the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), they do not change in regard to the existence of all the dhyanas (meditations), the four immeasurables (loving-kindness, compassion, joy, equanimity), they do not change in regard to the existence of the thirty-seven factors of enlightenment (thirty-seven practices), they do not change in regard to the existence of the three doors of liberation (emptiness, signlessness, wishlessness), they do not change in regard to the existence of great loving-kindness and great compassion, they do not change in regard to the existence of the ten powers and the eighteen unique qualities. Why is that? Because the existence of all these dharmas is non-existent. Subhuti, one cannot attain existence through non-existence.」 Subhuti said, 「World Honored One, is it possible to attain existence through existence?」 The Buddha said, 「No, it is not.」 Subhuti said, 「World Honored One, is it possible to attain non-existence through non-existence?」 The Buddha said, 「No, it is not.」 「In that case, World Honored One, is there nothing to attain and nothing to realize?」 The Buddha said, 「There is attainment and realization, but not through these four ways.」 「World Honored One, how should this attainment and realization be understood?」 The Buddha said, 「Those who attain and realize are neither existent nor non-existent. Attainment and realization are neither playful words nor non-playful words.」 Subhuti said, 「World Honored One, what are the playful words of a Bodhisattva?」 The Buddha said, 「Saying 『are the five skandhas permanent or impermanent』,」

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是菩薩戲言。『五陰苦樂』者，是菩薩戲言。『五陰是我所非我所』，是菩薩戲言。『五陰凈不凈』者，是菩薩戲言。『分別知五陰』者，是菩薩戲言。『知四諦』者，是菩薩戲言。念『四禪、四等及四無形禪、三十七品、總三脫門、八惟無、九次第禪』，是菩薩戲言。『我得須陀洹道至阿羅漢、辟支佛道』，是菩薩戲言。『我具足菩薩十住』，是菩薩戲言。『我凈佛國土、教化眾生』，是菩薩戲言。『我具十力、四無所畏、四無礙慧、佛十八法』，是菩薩戲言。『我逮薩云若』，是菩薩戲言。『我盡諸習緒』，是菩薩戲言。菩薩行般若波羅蜜，五陰有常無常，亦不戲亦不不戲，乃至薩云若有常無常，亦不戲亦不不戲。所以者何？于所有亦不戲所有，于無所有亦不戲無所有，于所有無所有中亦不戲無不戲。是故，須菩提！五陰及薩云若為非戲也。菩薩于般若波羅蜜，行亦不以戲。」

須菩提言：「云何五陰不戲乃至薩云若不戲？」

佛告須菩提：「五陰無所有乃至薩云若亦無所有，諸可無所有者皆非戲。以是故，五陰及薩云若皆無有戲。須菩提！菩薩作是學般若波羅蜜者，得上菩薩位。」

須菩提言：「世尊！諸法所有尚不可得，云何得菩薩位？為用二地？為用佛道乎？持何等得位？」

佛

{ "translations": [ "現代漢語譯本", "這是菩薩的方便說法。『五蘊（色、受、想、行、識）是苦是樂』，這是菩薩的方便說法。『五蘊是我所擁有或非我所擁有』，這是菩薩的方便說法。『五蘊是清凈或不清凈』，這是菩薩的方便說法。『分別瞭解五蘊』，這是菩薩的方便說法。『瞭解四聖諦（苦、集、滅、道）』，這是菩薩的方便說法。唸誦『四禪（初禪、二禪、三禪、四禪）、四無量心（慈、悲、喜、舍）以及四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、三十七道品（四念處、四正勤、四神足、五根、五力、七覺支、八正道）、總括三解脫門（空解脫門、無相解脫門、無愿解脫門）、八解脫、九次第定』，這是菩薩的方便說法。『我證得須陀洹果（預流果）乃至阿羅漢果（無學果）、辟支佛道（緣覺道）』，這是菩薩的方便說法。『我具足菩薩十住（菩薩修行的十個階段）』，這是菩薩的方便說法。『我清凈佛國土、教化眾生』，這是菩薩的方便說法。『我具足十力（如來十種智慧力量）、四無所畏（佛的四種無畏懼的自信）、四無礙辯（佛的四種無礙的辯才）、佛十八不共法（佛獨有的十八種功德）』，這是菩薩的方便說法。『我證得一切智（薩云若）』，這是菩薩的方便說法。『我斷盡一切習氣』，這是菩薩的方便說法。菩薩行般若波羅蜜（以智慧到達彼岸），對於五蘊是有常還是無常，既不執著於戲論也不執著于非戲論，乃至對於一切智是有常還是無常，既不執著於戲論也不執著于非戲論。為什麼呢？對於存在的事物不執著於戲論，對於不存在的事物也不執著於戲論，對於存在和不存在的事物也不執著於戲論和非戲論。因此，須菩提！五蘊和一切智都不是戲論。菩薩在般若波羅蜜中修行，也不以戲論的方式進行。」, "須菩提問：『為什麼說五蘊不是戲論，乃至一切智不是戲論呢？』", "佛告訴須菩提：『五蘊沒有自性，乃至一切智也沒有自性，凡是沒有自性的都非戲論。因此，五蘊和一切智都沒有戲論。須菩提！菩薩這樣學習般若波羅蜜，就能證得上菩薩的果位。』", "須菩提問：『世尊！一切法連存在都不可得，怎麼能得到菩薩的果位呢？是用二地（菩薩的第二階段）？還是用佛道？用什麼才能得到果位呢？』", "佛" ], "english_translations": [ "English version", "These are the expedient words of a Bodhisattva. 『The five skandhas (form, feeling, perception, mental formations, consciousness) are suffering or pleasure,』 this is the expedient words of a Bodhisattva. 『The five skandhas are mine or not mine,』 this is the expedient words of a Bodhisattva. 『The five skandhas are pure or impure,』 this is the expedient words of a Bodhisattva. 『To discern the five skandhas,』 this is the expedient words of a Bodhisattva. 『To understand the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering),』 this is the expedient words of a Bodhisattva. Reciting 『the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four formless attainments (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold noble path), the three doors of liberation (emptiness, signlessness, wishlessness), the eight liberations, the nine successive abidings,』 this is the expedient words of a Bodhisattva. 『I have attained the Srotaapanna (stream-enterer) path up to the Arhat (worthy one) path, the Pratyekabuddha (solitary buddha) path,』 this is the expedient words of a Bodhisattva. 『I have perfected the ten stages of a Bodhisattva,』 this is the expedient words of a Bodhisattva. 『I purify the Buddha-land and teach sentient beings,』 this is the expedient words of a Bodhisattva. 『I possess the ten powers (ten wisdom powers of a Tathagata), the four fearlessnesses (four kinds of fearlessness of a Buddha), the four unobstructed knowledges (four kinds of unobstructed eloquence of a Buddha), the eighteen unique qualities of a Buddha,』 this is the expedient words of a Bodhisattva. 『I have attained Sarvajna (all-knowing wisdom),』 this is the expedient words of a Bodhisattva. 『I have exhausted all habitual tendencies,』 this is the expedient words of a Bodhisattva. When a Bodhisattva practices Prajnaparamita (perfection of wisdom), regarding whether the five skandhas are permanent or impermanent, they neither cling to conceptual play nor non-conceptual play, and so on, regarding whether Sarvajna is permanent or impermanent, they neither cling to conceptual play nor non-conceptual play. Why is this so? Regarding things that exist, they do not cling to conceptual play; regarding things that do not exist, they do not cling to conceptual play; regarding things that both exist and do not exist, they do not cling to either conceptual play or non-conceptual play. Therefore, Subhuti! The five skandhas and Sarvajna are not conceptual play. When a Bodhisattva practices Prajnaparamita, they do not do so through conceptual play.」", "Subhuti asked: 『Why are the five skandhas not conceptual play, and why is Sarvajna not conceptual play?』", "The Buddha told Subhuti: 『The five skandhas have no inherent existence, and Sarvajna also has no inherent existence. Whatever has no inherent existence is not conceptual play. Therefore, the five skandhas and Sarvajna are all without conceptual play. Subhuti! When a Bodhisattva studies Prajnaparamita in this way, they will attain the Bodhisattva stage.』", "Subhuti asked: 『World Honored One! If all dharmas (phenomena) do not even have existence, how can one attain the Bodhisattva stage? Is it through the second stage (of a Bodhisattva)? Or through the Buddha path? What is used to attain the stage?』", "The Buddha" ] }

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言：「菩薩亦不以二道，亦不以佛道也。遍學諸道，乃上菩薩位。如第八賢聖遍學諸道，雖在乎地，未受果證。菩薩亦如是，皆行諸道得菩薩位，未及薩云若，未得金剛三昧。得功德時，乃具足逮薩云若。」

須菩提言：「世尊！若菩薩遍學諸道爾乃上位者，菩薩為覆在第八地取須陀洹道耶？在斯陀含地得斯陀含道，在阿那含地得阿那含道，在阿羅漢地得阿羅漢道，在辟支佛地得辟支佛道，在佛地得佛道耶？此諸道各自異。世尊！云何菩薩皆當遍學諸道上菩薩位耶？若菩薩於是八地受八道者，是終不然。在菩薩位便逮薩云然者，亦復不然。若菩薩得聲聞、辟支佛道至薩云然者，亦復不然。世尊！我當云何知菩薩遍入諸道上菩薩位？」

佛告須菩提：「如汝所言，菩薩終不於八地得須陀洹及羅漢、辟支佛道以逮薩云若。須菩提！菩薩從初發意常行六波羅蜜，以慧見八地。何等八？凈地、性地、四賢聖八地、觀地、薄地、無垢地、已辦地、辟支佛地。以慧觀過於八地，以道慧過菩薩位。過位已，以薩云若慧舍諸習緒。須菩提！第八地者是菩薩之忍。須陀洹、斯陀含、阿那含慧及習緒除，亦是羅漢慧觀，亦是菩薩辟支佛慧，亦是菩薩忍。具足聲聞、辟支佛道，以道慧上菩薩位，以薩云若慧除諸習緒。以是故，須

【現代漢語翻譯】 現代漢語譯本：佛說：『菩薩不執著於二道，也不執著于佛道。他們廣泛學習各種道，才能登上菩薩的果位。就像第八賢聖，雖然廣泛學習各種道，但仍然處於菩薩的地位，尚未證得果位。菩薩也是如此，他們通過修行各種道而獲得菩薩的果位，但尚未達到薩云若（一切智），也未獲得金剛三昧（堅固的禪定）。當他們獲得功德時，才能圓滿地達到薩云若。』 須菩提問：『世尊！如果菩薩要廣泛學習各種道才能登上菩薩的果位，那麼菩薩是在第八地證得須陀洹道（預流果）嗎？在斯陀含地（一來果）證得斯陀含道嗎？在阿那含地（不還果）證得阿那含道嗎？在阿羅漢地（無學果）證得阿羅漢道嗎？在辟支佛地（緣覺）證得辟支佛道嗎？在佛地證得佛道嗎？這些道各自不同。世尊！菩薩如何才能通過廣泛學習各種道而登上菩薩的果位呢？如果菩薩在第八地接受這八種道，那是不可能的。如果菩薩在菩薩的果位就達到薩云若，那也是不可能的。如果菩薩通過證得聲聞、辟支佛道而達到薩云若，那也是不可能的。世尊！我應該如何理解菩薩通過廣泛進入各種道而登上菩薩的果位呢？』 佛告訴須菩提：『正如你所說，菩薩最終不會在第八地證得須陀洹、阿羅漢或辟支佛道而達到薩云若。須菩提！菩薩從最初發心就一直修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），並以智慧觀察八地。哪八地呢？凈地、性地、四賢聖八地、觀地、薄地、無垢地、已辦地、辟支佛地。他們以智慧觀察超越這八地，以道慧超越菩薩的果位。超越果位后，以薩云若的智慧捨棄一切習氣。須菩提！第八地是菩薩的忍。須陀洹、斯陀含、阿那含的智慧和習氣都被去除，這也是阿羅漢的智慧觀察，也是菩薩辟支佛的智慧，也是菩薩的忍。他們圓滿地具備聲聞、辟支佛道，以道慧登上菩薩的果位，以薩云若的智慧去除一切習氣。因此，須菩提！』

【English Translation】 English version: The Buddha said, 'Bodhisattvas do not adhere to the two paths, nor do they adhere to the Buddha path. They extensively study all paths in order to ascend to the Bodhisattva stage. Like the eighth sage, although they extensively study all paths, they remain in the Bodhisattva position, not yet having attained the fruit of enlightenment. Bodhisattvas are also like this; they attain the Bodhisattva stage by practicing all paths, but they have not yet reached Sarvajna (all-knowing wisdom), nor have they attained the Vajra Samadhi (diamond-like concentration). When they attain merit, they can fully reach Sarvajna.' Subhuti asked, 'World Honored One, if Bodhisattvas must extensively study all paths to ascend to the Bodhisattva stage, then does the Bodhisattva attain the Srotaapanna path (stream-enterer) in the eighth stage? Does one attain the Sakrdagamin path (once-returner) in the Sakrdagamin stage? Does one attain the Anagamin path (non-returner) in the Anagamin stage? Does one attain the Arhat path (worthy one) in the Arhat stage? Does one attain the Pratyekabuddha path (solitary buddha) in the Pratyekabuddha stage? Does one attain the Buddha path in the Buddha stage? These paths are all different. World Honored One, how can Bodhisattvas ascend to the Bodhisattva stage by extensively studying all paths? If Bodhisattvas receive these eight paths in the eighth stage, that is impossible. If Bodhisattvas attain Sarvajna in the Bodhisattva stage, that is also impossible. If Bodhisattvas attain Sarvajna by attaining the Sravaka and Pratyekabuddha paths, that is also impossible. World Honored One, how should I understand that Bodhisattvas ascend to the Bodhisattva stage by extensively entering all paths?' The Buddha told Subhuti, 'As you have said, Bodhisattvas will ultimately not attain Sarvajna by attaining the Srotaapanna, Arhat, or Pratyekabuddha paths in the eighth stage. Subhuti, from the initial aspiration, Bodhisattvas constantly practice the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom) and observe the eight stages with wisdom. What are the eight stages? The Pure Stage, the Nature Stage, the Four Sage Eight Stages, the Observation Stage, the Thin Stage, the Immaculate Stage, the Accomplished Stage, and the Pratyekabuddha Stage. They observe beyond these eight stages with wisdom, and they surpass the Bodhisattva stage with the wisdom of the path. After surpassing the stage, they abandon all habitual tendencies with the wisdom of Sarvajna. Subhuti, the eighth stage is the Bodhisattva's forbearance. The wisdom and habitual tendencies of Srotaapanna, Sakrdagamin, and Anagamin are removed, and this is also the wisdom observation of an Arhat, the wisdom of a Bodhisattva Pratyekabuddha, and the Bodhisattva's forbearance. They fully possess the Sravaka and Pratyekabuddha paths, ascend to the Bodhisattva stage with the wisdom of the path, and remove all habitual tendencies with the wisdom of Sarvajna. Therefore, Subhuti!'

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菩提！菩薩當遍具足諸道，爾乃成阿耨多羅三耶三菩阿惟三佛。成阿惟三佛已，為眾生作道地。」

須菩提白佛言：「世尊！所說三乘：聲聞、辟支佛、佛道；何等為道慧之道？」

佛言：「當起諸道凈于諸道，遍觀眾生及相貌像，盡覺盡知。皆遍知已，當教一切分流廣化，遍采音聲令得大聲，遍三千大千剎土，當如響相。以是故，菩薩當遍具足諸道。當知道慧，悉知眾生之意，亦當知泥犁，復知泥犁之趣，亦當知眾生罪報。當斷泥犁緣作罪之報，薜荔、畜生亦當知之。薜荔、畜生緣作報應，悉當斷之。當知真陀羅、摩睺勒、諸龍、閱叉，當知人之因緣、人道果報，亦當知天，從四天王上至三十三天，亦當知天人因緣、天人果報。當知三十七品法、三脫門法，亦當知十力，亦當知四禪、四等及四空定、大慈大悲、佛十八法。盡知是已，立諸眾生於三乘之道。須菩提！是為菩薩具足道慧。菩薩學是已，皆知眾生意之所愿。已知所愿，如應說法初不斷絕。所以者何？普知眾生根、生死之趣。菩薩當作是行般若波羅蜜。菩薩所可應行法，三十七品所行，二地所行，盡入般若波羅蜜中故。」

須菩提白佛言：「世尊！諸法及三十七品及道法，是諸法亦不合亦不散，亦無有形，亦不見見，一相，一相者則無相

【現代漢語翻譯】 現代漢語譯本：佛陀對須菩提說：『須菩提！菩薩應當全面具備各種修行之道，才能成就無上正等正覺（阿耨多羅三耶三菩阿惟三佛，指最高的佛陀覺悟）。成就無上正等正覺后，才能為眾生指引修行之路。』 須菩提問佛：『世尊！您所說的三乘（聲聞、辟支佛、佛道）：哪一種是通往智慧的道路？』 佛陀回答說：『應當發起各種修行之道，凈化這些道，全面觀察眾生及其外貌形態，徹底覺悟並瞭解一切。在全面瞭解之後，應當教導一切眾生，分流廣化，傳播佛法，使聲音傳遍三千大千世界，如同迴響一般。因此，菩薩應當全面具備各種修行之道。應當瞭解智慧，完全知曉眾生的意念，也應當瞭解地獄（泥犁），以及地獄的去處，還應當瞭解眾生的罪業報應。應當斷除導致地獄之緣的罪業報應。對於薜荔（餓鬼）、畜生，也應當瞭解。對於薜荔、畜生所受的報應，都應當斷除。應當瞭解真陀羅（一種神）、摩睺勒（一種神）、諸龍、閱叉（一種神），應當瞭解人的因緣、人道的果報，也應當瞭解天，從四天王天到三十三天，也應當瞭解天人的因緣、天人的果報。應當瞭解三十七道品法、三解脫門法，也應當瞭解十力，也應當瞭解四禪、四等心以及四空定、大慈大悲、佛的十八不共法。在完全瞭解這些之後，引導眾生走上三乘之道。須菩提！這就是菩薩所具備的智慧之道。菩薩學習這些之後，就能瞭解眾生心中所愿。在瞭解眾生所愿之後，就能如其所應地說法，永不間斷。這是為什麼呢？因為菩薩普遍瞭解眾生的根性、生死輪迴的去處。菩薩應當這樣修行般若波羅蜜。菩薩所應當修行的法，三十七道品所修行的，二地所修行的，都包含在般若波羅蜜之中。』 須菩提問佛：『世尊！諸法以及三十七道品和道法，這些法既不合也不散，也沒有形狀，也無法被看見，它們是一相，而一相就是無相。』

【English Translation】 English version: The Buddha said to Subhuti, 'Subhuti! A Bodhisattva should fully possess all paths of practice in order to achieve Anuttara Samyak Sambodhi (阿耨多羅三耶三菩阿惟三佛, the highest enlightenment of a Buddha). Having achieved Anuttara Samyak Sambodhi, one can then guide sentient beings on the path of practice.' Subhuti asked the Buddha, 'World Honored One! Of the three vehicles (Shravaka, Pratyekabuddha, and the Buddha path) you have spoken of, which is the path of wisdom?' The Buddha replied, 'One should initiate all paths of practice, purify these paths, fully observe sentient beings and their appearances, and completely awaken to and understand everything. After fully understanding, one should teach all sentient beings, spreading and expanding the Dharma, making the sound of the Dharma reach the three thousand great thousand worlds, like an echo. Therefore, a Bodhisattva should fully possess all paths of practice. One should understand wisdom, fully know the thoughts of sentient beings, and also understand hell (Niraya), and the destinations of hell, and also understand the karmic retribution of sentient beings. One should cut off the karmic retribution that leads to hell. One should also understand the Pretas (薜荔, hungry ghosts) and animals. One should cut off the karmic retribution of Pretas and animals. One should understand the Gandharvas (真陀羅, a type of deity), Mahoragas (摩睺勒, a type of deity), dragons, and Yakshas (閱叉, a type of deity), one should understand the causes and conditions of humans, the karmic retribution of the human realm, and also understand the heavens, from the Four Heavenly Kings to the Thirty-three Heavens, and also understand the causes and conditions of heavenly beings and their karmic retribution. One should understand the thirty-seven factors of enlightenment, the three doors of liberation, and also understand the ten powers, and also understand the four Dhyanas, the four immeasurables, and the four formless absorptions, great loving-kindness, great compassion, and the eighteen unique qualities of a Buddha. After fully understanding these, one should guide sentient beings onto the path of the three vehicles. Subhuti! This is the path of wisdom that a Bodhisattva possesses. After learning these, a Bodhisattva can understand the wishes of sentient beings. After understanding their wishes, one can teach the Dharma accordingly, without interruption. Why is this so? Because a Bodhisattva universally understands the roots of sentient beings and the destinations of their cycle of birth and death. A Bodhisattva should practice Prajna Paramita in this way. The Dharma that a Bodhisattva should practice, the practice of the thirty-seven factors of enlightenment, the practice of the two grounds, are all included in Prajna Paramita.' Subhuti asked the Buddha, 'World Honored One! All dharmas, as well as the thirty-seven factors of enlightenment and the path of Dharma, these dharmas neither unite nor disperse, they have no form, and cannot be seen, they are of one mark, and one mark is no mark.'

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。云何能致道？是法亦不見，亦無有形，一相，一相者則無相。云何能致道？世尊！譬如虛空，亦無所沒、亦無所致。」

佛言：「如是，如是！須菩提！是空法亦無所致、亦無所趣，以眾生不知法相無所有故，佛為說三十七品，及諸法有所致、有所辦。雖爾，須菩提！所有五陰、六波羅蜜、內空、外空及有無空，三十七品、四禪、四等及四空定，四無礙慧、四無所畏、佛十力、十八不共、大慈大悲，至薩云若，于賢聖法律亦不合亦不散，亦無有形亦不可見，亦無有對，一相無相。如來以是故，欲度脫眾生，以世俗因緣而說是教，非第一最義。是故菩薩當遍學諸道，以慧觀隨習俗，於法中有應用者、不應用者。何等是菩薩應用？何等是菩薩所不應用？羅漢、辟支佛道以慧觀學而所不用，以薩云若慧當用諸法。菩薩如是于賢聖法律，當學般若波羅蜜。」

須菩提白佛言：「世尊！所說賢聖律，賢聖律者為何謂？」

佛告須菩提：「聲聞、辟支佛、菩薩摩訶薩、如來、無所著、等正覺，亦不與淫怒癡合亦不不合，是我所非我所亦不合亦不散，亦不狐疑亦不不狐疑，于戒行亦不合亦不散，于欲、於色、于無色界亦不合亦不散，于不黠及頑佷亦不合非不合，兇暴亦不合非不合，於四禪、四等及四空定，三十

【現代漢語翻譯】 現代漢語譯本：須菩提問：『如何才能證得道？』佛說：『道這種法是看不見的，也沒有形狀，它是一相，而一相就是無相。』須菩提又問：『如何才能證得道？世尊！就像虛空一樣，既沒有沒入之處，也沒有到達之處。』 佛說：『是的，是的！須菩提！空法也沒有到達之處，也沒有趨向之處。因為眾生不瞭解法的實相是空無所有的，所以佛才為他們宣說三十七道品，以及諸法有所到達、有所成就。雖然如此，須菩提！所有五陰、六波羅蜜、內空、外空以及有無空，三十七道品、四禪、四等心、四空定，四無礙慧、四無所畏、佛的十力、十八不共法、大慈大悲，乃至薩云若（一切智），在賢聖的法律中，既不合也不散，既沒有形狀也看不見，也沒有對立，是一相無相。如來因此想要度脫眾生，才以世俗的因緣而宣說這些教法，而不是第一義諦。所以菩薩應當普遍學習各種道，以智慧觀察隨順世俗，對於法中有應該應用的，也有不應該應用的。哪些是菩薩應該應用的？哪些是菩薩不應該應用的？羅漢、辟支佛的道，以智慧觀察學習而不應用，而以薩云若的智慧應當應用諸法。菩薩應當這樣在賢聖的法律中，學習般若波羅蜜。』 須菩提問佛：『世尊！您所說的賢聖律，賢聖律指的是什麼？』 佛告訴須菩提：『聲聞、辟支佛、菩薩摩訶薩、如來、無所著、等正覺，既不與淫怒癡相合，也不與淫怒癡不合，既不是我所，也不是非我所，既不合也不散，既不疑惑也不不疑惑，對於戒行既不合也不散，對於欲界、色界、無色界既不合也不散，對於不聰明和頑固既不合也不不合，對於兇暴既不合也不不合，對於四禪、四等心、四空定，三十』

【English Translation】 English version: 'Subhuti asked: 'How can one attain the path?' The Buddha said: 'This Dharma of the path is invisible and formless. It is one mark, and one mark is no mark.' Subhuti further asked: 'How can one attain the path? World Honored One! It is like space, which has neither a place to enter nor a place to reach.' The Buddha said: 'So it is, so it is! Subhuti! The Dharma of emptiness has neither a place to reach nor a place to go. Because sentient beings do not understand that the true nature of Dharma is empty and without substance, the Buddha explains the thirty-seven factors of enlightenment, and that all Dharmas have a place to reach and a place to accomplish. Even so, Subhuti! All the five aggregates, the six paramitas, inner emptiness, outer emptiness, and the emptiness of existence and non-existence, the thirty-seven factors of enlightenment, the four dhyanas, the four immeasurables, and the four formless absorptions, the four unobstructed knowledges, the four fearlessnesses, the ten powers of the Buddha, the eighteen unique qualities, great compassion and great mercy, up to Sarvajna (all-knowing wisdom), in the law of the noble ones, they neither unite nor separate, they are neither form nor visible, they have no opposite, they are one mark and no mark. Therefore, the Tathagata, wishing to liberate sentient beings, explains these teachings through worldly causes and conditions, not through the ultimate truth. Therefore, Bodhisattvas should universally learn all paths, observe with wisdom and follow customs, and among the Dharmas, there are those that should be applied and those that should not be applied. Which are those that Bodhisattvas should apply? Which are those that Bodhisattvas should not apply? The paths of Arhats and Pratyekabuddhas are learned and observed with wisdom but not applied, while the wisdom of Sarvajna should be used to apply all Dharmas. Bodhisattvas should thus learn Prajnaparamita in the law of the noble ones.' Subhuti asked the Buddha: 'World Honored One! What is the noble law you speak of? What does the noble law refer to?' The Buddha told Subhuti: 'Sravakas, Pratyekabuddhas, Bodhisattva Mahasattvas, Tathagatas, those without attachments, those with perfect enlightenment, neither unite with nor do not unite with lust, anger, and ignorance. They are neither what is mine nor what is not mine, neither unite nor separate, neither doubt nor not doubt, with regard to precepts, they neither unite nor separate, with regard to the desire realm, the form realm, and the formless realm, they neither unite nor separate, with regard to the unwise and the stubborn, they neither unite nor not unite, with regard to the violent, they neither unite nor not unite, with regard to the four dhyanas, the four immeasurables, and the four formless absorptions, thirty'

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七品、大慈大悲及有為無為性，亦不合亦不散。何以故？以諸法無有形、不可見、無有對，一相無相。無色不與無色合亦不散，不可見不與不可見合亦不散，無有對不與無對合亦不散，一相不與一相合亦不散，無相不與無相合亦不散。須菩提！是名為賢聖律。亦無形、不可得見，亦無對，一相無相，是菩薩無相度，菩薩當作是學。作是學已，當得諸法無相。」

須菩提白佛言：「世尊！為不學色聲香味細滑識法相耶？不學地水火風空識相耶？不學六波羅蜜相耶？不學有無空相耶？不學四禪、四等及四空定，三十七品、三脫門相，十力、四無所畏、四無礙慧、佛十八法、大慈大悲、四諦相、賢聖相？不學逆順十二因緣相耶？不學有為無為性相耶？於是諸法無相亦不學，所作相亦不學，菩薩當云何過於二地上菩薩位？上菩薩位已，云何逮薩云若？逮薩云若已，云何轉法輪？轉法輪已，云何以三乘法度脫眾生？」

佛告須菩提：「若諸法有相者，菩薩當學諸法相。諸法無形，亦不可見亦無有對，一相，一相者則無相，是故菩薩亦不學相亦不學無相。云何作是問？」

佛言：「若前有相，后便有相；以前法無相故，后亦無相。是故菩薩亦不學相亦不學無相。所以者何？有佛無佛一相性常住如故。」

【現代漢語翻譯】 現代漢語譯本：第七品，關於大慈大悲以及有為法和無為法的性質，它們既不結合也不分離。為什麼呢？因為一切法都沒有形狀、不可見、沒有對立，它們都是一相，即無相。沒有顏色的東西不與沒有顏色的東西結合，也不分離；不可見的東西不與不可見的東西結合，也不分離；沒有對立的東西不與沒有對立的東西結合，也不分離；一相不與一相結合，也不分離；無相不與無相結合，也不分離。須菩提！這被稱為賢聖的戒律。它也沒有形狀、不可見，也沒有對立，是一相，即無相。這是菩薩的無相度，菩薩應當這樣學習。這樣學習之後，就能證得諸法無相。 須菩提問佛說：『世尊！難道不學習色、聲、香、味、細滑、識這些法的相嗎？不學習地、水、火、風、空、識這些相嗎？不學習六波羅蜜的相嗎？不學習有、無、空的相嗎？不學習四禪、四等心、四空定，三十七道品、三解脫門這些相，以及十力、四無所畏、四無礙辯才、佛的十八不共法、大慈大悲、四諦的相、賢聖的相嗎？不學習逆行和順行的十二因緣的相嗎？不學習有為法和無為法的性質嗎？如果這些法都是無相的，也不學習，所作的相也不學習，那麼菩薩要如何超越二地菩薩的果位？超越菩薩果位后，如何證得薩云若（一切智）？證得薩云若后，如何轉法輪？轉法輪后，如何用三乘佛法度脫眾生？』 佛告訴須菩提：『如果諸法有相，菩薩就應當學習諸法的相。但諸法沒有形狀，也不可見，也沒有對立，是一相，而一相就是無相。所以菩薩既不學習相，也不學習無相。你為什麼提出這樣的問題呢？』 佛說：『如果前面有相，後面就會有相；因為前面的法是無相的，所以後面也是無相。因此，菩薩既不學習相，也不學習無相。為什麼呢？因為無論有佛還是沒有佛，諸法的本性都是常住不變的。』

【English Translation】 English version: Chapter Seven, concerning great compassion and the nature of conditioned and unconditioned dharmas, they neither combine nor separate. Why is that? Because all dharmas have no form, are invisible, have no opposition, they are of one mark, which is no mark. That which is without color does not combine with that which is without color, nor does it separate; that which is invisible does not combine with that which is invisible, nor does it separate; that which has no opposition does not combine with that which has no opposition, nor does it separate; one mark does not combine with one mark, nor does it separate; no mark does not combine with no mark, nor does it separate. Subhuti! This is called the discipline of the noble sages. It also has no form, is invisible, has no opposition, is one mark, which is no mark. This is the bodhisattva's practice of no-mark, and bodhisattvas should learn in this way. Having learned in this way, they will attain the no-mark of all dharmas. Subhuti asked the Buddha, 'World Honored One! Do we not learn the marks of form, sound, smell, taste, touch, and consciousness? Do we not learn the marks of earth, water, fire, wind, space, and consciousness? Do we not learn the marks of the six paramitas (perfections)? Do we not learn the marks of existence, non-existence, and emptiness? Do we not learn the marks of the four dhyanas (meditative absorptions), the four immeasurables, the four formless absorptions, the thirty-seven factors of enlightenment, the three doors of liberation, as well as the ten powers, the four fearlessnesses, the four unobstructed knowledges, the eighteen unique qualities of a Buddha, great compassion, the marks of the four noble truths, and the marks of the noble sages? Do we not learn the marks of the twelve links of dependent origination in forward and reverse order? Do we not learn the nature of conditioned and unconditioned dharmas? If all these dharmas are without marks, and we do not learn them, and we do not learn the marks of actions, then how can a bodhisattva surpass the stage of a bodhisattva on the second ground? Having surpassed the bodhisattva stage, how can one attain Sarvajna (all-knowing wisdom)? Having attained Sarvajna, how can one turn the wheel of Dharma? Having turned the wheel of Dharma, how can one liberate sentient beings with the three vehicles of Buddhism?' The Buddha told Subhuti, 'If dharmas had marks, bodhisattvas should learn the marks of dharmas. But dharmas have no form, are invisible, have no opposition, are one mark, and one mark is no mark. Therefore, bodhisattvas neither learn marks nor learn no-marks. Why do you ask such a question?' The Buddha said, 'If there were marks in the beginning, there would be marks in the end; because the previous dharmas are without marks, the subsequent ones are also without marks. Therefore, bodhisattvas neither learn marks nor learn no-marks. Why is that? Because whether there is a Buddha or not, the nature of all dharmas is always abiding and unchanging.'

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須菩提白佛言：「世尊！若諸法非相非無相，云何爲念般若波羅蜜？菩薩若不念般若波羅蜜者，不能過於二地。不過二地者，不能過菩薩位。不能過菩薩位者，不得無所從生。不得無所從生者，不得菩薩神通。不得神通者，不能凈佛土、教化眾生。不凈佛土、教化眾生者，不能逮薩云若。未逮薩云若者，不能轉法輪。不能轉法輪者，不能安立眾生於三乘法，亦不能安立眾生於三福地：一者、施，二者、戒，三者、念諸善法。」

佛言：「如是，如是！須菩提！諸法亦非無相亦非一相。無相之法當云何念般若波羅蜜？須菩提！般若波羅蜜者非菩薩之念，菩薩以無念是為般若波羅蜜相。」

須菩提言：「世尊！云何無念是般若波羅蜜相？」

佛言：「于諸法無所念，是為般若波羅蜜相。」

「云何于諸法無所念？」

佛言：「不念五陰、六情，是為般若波羅蜜念。不念色聲香味細滑識法，是般若波羅蜜念。不念不凈，是般若波羅蜜念。不念四禪、四等及四空定，是般若波羅蜜念。不念三尊、不念三福，是般若波羅蜜念。不念滅盡、不念安般守意，是般若波羅蜜念。不念無常相、苦相、非我相，不念四顛倒、十二因緣，不念吾我、壽命及知見相，是般若波羅蜜念。不念三脫門，不念三十七品

【現代漢語翻譯】 現代漢語譯本：須菩提對佛說：『世尊！如果一切法既不是有相也不是無相，那麼如何修習般若波羅蜜（智慧到彼岸）呢？菩薩如果不修習般若波羅蜜，就不能超越二地（菩薩修行階位中的第二階段）。不能超越二地，就不能超越菩薩的果位。不能超越菩薩的果位，就不能獲得無所從來（無生）的境界。不能獲得無所從來，就不能獲得菩薩的神通。不能獲得神通，就不能清凈佛土、教化眾生。不清凈佛土、教化眾生，就不能證得薩云若（一切智）。沒有證得薩云若，就不能轉法輪（宣講佛法）。不能轉法輪，就不能使眾生安立於三乘法（聲聞乘、緣覺乘、菩薩乘），也不能使眾生安立於三福地：第一是佈施，第二是持戒，第三是修習各種善法。』 佛說：『是的，是的！須菩提！一切法既不是無相也不是單一的相。對於無相的法，應當如何修習般若波羅蜜呢？須菩提！般若波羅蜜不是菩薩的念頭，菩薩以無念作為般若波羅蜜的相。』 須菩提說：『世尊！如何以無念作為般若波羅蜜的相呢？』 佛說：『對於一切法都不執著于念頭，這就是般若波羅蜜的相。』 『如何對於一切法都不執著于念頭呢？』 佛說：『不執著於五陰（色、受、想、行、識）、六情（眼、耳、鼻、舌、身、意），這就是修習般若波羅蜜的念。不執著於色、聲、香、味、細滑、識法，這就是修習般若波羅蜜的念。不執著于不凈，這就是修習般若波羅蜜的念。不執著於四禪（初禪、二禪、三禪、四禪）、四等（慈、悲、喜、舍）以及四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），這就是修習般若波羅蜜的念。不執著於三尊（佛、法、僧）、不執著於三福，這就是修習般若波羅蜜的念。不執著于滅盡（涅槃）、不執著于安般守意（數息觀），這就是修習般若波羅蜜的念。不執著于無常相、苦相、非我相，不執著於四顛倒（常樂我凈的顛倒）、十二因緣，不執著于吾我、壽命以及知見相，這就是修習般若波羅蜜的念。不執著於三脫門（空門、無相門、無作門），不執著於三十七道品

【English Translation】 English version: Subhuti said to the Buddha, 'World Honored One! If all dharmas are neither characterized by form nor formlessness, how should one contemplate Prajna Paramita (Perfection of Wisdom)? If a Bodhisattva does not contemplate Prajna Paramita, they cannot transcend the second Bhumi (stage of Bodhisattva practice). If they cannot transcend the second Bhumi, they cannot transcend the Bodhisattva stage. If they cannot transcend the Bodhisattva stage, they cannot attain the state of non-origination. If they cannot attain the state of non-origination, they cannot attain the Bodhisattva's supernatural powers. If they cannot attain supernatural powers, they cannot purify the Buddha-land and teach sentient beings. If they do not purify the Buddha-land and teach sentient beings, they cannot attain Sarvajna (all-knowing wisdom). If they have not attained Sarvajna, they cannot turn the Dharma wheel (preach the Dharma). If they cannot turn the Dharma wheel, they cannot establish sentient beings in the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), nor can they establish sentient beings in the Three Fields of Merit: first, giving; second, observing precepts; and third, contemplating all virtuous dharmas.' The Buddha said, 'So it is, so it is! Subhuti! All dharmas are neither formless nor of a single form. How should one contemplate Prajna Paramita with regard to formless dharmas? Subhuti! Prajna Paramita is not the thought of a Bodhisattva; a Bodhisattva regards non-thought as the characteristic of Prajna Paramita.' Subhuti said, 'World Honored One! How is non-thought the characteristic of Prajna Paramita?' The Buddha said, 'Not being attached to any thought about any dharma, this is the characteristic of Prajna Paramita.' 'How is it not being attached to any thought about any dharma?' The Buddha said, 'Not being attached to the five skandhas (form, feeling, perception, mental formations, consciousness), the six senses (eye, ear, nose, tongue, body, mind), this is the contemplation of Prajna Paramita. Not being attached to form, sound, smell, taste, touch, and mental objects, this is the contemplation of Prajna Paramita. Not being attached to impurity, this is the contemplation of Prajna Paramita. Not being attached to the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), this is the contemplation of Prajna Paramita. Not being attached to the Three Jewels (Buddha, Dharma, Sangha), not being attached to the Three Fields of Merit, this is the contemplation of Prajna Paramita. Not being attached to cessation (Nirvana), not being attached to Anapanasati (mindfulness of breathing), this is the contemplation of Prajna Paramita. Not being attached to the characteristics of impermanence, suffering, and non-self, not being attached to the four perversions (the perversions of permanence, pleasure, self, and purity), the twelve links of dependent origination, not being attached to self, life, and views, this is the contemplation of Prajna Paramita. Not being attached to the three doors of liberation (emptiness, signlessness, wishlessness), not being attached to the thirty-seven factors of enlightenment

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法，是般若波羅蜜念。不念八惟無、九次第禪，不念四禪，是般若波羅蜜念。不念十慧，不念六波羅蜜，不念內外空及有無空，是般若波羅蜜念。不念十力，不念四無所畏，四無礙慧，佛十八法，不念大慈大悲，是般若波羅蜜念。不念須陀洹及羅漢、辟支佛，是般若波羅蜜念。不念薩云若，是般若波羅蜜念。不念斷諸習緒，是般若波羅蜜念。」

須菩提白佛言：「世尊！云何不念五陰，乃至斷諸習緒復不念，是般若波羅蜜念？」

佛言：「菩薩行般若波羅蜜，亦不念五陰無所有。何以故？須菩提！諸有相者，無有般若波羅蜜念。不念淫怒癡所有，不念無道之處所有。何以故？諸有想者，為無般若波羅蜜念。諸有相者，為無六波羅蜜。何以故？諸有貪者亦無有六波羅蜜，是名爲著諸有。縛著者，無有度脫。須菩提！著有者，無有三十七道品念，亦無三脫門念，乃至薩云若亦無念。何以故？縛著于有故。」

須菩提白佛言：「何等為有？何等為無有？」

佛言：「有二者為有。」

「世尊！何等為二？」

佛言：「五陰相者為二，十二衰相者為二，有佛相者為二，有道相、有為無為相者是則為二。須菩提！一切相乃至無有相，是皆為二。適有二，便有。已有，便有世間眾生，不得離

【現代漢語翻譯】 現代漢語譯本：法，是指般若波羅蜜（prajnaparamita，智慧的完美）的念。不念八正道、九次第定，不念四禪，這是般若波羅蜜的念。不念十慧，不念六波羅蜜，不念內外空及有無空，這是般若波羅蜜的念。不念十力（tathagata-bala，如來的十種力量），不念四無所畏（vaisaradyani，佛的四種無畏），四無礙慧（pratisamvid，四種無礙的智慧），佛十八法（avenika-buddha-dharma，佛的十八種不共法），不念大慈大悲，這是般若波羅蜜的念。不念須陀洹（srotapanna，入流者）及阿羅漢（arhat，應供） 、辟支佛（pratyekabuddha，獨覺），這是般若波羅蜜的念。不念薩云若（sarvajna，一切智），這是般若波羅蜜的念。不念斷除一切習氣，這是般若波羅蜜的念。 須菩提問佛說：『世尊！為什麼不念五陰（skandha，五蘊），乃至斷除一切習氣也不念，這是般若波羅蜜的念？』 佛說：『菩薩行般若波羅蜜時，也不念五陰是空無所有的。為什麼呢？須菩提！凡是有相的，就沒有般若波羅蜜的念。不念淫慾、嗔恚、愚癡所有，不念無道之處所有。為什麼呢？凡是有想的，就沒有般若波羅蜜的念。凡是有相的，就沒有六波羅蜜。為什麼呢？凡是有貪著的，也沒有六波羅蜜，這叫做執著于有。被執著束縛的人，就不能解脫。須菩提！執著于有的人，就沒有三十七道品（bodhipaksika-dharma，三十七種菩提分法）的念，也沒有三解脫門（vimoksa，三解脫門）的念，乃至薩云若也沒有念。為什麼呢？因為被執著于有束縛的緣故。』 須菩提問佛說：『什麼是「有」？什麼是「無有」？』 佛說：『有二者就是有。』 『世尊！什麼是二？』 佛說：『五陰的相是二，十二衰相（nidana，十二因緣）是二，有佛的相是二，有道的相、有為無為的相，這些都是二。須菩提！一切相乃至無有相，這些都是二。只要有二，就會有。有了，就會有世間眾生，不能脫離。』

【English Translation】 English version: The Dharma is the thought of Prajnaparamita (perfection of wisdom). Not thinking of the Eightfold Path, the nine successive concentrations, not thinking of the four dhyanas, this is the thought of Prajnaparamita. Not thinking of the ten wisdoms, not thinking of the six paramitas, not thinking of inner and outer emptiness and emptiness of existence and non-existence, this is the thought of Prajnaparamita. Not thinking of the ten powers (tathagata-bala, the ten powers of the Tathagata), not thinking of the four fearlessnesses (vaisaradyani, the four fearlessnesses of the Buddha), the four unobstructed wisdoms (pratisamvid, four unobstructed wisdoms), the eighteen unique qualities of the Buddha (avenika-buddha-dharma, the eighteen unique qualities of the Buddha), not thinking of great compassion and great mercy, this is the thought of Prajnaparamita. Not thinking of Srotapanna (stream-enterer), Arhat (worthy one), and Pratyekabuddha (solitary Buddha), this is the thought of Prajnaparamita. Not thinking of Sarvajna (omniscience), this is the thought of Prajnaparamita. Not thinking of cutting off all habitual tendencies, this is the thought of Prajnaparamita. Subhuti said to the Buddha: 'World Honored One! Why is it that not thinking of the five skandhas (aggregates), and even not thinking of cutting off all habitual tendencies, is the thought of Prajnaparamita?' The Buddha said: 'When a Bodhisattva practices Prajnaparamita, he does not think that the five skandhas are empty and without substance. Why is that? Subhuti! Those who have forms do not have the thought of Prajnaparamita. Not thinking of lust, anger, and ignorance, not thinking of the places where there is no path. Why is that? Those who have thoughts do not have the thought of Prajnaparamita. Those who have forms do not have the six paramitas. Why is that? Those who have greed do not have the six paramitas, this is called attachment to existence. Those who are bound by attachment cannot be liberated. Subhuti! Those who are attached to existence do not have the thought of the thirty-seven factors of enlightenment (bodhipaksika-dharma, thirty-seven factors of enlightenment), nor do they have the thought of the three doors of liberation (vimoksa, three doors of liberation), and even Sarvajna is not thought of. Why is that? Because they are bound by attachment to existence.' Subhuti said to the Buddha: 'What is 「existence」? What is 「non-existence」?' The Buddha said: 'Having two is existence.' 'World Honored One! What are the two?' The Buddha said: 'The form of the five skandhas is two, the twelve nidanas (twelve links of dependent origination) are two, having the form of a Buddha is two, having the form of the path, having the form of conditioned and unconditioned, these are all two. Subhuti! All forms, even the form of non-form, are all two. As soon as there is two, there is. Once there is, there are sentient beings in the world, and they cannot be separated from it.'

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生老病死憂悲勤苦。以是故，須菩提！當知有二者無有六波羅蜜，亦無有道，亦無所逮，亦無所覺，何況能捨五陰及薩云若者？」

佛告須菩提：「尚無道念，那得須陀洹至羅漢、辟支佛道？那得離諸習緒？」

摩訶般若波羅蜜無堅要品第七十五

爾時須菩提白佛言：「世尊！假令有相者不得順忍、不得逮覺；若無相者當得順忍不？當及聲聞八地不？當及辟支佛地不？當及菩薩地不？可得度脫不？能得道念不？能令羅漢、辟支佛習緒除不？能使菩薩得上菩薩位不？上菩薩位已能得薩云若不？得薩云若已能滅諸習緒不？世尊！若無意，若不生意、不起是法相，可逮薩云若不？」

佛告須菩提：「如是，如是！無有相者亦無有順忍，亦不能除諸習緒。」

復問：「世尊！菩薩行般若波羅蜜，有相意耶？於五陰有相耶？乃至薩云若有相耶？有淫怒癡相、無有淫怒癡相耶？有六衰、有六衰盡相耶？有近、有近盡相耶？有覺、有覺盡相耶？有愛、有愛盡相耶？有受、有受盡相耶？有有、有有盡相耶？有生、有生盡相耶？有死、有死盡相耶？有憂悲勤苦？有憂悲勤苦盡相耶？有苦、有苦盡相耶？有四諦、有四諦盡相耶、有薩云若、有薩云若盡相耶？有習緒、有習緒盡相耶？」

佛言：「不也

{ "translations": [ "現代漢語譯本：生、老、病、死、憂愁、悲傷、勤勞、痛苦。因此，須菩提！應當知道，如果執著于有『二』（指有和無），就不會有六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也不會有道（修行之路），也不會有所證悟，也不會有所覺悟，更何況能夠捨棄五陰（色、受、想、行、識）以及薩云若（一切智）呢？」 , "佛陀告訴須菩提：『連道的概念都沒有，又怎麼能達到須陀洹（入流果）、乃至羅漢（阿羅漢果）、辟支佛（緣覺）的境界呢？又怎麼能脫離各種習氣呢？』", "《摩訶般若波羅蜜經》無堅要品第七十五", "這時，須菩提問佛陀：『世尊！如果執著于有相，就不能順忍（安住于無生法忍），不能證得覺悟；如果執著于無相，就能得到順忍嗎？能達到聲聞八地（聲聞乘的第八個果位）嗎？能達到辟支佛地（緣覺的果位）嗎？能達到菩薩地（菩薩的果位）嗎？可以得到解脫嗎？能生起道念嗎？能使羅漢、辟支佛的習氣消除嗎？能使菩薩登上上菩薩位嗎？登上上菩薩位后能得到薩云若（一切智）嗎？得到薩云若后能滅除一切習氣嗎？世尊！如果沒有意念，不生起意念，不執著于這些法相，可以證得薩云若嗎？』", "佛陀告訴須菩提：『是的，是的！執著于無相，也不會有順忍，也不能消除各種習氣。』", "又問：『世尊！菩薩修行般若波羅蜜，是有相的意念嗎？對於五陰（色、受、想、行、識）有相嗎？乃至對於薩云若（一切智）有相嗎？有淫慾、嗔怒、愚癡的相嗎？沒有淫慾、嗔怒、愚癡的相嗎？有六衰（指色、聲、香、味、觸、法六種外境的衰敗）嗎？有六衰滅盡的相嗎？有接近（指接近煩惱）嗎？有接近滅盡的相嗎？有覺悟嗎？有覺悟滅盡的相嗎？有愛嗎？有愛滅盡的相嗎？有感受嗎？有感受滅盡的相嗎？有存在嗎？有存在滅盡的相嗎？有生嗎？有生滅盡的相嗎？有死嗎？有死滅盡的相嗎？有憂愁、悲傷、勤勞、痛苦嗎？有憂愁、悲傷、勤勞、痛苦滅盡的相嗎？有苦嗎？有苦滅盡的相嗎？有四諦（苦、集、滅、道）嗎？有四諦滅盡的相嗎？有薩云若（一切智）嗎？有薩云若滅盡的相嗎？有習氣嗎？有習氣滅盡的相嗎？』", "佛陀說：『不是的。』" ], "english_translations": [ "English version: Birth, old age, sickness, death, sorrow, grief, toil, and suffering. Therefore, Subhuti! You should know that if one clings to the concept of 'two' (referring to existence and non-existence), there will be no Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), no path (of practice), no attainment, and no enlightenment, let alone being able to relinquish the Five Skandhas (form, feeling, perception, mental formations, and consciousness) and Sarvajna (all-knowing wisdom)?'", "The Buddha told Subhuti, 'If there is not even the concept of the path, how can one attain the state of Srotapanna (stream-enterer), or even Arhat (worthy one), or Pratyekabuddha (solitary buddha)? How can one be free from all habitual tendencies?'", "The Mahaprajnaparamita Sutra, Chapter 75: No Firm Essence", "At that time, Subhuti asked the Buddha, 'World Honored One! If one clings to the notion of form, one cannot attain forbearance (acceptance of the non-arising of phenomena), and one cannot attain enlightenment; if one clings to the notion of formlessness, will one attain forbearance? Will one reach the eighth stage of the Sravaka (hearer) path? Will one reach the stage of Pratyekabuddha (solitary buddha)? Will one reach the stage of Bodhisattva (enlightenment being)? Can one attain liberation? Can one generate the thought of the path? Can one eliminate the habitual tendencies of Arhats and Pratyekabuddhas? Can one enable Bodhisattvas to ascend to the highest Bodhisattva stage? Having ascended to the highest Bodhisattva stage, can one attain Sarvajna (all-knowing wisdom)? Having attained Sarvajna, can one extinguish all habitual tendencies? World Honored One! If there is no intention, no arising of intention, and no clinging to these characteristics of phenomena, can one attain Sarvajna?'", "The Buddha told Subhuti, 'So it is, so it is! Clinging to formlessness will not lead to forbearance, nor will it eliminate various habitual tendencies.'", "He further asked, 'World Honored One! When a Bodhisattva practices Prajnaparamita, is there an intention of form? Is there form in relation to the Five Skandhas (form, feeling, perception, mental formations, and consciousness)? Is there form in relation to Sarvajna (all-knowing wisdom)? Is there the form of lust, anger, and delusion? Is there the absence of the form of lust, anger, and delusion? Are there the six declines (referring to the decline of the six external objects: form, sound, smell, taste, touch, and dharma)? Is there the form of the extinction of the six declines? Is there proximity (referring to proximity to afflictions)? Is there the form of the extinction of proximity? Is there awakening? Is there the form of the extinction of awakening? Is there love? Is there the form of the extinction of love? Is there feeling? Is there the form of the extinction of feeling? Is there existence? Is there the form of the extinction of existence? Is there birth? Is there the form of the extinction of birth? Is there death? Is there the form of the extinction of death? Is there sorrow, grief, toil, and suffering? Is there the form of the extinction of sorrow, grief, toil, and suffering? Is there suffering? Is there the form of the extinction of suffering? Are there the Four Noble Truths (suffering, origin, cessation, and path)? Is there the form of the extinction of the Four Noble Truths? Is there Sarvajna (all-knowing wisdom)? Is there the form of the extinction of Sarvajna? Are there habitual tendencies? Is there the form of the extinction of habitual tendencies?'", "The Buddha said, 'No.'" ] }

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。須菩提！菩薩行般若波羅蜜，亦無有相亦無無相。須菩提！菩薩順忍者則無相，是菩薩無有相則爲念道。無有有相、無有無相，則是菩薩之果報。」

佛言：「有相則是菩薩道，無相則逮覺。是故，須菩提！當知諸法所有皆無所有。」

須菩提白佛言：「世尊！若無所有，云何于無所有中得逮覺，而於諸法得自在？」

佛告須菩提：「我本為菩薩行六波羅蜜，從第一禪至第四禪，觀禪性不念貢高，亦不倚禪、亦不味禪，於四禪事寂凈無所悕望。已安足於禪，便處於神通。天眼徹視，天耳徹聽，意知他人宿命所從來，自識宿命便飛行。雖爾，不以是神通貢高，不味不倚於六通，無所分別。須菩提！我以應一合相智成阿耨多羅三耶三菩，便覺四諦，具足如來十力、四無所畏、四無礙慧、佛十八法，處眾生於三乘。」

須菩提白佛言：「世尊！如來云何于無所有中起四禪？六通無所有？眾生為無所有？如來云何安立眾生於三乘？」

佛告須菩提：「若淫怒癡及余諸非法之事，若有所有、無所有者，我為菩薩時不于有無中起四禪。是故，須菩提！亦不有所有、亦不無所有，是故我初發意行菩薩道時行四禪。」

佛告須菩提：「若神通中當有所有、無所有者，我終不于神通中覺所有無所

【現代漢語翻譯】 現代漢語譯本：須菩提！菩薩修行般若波羅蜜（智慧到彼岸），既不執著于有相，也不執著于無相。須菩提！菩薩順應忍辱時，心中沒有相的執著，這樣的菩薩沒有相的執著，才能專注于道。既不執著于有相，也不執著于無相，這才是菩薩的果報。 佛說：『執著于有相是菩薩的修行之道，不執著于相才能證得覺悟。所以，須菩提！應當明白一切諸法，其本質都是空無所有的。』 須菩提問佛：『世尊！如果一切都是空無所有，那麼如何在空無所有中證得覺悟，並且在諸法中獲得自在呢？』 佛告訴須菩提：『我過去作為菩薩修行六波羅蜜（六種到達彼岸的方法）時，從初禪到四禪，觀察禪定的本質，不生驕傲之心，不依賴禪定，也不貪戀禪定的滋味，對於四禪的境界，保持寂靜清凈，沒有任何期望。安住于禪定之後，便能獲得神通。天眼能夠徹見一切，天耳能夠徹聽一切，能夠知道他人過去世的因緣，自己也能回憶起過去世，並且能夠飛行。即使如此，也不因為這些神通而驕傲，不貪戀也不依賴六神通，心中沒有任何分別。須菩提！我以應合一相的智慧成就阿耨多羅三藐三菩提（無上正等正覺），從而覺悟四諦（苦、集、滅、道），具足如來十力（如來所具有的十種力量）、四無所畏（如來所具有的四種無所畏懼的自信）、四無礙慧（如來所具有的四種無礙的智慧）、佛十八法（佛所具有的十八種不共法），引導眾生走向三乘（聲聞乘、緣覺乘、菩薩乘）。』 須菩提問佛：『世尊！如來如何在空無所有中生起四禪？六神通也是空無所有嗎？眾生也是空無所有嗎？如來如何安立眾生於三乘？』 佛告訴須菩提：『如果貪慾、嗔恚、愚癡以及其他非法的事情，如果執著于有或者無，那麼我作為菩薩時，就不會在有無中生起四禪。所以，須菩提！既不執著于有，也不執著于無，因此我最初發心修行菩薩道時，修行四禪。』 佛告訴須菩提：『如果在神通中執著于有或者無，我最終不會在神通中覺悟有或者無。』

【English Translation】 English version: 'Subhuti, when a Bodhisattva practices Prajna Paramita (perfection of wisdom), they do not adhere to form, nor do they adhere to non-form. Subhuti, when a Bodhisattva practices forbearance, they are without attachment to form. Such a Bodhisattva, being without attachment to form, is focused on the path. Not adhering to form, nor adhering to non-form, this is the fruit of a Bodhisattva.' The Buddha said, 'Attachment to form is the path of a Bodhisattva, non-attachment to form leads to enlightenment. Therefore, Subhuti, you should understand that all dharmas are essentially empty and without substance.' Subhuti asked the Buddha, 'World Honored One, if everything is empty and without substance, how can one attain enlightenment in emptiness and gain freedom in all dharmas?' The Buddha told Subhuti, 'When I was a Bodhisattva practicing the Six Paramitas (six perfections), from the first Dhyana (meditative absorption) to the fourth Dhyana, I observed the nature of Dhyana without arrogance, without reliance on Dhyana, and without craving the taste of Dhyana. Regarding the four Dhyanas, I remained in stillness and purity, without any expectations. Having established myself in Dhyana, I then attained supernatural powers. The divine eye could see everything, the divine ear could hear everything, I could know the past lives of others, I could recall my own past lives, and I could fly. Even so, I did not become arrogant because of these supernatural powers, nor did I crave or rely on the six supernatural powers, and I had no discrimination in my mind. Subhuti, with the wisdom of the unified aspect, I attained Anuttara Samyak Sambodhi (supreme perfect enlightenment), thereby realizing the Four Noble Truths (suffering, origin, cessation, path), possessing the Ten Powers of a Tathagata (ten powers of a Buddha), the Four Fearlessnesses (four kinds of fearlessness of a Buddha), the Four Unimpeded Wisdoms (four kinds of unimpeded wisdom of a Buddha), the Eighteen Unique Qualities of a Buddha (eighteen unique qualities of a Buddha), and I guide sentient beings to the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle).' Subhuti asked the Buddha, 'World Honored One, how does the Tathagata arise from the four Dhyanas in emptiness? Are the six supernatural powers also empty? Are sentient beings also empty? How does the Tathagata establish sentient beings in the Three Vehicles?' The Buddha told Subhuti, 'If there is attachment to lust, anger, ignorance, and other unwholesome things, if there is attachment to existence or non-existence, then when I was a Bodhisattva, I would not have arisen from the four Dhyanas in existence or non-existence. Therefore, Subhuti, neither adhere to existence nor non-existence. Thus, when I first aspired to practice the Bodhisattva path, I practiced the four Dhyanas.' The Buddha told Subhuti, 'If there is attachment to existence or non-existence in supernatural powers, I would ultimately not realize existence or non-existence in supernatural powers.'

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有而成阿耨多羅三耶三菩。以于神通知所有無所有故，成阿耨多羅三耶三菩。」

須菩提白佛言：「若菩薩于諸法所有無所有，于禪五通成阿耨多羅三耶三菩，云何菩薩于無所有法中，未曾所知能知、未曾所學得學，從是中成阿耨多羅三耶三菩？」

佛告須菩提：「菩薩已從過去諸佛所供養若干佛菩薩，所從諸佛聞無所有中無有佛、無有辟支佛，無所有中無有羅漢，無所有中無有眾賢聖，從無所有中無有毛髮許所有。菩薩作是念言：『無所有中亦無有須陀洹乃至佛，皆無所有。以諸法無所有故，我或成阿耨多羅三耶三菩，我或不成阿耨多羅三耶三菩。假令我當成阿耨多羅三耶三菩者，諸可有行相眾生，我當立著無相地。』須菩提！諸有菩薩成阿耨多羅三耶三菩者，欲度脫眾生故，便習未曾習者，未曾學者、未曾受者，便學、便受。于諸過去諸佛所學，先學六波羅蜜，勸人令行六波羅蜜，見人行者代其歡喜。以佈施無貪垢故，便得大富。以佈施故便守戒，便得天上、人中尊。以佈施故便得三昧。以佈施、持戒、忍辱、精進、禪故，便得智慧品、解脫品、見解脫慧品。持是諸品及六波羅蜜，得過二地，上菩薩位。已上位已，便凈佛土、化眾生，便逮薩云若，轉法輪，以三乘度眾生。須菩提！菩薩以是先當從檀

【現代漢語翻譯】 現代漢語譯本： 『因為通達一切法無所有，所以成就阿耨多羅三藐三菩提（無上正等正覺）。』 須菩提對佛說：『如果菩薩通達諸法所有和無所有，通過禪定和五神通成就阿耨多羅三藐三菩提，那麼菩薩在無所有法中，從未曾知曉的能夠知曉，從未曾學習的能夠學習，從這裡成就阿耨多羅三藐三菩提，這是怎麼回事呢？』 佛告訴須菩提：『菩薩已經從過去諸佛那裡供養過許多佛和菩薩，從諸佛那裡聽聞到無所有中沒有佛，沒有辟支佛（獨覺），無所有中沒有阿羅漢（聲聞），無所有中沒有眾賢聖，從無所有中連毛髮許的所有都沒有。菩薩這樣想：『無所有中也沒有須陀洹（入流果）乃至佛，一切都是無所有。因為諸法無所有，我或許能成就阿耨多羅三藐三菩提，我或許不能成就阿耨多羅三藐三菩提。假設我能成就阿耨多羅三藐三菩提，對於那些有各種行為相的眾生，我將讓他們安住于無相的境界。』須菩提！那些成就阿耨多羅三藐三菩提的菩薩，爲了度脫眾生，便學習那些從未學習過的，從未學過的，從未接受過的，便去學習，便去接受。在過去諸佛那裡所學習的，先學習六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），勸導他人修行六波羅蜜，看到他人修行就隨喜讚歎。因為佈施沒有貪慾的污垢，便能得到大富。因為佈施便能持戒，便能得到天上和人間的尊敬。因為佈施便能得到三昧（禪定）。因為佈施、持戒、忍辱、精進、禪定，便能得到智慧品、解脫品、見解脫慧品。持有這些品和六波羅蜜，就能超越二地，到達菩薩的上位。到達上位后，便能清凈佛土、教化眾生，便能證得薩云若（一切智），轉法輪，用三乘（聲聞乘、緣覺乘、菩薩乘）度化眾生。須菩提！菩薩首先應當從佈施開始』

【English Translation】 English version: 'Because of understanding that all dharmas are without any existence, one achieves Anuttara-samyak-sambodhi (supreme perfect enlightenment).' Subhuti said to the Buddha, 'If a Bodhisattva understands that all dharmas are with or without existence, and achieves Anuttara-samyak-sambodhi through dhyana (meditation) and the five supernormal powers, how can a Bodhisattva, in the dharmas of non-existence, know what has never been known, learn what has never been learned, and from this achieve Anuttara-samyak-sambodhi?' The Buddha told Subhuti, 'Bodhisattvas have already made offerings to many Buddhas and Bodhisattvas in the past, and have heard from those Buddhas that in non-existence there is no Buddha, no Pratyekabuddha (solitary enlightened one), in non-existence there is no Arhat (worthy one), in non-existence there are no sages, and in non-existence there is not even a hair's breadth of existence. Bodhisattvas think thus: 'In non-existence there is also no Srotapanna (stream-enterer) up to Buddha, all are non-existent. Because all dharmas are non-existent, I may achieve Anuttara-samyak-sambodhi, or I may not achieve Anuttara-samyak-sambodhi. If I were to achieve Anuttara-samyak-sambodhi, I would establish all sentient beings with various forms of behavior in the realm of non-form.' Subhuti! Those Bodhisattvas who achieve Anuttara-samyak-sambodhi, in order to liberate sentient beings, then learn what has never been learned, what has never been studied, what has never been received, they then learn, they then receive. What they have learned from the Buddhas of the past, they first learn the six paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom), encourage others to practice the six paramitas, and rejoice when they see others practicing them. Because of generosity without the defilement of greed, they obtain great wealth. Because of generosity, they uphold precepts, and obtain respect in heaven and among humans. Because of generosity, they obtain samadhi (meditative absorption). Because of generosity, morality, patience, diligence, and meditation, they obtain the qualities of wisdom, the qualities of liberation, and the qualities of the wisdom of seeing liberation. Holding these qualities and the six paramitas, they transcend the two grounds and reach the higher Bodhisattva position. Having reached the higher position, they purify the Buddha-lands, transform sentient beings, attain Sarvajna (omniscience), turn the Dharma wheel, and liberate sentient beings with the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). Subhuti! Bodhisattvas should first begin with generosity.'

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波羅蜜起，次得諸慧；是亦不可得。何以故？無有實故。

「複次，須菩提！菩薩從初發意以來，自持戒勸人持戒，見人持戒代其歡喜，以持戒得天上、人中之豪。貧者以財施之，復以戒、三昧、智慧、解脫、見解脫慧而立之，以五品之德過出二地，上菩薩位，度脫眾生，便逮未曾所知所學所習，皆學知習之。何以故？欲習無所有故。

「複次，須菩提！菩薩行忍，勸人使行，見人行忍代其歡喜。飽足眾生以財安立，或以五品之德過於二地，上菩薩位。何以故？所施與亦無有要故。

「複次，須菩提！菩薩自行精進于善，勸人精進，見人精進代其歡喜。復以財物給足眾生，以戒、忍辱五品之德過出二地，上菩薩位。何以故？所施亦無有要故。

「複次，須菩提！菩薩行四禪、四等、四無形定，勸人令行，見人行者代其歡喜。以位於禪佈施窮乏，教令智慧、解脫見慧，過出二地，上菩薩位。何以故？所有者無有要故。

「複次，須菩提！菩薩從發意以來，行般若波羅蜜，以財給足眾生，立以于戒、三昧、智慧、解脫見慧，自行六度，勸人令行，見人行者代其歡喜。以漚和拘舍羅過於二地，上菩薩位，成阿耨多羅三耶三菩。何以故？無有形故。須菩提！菩薩從是便得本所不學、本所不知、

【現代漢語翻譯】 現代漢語譯本 般若波羅蜜（智慧的完美）生起，隨後獲得各種智慧；這些也是不可得的。為什麼呢？因為它們沒有實體。 「再者，須菩提！菩薩從最初發心以來，自己持戒，勸他人持戒，見到他人持戒就隨喜讚歎，因為持戒可以獲得天上和人間的富貴。對於貧窮的人，用財物佈施給他們，再用戒、三昧（禪定）、智慧、解脫、解脫知見（對解脫的智慧）來引導他們，用這五種品德超越二地（聲聞地和緣覺地），登上菩薩的果位，度脫眾生，便能獲得從未知曉、從未學習、從未修習的智慧，都能學習、知曉和修習。為什麼呢？因為想要修習的是無所有。 「再者，須菩提！菩薩修行忍辱，勸他人修行，見到他人修行忍辱就隨喜讚歎。用財物使眾生飽足安樂，或者用五種品德超越二地，登上菩薩的果位。為什麼呢？因為所施與的也沒有實在的必要。 「再者，須菩提！菩薩自己精進于善行，勸他人精進，見到他人精進就隨喜讚歎。再用財物供給眾生，用戒、忍辱這五種品德超越二地，登上菩薩的果位。為什麼呢？因為所施與的也沒有實在的必要。 「再者，須菩提！菩薩修行四禪、四等心（慈、悲、喜、舍）、四無色定，勸他人修行，見到他人修行就隨喜讚歎。用禪定的功德佈施給貧窮的人，教導他們智慧、解脫和解脫知見，超越二地，登上菩薩的果位。為什麼呢？因為所擁有的也沒有實在的必要。 「再者，須菩提！菩薩從發心以來，修行般若波羅蜜，用財物供給眾生，用戒、三昧、智慧、解脫和解脫知見來引導他們，自己修行六度（佈施、持戒、忍辱、精進、禪定、智慧），勸他人修行，見到他人修行就隨喜讚歎。用方便善巧（漚和拘舍羅）超越二地，登上菩薩的果位，成就阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為沒有實體。須菩提！菩薩從此便能獲得原本沒有學習、原本不知道的智慧。

【English Translation】 English version The perfection of wisdom (Prajnaparamita) arises, and then various wisdoms are obtained; these are also unattainable. Why? Because they have no substance. Furthermore, Subhuti! Since a Bodhisattva first generates the aspiration for enlightenment, they uphold precepts themselves, encourage others to uphold precepts, and rejoice when they see others upholding precepts, because by upholding precepts one can obtain wealth and honor in the heavens and among humans. For the poor, they give material possessions, and then establish them in precepts, samadhi (meditation), wisdom, liberation, and the wisdom of liberation, using these five virtues to surpass the two grounds (the grounds of Sravakas and Pratyekabuddhas), ascend to the Bodhisattva stage, liberate sentient beings, and then attain what they have never known, never learned, and never practiced, and they learn, know, and practice all of it. Why? Because what they wish to practice is non-existence. Furthermore, Subhuti! A Bodhisattva practices patience, encourages others to practice it, and rejoices when they see others practicing patience. They satisfy sentient beings with material possessions and establish them, or they use the five virtues to surpass the two grounds and ascend to the Bodhisattva stage. Why? Because what is given has no real necessity. Furthermore, Subhuti! A Bodhisattva diligently practices good deeds, encourages others to be diligent, and rejoices when they see others being diligent. They also provide material possessions to sentient beings, and use the five virtues of precepts and patience to surpass the two grounds and ascend to the Bodhisattva stage. Why? Because what is given has no real necessity. Furthermore, Subhuti! A Bodhisattva practices the four dhyanas (meditations), the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four formless absorptions, encourages others to practice them, and rejoices when they see others practicing them. They use the merit of meditation to give to the poor, teaching them wisdom, liberation, and the wisdom of liberation, surpassing the two grounds and ascending to the Bodhisattva stage. Why? Because what is possessed has no real necessity. Furthermore, Subhuti! Since a Bodhisattva first generates the aspiration for enlightenment, they practice Prajnaparamita, provide material possessions to sentient beings, and establish them in precepts, samadhi, wisdom, liberation, and the wisdom of liberation. They practice the six perfections (generosity, morality, patience, diligence, meditation, and wisdom) themselves, encourage others to practice them, and rejoice when they see others practicing them. They use skillful means (Upaya-kausalya) to surpass the two grounds, ascend to the Bodhisattva stage, and attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why? Because there is no form. Subhuti! From this, a Bodhisattva attains the wisdom that they had not originally learned or known.

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本所不應，皆學皆知皆得所應。

「複次，須菩提！菩薩學諸未曾學者，從初發意以來，常有薩云若念，解諸有無之事，便念三尊行：常念天行、戒念、施念。」

佛問須菩提：「云何爲念佛？唸佛者不以色痛想行識念。何以故？五陰無有堅要故。無堅要者為無所有，佛念者為無念。

「複次，須菩提！如來、無所著、等正覺不當以三十二相、八十種好念，不當以金色光明念。何以故？佛形無有堅要故。無堅要者為無所有，唸佛者為無念。

「複次，須菩提！如來、無所著、等正覺不當戒性、智慧品、三昧品、解脫品、見解脫品。不當以是五品念如來。何以故？以是無有堅實故。無有堅者為無所有，唸佛者為無念。

「複次，須菩提！念如來不以十力念，不以四無所畏念，四等、大慈大悲、佛十八法、四無礙慧，不以是念如來。何以故？無有堅實故。不堅實者無所有，唸佛者為無念。

「複次，須菩提！念如來者不以十二因緣念。何以故？無有堅要。無堅要者為無所有。唸佛者為無念。須菩提。菩薩行般若波羅蜜者當作佛念，以是故知次第學，未曾學者習，未曾應者具足，悉應順至諸道，應作是學，具足三十七品及三三昧，便具足薩云若慧，便應所有無所有。覺不堅固要，便得

【現代漢語翻譯】 現代漢語譯本：

「本性上不應該有所執著，學習、瞭解、獲得的一切都應順應本性。

「再者，須菩提！菩薩學習那些從未學過的法門，從最初發愿開始，心中常有薩云若（一切智）的念頭，理解有和無的道理，便會想到三尊（佛、法、僧）的修行：常念天行（善行）、戒律、佈施。」

佛問須菩提：「如何才是唸佛？唸佛不應以色、受、想、行、識（五蘊）來念。為什麼呢？因為五蘊沒有堅實的本質。沒有堅實本質的就等於沒有，唸佛的真諦在於無念。

「再者，須菩提！如來、無所著（阿羅漢）、等正覺（佛）不應以三十二相、八十種好來念，不應以金色光明來念。為什麼呢？因為佛的形相沒有堅實的本質。沒有堅實本質的就等於沒有，唸佛的真諦在於無念。

「再者，須菩提！如來、無所著、等正覺不應以戒性、智慧品、三昧品、解脫品、見解脫品來念。不應以這五品來念如來。為什麼呢？因為這些都沒有堅實的本質。沒有堅實本質的就等於沒有，唸佛的真諦在於無念。

「再者，須菩提！念如來不應以十力來念，不應以四無所畏來念，四等（慈、悲、喜、舍）、大慈大悲、佛十八法、四無礙慧，不應以這些來念如來。為什麼呢？因為這些都沒有堅實的本質。沒有堅實本質的就等於沒有，唸佛的真諦在於無念。

「再者，須菩提！念如來不應以十二因緣來念。為什麼呢？因為十二因緣沒有堅實的本質。沒有堅實本質的就等於沒有。唸佛的真諦在於無念。須菩提，菩薩行般若波羅蜜（智慧到彼岸）時，應當作佛念，因此可知要次第學習，學習那些從未學過的，圓滿那些從未圓滿的，一切都應順應達到諸道，應當這樣學習，圓滿三十七道品及三三昧（空、無相、無愿），便圓滿薩云若慧，便應了知所有和無所有。覺悟到不堅固的本質，便能證得。」 English version:

'That which is inherent should not be clung to; all that is learned, understood, and attained should be in accordance with that inherent nature.

'Furthermore, Subhuti! When a Bodhisattva learns what has not been learned, from the initial arising of the aspiration, there is always the thought of Sarvajna (all-knowing wisdom), understanding the matters of existence and non-existence, and then contemplating the practice of the Three Jewels (Buddha, Dharma, Sangha): always contemplating heavenly conduct (virtuous deeds), precepts, and giving.'

The Buddha asked Subhuti: 'How is one to contemplate the Buddha? Contemplating the Buddha should not be done through form, feeling, perception, mental formations, or consciousness (the five skandhas). Why is that? Because the five skandhas have no solid essence. That which has no solid essence is equivalent to nothing, and the true contemplation of the Buddha is non-contemplation.

'Furthermore, Subhuti! The Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) should not be contemplated through the thirty-two marks, the eighty minor marks, nor through golden light. Why is that? Because the form of the Buddha has no solid essence. That which has no solid essence is equivalent to nothing, and the true contemplation of the Buddha is non-contemplation.

'Furthermore, Subhuti! The Tathagata, Arhat, Samyaksambuddha should not be contemplated through the nature of precepts, the category of wisdom, the category of samadhi, the category of liberation, or the category of the knowledge of liberation. The Tathagata should not be contemplated through these five categories. Why is that? Because these have no solid essence. That which has no solid essence is equivalent to nothing, and the true contemplation of the Buddha is non-contemplation.

'Furthermore, Subhuti! Contemplating the Tathagata should not be done through the ten powers, nor through the four fearlessnesses, the four immeasurables (loving-kindness, compassion, joy, equanimity), great loving-kindness and great compassion, the eighteen unique qualities of a Buddha, or the four unobstructed knowledges. The Tathagata should not be contemplated through these. Why is that? Because these have no solid essence. That which has no solid essence is equivalent to nothing, and the true contemplation of the Buddha is non-contemplation.

'Furthermore, Subhuti! Contemplating the Tathagata should not be done through the twelve links of dependent origination. Why is that? Because the twelve links have no solid essence. That which has no solid essence is equivalent to nothing. The true contemplation of the Buddha is non-contemplation. Subhuti, when a Bodhisattva practices Prajnaparamita (perfection of wisdom), one should contemplate the Buddha, and thus it is known that one should learn in sequence, practice what has not been practiced, fulfill what has not been fulfilled, and all should be in accordance with reaching all paths. One should learn in this way, fulfilling the thirty-seven factors of enlightenment and the three samadhis (emptiness, signlessness, wishlessness), then one will fulfill Sarvajna wisdom, and then one should understand all that is and is not. Realizing the non-solid essence, one will attain.'

【English Translation】 That which is inherent should not be clung to; all that is learned, understood, and attained should be in accordance with that inherent nature. Furthermore, Subhuti! When a Bodhisattva learns what has not been learned, from the initial arising of the aspiration, there is always the thought of Sarvajna (all-knowing wisdom), understanding the matters of existence and non-existence, and then contemplating the practice of the Three Jewels (Buddha, Dharma, Sangha): always contemplating heavenly conduct (virtuous deeds), precepts, and giving. The Buddha asked Subhuti: 'How is one to contemplate the Buddha? Contemplating the Buddha should not be done through form, feeling, perception, mental formations, or consciousness (the five skandhas). Why is that? Because the five skandhas have no solid essence. That which has no solid essence is equivalent to nothing, and the true contemplation of the Buddha is non-contemplation. Furthermore, Subhuti! The Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) should not be contemplated through the thirty-two marks, the eighty minor marks, nor through golden light. Why is that? Because the form of the Buddha has no solid essence. That which has no solid essence is equivalent to nothing, and the true contemplation of the Buddha is non-contemplation. Furthermore, Subhuti! The Tathagata, Arhat, Samyaksambuddha should not be contemplated through the nature of precepts, the category of wisdom, the category of samadhi, the category of liberation, or the category of the knowledge of liberation. The Tathagata should not be contemplated through these five categories. Why is that? Because these have no solid essence. That which has no solid essence is equivalent to nothing, and the true contemplation of the Buddha is non-contemplation. Furthermore, Subhuti! Contemplating the Tathagata should not be done through the ten powers, nor through the four fearlessnesses, the four immeasurables (loving-kindness, compassion, joy, equanimity), great loving-kindness and great compassion, the eighteen unique qualities of a Buddha, or the four unobstructed knowledges. The Tathagata should not be contemplated through these. Why is that? Because these have no solid essence. That which has no solid essence is equivalent to nothing, and the true contemplation of the Buddha is non-contemplation. Furthermore, Subhuti! Contemplating the Tathagata should not be done through the twelve links of dependent origination. Why is that? Because the twelve links have no solid essence. That which has no solid essence is equivalent to nothing. The true contemplation of the Buddha is non-contemplation. Subhuti, when a Bodhisattva practices Prajnaparamita (perfection of wisdom), one should contemplate the Buddha, and thus it is known that one should learn in sequence, practice what has not been practiced, fulfill what has not been fulfilled, and all should be in accordance with reaching all paths. One should learn in this way, fulfilling the thirty-seven factors of enlightenment and the three samadhis (emptiness, signlessness, wishlessness), then one will fulfill Sarvajna wisdom, and then one should understand all that is and is not. Realizing the non-solid essence, one will attain.

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所有無所有處。

「須菩提！云何為法念？菩薩行般若波羅蜜，亦不當念善惡法，亦不念當受莂不受莂，亦不當念俗法道法，亦不念有漏無漏法，亦不念賢法愚法，亦不念三界法，亦不念有為無為性法。何以故？諸法無有堅要。無有堅要者為無所有，念法為無所念。學法念以應所有無所有，便逮薩云若，便逮所有無所有處。須菩提！菩薩當念法念。

「須菩提！菩薩當云何念僧？菩薩從初發意至薩云若，常念僧，為無念。如是，須菩提！菩薩當作僧念。

「須菩提！菩薩云何念戒？行般若波羅蜜，從初發意以來不缺于戒，不差於戒，善攝於戒，當念有無。如是念者，為順所應，便逮薩云若無有有無之處。須菩提！云何菩薩念施？所有無所有應施，所可物施及以法施，于中不起亂意，亦不念有所施、無所施。雖持身命支節佈施，于中亦不起亂意。何以故？無有堅要故。無堅要者則無所有。常念于施，至成阿耨多羅三耶三菩。

「須菩提！菩薩云何當作天念？諸須陀洹生四天上者至於六天，諸生天者無有堅要。無堅要者為無所有。須菩提！當順是念至成薩云若。須菩提！諸阿那含生於色天及無色天，亦無堅要。無堅要者為無所有。菩薩當順是念，至成阿耨多羅三耶三菩。須菩提！菩薩常念六念順

【現代漢語翻譯】 現代漢語譯本 所有無所有處。 「須菩提（佛陀的十大弟子之一，解空第一）！什麼是法念？菩薩在修行般若波羅蜜（以智慧到達彼岸）時，不應執著于善惡之法，也不應執著于接受或不接受授記，不應執著於世俗之法或佛道之法，不應執著于有漏法或無漏法，不應執著于賢聖之法或愚癡之法，不應執著於三界之法，也不應執著于有為法或無為法的自性。為什麼呢？因為一切法都沒有真實的實體。沒有真實實體就是無所有，念法就是無所念。學習法念以應和所有和無所有，就能證得薩云若（一切智），就能證得所有和無所有之處。須菩提！菩薩應當這樣修習法念。 「須菩提！菩薩應當如何修習僧念？菩薩從最初發心直至證得薩云若，應當常念僧，視為無念。須菩提！菩薩應當這樣修習僧念。 「須菩提！菩薩應當如何修習戒念？修行般若波羅蜜，從最初發心以來，不違犯戒律，不偏離戒律，善於守護戒律，應當念及有和無。這樣修習，就能順應真理，證得薩云若，達到無有有無之處。須菩提！菩薩應當如何修習施念？應當施捨所有和無所有，施捨財物和佛法，心中不起雜亂之念，也不執著于有所施或無所施。即使佈施自己的身體和肢體，心中也不起雜亂之念。為什麼呢？因為一切法都沒有真實的實體。沒有真實實體就是無所有。應當常念佈施，直至成就阿耨多羅三藐三菩提（無上正等正覺）。 「須菩提！菩薩應當如何修習天念？諸須陀洹（小乘初果）生於四天之上，乃至六天，這些生天者都沒有真實的實體。沒有真實實體就是無所有。須菩提！應當順應這種念頭，直至成就薩云若。須菩提！諸阿那含（小乘三果）生於色界天和無色界天，也沒有真實的實體。沒有真實實體就是無所有。菩薩應當順應這種念頭，直至成就阿耨多羅三藐三菩提。須菩提！菩薩應當常念六念，順應...

【English Translation】 English version The place of all non-existence. 「Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness)! What is the contemplation of Dharma? When a Bodhisattva practices Prajna Paramita (perfection of wisdom), they should not be attached to good or evil dharmas, nor should they be attached to receiving or not receiving predictions, nor should they be attached to mundane or path dharmas, nor should they be attached to defiled or undefiled dharmas, nor should they be attached to virtuous or foolish dharmas, nor should they be attached to the dharmas of the three realms, nor should they be attached to the nature of conditioned or unconditioned dharmas. Why? Because all dharmas have no real substance. Having no real substance is non-existence, and contemplating dharmas is contemplating nothing. By learning the contemplation of dharmas to accord with both existence and non-existence, one attains Sarvajna (omniscience), and attains the place of both existence and non-existence. Subhuti! A Bodhisattva should practice the contemplation of Dharma in this way. 「Subhuti! How should a Bodhisattva contemplate the Sangha? From the initial aspiration to enlightenment until attaining Sarvajna, a Bodhisattva should always contemplate the Sangha as non-contemplation. Thus, Subhuti! A Bodhisattva should contemplate the Sangha. 「Subhuti! How should a Bodhisattva contemplate the precepts? Practicing Prajna Paramita, from the initial aspiration, one does not violate the precepts, does not deviate from the precepts, and well guards the precepts, one should contemplate existence and non-existence. By contemplating in this way, one accords with the truth, attains Sarvajna, and reaches the place where there is neither existence nor non-existence. Subhuti! How should a Bodhisattva contemplate giving? One should give both existence and non-existence, give material possessions and the Dharma, without arising confused thoughts, and without being attached to giving or not giving. Even when giving one's own body and limbs, one does not arise confused thoughts. Why? Because all dharmas have no real substance. Having no real substance is non-existence. One should always contemplate giving, until attaining Anuttara Samyak Sambodhi (unexcelled perfect enlightenment). 「Subhuti! How should a Bodhisattva contemplate the heavens? Those who are Srotapannas (stream-enterers, the first stage of Arhatship) are born in the four heavens up to the six heavens, these beings born in the heavens have no real substance. Having no real substance is non-existence. Subhuti! One should accord with this contemplation until attaining Sarvajna. Subhuti! Those who are Anagamis (non-returners, the third stage of Arhatship) are born in the form and formless heavens, they also have no real substance. Having no real substance is non-existence. A Bodhisattva should accord with this contemplation until attaining Anuttara Samyak Sambodhi. Subhuti! A Bodhisattva should always contemplate the six contemplations, according...

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其所應。

「複次，須菩提！菩薩行般若波羅蜜，欲學所順所習，欲成諸功德，當學內外空及有無空，當學三十七品、大慈大悲，當學菩薩道行，皆逮有無之要。尚無毛髮之相，何況有薩云若相？須菩提！是為菩薩行般若波羅蜜得隨次第應。」

須菩提白佛言：「世尊！若諸法所有皆無所有，乃至五陰、六衰無所有，諸性無所有，三十七品無所有，薩云若慧亦當無所有。亦無佛、無法、無比丘僧，亦無有道，亦無果報，亦無著斷，亦無逮覺，諸法亦皆無所有。」

佛告須菩提：「諸法有所有、無所有可得見不？」

須菩提言：「不可得。世尊。」

「須菩提！云何言諸法所有皆無所有，五陰及逮覺耶？」

須菩提白佛言：「世尊！我於是法無有狐疑，但為當來之世三乘道家，恐或言若諸法所有無所有，何誰著者？何誰斷者？不知著斷之事，便能敗戒毀戒不知所趣，如是敗戒行者，各各趣三惡處。世尊！我不敢有狐疑，我畏當來之世，是故問如來耳。」

摩訶般若波羅蜜無倚相品第七十六

於時須菩提白佛言：「世尊！菩薩摩訶薩若諸所有者皆無所有，菩薩為見何等，為眾生髮阿耨多羅三耶三菩？」

佛告須菩提：「菩薩以所有皆無所有故，能發阿耨多羅三耶

【現代漢語翻譯】 現代漢語譯本 『正是如此。』 『再者，須菩提！菩薩修行般若波羅蜜，想要學習順應和習慣的，想要成就各種功德，應當學習內外空以及有無空，應當學習三十七道品、大慈大悲，應當學習菩薩的道行，都要達到有無的關鍵。甚至連毛髮之相都沒有，何況有薩云若（一切智）之相呢？須菩提！這就是菩薩修行般若波羅蜜所應遵循的次第。』 須菩提對佛說：『世尊！如果一切諸法都是無所有的，乃至五陰、六衰都是無所有的，諸性是無所有的，三十七道品是無所有的，薩云若（一切智）的智慧也應當是無所有的。也沒有佛、沒有法、沒有比丘僧，也沒有道，也沒有果報，也沒有執著和斷除，也沒有證悟，一切諸法也都是無所有的。』 佛告訴須菩提：『諸法是有所有還是無所有，可以被看見嗎？』 須菩提說：『不能被看見。世尊。』 『須菩提！既然如此，為何說一切諸法都是無所有的，包括五陰和證悟呢？』 須菩提對佛說：『世尊！我對於這個法沒有疑惑，只是爲了未來世的三乘道修行者，恐怕他們會說如果一切諸法都是無所有的，那麼是誰在執著？是誰在斷除？不瞭解執著和斷除的道理，就會敗壞戒律，不知道該去向何方，像這樣敗壞戒律的人，都會各自墮入三惡道。世尊！我不敢有疑惑，我只是畏懼未來世的情況，所以才問如來。』 《摩訶般若波羅蜜經·無倚相品第七十六》 這時，須菩提對佛說：『世尊！菩薩摩訶薩如果認為一切所有都是無所有的，那麼菩薩是爲了見到什麼，才為眾生髮起阿耨多羅三藐三菩提（無上正等正覺）之心呢？』 佛告訴須菩提：『菩薩正是因為認為一切所有都是無所有的，才能發起阿耨多羅三藐三菩提（無上正等正覺）之心。』

【English Translation】 English version 'So it should be.' 'Furthermore, Subhuti! When a Bodhisattva practices Prajna Paramita, wishing to learn what is in accordance and what is habitual, wishing to achieve all merits, they should learn the emptiness of both inner and outer, as well as the emptiness of existence and non-existence. They should learn the thirty-seven factors of enlightenment, great compassion, and the practices of the Bodhisattva path, all reaching the essence of existence and non-existence. There isn't even the appearance of a hair, how much less the appearance of Sarvajna (all-knowing wisdom)? Subhuti! This is the proper order for a Bodhisattva practicing Prajna Paramita.' Subhuti said to the Buddha, 'World Honored One! If all dharmas are without any existence, even the five skandhas and the six senses are without any existence, all natures are without any existence, the thirty-seven factors of enlightenment are without any existence, and the wisdom of Sarvajna (all-knowing wisdom) should also be without any existence. There is also no Buddha, no Dharma, no Sangha of Bhikkhus, no path, no fruition, no attachment and no detachment, no enlightenment, and all dharmas are also without any existence.' The Buddha said to Subhuti, 'Can it be seen whether dharmas have existence or non-existence?' Subhuti said, 'It cannot be seen, World Honored One.' 'Subhuti! If so, why say that all dharmas are without any existence, including the five skandhas and enlightenment?' Subhuti said to the Buddha, 'World Honored One! I have no doubt about this Dharma, but it is for the sake of the future practitioners of the three vehicles, lest they say that if all dharmas are without any existence, then who is attached? Who is detached? Not understanding the principles of attachment and detachment, they will break the precepts and not know where to go. Those who break the precepts in this way will each fall into the three evil realms. World Honored One! I do not dare to have doubts, I am only afraid of the future, therefore I ask the Tathagata.' The Chapter on Non-Reliance in the Maha Prajna Paramita Sutra, Seventy-Sixth At that time, Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva considers all things to be without any existence, then what does the Bodhisattva see, that they arouse the mind of Anuttara Samyak Sambodhi (unexcelled complete enlightenment) for sentient beings?' The Buddha said to Subhuti, 'It is precisely because the Bodhisattva considers all things to be without any existence that they can arouse the mind of Anuttara Samyak Sambodhi (unexcelled complete enlightenment).'

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三菩。何以故，諸有倚著者難得解脫，有倚相者不得逮覺，亦不能成阿耨多羅三耶三菩。」

須菩提白佛言：「世尊！無倚相者，為有逮覺成阿耨多羅三耶三菩耶？」

佛言：「逮覺已阿耨多羅三耶三菩，則是無所倚，以不別法性故。欲得無所倚逮覺阿耨多羅三耶三菩者，則為欲示一切法性。」

「世尊！若無所倚者無有逮覺，則無有阿耨多羅三耶三菩。何緣菩薩從第一住至十住耶？何因緣得無所從生法忍？何因有五通及六波羅蜜之德，而受諸法之德，攝取佛國、教化眾生、供養諸佛，一切有至般泥洹？」

佛言：「無所倚者，與五通之報等，與十住等，與六波羅蜜等，及供養諸佛功德等。以是故，至般泥洹供養不斷。」

須菩提言：「世尊！無所倚及五通、六波羅蜜，有何差別？」

佛言：「無有差別，說有差別。」

「世尊！云何三事有差別？」

佛言：「菩薩行般若波羅蜜，亦不倚所施，亦不自倚，亦不倚受者。至般若波羅蜜亦無所倚，行神通亦無所倚，行三十七品亦無所倚，行三三昧亦無所倚，教化眾生、凈佛國土亦無所倚，逮覺諸佛法亦無所倚。須菩提！是為菩薩行般若波羅蜜為無所倚。菩薩摩訶薩如是行者，諸魔魔天無能壞者。」

須菩提言：

【現代漢語翻譯】 現代漢語譯本： 須菩提，這是什麼緣故呢？因為凡是執著于任何事物的人，都難以獲得解脫；執著于表象的人，不能證得覺悟，也不能成就無上正等正覺（阿耨多羅三耶三菩，anuttara-samyak-sambodhi）。

須菩提問佛說：『世尊！不執著于任何表象的人，能夠證得覺悟，成就無上正等正覺嗎？』

佛說：『證得無上正等正覺，就是不執著于任何事物，因為不分別諸法的本性。想要不執著而證得無上正等正覺的人，就是想要揭示一切諸法的本性。』

『世尊！如果無所執著就不能證得覺悟，那麼就沒有無上正等正覺了。那麼菩薩如何從初住到十住呢？又如何獲得無所從生的法忍（anutpattika-dharma-ksanti）呢？又如何擁有五神通和六波羅蜜（paramita）的功德，並接受諸法的功德，攝取佛國、教化眾生、供養諸佛，直到最終進入涅槃（parinirvana）呢？』

佛說：『無所執著的人，與五神通的果報相等，與十住相等，與六波羅蜜相等，以及與供養諸佛的功德相等。因此，直到進入涅槃，供養也不會中斷。』

須菩提問：『世尊！無所執著與五神通、六波羅蜜，有什麼差別呢？』

佛說：『沒有差別，只是爲了方便說法而說有差別。』

『世尊！這三者如何有差別呢？』

佛說：『菩薩行般若波羅蜜（prajna-paramita）時，不執著于所施之物，也不執著于自己，也不執著于接受佈施的人。到達般若波羅蜜時也無所執著，行神通也無所執著，行三十七道品也無所執著，行三三昧（samadhi）也無所執著，教化眾生、清凈佛土也無所執著，證得諸佛之法也無所執著。須菩提！這就是菩薩行般若波羅蜜的無所執著。菩薩摩訶薩（bodhisattva-mahasattva）這樣修行，任何魔和魔天都不能破壞他。』

須菩提說：

【English Translation】 English version: Subhuti, why is that? Because those who are attached to anything find it difficult to attain liberation; those who are attached to appearances cannot attain enlightenment, nor can they achieve Anuttara-samyak-sambodhi (unexcelled, perfect and complete enlightenment).

Subhuti said to the Buddha, 'World Honored One, can those who are not attached to any appearances attain enlightenment and achieve Anuttara-samyak-sambodhi?'

The Buddha said, 'Having attained Anuttara-samyak-sambodhi is to be unattached to anything, because one does not differentiate the nature of dharmas. Those who wish to attain Anuttara-samyak-sambodhi without attachment are seeking to reveal the nature of all dharmas.'

'World Honored One, if there is no attainment without attachment, then there is no Anuttara-samyak-sambodhi. How then do Bodhisattvas progress from the first stage to the tenth stage? How do they obtain the acceptance of the non-arising of dharmas (anutpattika-dharma-ksanti)? How do they possess the merits of the five supernormal powers and the six perfections (paramita), and receive the merits of all dharmas, gather in Buddha lands, teach sentient beings, make offerings to all Buddhas, and ultimately enter Parinirvana?'

The Buddha said, 'Those who are unattached are equal to the rewards of the five supernormal powers, equal to the ten stages, equal to the six perfections, and equal to the merits of making offerings to all Buddhas. Therefore, until entering Parinirvana, the offerings will not cease.'

Subhuti asked, 'World Honored One, what is the difference between being unattached and the five supernormal powers and the six perfections?'

The Buddha said, 'There is no difference; it is said there is a difference for the sake of explanation.'

'World Honored One, how are these three different?'

The Buddha said, 'When a Bodhisattva practices Prajna-paramita (perfection of wisdom), they are not attached to what is given, nor to themselves, nor to the receiver. When reaching Prajna-paramita, they are also unattached; when practicing supernormal powers, they are unattached; when practicing the thirty-seven factors of enlightenment, they are unattached; when practicing the three samadhis, they are unattached; when teaching sentient beings and purifying Buddha lands, they are unattached; when attaining the dharmas of all Buddhas, they are unattached. Subhuti, this is how a Bodhisattva practices Prajna-paramita without attachment. When a Bodhisattva-Mahasattva (great Bodhisattva) practices in this way, no demons or heavenly demons can destroy them.'

Subhuti said:

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「世尊！云何菩薩行般若波羅蜜，一意受持六波羅蜜，受四禪、四等、大慈大悲及四空定，四無礙慧、四無所畏、三十七品、總三脫門、佛十種力、佛十八法，云何受持八十種好？」

佛言：「菩薩行般若波羅蜜，所作施、戒、忍辱、精進及諸禪事，皆以般若波羅蜜行；及三脫門、四等、大慈及三十七品，所作所念皆不離般若波羅蜜；及三三昧、佛十種力、四無所畏、四無礙慧、佛十八法、八十種好、皆不離般若波羅蜜。」

須菩提言：「世尊！云何菩薩一意行般若波羅蜜，受持六波羅蜜乃至八十種好？」

「須菩提！菩薩行般若波羅蜜，行六波羅蜜初無二相；乃至八十種好亦無二相。」

「世尊！云何行六波羅蜜至八十種好不以二相？」

佛言：「菩薩行般若波羅蜜，皆悉具足總持諸波羅蜜及三十七品而行佈施。」

須菩提言：「世尊！是事云何？」

佛言：「菩薩行般若波羅蜜時不以漏意，行檀波羅蜜于無漏，作念言：『我為是誰？所施何物？受者為誰？』於是三事無相受念，爾時亦不見意及所施受者，至十八法亦復如是。

「複次，須菩提！菩薩行般若波羅蜜，乃至般若波羅蜜亦無有相，亦不見六波羅蜜。菩薩行般若波羅蜜乃至八十種好，亦無有相、亦無所

【現代漢語翻譯】 現代漢語譯本 『世尊！菩薩如何修行般若波羅蜜（智慧的完美），一心受持六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧的完美），受持四禪（色界四種禪定）、四等（慈、悲、喜、舍四種無量心）、大慈大悲以及四空定（四種無色界禪定），四無礙慧（法、義、辭、樂說四種無礙的智慧）、四無所畏（佛的四種無畏懼的自信）、三十七品（三十七道品，即修行的三十七個方面）、總三脫門（空、無相、無作三種解脫之門）、佛十種力（佛的十種力量）、佛十八法（佛的十八種不共法），如何受持八十種好（佛的八十種殊勝的相好）？』 佛說：『菩薩修行般若波羅蜜，所做的佈施、持戒、忍辱、精進以及各種禪定之事，都以般若波羅蜜來修行；以及三脫門、四等、大慈以及三十七品，所做所念都不離般若波羅蜜；以及三三昧（空、無相、無愿三種禪定）、佛十種力、四無所畏、四無礙慧、佛十八法、八十種好，都不離般若波羅蜜。』 須菩提說：『世尊！菩薩如何一心修行般若波羅蜜，受持六波羅蜜乃至八十種好？』 『須菩提！菩薩修行般若波羅蜜，修行六波羅蜜時初無二相（沒有對立的分別）；乃至八十種好也沒有二相。』 『世尊！如何修行六波羅蜜乃至八十種好而不以二相？』 佛說：『菩薩修行般若波羅蜜，都完全具足總持諸波羅蜜以及三十七品而行佈施。』 須菩提說：『世尊！這是怎麼回事？』 佛說：『菩薩修行般若波羅蜜時，不以有漏的意念，行佈施波羅蜜時處於無漏的狀態，心中不作念想：『我是誰？所施的是什麼？接受者是誰？』對於這三件事不執著于相而受持念想，那時也見不到意念以及所施與接受者，乃至十八法也是如此。 『再者，須菩提！菩薩修行般若波羅蜜，乃至般若波羅蜜也沒有相，也見不到六波羅蜜。菩薩修行般若波羅蜜乃至八十種好，也沒有相，也沒有所執著。』

【English Translation】 English version 'World Honored One! How does a Bodhisattva practice Prajna Paramita (perfection of wisdom), wholeheartedly uphold the Six Paramitas (perfections of giving, morality, patience, effort, meditation, and wisdom), uphold the Four Dhyanas (four meditative absorptions in the realm of form), the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), great loving-kindness and great compassion, as well as the Four Formless Absorptions (four meditative absorptions in the formless realm), the Four Unimpeded Wisdoms (wisdoms of dharma, meaning, eloquence, and joyful speech), the Four Fearlessnesses (four confidences of a Buddha), the Thirty-seven Factors of Enlightenment (thirty-seven aspects of practice), the Three Doors of Liberation (emptiness, signlessness, and wishlessness), the Ten Powers of a Buddha, the Eighteen Unique Qualities of a Buddha, and how does one uphold the Eighty Minor Marks (eighty auspicious marks of a Buddha)?' The Buddha said, 'When a Bodhisattva practices Prajna Paramita, all acts of giving, morality, patience, effort, and various meditations are practiced with Prajna Paramita; and the Three Doors of Liberation, the Four Immeasurables, great loving-kindness, and the Thirty-seven Factors of Enlightenment, all actions and thoughts are inseparable from Prajna Paramita; and the Three Samadhis (emptiness, signlessness, and wishlessness), the Ten Powers of a Buddha, the Four Fearlessnesses, the Four Unimpeded Wisdoms, the Eighteen Unique Qualities of a Buddha, and the Eighty Minor Marks are all inseparable from Prajna Paramita.' Subhuti said, 'World Honored One! How does a Bodhisattva wholeheartedly practice Prajna Paramita, upholding the Six Paramitas and even the Eighty Minor Marks?' 'Subhuti! When a Bodhisattva practices Prajna Paramita, there is initially no duality in practicing the Six Paramitas; and even the Eighty Minor Marks have no duality.' 'World Honored One! How does one practice the Six Paramitas up to the Eighty Minor Marks without duality?' The Buddha said, 'When a Bodhisattva practices Prajna Paramita, they fully possess and uphold all the Paramitas and the Thirty-seven Factors of Enlightenment while practicing giving.' Subhuti said, 'World Honored One! How is this so?' The Buddha said, 'When a Bodhisattva practices Prajna Paramita, they do not use defiled thoughts. When practicing the Paramita of giving, they are in a state of non-defilement, without thinking: 『Who am I? What am I giving? Who is the receiver?』 They do not cling to the appearance of these three things while upholding the thought. At that time, they do not see the thought, the giver, or the receiver. The same is true for the Eighteen Unique Qualities of a Buddha.' 'Furthermore, Subhuti! When a Bodhisattva practices Prajna Paramita, even Prajna Paramita has no appearance, and they do not see the Six Paramitas. When a Bodhisattva practices Prajna Paramita up to the Eighty Minor Marks, there is no appearance, and there is nothing to cling to.'

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見。」

須菩提言：「世尊！以無相、無所作法，云何得具足六波羅蜜，云何具足三十七品，云何具足三空及十種力，云何具足四無所畏、佛十八法？」

佛言：「菩薩行般若波羅蜜，以無相施隨眾生所欲，或索肌肉妻子國城珍寶，所有財谷皆不逆人。作是施時，或有人來問菩薩言：『用是無相佈施為作。』雖有是言，我續佈施不可斷絕，持是佈施與眾生共，為阿耨多羅三耶三菩；亦無相念，亦無施意，亦無物意，亦無受者意，亦不見阿耨多羅三耶三菩意。何以故？所見一切皆悉空故。如是，誰為阿耨多羅三耶三菩者？如是作為則是真作，則能凈佛國土、教化眾生，則為行六波羅蜜，則為具足三十七品及三脫門，則為具足佛十八法。如是行者，則為不受佈施之報，譬如第六天王有所欲者，但念即至。菩薩如是，但意念諸法，皆具足至。以佈施之德能供養諸佛，悉能飽滿諸天及人。以漚和拘舍羅行檀波羅蜜，安立眾生於三乘法，是為菩薩行般若波羅蜜具足檀波羅蜜。」◎

須菩提言：「世尊！云何菩薩行般若波羅蜜具足尸波羅蜜？」

佛言：「菩薩悉知賢聖無漏道法之戒，不毀不亂，奉賢聖戒。于諸法無所㧗，亦不㧗五陰，亦不㧗三十二相，亦不㧗四性，亦不㧗四天王至三十三天，不㧗須陀洹

【現代漢語翻譯】 現代漢語譯本 須菩提說：『世尊！以無相、無所作的法，如何能圓滿六波羅蜜（六種到達彼岸的方法），如何能圓滿三十七品（三十七道品，佛教修行的三十七個要素），如何能圓滿三空（空、無相、無愿）及十種力（佛的十種力量），如何能圓滿四無所畏（佛的四種無畏懼的特質）、佛十八法（佛的十八種不共法）？』 佛說：『菩薩修行般若波羅蜜（以智慧到達彼岸的方法），以無相的佈施隨順眾生的願望，或者有人索要肌肉、妻子、國城、珍寶，所有財物穀物都不拒絕。在做這種佈施時，或者有人來問菩薩說：『用這種無相佈施是為什麼？』即使有這樣的話，我繼續佈施不會斷絕，把這種佈施與眾生共同分享，爲了成就阿耨多羅三藐三菩提（無上正等正覺）；也沒有相的念頭，也沒有施捨的意念，也沒有物的意念，也沒有接受者的意念，也沒有見到阿耨多羅三藐三菩提的意念。為什麼呢？因為所見的一切都是空性的。像這樣，誰是成就阿耨多羅三藐三菩提的人呢？像這樣去做才是真正的修行，才能清凈佛的國土、教化眾生，才是修行六波羅蜜，才是圓滿三十七品及三解脫門（空、無相、無愿），才是圓滿佛的十八種不共法。像這樣修行的人，就不會受到佈施的果報，譬如第六天王（他化自在天王）想要什麼，只要一想就立刻得到。菩薩也是這樣，只要意念諸法，都能圓滿具足。以佈施的功德能夠供養諸佛，能夠使諸天和人都得到飽滿。以善巧方便修行檀波羅蜜（佈施的到達彼岸的方法），安立眾生於三乘法（聲聞乘、緣覺乘、菩薩乘），這就是菩薩修行般若波羅蜜圓滿檀波羅蜜。』 須菩提說：『世尊！菩薩如何修行般若波羅蜜圓滿尸波羅蜜（持戒的到達彼岸的方法）？』 佛說：『菩薩完全知道賢聖無漏道法的戒律，不毀壞不擾亂，奉行賢聖的戒律。對於諸法沒有執著，也不執著五陰（色、受、想、行、識），也不執著三十二相（佛的三十二種殊勝的相貌），也不執著四性（地、水、火、風），也不執著四天王（四大天王）到三十三天（欲界第二天），不執著須陀洹（初果聖人）』

【English Translation】 English version Subhuti said, 'World Honored One, with the Dharma of no-form and no-action, how can one fulfill the Six Paramitas (six perfections to reach the other shore), how can one fulfill the Thirty-seven Factors of Enlightenment (thirty-seven elements of Buddhist practice), how can one fulfill the Three Emptinesses (emptiness, signlessness, wishlessness) and the Ten Powers (ten powers of a Buddha), how can one fulfill the Four Fearlessnesses (four fearlessnesses of a Buddha), and the Eighteen Unique Qualities of a Buddha?' The Buddha said, 'When a Bodhisattva practices the Prajna Paramita (perfection of wisdom), they give without attachment, according to the desires of sentient beings. If someone asks for flesh, wife, kingdom, treasures, or any possessions, they do not refuse. When making such offerings, if someone asks the Bodhisattva, 'Why do you give without attachment?' Even with such a question, I continue to give without interruption, sharing this giving with all beings, for the sake of attaining Anuttara Samyak Sambodhi (supreme perfect enlightenment). There is no thought of form, no intention of giving, no thought of the object, no thought of the receiver, and no thought of Anuttara Samyak Sambodhi. Why? Because all that is seen is empty. In this way, who is the one who attains Anuttara Samyak Sambodhi? Acting in this way is true practice, which purifies the Buddha's land, teaches sentient beings, practices the Six Paramitas, fulfills the Thirty-seven Factors of Enlightenment and the Three Doors of Liberation (emptiness, signlessness, wishlessness), and fulfills the Eighteen Unique Qualities of a Buddha. One who practices in this way does not receive the reward of giving, just as the Sixth Heaven King (King of Paranirmitavasavartin Heaven) gets whatever he desires simply by thinking of it. A Bodhisattva is the same; by thinking of all Dharmas, they are all fulfilled. With the merit of giving, they can make offerings to all Buddhas and satisfy all gods and humans. By skillfully practicing Dana Paramita (perfection of giving), they establish sentient beings in the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana). This is how a Bodhisattva practices Prajna Paramita and fulfills Dana Paramita.' Subhuti said, 'World Honored One, how does a Bodhisattva practice Prajna Paramita and fulfill Shila Paramita (perfection of morality)?' The Buddha said, 'A Bodhisattva fully understands the precepts of the noble, undefiled path, does not violate or disturb them, and upholds the noble precepts. They do not cling to any Dharma, nor do they cling to the Five Skandhas (form, feeling, perception, mental formations, consciousness), nor do they cling to the Thirty-two Marks (thirty-two auspicious marks of a Buddha), nor do they cling to the Four Elements (earth, water, fire, wind), nor do they cling to the Four Heavenly Kings (Four Great Heavenly Kings) up to the Thirty-three Heavens (second heaven of the desire realm), nor do they cling to a Srotapanna (stream-enterer).'

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至羅漢、辟支佛，亦不㧗轉輪聖王。所作功德但欲與眾生共，為薩云若；不相不倚亦不以二。但為世事，非最要義。具足戒已，以漚和拘舍羅起四禪，不以貪受天眼。以天眼觀十方諸佛，至成阿耨多羅三耶三菩初不離天眼。以天耳淨盡聞諸佛所說經法，不失所聞。至得自辯，悉知諸佛之意。知諸佛意已，便能饒益一切眾生。持識宿命之慧，覺諸所作不失本行，以無漏之法立眾生於三乘，隨眾生所欲而悉授之。須菩提！是為無相具足尸波羅蜜。」

佛言：「菩薩云何具足於忍？從發意至坐道場，若眾生來以刀杖捶加於菩薩，菩薩終不起意。當起二忍：一者、忍辱，二者、無所從生法忍。起意念言：『以刀捶杖加我者為誰？受者為誰？』當觀法相，觀法相者亦無所有、亦無所觀。無所觀者，便得無所從生法忍。住二忍已，便具足四禪、四等及四空定，便具足三十七品及三脫門，便具足十力，四無所畏，四無礙慧。菩薩已住是法，便得神通，非是二地所能及者。具足神通已，便具足六波羅蜜。以天眼慧見十方佛，至阿耨多羅三耶三菩不忘佛念。復以天耳慧聞十方佛所說教法，悉知諸佛，諸佛所念悉復逮。知眾生之意，如應說法。自知宿命，以慧皆識眾生功德，持諸善本功德勸勉眾生，以漏盡之慧立眾生於三乘。菩薩摩

【現代漢語翻譯】 現代漢語譯本 對於阿羅漢（斷盡煩惱，不再輪迴的聖者）和辟支佛（無師自悟的聖者），菩薩也不會去追求轉輪聖王（統治世界的理想君主）的地位。他們所做的功德，只是希望與眾生共同分享，爲了成就薩云若（一切智），不執著于任何一方，也不偏向於二元對立。他們所做的一切都是爲了世間的事，而非最根本的意義。在圓滿持戒之後，以巧妙的方法修習四禪（色界四種禪定），不貪求天眼（能見遠方或微細事物的能力）。以天眼觀察十方諸佛，直到成就阿耨多羅三藐三菩提（無上正等正覺）時，都不離開天眼。以清凈的天耳（能聽見遠方或微細聲音的能力）聽聞諸佛所說的經法，不會遺漏所聽到的內容。直到獲得無礙辯才，完全瞭解諸佛的意圖。瞭解諸佛的意圖后，就能利益一切眾生。保持宿命通（知曉過去世的能力）的智慧，覺悟自己所做的一切都不會偏離本來的修行，以無漏的法（沒有煩惱的清凈法）引導眾生進入三乘（聲聞乘、緣覺乘、菩薩乘），隨眾生的意願而給予教導。須菩提！這就是無相具足的尸波羅蜜（持戒的圓滿）。 佛陀說：『菩薩如何圓滿忍辱呢？從發菩提心到坐在菩提道場，如果有眾生用刀杖捶打菩薩，菩薩最終也不會生起嗔恨之心。應當生起兩種忍：第一種是忍辱，第二種是無所從生法忍。生起這樣的念頭：『用刀杖捶打我的是誰？承受捶打的又是誰？』應當觀察法的實相，觀察法的實相時，會發現一切都是空無所有，也沒有什麼可以觀察的。當沒有可以觀察的時候，就獲得了無所從生法忍。安住于這兩種忍之後，就圓滿了四禪、四等心（慈、悲、喜、舍）以及四空定（無色界四種禪定），就圓滿了三十七道品（通往解脫的三十七種修行方法）和三解脫門（空、無相、無愿），就圓滿了十力（如來十種智慧力量）、四無所畏（如來四種無畏的自信）、四無礙辯（如來四種無礙的辯才）。菩薩安住于這些法之後，就獲得了神通，這不是二地菩薩（菩薩修行階位中的第二階段）所能達到的。圓滿神通之後，就圓滿了六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）。以天眼智慧見到十方諸佛，直到成就阿耨多羅三藐三菩提時，都不會忘記對佛的憶念。又以天耳智慧聽聞十方諸佛所說的教法，完全瞭解諸佛的意圖，諸佛所想的也都能理解。瞭解眾生的意圖，根據眾生的根器說法。自己知道宿命，以智慧瞭解眾生的功德，保持一切善的根本功德，勸勉眾生，以漏盡的智慧（斷盡煩惱的智慧）引導眾生進入三乘。菩薩已經...

【English Translation】 English version Towards Arhats (those who have extinguished all defilements and are no longer subject to rebirth) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), Bodhisattvas do not aspire to become a Chakravartin (an ideal universal monarch). The merits they accumulate are solely for sharing with all sentient beings, aiming to achieve Sarvajna (omniscience), without clinging to any side or duality. Their actions are for the sake of worldly matters, not the ultimate goal. Having fully observed the precepts, they cultivate the four Dhyanas (four meditative absorptions in the realm of form) with skillful means, without craving the divine eye (ability to see distant or subtle things). With the divine eye, they observe the Buddhas in the ten directions, and even upon attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), they do not abandon the divine eye. With the pure divine ear (ability to hear distant or subtle sounds), they hear the teachings of the Buddhas, without missing anything. Until they attain unimpeded eloquence, they fully understand the intentions of the Buddhas. Having understood the intentions of the Buddhas, they can benefit all sentient beings. They maintain the wisdom of remembering past lives (ability to know past lives), realizing that all their actions do not deviate from their original practice. With the undefiled Dharma (pure teachings without defilements), they guide sentient beings into the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), teaching according to their desires. Subhuti! This is the perfection of Śīla pāramitā (perfection of moral discipline) without characteristics. The Buddha said, 'How does a Bodhisattva perfect patience? From the moment of generating the aspiration for enlightenment until sitting at the Bodhi tree, if sentient beings strike the Bodhisattva with swords and sticks, the Bodhisattva will ultimately not generate anger. They should generate two kinds of patience: first, patience in enduring harm; second, patience in the non-arising of phenomena. They should contemplate, 'Who is striking me with swords and sticks? Who is receiving the blows?' They should observe the true nature of phenomena, and in observing the true nature of phenomena, they will find that everything is empty and there is nothing to observe. When there is nothing to observe, they attain the patience in the non-arising of phenomena. Having abided in these two kinds of patience, they perfect the four Dhyanas, the four immeasurables (loving-kindness, compassion, joy, and equanimity), and the four formless absorptions (four meditative absorptions in the formless realm). They perfect the thirty-seven factors of enlightenment (thirty-seven practices leading to liberation) and the three doors of liberation (emptiness, signlessness, and wishlessness). They perfect the ten powers (ten wisdom powers of a Tathagata), the four fearlessnesses (four kinds of fearlessness of a Tathagata), and the four unimpeded eloquences (four kinds of unimpeded eloquence of a Tathagata). Having abided in these Dharmas, the Bodhisattva attains supernatural powers, which are beyond the reach of a Bodhisattva at the second stage. Having perfected supernatural powers, they perfect the six pāramitās (generosity, morality, patience, diligence, meditation, and wisdom). With the wisdom of the divine eye, they see the Buddhas in the ten directions, and even upon attaining Anuttara-samyak-sambodhi, they do not forget the remembrance of the Buddha. With the wisdom of the divine ear, they hear the teachings of the Buddhas in the ten directions, fully understanding the intentions of the Buddhas, and they also understand what the Buddhas are thinking. They understand the intentions of sentient beings and teach according to their capacities. They know their past lives, and with wisdom, they understand the merits of sentient beings. They maintain all the roots of good merit, encourage sentient beings, and with the wisdom of the exhaustion of defilements (wisdom that has extinguished all defilements), they guide sentient beings into the three vehicles. The Bodhisattva has already...

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訶薩行般若波羅蜜，以漚和拘舍羅行，教化眾生、凈佛國土，具足薩云若慧，逮得阿耨多羅三耶三菩，轉於法輪。是為菩薩行般若波羅蜜具足羼波羅蜜。」

佛言：「云何菩薩行般若波羅蜜具足惟逮波羅蜜？須菩提？菩薩行般若波羅蜜，身意精進具足四禪。於四禪起，便得無數神通，變化來往、手捫摸日月。持是精進，遍至十方無數剎土，供養諸佛一切所有供養之具，至阿耨多羅三耶三菩。諸天、世人皆當恭敬。是菩薩至般泥洹，以神足到十方聽受諸佛法言，所聞法至成阿耨多羅三耶三菩終不忘，凈佛國土、教化眾生，具足薩云若。是為行般若波羅蜜具足惟逮波羅蜜。

「複次，須菩提！以無漏道法具足意精進，口不言惡、身不行惡、意不念惡，亦不㧗苦樂、有常無常，不㧗有我無我，不㧗有為無為，不㧗三界，不㧗四禪及四空定、四等、三脫門、三十七品，至十八法亦無所㧗。亦不㧗聲聞、辟支佛，不㧗聲聞、辟支佛道，亦不㧗菩薩，亦不㧗菩薩地，亦不㧗五趣，亦不分別是天、是人、是畜生、是泥犁、是薜荔，亦不分別是須陀洹道、是羅漢道、是辟支佛道，亦不分別是菩薩道，亦不分別是薩云若，亦不㧗諸法，諸道亦不分別。所以者何？是諸法者，皆無有要、無可㧗者，亦無可分別者。以具足意精進

【現代漢語翻譯】 現代漢語譯本：菩薩修行般若波羅蜜（智慧到彼岸），以善巧方便（漚和拘舍羅）行事，教化眾生、凈化佛國，具足一切智慧（薩云若慧），證得無上正等正覺（阿耨多羅三耶三菩），轉動法輪。這是菩薩修行般若波羅蜜，圓滿忍辱波羅蜜（羼波羅蜜）。 佛說：『須菩提，菩薩如何修行般若波羅蜜，圓滿精進波羅蜜（惟逮波羅蜜）呢？』須菩提，菩薩修行般若波羅蜜，身心精進，圓滿四禪。從四禪中起身，便獲得無數神通，能夠變化來去、用手觸控日月。憑藉這種精進，遍至十方無數佛土，供養諸佛一切供養之物，直至證得無上正等正覺。諸天、世人都應當恭敬。這位菩薩在般涅槃（般泥洹）時，以神通力到達十方，聽受諸佛的法言，所聽聞的法直至成就無上正等正覺都不會忘記，凈化佛國、教化眾生，具足一切智慧。這是修行般若波羅蜜，圓滿精進波羅蜜。 『再者，須菩提！以無漏道法圓滿意念精進，口不說惡語、身不行惡事、意不念惡念，也不執著苦樂、有常無常，不執著有我無我，不執著有為無為，不執著三界，不執著四禪及四空定、四等心、三解脫門、三十七道品，乃至十八不共法也都不執著。也不執著聲聞、辟支佛，不執著聲聞、辟支佛道，也不執著菩薩，也不執著菩薩地，也不執著五趣，也不分別這是天、是人、是畜生、是地獄（泥犁）、是餓鬼（薜荔），也不分別這是須陀洹道、是羅漢道、是辟支佛道，也不分別這是菩薩道，也不分別這是薩云若（一切智），也不執著諸法，諸道也不分別。為什麼呢？因為這些法，都沒有實在的體性、沒有可以執著的，也沒有可以分別的。以圓滿意念精進

【English Translation】 English version: A Bodhisattva, practicing Prajna Paramita (Perfection of Wisdom), acts with skillful means (Upaya Kausalya), teaches sentient beings, purifies Buddha lands, possesses all wisdom (Sarvajna), attains Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment), and turns the Wheel of Dharma. This is a Bodhisattva practicing Prajna Paramita, fulfilling the Perfection of Patience (Ksanti Paramita). The Buddha said, 'Subhuti, how does a Bodhisattva, practicing Prajna Paramita, fulfill the Perfection of Effort (Virya Paramita)?' Subhuti, a Bodhisattva, practicing Prajna Paramita, is diligent in body and mind, fulfilling the four Dhyanas (meditative absorptions). Arising from the four Dhyanas, they attain countless supernormal powers, able to transform and travel, and touch the sun and moon with their hands. With this diligence, they travel to countless Buddha lands in the ten directions, making offerings to all Buddhas with all kinds of offerings, until they attain Anuttara Samyak Sambodhi. Gods and humans should all respect them. When this Bodhisattva enters Parinirvana (complete nirvana), they use their supernormal powers to reach the ten directions, listening to the Dharma teachings of all Buddhas. The Dharma they hear, until they achieve Anuttara Samyak Sambodhi, they will never forget, purifying Buddha lands, teaching sentient beings, and possessing all wisdom. This is practicing Prajna Paramita, fulfilling the Perfection of Effort. 'Furthermore, Subhuti! With the undefiled path, they fulfill the diligence of mind, their mouth does not speak evil, their body does not do evil, their mind does not think evil, nor do they cling to suffering or happiness, permanence or impermanence, they do not cling to self or no-self, they do not cling to conditioned or unconditioned, they do not cling to the three realms, they do not cling to the four Dhyanas and the four formless absorptions, the four immeasurables, the three doors of liberation, the thirty-seven factors of enlightenment, and even the eighteen unique qualities of a Buddha. They do not cling to Sravakas (hearers) or Pratyekabuddhas (solitary realizers), they do not cling to the path of Sravakas or Pratyekabuddhas, they do not cling to Bodhisattvas, they do not cling to the Bodhisattva grounds, they do not cling to the five realms of existence, nor do they distinguish between gods, humans, animals, hell (Naraka), or hungry ghosts (Preta). They do not distinguish between the path of Srotapannas (stream-enterers), the path of Arhats, or the path of Pratyekabuddhas, nor do they distinguish the path of Bodhisattvas, nor do they distinguish Sarvajna (omniscience), nor do they cling to any dharmas, nor do they distinguish any paths. Why is this? Because these dharmas have no inherent nature, nothing to cling to, and nothing to distinguish. With the fulfillment of the diligence of mind'

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，便救一切魔怨眾生。救眾生已，亦不見眾生。具足精進已，亦不見精進。具足佛法已，亦不見佛法。凈佛國土亦不見不得，具足精進便受諸善法，亦不於是善法中生念。遍游諸國救益眾生，所作變化自恣無礙。或雨諸華或散諸香，或以伎樂鼓樂絃歌事，或震動事或以光明，或以國土七寶示現，或以博弈，或現水火隨道而入，與為因緣使行十善。或以施戒而攝取之，或以支解身體妻子國土，或以自身隨眾生意而攝取之。須菩提！菩薩以漚和拘舍羅無相行惟逮波羅蜜。」

佛言：「菩薩行般若波羅蜜，住于無相之法行禪。菩薩行般若波羅蜜，除如來三昧，一切餘三昧皆當具足。具足四禪，具足四等及四空定，皆當逆順行八惟無及九次第禪，行空，無相，無愿三昧，電光三昧，金剛三昧，直治三昧，住是禪波羅蜜便得三十七品，住於三昧具足道慧，諸三昧門皆來入是，具足道慧，具足十住地作行，至薩云若終不中道取證。於三昧中住，游諸佛剎供養諸佛，于諸佛所殖諸德本，凈佛國土、游諸四域教化眾生，廣立眾生於六波羅蜜。或立於須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，隨其所欲而滿其愿。於是禪波羅蜜者，悉總持諸陀鄰尼門，便得四無礙慧，便受神通，終不墮女人胞胎。不受色慾無生不生，雖生不著于生

【現代漢語翻譯】 現代漢語譯本：便能救度一切被魔纏縛的眾生。救度眾生之後，也不執著于所救度的眾生。圓滿精進之後，也不執著于精進。圓滿佛法之後，也不執著于佛法。清凈佛國也不執著于清凈，圓滿精進便能接受各種善法，也不在這些善法中生起念頭。普遍遊歷各個國土救度利益眾生，所作的變化自在無礙。或者降下各種花朵，或者散佈各種香氣，或者用音樂、鼓樂、絃歌來教化，或者用震動來警醒，或者用光明來照耀，或者用國土七寶來示現，或者用博弈遊戲，或者示現水火隨順眾生的根性而入，以此為因緣使眾生修行十善。或者用佈施和持戒來攝取他們，或者用肢解身體、妻子、國土來教化，或者用自身隨順眾生的意願來攝取他們。須菩提！菩薩以善巧方便的無相之行才能達到波羅蜜（彼岸）。 佛說：『菩薩修行般若波羅蜜（智慧到彼岸），安住于無相之法而修禪定。菩薩修行般若波羅蜜，除了如來三昧（佛的禪定），其餘一切三昧都應當具足。具足四禪（色界四種禪定），具足四等（四無量心）以及四空定（無色界四種禪定），都應當逆行順行八惟無（八解脫）以及九次第禪（九種次第禪定），修行空、無相、無愿三昧，電光三昧，金剛三昧，直治三昧，安住于這種禪波羅蜜便能獲得三十七道品（三十七種修行方法），安住於三昧具足道慧（通往真理的智慧），各種三昧之門都來進入這種三昧，具足道慧，具足十住地（菩薩修行的十個階段）而修行，直至薩云若（一切智）最終不會中途取證。在三昧中安住，遊歷各個佛剎供養諸佛，在諸佛那裡種下各種功德根本，清凈佛國、遊歷各個地方教化眾生，廣泛地使眾生安立於六波羅蜜（六種到彼岸的方法）。或者使眾生安立於須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（獨覺），隨順他們的願望而滿足他們的願望。對於這種禪波羅蜜，能夠總持一切陀鄰尼門（總持法門），便能獲得四無礙慧（四種無礙的智慧），便能獲得神通，最終不會墮入女人胞胎。不受**，無生不生，即使出生也不執著于出生。』

【English Translation】 English version: Then, they can save all sentient beings who are bound by demons. After saving sentient beings, they do not cling to the sentient beings they have saved. After perfecting diligence, they do not cling to diligence. After perfecting the Buddha's teachings, they do not cling to the Buddha's teachings. They do not cling to the purity of the Buddha's land, and upon perfecting diligence, they receive all good dharmas, without generating thoughts about these good dharmas. They travel throughout various lands to save and benefit sentient beings, and the transformations they perform are free and unhindered. They may rain down various flowers, scatter various fragrances, use music, drums, and stringed instruments to teach, use vibrations to awaken, use light to illuminate, use the seven treasures of the land to manifest, use games of chance, or manifest water and fire, entering according to the dispositions of sentient beings, using these as causes to lead sentient beings to practice the ten good deeds. They may use generosity and precepts to gather them, or use the dismemberment of their body, wife, and land to teach, or use their own body to accord with the wishes of sentient beings to gather them. Subhuti! Bodhisattvas attain Paramita (perfection) through the skillful means of non-abiding practice. The Buddha said: 'Bodhisattvas, practicing Prajna Paramita (wisdom to the other shore), abide in the dharma of non-abiding and practice meditation. Bodhisattvas, practicing Prajna Paramita, should perfect all samadhis (meditative absorptions) except for the Tathagata Samadhi (the Buddha's meditation). They should perfect the four dhyanas (four meditative states of the form realm), the four immeasurables (four boundless states of mind), and the four formless samadhis (four meditative states of the formless realm). They should practice the eight liberations (eight stages of liberation) in both forward and reverse order, as well as the nine successive samadhis (nine stages of meditative absorption). They should practice the samadhis of emptiness, non-form, and non-desire, the lightning samadhi, the vajra samadhi, and the direct-cure samadhi. Abiding in this dhyana paramita, they attain the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment). Abiding in samadhi, they perfect the wisdom of the path (wisdom leading to truth). All samadhi doors enter into this samadhi. They perfect the wisdom of the path, perfect the ten bhumis (ten stages of bodhisattva practice), and practice until they reach Sarvajna (omniscience), never taking intermediate attainment. Abiding in samadhi, they travel to various Buddha lands to make offerings to the Buddhas. In the presence of the Buddhas, they plant the roots of various merits. They purify Buddha lands, travel to various regions to teach sentient beings, and widely establish sentient beings in the six paramitas (six perfections). They may establish sentient beings in Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary realizer), fulfilling their wishes according to their desires. Through this dhyana paramita, they can uphold all dharani doors (mantra gateways), attain the four unobstructed wisdoms (four kinds of unimpeded wisdom), and gain supernatural powers. They will never fall into a woman's womb. They do not receive **. They are not born from non-birth, and even if they are born, they do not cling to birth.'

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。何以故？善觀于幻法，知所有如幻，救濟眾生便得無眾生之相，以無所得法立眾生於無所得法，以世俗數不以最上要。以禪波羅蜜遍入諸禪及解脫禪，不得阿耨多羅三耶三菩，終不捨禪波羅蜜。行道慧入薩云若慧，便盡習緒為以自救當復救余。救他人已，為諸天及人及阿須倫而作福田。如是，須菩提！菩薩行般若波羅蜜，是為具足無相三昧。」

「云何菩薩行般若波羅蜜，于無相法具足般若波羅蜜念？」

佛言：「菩薩不見法有實成者，亦不見五陰實成者，亦不見五陰生，亦不見五陰來生處；乃至須陀洹道，亦不見所生，亦不見來住處。以虛空故，其實不可得，亦不見須陀洹漏盡法。行般若波羅蜜以解有要無要之法，如是解者便解內外及有無空，于諸法無所入，亦不入於五陰，乃至於道亦無所入。學無所有般若波羅蜜，便具足菩薩道。何等為菩薩道？則六波羅蜜是。三十七品、十力、四無所畏、四無礙慧、佛十八法、三十二相、八十種好，于無所有成佛道，具足六波羅蜜，具足三十七品及五神通，隨眾生所欲，於六度中有貪嫉者，以檀波羅蜜授之；有惡戒者，以道戒授之；有瞋恚者，以忍授之；有懈怠者，以精進勸之；有亂意者，以禪救之；有愚癡者，以慧授之，至解脫品、解脫見品皆以授之；有聲聞

【現代漢語翻譯】 現代漢語譯本：為什麼呢？因為菩薩善於觀察幻化的法，知道一切事物都如幻象一般。救濟眾生時，便不會執著于眾生的表象，以無所得的法來引導眾生進入無所得的境界，不以世俗的計數方式來追求最高的真理。通過禪定波羅蜜（Dhyana Paramita，禪定到彼岸），普遍進入各種禪定和解脫禪定，即使不能立刻證得阿耨多羅三藐三菩提（Anuttara Samyak Sambodhi，無上正等正覺），也絕不捨棄禪定波羅蜜。以行道之智慧進入一切智（Sarvajna，一切智慧），便能斷盡習氣，先自我救度，再救度他人。救度他人之後，便成為天人、阿修羅的福田。須菩提啊！菩薩修行般若波羅蜜（Prajna Paramita，智慧到彼岸），這就是圓滿無相三昧（Animitta Samadhi，無相禪定）。 「菩薩如何修行般若波羅蜜，在無相法中圓滿般若波羅蜜的念呢？」 佛說：『菩薩不見任何法有真實的成就，也不見五陰（Skandha，色、受、想、行、識）有真實的成就，也不見五陰的生起，也不見五陰的來處；乃至須陀洹（Srotapanna，入流果）道，也不見所生，也不見來住之處。因為如同虛空一般，其實是不可得的，也不見須陀洹的漏盡法。修行般若波羅蜜，以理解有必要和無必要的法，如此理解便能理解內外以及有無空，對於一切法都無所執著，也不執著於五陰，乃至對於道也無所執著。學習無所有的般若波羅蜜，便能圓滿菩薩道。什麼是菩薩道呢？就是六波羅蜜（Sad Paramita，六度）。三十七道品（Bodhipaksika Dharma，三十七菩提分法）、十力（Dasabala，如來十力）、四無所畏（Caturvaisaradya，四無畏）、四無礙辯（Caturpratisamvid，四無礙解）、佛十八不共法（Asta-dasa avenika buddha dharma，佛十八不共法）、三十二相（Dvātrimśadvara-lakṣaṇa，三十二大丈夫相）、八十種好（Asityanuvyañjana，八十隨形好），在無所有中成就佛道，圓滿六波羅蜜，圓滿三十七道品以及五神通（Pancaabhijna，五神通），隨眾生的慾望，在六度中有貪婪嫉妒的，就用佈施波羅蜜（Dana Paramita，佈施到彼岸）來教導他；有犯戒的，就用持戒來教導他；有嗔恚的，就用忍辱來教導他；有懈怠的，就用精進來勸勉他；有心意散亂的，就用禪定來救度他；有愚癡的，就用智慧來教導他，直到解脫品、解脫見品都用這些來教導他們；有聲聞（Sravaka，聲聞乘）』

【English Translation】 English version: Why is that? Because Bodhisattvas are skilled in observing illusory dharmas, knowing that all things are like illusions. When saving sentient beings, they do not cling to the appearance of sentient beings. They use the dharma of non-attainment to guide sentient beings into the realm of non-attainment, not pursuing the highest truth through worldly calculations. Through the Dhyana Paramita (Perfection of Meditation), they universally enter various meditations and liberative meditations. Even if they cannot immediately attain Anuttara Samyak Sambodhi (Supreme Perfect Enlightenment), they will never abandon the Dhyana Paramita. By entering the wisdom of the path into Sarvajna (Omniscience), they can exhaust all habitual tendencies, first saving themselves and then saving others. After saving others, they become fields of merit for gods, humans, and Asuras. Subhuti! When Bodhisattvas practice Prajna Paramita (Perfection of Wisdom), this is the perfection of the Animitta Samadhi (Signless Samadhi). 『How do Bodhisattvas practice Prajna Paramita, and how do they perfect the mindfulness of Prajna Paramita in the signless dharma?』 The Buddha said: 『Bodhisattvas do not see any dharma as having real attainment, nor do they see the five Skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) as having real attainment, nor do they see the arising of the five Skandhas, nor do they see the place from which the five Skandhas come; even in the Srotapanna (stream-enterer) path, they do not see what is born, nor do they see the place where it comes to reside. Because it is like empty space, it is actually unattainable, and they do not see the extinction of defilements of the Srotapanna. Practicing Prajna Paramita, they understand the necessary and unnecessary dharmas. With this understanding, they understand the internal and external, as well as existence, non-existence, and emptiness. They do not cling to any dharma, nor do they cling to the five Skandhas, nor do they cling to the path. By learning the Prajna Paramita of non-possession, they perfect the Bodhisattva path. What is the Bodhisattva path? It is the Six Paramitas (Six Perfections). The thirty-seven Bodhipaksika Dharmas (thirty-seven factors of enlightenment), the Dasabala (ten powers of the Tathagata), the Caturvaisaradya (four fearlessnesses), the Caturpratisamvid (four analytical knowledges), the Asta-dasa avenika buddha dharma (eighteen unique qualities of a Buddha), the Dvātrimśadvara-lakṣaṇa (thirty-two major marks of a great man), the Asityanuvyañjana (eighty minor marks), they achieve Buddhahood in non-possession, perfect the Six Paramitas, perfect the thirty-seven Bodhipaksika Dharmas, and the Pancaabhijna (five supernormal powers). According to the desires of sentient beings, among those who have greed and jealousy in the Six Perfections, they teach them with Dana Paramita (Perfection of Giving); those who have broken precepts, they teach them with morality; those who have anger, they teach them with patience; those who are lazy, they encourage them with diligence; those who have scattered minds, they save them with meditation; those who are ignorant, they teach them with wisdom, until the chapter on liberation and the chapter on the view of liberation, they teach them with these; those who are Sravakas (hearers)』

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道意者，隨其本應，以須陀洹、斯陀含、阿那含、阿羅漢、辟支佛道，隨本授之；有大乘者，以佛道授之。以是方便，能作無央數變化，乃至恒邊沙諸佛國土，隨人所欲，則能變其剎土之好，滿諸眾生之愿。從一佛國至一佛國，所欲取國土隨其愿。譬如第六天人，所有衣食伎樂隨意即至。菩薩以六波羅蜜行菩薩道，隨意所愿盡皆具足，逮薩云若。於五陰無所受，於一切諸法，道法俗法、善法惡法，皆悉具足無所受。后成阿耨多羅三耶三菩阿惟三佛時，國土所有皆悉隨意即得，無有持來者亦無有持往者，亦如第六天上。何以故？諸法無所恃亦無所倚。須菩提！菩薩行般若波羅蜜，以無所有相，是為具足般若波羅蜜。」

摩訶般若波羅蜜無有相品第七十七

爾時須菩提白佛言：「世尊！菩薩摩訶薩云何于無所破壞法、無相法、無所有法中，能具足六波羅蜜念？云何於是無形法而知差別入般若波羅蜜中？云何于無相法以一相而逮正覺？」

佛告須菩提言：「菩薩摩訶薩行般若波羅蜜，五陰如幻、如響、如夢、如影、如熱時焰、如化。持是五陰行六波羅蜜，五陰無相，如幻、如響、如夢、如影、如熱時焰。何以故？夢幻之法無所有故。無所有者則一相，一相者則無有相。以是故，須菩提！當知檀波羅蜜無有

【現代漢語翻譯】 現代漢語譯本： 關於道（Dào）的意義，應根據其本來的根器，對於須陀洹（Srotapanna，入流果）、斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）、阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）的修行者，根據他們各自的根器授予相應的道；對於修習大乘（Mahayana）的人，則授予佛道。憑藉這種方便法門，能夠展現無數的變化，乃至在恒河沙數般的諸佛國土中，隨眾生的意願，就能變化其國土的美好，滿足所有眾生的願望。從一個佛國到另一個佛國，所想取得的國土都能隨其願望而實現。譬如第六天（他化自在天）的天人，所有的衣食伎樂都能隨意即刻獲得。菩薩以六波羅蜜（六度）修行菩薩道，隨意所愿都能完全具足，最終證得薩云若（Sarvajna，一切智）。對於五陰（色、受、想、行、識）沒有執著，對於一切諸法，無論是道法、俗法、善法、惡法，都能完全具足而不執著。之後成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成為阿惟三佛（Buddha，佛）時，國土所有的一切都能隨意獲得，沒有從哪裡拿來，也沒有帶到哪裡去，也像第六天一樣。為什麼呢？因為諸法沒有可以依賴或倚靠的。須菩提（Subhuti）！菩薩修行般若波羅蜜（Prajnaparamita，智慧到彼岸），以無所有之相，這就是具足般若波羅蜜。

《摩訶般若波羅蜜經·無有相品第七十七》

這時，須菩提對佛說：『世尊！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）如何在無所破壞法、無相法、無所有法中，能夠具足六波羅蜜的修行？如何在這無形之法中，了知差別而進入般若波羅蜜？如何于無相法中以一相而證得正覺？』

佛告訴須菩提說：『菩薩摩訶薩修行般若波羅蜜時，視五陰如幻、如響、如夢、如影、如熱時焰、如化。以這五陰修行六波羅蜜，五陰是無相的，如幻、如響、如夢、如影、如熱時焰。為什麼呢？因為夢幻之法是無所有的。無所有就是一相，一相就是無有相。因此，須菩提！應當知道檀波羅蜜（Dānapāramitā，佈施到彼岸）是無有相的。』

【English Translation】 English version: Regarding the meaning of the Path (Dào), it should be bestowed according to the inherent capacity of each individual. For those who are Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), and Pratyekabuddha (solitary buddha), the path is granted according to their respective capacities. For those who practice the Mahayana (Great Vehicle), the Buddha Path is granted. Through this expedient means, countless transformations can be manifested, even in the Buddha lands as numerous as the sands of the Ganges River. According to the desires of beings, the beauty of their lands can be transformed, fulfilling the wishes of all beings. From one Buddha land to another, the desired land can be obtained according to one's wish. It is like the Devas (gods) of the sixth heaven (Paranirmitavasavartin), where all clothing, food, and music are immediately available at will. Bodhisattvas, practicing the Bodhisattva path with the Six Paramitas (perfections), can completely fulfill all their wishes, ultimately attaining Sarvajna (omniscience). They have no attachment to the Five Skandhas (form, feeling, perception, mental formations, consciousness), and regarding all dharmas, whether they are the Dharma of the Path, worldly dharmas, good dharmas, or evil dharmas, they are fully equipped without attachment. Later, when they achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and become a Buddha, everything in the land can be obtained at will, without anything being brought from anywhere or taken anywhere, just like in the sixth heaven. Why is this so? Because all dharmas have nothing to rely on or depend on. Subhuti! Bodhisattvas, practicing Prajnaparamita (perfection of wisdom), with the aspect of non-existence, this is the perfection of Prajnaparamita.

The Chapter on No-Aspect from the Mahaprajnaparamita Sutra, Chapter 77

At that time, Subhuti said to the Buddha, 'World Honored One! How can a Bodhisattva-mahasattva (great Bodhisattva) fully practice the Six Paramitas in the non-destructive dharma, the non-aspect dharma, and the non-existent dharma? How can one understand the differences and enter Prajnaparamita in this formless dharma? How can one attain perfect enlightenment with one aspect in the non-aspect dharma?'

The Buddha said to Subhuti, 'When a Bodhisattva-mahasattva practices Prajnaparamita, they view the Five Skandhas as illusions, echoes, dreams, shadows, mirages, and transformations. Practicing the Six Paramitas with these Five Skandhas, the Five Skandhas are without aspect, like illusions, echoes, dreams, shadows, and mirages. Why is this so? Because the nature of illusions and dreams is non-existent. Non-existence is one aspect, and one aspect is without aspect. Therefore, Subhuti! You should know that Danaparamita (perfection of giving) is without aspect.'

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相，所佈施及主受者皆無有相。作是知者，則為具足檀波羅蜜。作是具足檀波羅蜜已，終不於六波羅蜜轉還，便於六波羅蜜中具足四禪、四等、四空定，悉具足三十七品，具足內外空及有無空，便具足三脫門，具足八惟無、九次第禪，具足五通，具足諸陀鄰尼門，具足四無礙慧、四無所畏、十種力，悉具足佛十八法。」

佛語須菩提：「菩薩以住于賢聖無漏法，便能飛行供養諸佛，隨其所安救濟眾生。或以佈施攝取眾生，或以戒、或以忍、或以精進攝取眾生，或以禪、或以智慧攝取眾生，隨其所善而教之。為眾生故受生死法，不與同歸，亦不受生死勤苦。為眾生故種天上、人中之福，欲以攝取眾生故。知諸法無有相，便學須陀洹道法，亦不于中住；及學羅漢、辟支佛道法，亦不于中住。何以故；悉知諸法已，當逮薩云若慧故，非羅漢、辟支佛之所知。」

佛語須菩提：「如是，如是！諸法無有相。知六波羅蜜無有相，乃至諸佛法亦知無有相。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜，於五陰如夢、如幻、如響、如影、如熱時焰、如化。行屍波羅蜜，知五陰如夢、如幻化，便以無相具足尸波羅蜜。持戒不犯不毀，善持戒不犯不毀，善持不亂，習智慧賢聖業，遍護諸戒以法義，戒身口意以等於諸戒

【現代漢語翻譯】 現代漢語譯本：當佈施時，所佈施的物品、佈施的人以及接受佈施的人，都不執著于任何表象。如果能這樣理解，就圓滿了檀波羅蜜（佈施的完美）。圓滿檀波羅蜜后，就不會退轉於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧的完美），而是在六波羅蜜中圓滿四禪（色界四種禪定）、四等（慈、悲、喜、舍四種無量心）、四空定（無色界四種禪定），完全具備三十七道品（修行的三十七個要素），圓滿內外空和有無空（對一切事物空性的理解），從而圓滿三解脫門（空、無相、無愿），圓滿八惟無（八種解脫），九次第禪（九種次第禪定），圓滿五神通（天眼通、天耳通、他心通、宿命通、神足通），圓滿各種陀羅尼門（總持法門），圓滿四無礙慧（法無礙、義無礙、辭無礙、樂說無礙）、四無所畏（一切智無所畏、漏盡無所畏、說障道無所畏、說盡苦道無所畏）、十種力（如來十力），完全具備佛的十八不共法（佛獨有的十八種功德）。 佛告訴須菩提：『菩薩安住于賢聖無漏法（聖者無煩惱的境界），就能飛行供養諸佛，並隨其所安來救濟眾生。或者通過佈施來攝取眾生，或者通過持戒、或者通過忍辱、或者通過精進攝取眾生，或者通過禪定、或者通過智慧攝取眾生，根據眾生所擅長的來教導他們。爲了眾生而承受生死輪迴，但不與眾生一同沉淪，也不承受生死的勤苦。爲了眾生而種下天上、人間的福報，目的是爲了攝取眾生。知道一切法沒有固定的表象，就學習須陀洹（初果聖者）的道法，但也不執著於此；以及學習羅漢（阿羅漢）、辟支佛（獨覺）的道法，也不執著於此。為什麼呢？因為完全瞭解一切法后，應當獲得薩云若慧（一切智），這不是羅漢、辟支佛所能瞭解的。』 佛告訴須菩提：『是的，是的！一切法沒有固定的表象。知道六波羅蜜沒有固定的表象，乃至知道諸佛的法也沒有固定的表象。』 『再者，須菩提！菩薩摩訶薩修行般若波羅蜜（智慧的完美），看待五陰（色、受、想、行、識）如同夢境、幻象、回聲、影子、熱時的火焰、變化。修行尸波羅蜜（持戒的完美），知道五陰如同夢境、幻化，就以無相來圓滿尸波羅蜜。持戒不犯不毀，善於持戒不犯不毀，善於持戒不混亂，修習智慧賢聖的行業，普遍守護各種戒律的法義，使身口意三業與戒律平等。』

【English Translation】 English version: When giving, one does not cling to any appearance of the gift, the giver, or the receiver. Understanding this way, one perfects Dāna pāramitā (the perfection of giving). Having perfected Dāna pāramitā, one does not regress from the six pāramitās (giving, morality, patience, effort, meditation, and wisdom), but within the six pāramitās, one perfects the four dhyānas (four meditative absorptions of the form realm), the four apramāṇas (four immeasurables of loving-kindness, compassion, joy, and equanimity), the four ārūpya samāpattis (four formless meditative absorptions), fully possessing the thirty-seven factors of enlightenment, perfecting the emptiness of both internal and external phenomena and the emptiness of existence and non-existence, thereby perfecting the three doors of liberation (emptiness, signlessness, and wishlessness), perfecting the eight vimokṣas (eight liberations), the nine sequential dhyānas (nine successive meditative absorptions), perfecting the five abhijñās (supernormal knowledges), perfecting all dhāraṇī gates (mnemonic devices), perfecting the four unobstructed knowledges (knowledge of the dharma, meaning, language, and eloquence), the four fearlessnesses (fearlessness of omniscience, of the extinction of defilements, of explaining obstacles, and of explaining the path to the end of suffering), the ten powers (ten powers of a Tathāgata), and fully possessing the eighteen unique qualities of a Buddha. The Buddha said to Subhuti, 『A Bodhisattva, abiding in the noble and undefiled dharma (the realm of the noble ones without afflictions), can fly to make offerings to all Buddhas and, according to what is suitable, save sentient beings. They may gather sentient beings through giving, or through morality, or through patience, or through effort, or through meditation, or through wisdom, teaching them according to their aptitudes. For the sake of sentient beings, they undergo the cycle of birth and death, but do not sink with them, nor do they suffer the toils of birth and death. For the sake of sentient beings, they cultivate merits in the heavens and among humans, intending to gather sentient beings. Knowing that all dharmas have no fixed appearance, they learn the path of a Srotāpanna (stream-enterer), but do not abide in it; and they learn the path of an Arhat (worthy one) and a Pratyekabuddha (solitary Buddha), but do not abide in them either. Why? Because having fully understood all dharmas, they should attain Sarvajñā (omniscience), which is not known by Arhats or Pratyekabuddhas.』 The Buddha said to Subhuti, 『So it is, so it is! All dharmas have no fixed appearance. Knowing that the six pāramitās have no fixed appearance, and even knowing that the dharmas of all Buddhas have no fixed appearance.』 『Furthermore, Subhuti! A Bodhisattva Mahāsattva, practicing Prajñā pāramitā (the perfection of wisdom), views the five skandhas (form, feeling, perception, mental formations, and consciousness) as like a dream, an illusion, an echo, a shadow, a mirage, and a transformation. Practicing Śīla pāramitā (the perfection of morality), knowing that the five skandhas are like a dream and an illusion, they perfect Śīla pāramitā through non-appearance. They uphold the precepts without transgression or violation, uphold the precepts well without transgression or violation, uphold the precepts well without confusion, practice the noble work of wisdom, universally protect the meaning of the precepts, and make their body, speech, and mind equal to the precepts.』

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。不以戒㧗四性及遮迦越王，亦不言：『我持是戒當生四天及第六天上。』亦不念言：『持是戒得須陀洹道乃至羅漢、辟支佛道。』何以故？諸法一相，為無有相故。無相之法終不逮無相法，有相之法亦不逮有相法，有相之法亦不逮無相之法。須菩提！是為菩薩摩訶薩行般若波羅蜜，以無相法具足尸波羅蜜，上菩薩位。已上菩薩位，便逮得無所從生法忍，便行道慧，具足神通，住于諸陀鄰尼門，便得四無礙慧。從一佛國游一佛國，供養諸佛如來，攝取眾生，凈佛國土、教化眾生。生五趣之世，不著于生死行。譬如彌遮加越王，坐起行來無有知者，育養眾生不仰臣下、不嬈人民。譬如須延頭(須延頭者晉言甚凈)如來轉法輪，於三乘無有菩薩可教發阿耨多羅三耶三菩者，便般泥洹，后令化佛教授眾生一劫。須菩提！菩薩行般若波羅蜜具足尸波羅蜜，諸法便隨從之。

「複次，須菩提！菩薩行般若波羅蜜，於五陰如幻、如夢、如響，以無相法具足羼波羅蜜。須菩提！菩薩以二忍事具足羼波羅蜜。何等為二？從初發意至於道場，于其中間，若有眾生持刀杖捶來撾打割刺。菩薩欲具足羼波羅蜜者，意不起亂，當計念言：『誰有罵者？誰有割者？誰有撾者？何以故？以諸法無有相。』如是觀者，便具足羼波羅蜜。以具足是

【現代漢語翻譯】 現代漢語譯本 不以持戒為目的，不求成為四天王或轉輪聖王，也不說：『我持此戒，當生四天或第六天。』也不想：『持此戒能得須陀洹果乃至阿羅漢果、辟支佛果。』為什麼呢？因為一切法都是一相，即無相。無相之法終究不能達到無相之法，有相之法也不能達到有相之法，有相之法也不能達到無相之法。須菩提！這就是菩薩摩訶薩行般若波羅蜜，以無相法圓滿尸波羅蜜，登上菩薩位。登上菩薩位后，便獲得無生法忍，修行道慧，圓滿神通，安住于各種陀羅尼門，便得到四無礙辯才。從一個佛國遊歷到另一個佛國，供養諸佛如來，攝受眾生，清凈佛土，教化眾生。生於五道輪迴之中，卻不執著于生死輪迴。譬如轉輪聖王，坐起行走無人知曉，養育眾生不依賴臣下，不擾亂人民。譬如須延頭（須延頭，晉語意為甚凈）如來轉法輪，在三乘中沒有菩薩可教導發阿耨多羅三藐三菩提心，便入涅槃，之後令化佛教化眾生一劫。須菩提！菩薩行般若波羅蜜圓滿尸波羅蜜，一切法便隨之而來。 再者，須菩提！菩薩行般若波羅蜜，視五陰如幻、如夢、如響，以無相法圓滿羼提波羅蜜。須菩提！菩薩以二忍之事圓滿羼提波羅蜜。哪二忍呢？從初發心到道場，在這期間，如果有眾生持刀杖捶打、割刺。菩薩想要圓滿羼提波羅蜜，心中不起嗔亂，應當思念：『誰在罵？誰在割？誰在打？為什麼呢？因為一切法都沒有自性。』這樣觀想，便圓滿羼提波羅蜜。以圓滿此

【English Translation】 English version They do not hold precepts with the aim of becoming a king of the four heavens or a Cakravartin king, nor do they say, 『By holding these precepts, I shall be reborn in the four heavens or the sixth heaven.』 Nor do they think, 『By holding these precepts, I shall attain the state of a Srotapanna, or even an Arhat or Pratyekabuddha.』 Why is that? Because all dharmas are of one nature, which is no-nature. The dharma of no-nature ultimately cannot reach the dharma of no-nature, the dharma of nature cannot reach the dharma of nature, and the dharma of nature cannot reach the dharma of no-nature. Subhuti! This is how a Bodhisattva Mahasattva practices Prajna Paramita, using the dharma of no-nature to perfect Sila Paramita and ascend to the Bodhisattva stage. Having ascended to the Bodhisattva stage, they then attain the forbearance of the non-origination of dharmas, practice the wisdom of the path, perfect supernatural powers, abide in the gates of various Dharanis, and then attain the four unobstructed wisdoms. They travel from one Buddha-land to another, making offerings to all Buddhas Tathagatas, gathering sentient beings, purifying Buddha-lands, and teaching sentient beings. They are born in the five realms of existence, yet they are not attached to the cycle of birth and death. It is like a Cakravartin king, whose sitting, rising, and walking are unknown to others, who nurtures sentient beings without relying on ministers and without disturbing the people. It is like the Tathagata Suyendrata (Suyendrata, in the Jin language, means very pure) turning the Dharma wheel; when there are no Bodhisattvas among the three vehicles who can be taught to aspire to Anuttara Samyak Sambodhi, he enters Nirvana, and then causes a manifested Buddha to teach sentient beings for one kalpa. Subhuti! When a Bodhisattva practices Prajna Paramita and perfects Sila Paramita, all dharmas follow them. Furthermore, Subhuti! When a Bodhisattva practices Prajna Paramita, they view the five skandhas as illusions, dreams, and echoes, and use the dharma of no-nature to perfect Ksanti Paramita. Subhuti! A Bodhisattva perfects Ksanti Paramita through two acts of forbearance. What are these two? From the initial aspiration to the Bodhi-mandala, if during this time, sentient beings come with swords and sticks, striking, cutting, and piercing. If a Bodhisattva wishes to perfect Ksanti Paramita, they do not become disturbed in their mind, but should contemplate: 『Who is scolding? Who is cutting? Who is striking? Why is that? Because all dharmas have no self-nature.』 By contemplating in this way, they perfect Ksanti Paramita. By perfecting this

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忍，便得無所從生法忍。」

須菩提白佛言：「世尊！無所從生法忍，為是滅？為是智耶？」

佛言：「于忍不起毛髮惡意者是為智，以是智得無所從生法忍。」

須菩提言：「世尊！聲聞、辟支佛無所從生法忍，及菩薩摩訶薩無所從生法忍，有何差別？」

佛言：「須陀洹智及滅，至羅漢辟支佛智及滅，是菩薩摩訶薩之忍。須菩提！是為聲聞、辟支佛之差別。菩薩摩訶薩有是忍者，過出二地上。以住無所從生法忍者，便行菩薩道，便具足道慧，不離三十七品，不離三脫門，不離神通，教化眾生，凈佛國土，逮薩云若。須菩提！菩薩以無相法具足羼波羅蜜。

「複次，須菩提！菩薩住於五陰如幻、如夢、如響、如野馬、如熱時之焰，於是無相法便行身意精進，便辦神通，游諸佛剎供養諸佛，以身精進教授眾生，立眾生於三乘。是為菩薩行般若波羅蜜，以無相法具足惟逮波羅蜜。意精進者，以意精進于聖賢無漏之法，具足諸善本法、三十七品法，具足三脫門，具足四禪、四等及四空定，具足十力、四無所畏、佛十八法。菩薩于中學已，當具足薩云若慧，消諸習緒具足成相，得普遍光明，三倒十二法輪轉，能令三千大千剎土六反震動，能以光明照遍三千大千剎土，能出音聲遍三千大千剎土

，諸眾生聞音者必至三乘之道。須菩提！菩薩精進所有饒益弘大如是。菩薩住精進，盡具足諸佛法，逮薩云若慧。

「複次，須菩提！菩薩行般若波羅蜜，於五陰如夢、如幻，具足於禪波羅蜜。行四禪、四等、四無形禪及三脫門，電光三昧、金剛三昧、真禪三昧——除佛三昧，諸餘無央數三昧意皆遍至——亦不味諸三昧，亦不受其果報。何以故？以菩薩盡知諸三昧相法空，所有者皆無所有，無相不味無相，無所有不味無所有。以不味故，不隨禪生至形無形處。何以故？不見其形故。亦不見三昧，亦不見三昧相，亦無所見故，便具足無相三昧。持是三昧，過出二地上。」

須菩提白佛言：「世尊！菩薩云何以禪波羅蜜出過羅漢、辟支佛道上？」

佛告須菩提：「菩薩以禪學內外空及有無空，于空法不見有住處。聲聞、辟支佛法及薩云若法皆空，以是空故，上菩薩位。」

「世尊！云何是菩薩位？云何非菩薩位？」

佛言：「諸有倚著非菩薩位，無所倚著是菩薩位。」

「世尊！云何為倚？云何不倚？」

佛言：「五陰、十二衰是菩薩倚，乃至薩云若亦是菩薩倚位者。須菩提！都不見諸法，亦無有名字，盡無所倚，是菩薩位。何以故？五陰所有事、薩云若所有事，亦非行、亦

【現代漢語翻譯】 現代漢語譯本：所有眾生聽到（佛）的聲音，必定會達到三乘（聲聞乘、緣覺乘、菩薩乘）的道。須菩提！菩薩的精進所帶來的利益是如此的廣大。菩薩安住于精進，完全具足諸佛的法，獲得薩云若（一切智）的智慧。 再者，須菩提！菩薩修行般若波羅蜜（智慧到彼岸），對於五陰（色、受、想、行、識）視如夢幻，圓滿具足禪波羅蜜（禪定到彼岸）。修行四禪（初禪、二禪、三禪、四禪）、四等（慈、悲、喜、舍）、四無色定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）以及三解脫門（空解脫門、無相解脫門、無愿解脫門），電光三昧（如閃電般迅速的禪定）、金剛三昧（如金剛般堅固的禪定）、真禪三昧（真實的禪定）——除了佛的三昧，其餘無數的三昧意念都能夠到達——也不執著于這些三昧，也不接受其果報。為什麼呢？因為菩薩完全知道所有三昧的相是空性的，所有存在的事物都是無所有的，無相不執著于無相，無所有不執著于無所有。因為不執著，所以不隨禪定而生到有形或無形之處。為什麼呢？因為不見其形。也不見三昧，也不見三昧的相，也無所見，因此就圓滿具足無相三昧。持有這種三昧，超越二地（菩薩的修行階位）。 須菩提對佛說：『世尊！菩薩如何以禪波羅蜜超越羅漢（阿羅漢）、辟支佛（獨覺）的道？』 佛告訴須菩提：『菩薩以禪修學內外空以及有無空，對於空法不見有任何住處。聲聞、辟支佛的法以及薩云若法都是空性的，因為這種空性，所以能登上菩薩的果位。』 『世尊！什麼是菩薩的果位？什麼不是菩薩的果位？』 佛說：『凡是有所執著的就不是菩薩的果位，無所執著的才是菩薩的果位。』 『世尊！什麼是執著？什麼是不執著？』 佛說：『五陰、十二衰（十二因緣）是菩薩的執著，乃至薩云若也是菩薩的執著。須菩提！完全不見諸法，也沒有任何名字，完全無所執著，這就是菩薩的果位。為什麼呢？五陰的所有事物、薩云若的所有事物，既不是行，也不是非行。』

【English Translation】 English version: All sentient beings who hear the sound will surely attain the path of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Subhūti! The benefit of a Bodhisattva's diligence is so vast. A Bodhisattva dwells in diligence, fully possessing all the Buddhadharmas, and attains the wisdom of Sarvajña (all-knowing). Furthermore, Subhūti! A Bodhisattva, practicing Prajñāpāramitā (perfection of wisdom), views the five skandhas (form, feeling, perception, mental formations, and consciousness) as dreams and illusions, and fully possesses Dhyāna-pāramitā (perfection of meditation). Practicing the four dhyānas (first dhyāna, second dhyāna, third dhyāna, and fourth dhyāna), the four immeasurables (loving-kindness, compassion, joy, and equanimity), the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, and sphere of neither perception nor non-perception), and the three doors of liberation (emptiness, signlessness, and wishlessness), the lightning-like samādhi, the vajra samādhi, the true samādhi—except for the Buddha's samādhi, the intentions of all other countless samādhis can be reached—they also do not savor these samādhis, nor do they accept their karmic results. Why is that? Because Bodhisattvas fully know that the characteristics of all samādhis are empty, all that exists is without existence, signlessness does not savor signlessness, and non-existence does not savor non-existence. Because of not savoring, they do not follow meditation to be born in the realms of form or formlessness. Why is that? Because they do not see its form. They also do not see samādhi, nor do they see the characteristics of samādhi, nor do they see anything, therefore they fully possess the signless samādhi. Holding this samādhi, they transcend the two grounds (stages of Bodhisattva practice). Subhūti said to the Buddha, 'World Honored One! How does a Bodhisattva, through Dhyāna-pāramitā, surpass the path of Arhats (worthy ones) and Pratyekabuddhas (solitary realizers)?' The Buddha told Subhūti, 'A Bodhisattva, through meditation, learns the emptiness of inner and outer, as well as the emptiness of existence and non-existence, and does not see any dwelling place in the Dharma of emptiness. The dharmas of Śrāvakas, Pratyekabuddhas, and Sarvajña are all empty, and because of this emptiness, they ascend to the Bodhisattva stage.' 'World Honored One! What is the Bodhisattva stage? What is not the Bodhisattva stage?' The Buddha said, 'All those who are attached are not in the Bodhisattva stage, and those who are unattached are in the Bodhisattva stage.' 'World Honored One! What is attachment? What is non-attachment?' The Buddha said, 'The five skandhas and the twelve nidānas (twelve links of dependent origination) are the attachments of a Bodhisattva, and even Sarvajña is an attachment for a Bodhisattva. Subhūti! Completely not seeing any dharmas, nor having any names, being completely unattached, this is the Bodhisattva stage. Why is that? All things of the five skandhas, all things of Sarvajña, are neither action nor non-action.'

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非說、亦非見。須菩提！是為菩薩受，是為菩薩位。菩薩以是上位，便具足諸三昧，尚不隨禪生，何況隨淫怒癡生而有所作？是事不然。但以幻法饒益眾生，不見眾生亦不見幻。于無所得法中攝取佛土、教授眾生，是為菩薩行般若波羅蜜具足禪波羅蜜，轉無倚法輪。

「複次，須菩提！菩薩行般若波羅蜜，知諸法如幻、如夢、諸法如響、如化、如光影、如熱時焰。」

須菩提言：「世尊！云何菩薩知諸法如幻、如焰？」

佛言：「菩薩行般若波羅蜜，亦不見持夢幻示人，亦不見響亦不見持響示人，亦不見光影、幻、化、熱時焰亦不見持此示人。何以故？諸凡愚夫于夢幻諸法皆著顛倒；諸羅漢、辟支佛，諸菩薩，諸如來、無所著、等正覺，于夢幻法亦不見有，亦不見可持示人者。所以者何？諸法所有者皆無所有，亦無所成亦無所有。菩薩行般若波羅蜜終無貪相，亦不成就相，亦不生相。是事不然。何以故？般若波羅蜜亦不念法有生者有成者。菩薩如是行者，亦不生五陰，亦不生三界，亦不生諸禪，亦不生於解脫禪，亦不生三十七品，亦不生三脫門，亦不生六波羅蜜，當具足於第一地至十住，不于中生欲。何以故？是處不可得亦不可見，況當於中生欲意？雖行般若波羅蜜，亦不見般若波羅蜜，于不見中

【現代漢語翻譯】 現代漢語譯本 既不是說，也不是見。須菩提（佛陀的十大弟子之一）！這是菩薩的受持，是菩薩的地位。菩薩憑藉這個上位，便具足各種三昧（佛教的禪定），尚且不隨禪定而生，何況隨淫慾、嗔怒、愚癡而生起行為呢？這是不可能的。只是以幻化的法來饒益眾生，既不見眾生，也不見幻化。在無所得的法中攝取佛土、教導眾生，這是菩薩行般若波羅蜜（以智慧到達彼岸）具足禪波羅蜜（以禪定到達彼岸），轉動無所依的法輪。

『再者，須菩提！菩薩行般若波羅蜜，知道諸法如幻、如夢、諸法如響、如化、如光影、如熱時的火焰。』

須菩提說：『世尊！菩薩如何知道諸法如幻、如焰？』

佛說：『菩薩行般若波羅蜜，也不見執持夢幻來示人，也不見響，也不見執持響來示人，也不見光影、幻化、熱時的火焰，也不見執持這些來示人。為什麼呢？因為凡夫愚人對於夢幻諸法都執著顛倒；諸羅漢（斷絕煩惱的修行者）、辟支佛（獨自覺悟的修行者），諸菩薩，諸如來（佛的稱號）、無所執著、等正覺（佛的智慧），對於夢幻之法也不見其存在，也不見有可以執持來示人的。為什麼呢？諸法所有的一切都是無所有，既沒有成就也沒有所有。菩薩行般若波羅蜜最終沒有貪戀的相，也不成就任何相，也不生起任何相。這是不可能的。為什麼呢？般若波羅蜜也不認為法有生起者，有成就者。菩薩這樣修行，也不生起五陰（構成人身的五種要素），也不生起三界（欲界、色界、無色界），也不生起諸禪，也不生起解脫禪，也不生起三十七品（菩提道的三十七種修行方法），也不生起三脫門（空、無相、無愿三種解脫之門），也不生起六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），當具足從第一地到十住（菩薩修行的十個階段），不于其中生起慾望。為什麼呢？這個地方不可得也不可見，何況會於其中生起慾望呢？雖然行般若波羅蜜，也不見般若波羅蜜，在不見中

【English Translation】 English version It is neither speaking nor seeing. Subhuti (one of the Buddha's ten great disciples)! This is the acceptance of a Bodhisattva, this is the position of a Bodhisattva. A Bodhisattva, by virtue of this superior position, is endowed with all Samadhis (Buddhist meditation), and does not arise from meditation, let alone from lust, anger, and ignorance. This is not possible. They only benefit sentient beings with illusory Dharma, neither seeing sentient beings nor seeing the illusion. In the Dharma of non-attainment, they gather Buddha lands and teach sentient beings. This is a Bodhisattva practicing Prajna Paramita (perfection of wisdom), fulfilling Dhyana Paramita (perfection of meditation), and turning the wheel of Dharma without reliance.

'Furthermore, Subhuti! A Bodhisattva practicing Prajna Paramita knows that all Dharmas are like illusions, like dreams, all Dharmas are like echoes, like transformations, like light and shadows, like the flames of heat.'

Subhuti said, 'World Honored One! How does a Bodhisattva know that all Dharmas are like illusions and flames?'

The Buddha said, 'A Bodhisattva practicing Prajna Paramita does not see holding dreams and illusions to show others, nor does he see echoes, nor does he see holding echoes to show others, nor does he see light and shadows, illusions, transformations, or the flames of heat, nor does he see holding these to show others. Why? Because ordinary foolish people are attached to the illusions of all Dharmas; all Arhats (practitioners who have cut off afflictions), Pratyekabuddhas (practitioners who awaken on their own), all Bodhisattvas, all Tathagatas (title of the Buddha), without attachment, and with perfect enlightenment, do not see the existence of illusory Dharmas, nor do they see anything that can be held to show others. Why? All that exists in Dharmas is non-existent, neither accomplished nor possessed. A Bodhisattva practicing Prajna Paramita ultimately has no attachment, does not accomplish any form, and does not give rise to any form. This is not possible. Why? Prajna Paramita does not think that Dharmas have a birth or an accomplishment. A Bodhisattva who practices in this way does not give rise to the five skandhas (the five aggregates that constitute a person), does not give rise to the three realms (desire realm, form realm, formless realm), does not give rise to meditations, does not give rise to liberation meditation, does not give rise to the thirty-seven factors of enlightenment (thirty-seven practices of the path to enlightenment), does not give rise to the three doors of liberation (emptiness, signlessness, wishlessness), and does not give rise to the six Paramitas (generosity, morality, patience, diligence, meditation, wisdom). They will fulfill the first to the tenth stage of Bodhisattva practice, and will not give rise to desire within them. Why? This place is unattainable and invisible, how could desire arise within it? Although practicing Prajna Paramita, they do not see Prajna Paramita, in the unseen

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盡見諸法皆來入般若波羅蜜，亦不見諸法。何以故？諸法及般若波羅蜜，一無有二，亦非二事。何以故？為如如教、如法性教、如真際教，是諸法無有別。」

須菩提白佛言：「假令諸法無有別、無有散，云何有善惡之教言、有漏無漏教言、道法俗法、有為無為之法教？」

佛言：「于須菩提意云何，如諸法之法，頗有善惡、有漏無漏、若道若俗、有為法無為法不？頗見有須陀洹及羅漢、辟支佛法不？頗見有佛道不？」

須菩提言：「不見也。世尊！」

「是故，須菩提！諸法無有別、無有相、無所生、無所有。須菩提、我本為菩薩，初不見諸法有要者，亦不見五陰，亦不見有為無為，從須陀洹至佛道亦無所見、亦無所得。須菩提！菩薩欲學般若波羅蜜，從初發意至成阿耨多羅三耶三菩阿惟三佛，當善於所有無所有。菩薩善於無所有者，則能具足道慧，教授眾生、攝取佛國，成阿耨多羅三耶三菩，降諸眾生，不見於三界。須菩提！菩薩摩訶薩當作是行般若波羅蜜，應無所有。」◎

放光般若經卷第十七 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第十八

西晉于闐國三藏無羅叉奉　詔譯

◎摩訶般若波羅蜜住二空品第七十八

須

【現代漢語翻譯】 現代漢語譯本：所有法都歸入般若波羅蜜（Prajnaparamita，智慧的完美），也看不到任何法。為什麼呢？因為諸法和般若波羅蜜，兩者之間沒有差別，也不是兩個不同的事物。為什麼呢？因為這是如如（Tathata，真如）的教導、法性（Dharmata，法的本性）的教導、真際（Bhūtakoti，真實的邊界）的教導，這些法之間沒有分別。 須菩提（Subhuti，佛陀的弟子）對佛說：『如果諸法沒有分別、沒有散亂，那麼怎麼會有善惡的教言、有漏無漏的教言、道法俗法、有為無為的法教呢？』 佛說：『須菩提，你認為如何？在諸法的本性中，有善惡、有漏無漏、道法俗法、有為法無為法嗎？你看到有須陀洹（Srotapanna，入流者）、羅漢（Arhat，阿羅漢）、辟支佛（Pratyekabuddha，獨覺佛）的法嗎？你看到有佛道嗎？』 須菩提說：『我沒有看到，世尊！』 『因此，須菩提！諸法沒有分別、沒有相狀、沒有生起、沒有所有。須菩提，我本為菩薩時，最初沒有看到諸法有任何實在的要素，也沒有看到五陰（Skandhas，五蘊），也沒有看到有為無為，從須陀洹到佛道，也沒有看到任何東西，也沒有獲得任何東西。須菩提！菩薩想要學習般若波羅蜜，從最初發心到成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當善於所有和無所有。菩薩善於無所有，就能具足道慧，教導眾生、攝取佛國，成就阿耨多羅三藐三菩提，降伏眾生，不執著於三界（Triloka，欲界、色界、無色界）。須菩提！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）應當這樣修行般若波羅蜜，應當無所執著。』

【English Translation】 English version: All dharmas (phenomena) are seen to enter into Prajnaparamita (the perfection of wisdom), and yet no dharmas are seen. Why is that? Because dharmas and Prajnaparamita are not different, nor are they two separate things. Why is that? Because it is the teaching of Tathata (suchness), the teaching of Dharmata (the nature of dharma), the teaching of Bhūtakoti (the limit of reality), and these dharmas have no distinction. Subhuti (a disciple of the Buddha) said to the Buddha: 'If dharmas have no distinction and no dispersion, then how can there be teachings of good and evil, teachings of defiled and undefiled, teachings of the path and the mundane, and teachings of conditioned and unconditioned dharmas?' The Buddha said: 'Subhuti, what do you think? In the nature of dharmas, are there good and evil, defiled and undefiled, the path and the mundane, conditioned and unconditioned dharmas? Do you see the dharma of a Srotapanna (stream-enterer), an Arhat (worthy one), or a Pratyekabuddha (solitary buddha)? Do you see the path of a Buddha?' Subhuti said: 'I do not see them, World Honored One!' 'Therefore, Subhuti! Dharmas have no distinction, no characteristics, no arising, and no possession. Subhuti, when I was a Bodhisattva, I initially did not see any real essence in dharmas, nor did I see the five Skandhas (aggregates), nor did I see the conditioned or unconditioned. From Srotapanna to the path of a Buddha, I did not see anything, nor did I obtain anything. Subhuti! A Bodhisattva who wishes to learn Prajnaparamita, from the initial aspiration to the attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment), should be skilled in both existence and non-existence. A Bodhisattva who is skilled in non-existence will be able to perfect the wisdom of the path, teach sentient beings, gather in Buddha lands, attain Anuttara-samyak-sambodhi, subdue sentient beings, and not be attached to the three realms (Triloka). Subhuti! A Bodhisattva-mahasattva (great Bodhisattva) should practice Prajnaparamita in this way, and should be without attachment.'

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菩提白佛言：「世尊！云何是法如夢、如響、如幻、如化、如熱時焰、如光、如影，是諸法皆空？云何為有造處所，言是道是俗、是無為是有為、有漏無漏？云何言是須陀洹、斯陀含、阿那含、阿羅漢、辟支佛？云何言是求阿耨多羅三耶三菩？」

佛告須菩提：「凡夫愚癡少有所聞，依倚夢幻法而有所見，因身口意所作非法不善之事，或行善事至有善惡之報，受罪福於三界。菩薩摩訶薩行般若波羅蜜，住於二空，從有無本端空至畢竟空，教化眾生說有五陰、十二衰空、十八性空。是法如夢、如響、如幻、如化、如影、如熱時焰，是中亦無五陰、亦無諸衰、亦無諸性、亦無夢、亦無響、亦無幻化、亦無焰影、亦無有見。諸法皆無形，所有皆無所有、無有五陰。汝等見有五陰無十二衰，汝等見有諸衰無十八性，汝等見有諸性，以因緣顛倒故便有諸法隨行所受。云何汝等於無所有法而有形相？行般若波羅蜜菩薩，以漚和拘舍羅，諸有眾生在貪嫉者，教令佈施，令得大富，于中拔出；教令持戒，以戒因緣得生天上，于戒拔之；令住禪三昧，以禪因緣得生梵天，具足四禪及四空定因緣。施從戒以禪無數方便立之泥洹，復以三十七品及三脫門、八解脫、九次第禪、十種力、四無所畏及四等，勸令得十八法。持是無像之法，立

【現代漢語翻譯】 現代漢語譯本：須菩提對佛說：『世尊！為什麼說諸法如夢、如響、如幻、如化、如熱時焰、如光、如影，這些法都是空無的呢？為什麼又說有造作之處，說這是道，這是俗，這是無為，這是有為，有漏無漏？為什麼說這是須陀洹（初果），斯陀含（二果），阿那含（三果），阿羅漢（四果），辟支佛（獨覺）？為什麼說這是求阿耨多羅三藐三菩提（無上正等正覺）？』 佛告訴須菩提：『凡夫愚癡，少有聞法，依附於夢幻之法而有所見，因身口意所作的非法不善之事，或行善事而有善惡之報，在三界中承受罪福。菩薩摩訶薩修行般若波羅蜜，安住於二空，從有無的根本空到畢竟空，教化眾生說有五陰（色、受、想、行、識）、十二衰空（十二因緣的空性）、十八性空（十八界的空性）。這些法如夢、如響、如幻、如化、如影、如熱時焰，其中也沒有五陰，也沒有諸衰，也沒有諸性，也沒有夢，也沒有響，也沒有幻化，也沒有焰影，也沒有所見。諸法都沒有形相，所有的一切都是無所有，沒有五陰。你們看到有五陰而沒有十二衰，你們看到有諸衰而沒有十八性，你們看到有諸性，因為因緣顛倒的緣故，便有諸法隨行所受。你們怎麼能在無所有的法中看到形相呢？修行般若波羅蜜的菩薩，以方便善巧，對於那些貪婪嫉妒的眾生，教導他們佈施，使他們獲得大富，從中拔出他們；教導他們持戒，以持戒的因緣得生天上，從戒中拔出他們；讓他們安住于禪定三昧，以禪定的因緣得生梵天，具足四禪及四空定的因緣。從佈施到持戒到禪定，用無數方便建立涅槃，又用三十七道品及三解脫門、八解脫、九次第禪、十種力、四無所畏及四無量心，勸導他們獲得十八不共法。持守這無相之法，建立』

【English Translation】 English version: Subhuti said to the Buddha, 'World Honored One, why are dharmas said to be like dreams, echoes, illusions, transformations, heat haze, light, and shadows, and that all these dharmas are empty? Why is it said that there is a place of creation, saying this is the path, this is the mundane, this is the unconditioned, this is the conditioned, with outflows and without outflows? Why is it said that this is a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), a Pratyekabuddha (solitary buddha)? Why is it said that this is seeking Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?' The Buddha told Subhuti, 'Ordinary people are foolish and have little understanding of the Dharma. They rely on dream-like dharmas and have perceptions. Because of the non-virtuous and unwholesome actions done by body, speech, and mind, or by doing good deeds, they receive the karmic results of good and evil, experiencing suffering and happiness in the three realms. Bodhisattva Mahasattvas, practicing Prajnaparamita, abide in the two emptinesses, from the fundamental emptiness of existence and non-existence to ultimate emptiness, teaching sentient beings that there are the five skandhas (form, feeling, perception, mental formations, consciousness), the emptiness of the twelve nidanas (links of dependent origination), and the emptiness of the eighteen dhatus (elements). These dharmas are like dreams, echoes, illusions, transformations, shadows, and heat haze. Within them, there are no five skandhas, no nidanas, no dhatus, no dreams, no echoes, no illusions, no transformations, no heat haze, no shadows, and no perceptions. All dharmas are without form, and all that exists is non-existent, without the five skandhas. You see the five skandhas but not the twelve nidanas, you see the nidanas but not the eighteen dhatus, you see the dhatus, and because of the inverted causes and conditions, there are dharmas that follow and are received. How can you see forms in dharmas that are non-existent? Bodhisattvas who practice Prajnaparamita, with skillful means, teach those sentient beings who are greedy and jealous to practice generosity, enabling them to gain great wealth, and thereby extracting them from greed; they teach them to uphold precepts, and through the cause of upholding precepts, they are born in the heavens, and thereby extracting them from precepts; they enable them to abide in samadhi, and through the cause of samadhi, they are born in the Brahma heavens, fulfilling the causes of the four dhyanas and the four formless absorptions. From generosity to precepts to samadhi, they establish Nirvana through countless skillful means, and further, through the thirty-seven factors of enlightenment, the three doors of liberation, the eight liberations, the nine successive samadhis, the ten powers, the four fearlessnesses, and the four immeasurables, they encourage them to attain the eighteen unique qualities of a Buddha. Upholding this formless Dharma, they establish'

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於三乘，為說菩薩道。」

須菩提白佛言：「世尊！甚奇、甚特、未曾有！菩薩行深般若波羅蜜，為諸空無法作處所，言是善法、惡法，是道法、俗法，是漏法、無漏法，是有為法，是無為法。」

佛言：「如是，須菩提！甚奇、甚特、所未曾有！為是空無之法而作處所。須菩提！汝等當知菩薩所行奇特，羅漢、辟支佛所不能及者。汝等當應為菩薩摩訶薩作禮。」

須菩提白佛言：「世尊！何等為菩薩摩訶薩所未曾有，諸羅漢、辟支佛所不能及？」

佛告須菩提：「若欲聞者善思念之，吾當解說。菩薩行般若波羅蜜者，住於六波羅蜜中及內外空、三十七品、四無礙慧及五神通，遍到十方觀諸眾生，可以佈施攝者，便以施取之；可以戒、忍、精進、一心、智慧，隨其所應，以六波羅蜜而攝取之。應以四禪及四空定得解脫者，以禪因緣而攝取之；或應以慈、悲、喜、護得度者，以四等攝之；或應以三十七品得度者，以根、力、覺、意而攝取之；若應以三脫門得度者，皆攝取之。」

須菩提白佛言：「世尊！云何以佈施攝取眾生？」

佛言：「菩薩行般若波羅蜜者，隨人所索，若索衣被、飲食、疾病、醫藥、象馬、車乘、金銀、珍寶，隨人所欲皆施與之。及所施與，若佛、辟支佛、阿

【現代漢語翻譯】 現代漢語譯本 對於聲聞乘、緣覺乘和菩薩乘，佛陀宣說了菩薩道。 須菩提對佛說：『世尊！真是太稀奇、太特別、前所未有啊！菩薩修行甚深的般若波羅蜜，對於一切空無自性的法不執著為實有處所，卻說這是善法、惡法，是道法、俗法，是有漏法、無漏法，是有為法，是無為法。』 佛說：『是的，須菩提！真是太稀奇、太特別、前所未有啊！對於這些空無自性的法卻不執著為實有處所。須菩提！你們應當知道菩薩所修行的奇特之處，是羅漢和辟支佛所不能達到的。你們應當向菩薩摩訶薩頂禮。』 須菩提對佛說：『世尊！什麼是菩薩摩訶薩所具有的、前所未有，而諸羅漢和辟支佛所不能達到的呢？』 佛告訴須菩提：『如果你們想聽，就好好思考，我將為你們解說。菩薩修行般若波羅蜜時，安住於六波羅蜜中，以及內空、外空、三十七道品、四無礙辯才和五神通，普遍觀察十方眾生，對於那些可以通過佈施來攝受的，就用佈施來攝取他們；對於那些可以通過持戒、忍辱、精進、禪定、智慧來攝受的，就根據他們的情況，用六波羅蜜來攝取他們。對於那些應該通過四禪和四空定得到解脫的，就用禪定的因緣來攝取他們；對於那些應該通過慈、悲、喜、捨得到度化的，就用四無量心來攝取他們；對於那些應該通過三十七道品得到度化的，就用四念處、四正勤、四如意足、五根、五力、七覺支、八正道來攝取他們；如果應該通過三解脫門得到度化的，都用這些方法來攝取他們。』 須菩提對佛說：『世尊！菩薩如何用佈施來攝取眾生呢？』 佛說：『菩薩修行般若波羅蜜時，隨順眾生的需求，如果有人索要衣服、飲食、疾病的醫藥、象馬、車乘、金銀、珍寶，都隨其所愿給予他們。並且所施與的，無論是佛、辟支佛、阿羅漢、乃至一切眾生，都以平等心對待，不分別彼此。』

【English Translation】 English version For the three vehicles, he expounded the Bodhisattva path. Subhuti said to the Buddha, 'World Honored One! How marvelous, how extraordinary, how unprecedented! Bodhisattvas, practicing the profound Prajna Paramita, do not make a place for all empty and selfless dharmas, yet they speak of good dharmas and evil dharmas, of the path and worldly dharmas, of defiled and undefiled dharmas, of conditioned and unconditioned dharmas.' The Buddha said, 'So it is, Subhuti! How marvelous, how extraordinary, how unprecedented! To make a place for these empty and selfless dharmas. Subhuti! You should know that the Bodhisattva's practice is extraordinary, beyond what Arhats and Pratyekabuddhas can achieve. You should pay homage to the Bodhisattva Mahasattvas.' Subhuti said to the Buddha, 'World Honored One! What is it that Bodhisattva Mahasattvas possess that is unprecedented, and that Arhats and Pratyekabuddhas cannot achieve?' The Buddha told Subhuti, 'If you wish to hear, contemplate well, and I will explain. When Bodhisattvas practice Prajna Paramita, they abide in the six paramitas, as well as in inner emptiness, outer emptiness, the thirty-seven factors of enlightenment, the four unobstructed knowledges, and the five supernormal powers. They universally observe all beings in the ten directions. Those who can be gathered by giving, they gather with giving; those who can be gathered by morality, patience, diligence, concentration, and wisdom, they gather with the six paramitas according to their needs. Those who should attain liberation through the four dhyanas and the four formless absorptions, they gather with the causes of dhyana; those who should be liberated through loving-kindness, compassion, joy, and equanimity, they gather with the four immeasurables; those who should be liberated through the thirty-seven factors of enlightenment, they gather with the four foundations of mindfulness, the four right exertions, the four bases of power, the five roots, the five powers, the seven factors of enlightenment, and the eightfold noble path; if they should be liberated through the three doors of liberation, they gather them all.' Subhuti said to the Buddha, 'World Honored One! How do Bodhisattvas gather beings through giving?' The Buddha said, 'When Bodhisattvas practice Prajna Paramita, they give whatever people ask for. If someone asks for clothing, food, medicine for illness, elephants, horses, carriages, gold, silver, or jewels, they give them whatever they desire. And whatever they give, whether to Buddhas, Pratyekabuddhas, Arhats, or even all beings, they treat them with an equal mind, without discrimination.'

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羅漢及須陀洹，下至凡夫及蜎飛、蠕動、諸三惡趣，其意適等，而無差別、無若干種意。何以故？諸法無有若干種意故，其意平等。無若干者，便得無差別薩云若慧。」

佛言：「菩薩摩訶薩若見來求者，當作念言：『我所施者當與三耶三佛。福祐不從畜生出生。』有是念者，非是菩薩法，何以故？菩薩發道意不作是念：『我持佈施當生四姓家。』諸所施已攝取眾生者，皆令至無餘泥洹而般泥洹。菩薩以眾生為親族，所施與無若干差別，亦不言：『當與是，不與是。』意無適莫，所施眾生無有礙意。何以故？為眾生故發阿耨多羅三耶三菩，若有分別意者，便於諸如來無所著等正覺、諸緣覺、諸真人有大過失。何以故？諸天及人、諸阿須倫無有請，菩薩為眾生作救護、作橋樑者為菩薩之法，自當救攝眾生。

「複次，須菩提！菩薩行般若波羅蜜者，若人、若非人來至菩薩所，取節節支解菩薩身，菩薩亦不疑言：『當與？不與？』何以故？是菩薩欲救眾生故受是形耳。『我以是身饒益一切。』菩薩當作是念：『我為眾生受是身形，今來取之。』須菩提！菩薩見來所求者當發意言：『施者為誰？受者為誰？所施物為何等？是諸法實不可得見。何以故？是諸法常空，空亦無所與亦無所奪。』須菩提！菩薩行般若波

【現代漢語翻譯】 現代漢語譯本： 羅漢（Arhat，已證悟的聖者）和須陀洹（Srotapanna，入流者），乃至凡夫俗子，以及飛禽、蠕蟲等一切眾生，包括三惡道（地獄、餓鬼、畜生）的眾生，他們的心意本來是平等的，沒有差別，也沒有各種不同的心念。為什麼呢？因為諸法（一切事物）本來就沒有各種不同的心念，所以心意是平等的。沒有各種不同的心念，就能獲得無差別的薩云若慧（Sarvajna-jnana，一切智）。 佛陀說：『菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）如果看到有人來求佈施，應當這樣想：『我所佈施的應當是爲了成就三耶三佛（Samyak-sambuddha，正等覺佛）。福德和庇佑不是從畜生那裡產生的。』如果這樣想，就不是菩薩的修行方法。為什麼呢？菩薩發菩提心（Bodhi-citta，覺悟之心）不會這樣想：『我行佈施是爲了投生到四姓（婆羅門、剎帝利、吠舍、首陀羅）的家庭。』凡是佈施之後攝受的眾生，都要讓他們最終達到無餘涅槃（nirvana，寂滅）而般涅槃（parinirvana，完全的寂滅）。菩薩把眾生當作自己的親人，佈施時沒有各種差別，也不會說：『應當給這個人，不給那個人。』心意沒有偏向，佈施給眾生時沒有障礙。為什麼呢？因為爲了眾生才發起了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），如果有了分別心，對於諸如來（Tathagata，佛）、無所著等正覺（佛的另一種稱謂）、諸緣覺（Pratyekabuddha，獨覺）、諸真人（Arhat，阿羅漢）就會有很大的過失。為什麼呢？諸天和人、諸阿修羅（Asura，非天）都沒有請求，菩薩為眾生作救護、作橋樑，這才是菩薩的修行方法，應當自己救度攝受眾生。 『再者，須菩提！菩薩行般若波羅蜜（Prajnaparamita，智慧到彼岸）時，如果有人或非人來到菩薩面前，把菩薩的身體肢解，菩薩也不會懷疑說：『應當給嗎？不應當給嗎？』為什麼呢？因為這位菩薩爲了救度眾生才接受這樣的身體。『我用這個身體利益一切眾生。』菩薩應當這樣想：『我爲了眾生才接受這個身體，現在他們來取用。』須菩提！菩薩看到來求佈施的人，應當發這樣的心念：『佈施者是誰？接受佈施者是誰？所佈施的物品是什麼？這些法（事物）實際上是不可見的。』為什麼呢？因為這些法本來就是空性的，空性也沒有給予和奪取。』須菩提！菩薩行般若波羅蜜時，

【English Translation】 English version: Arhats (enlightened saints) and Srotapannas (stream-enterers), down to ordinary people, as well as flying creatures, worms, and all beings in the three evil realms (hell, hungry ghosts, animals), their minds are originally equal, without difference, and without various kinds of thoughts. Why? Because all dharmas (things) originally do not have various kinds of thoughts, therefore the mind is equal. Without various kinds of thoughts, one can attain the undifferentiated Sarvajna-jnana (all-knowing wisdom). The Buddha said: 'If a Bodhisattva-mahasattva (great Bodhisattva) sees someone coming to ask for alms, they should think: 'What I give should be for the sake of achieving Samyak-sambuddha (perfectly enlightened Buddha). Blessings and protection do not come from animals.' If they think this way, it is not the practice of a Bodhisattva. Why? A Bodhisattva who has generated Bodhi-citta (the mind of enlightenment) would not think: 'I give alms in order to be reborn into a family of the four castes (Brahmin, Kshatriya, Vaishya, Shudra).' All beings who are taken in after giving alms should ultimately reach the state of nirvana (extinction) without remainder and attain parinirvana (complete extinction). A Bodhisattva treats all beings as their own relatives, and when giving alms, there are no various distinctions, nor do they say: 'I should give to this person, but not to that person.' The mind has no bias, and there is no obstruction when giving to beings. Why? Because it is for the sake of beings that they have generated Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). If there is a discriminating mind, then there will be great faults towards the Tathagatas (Buddhas), the non-attached perfect enlightenment (another name for Buddha), the Pratyekabuddhas (solitary realizers), and the Arhats (worthy ones). Why? The gods and humans, and the Asuras (demigods) have not requested it, but the Bodhisattva acts as a protector and bridge for beings, this is the practice of a Bodhisattva, and they should save and take in beings themselves. 'Furthermore, Subhuti! When a Bodhisattva practices Prajnaparamita (perfection of wisdom), if a human or non-human comes to the Bodhisattva and dismembers their body, the Bodhisattva will not doubt and say: 'Should I give? Should I not give?' Why? Because this Bodhisattva has accepted this body in order to save beings. 'I use this body to benefit all beings.' The Bodhisattva should think: 'I accepted this body for the sake of beings, and now they come to take it.' Subhuti! When a Bodhisattva sees someone coming to ask for alms, they should generate this thought: 'Who is the giver? Who is the receiver? What is being given? These dharmas (things) are actually invisible.' Why? Because these dharmas are originally empty, and emptiness neither gives nor takes away.' Subhuti! When a Bodhisattva practices Prajnaparamita,

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羅蜜當作是學，所謂內空、外空及有無空，住是空者于中佈施，便具足檀波羅蜜；具足檀已，不斷內外法，言誰有割者、誰為截者！」

佛告須菩提：「佛以天眼見十方恒邊沙等剎土，諸菩薩摩訶薩入泥犁中，泥犁則為冷。以三事變化為泥犁中眾生說法：一者神足，二者隨其所使，三者四等之法。以神足滅火，隨意為說四等法，泥犁中眾生便有愛敬歸仰于菩薩，即得離苦痛。次為說三乘之教，皆令脫苦。是故，須菩提！我以佛眼見十方恒邊沙，諸菩薩摩訶薩供養諸佛不以憍慢，愛好諸佛不以憎惡，歡喜無恚，諸佛所說皆悉受持，至成阿耨多羅三耶三菩終不志失。須菩提！佛以佛眼見十方恒邊沙剎土諸菩薩等，為眾生故，割截身體，支節分離，佈散四面；諸有飛鳥走獸來食菩薩肌肉者，皆有慈意；于菩薩所以慈意故，得離畜生，即得為人，往見諸佛聽受經法，隨其所聞即得順行，以三乘之法而度脫之。」

佛告須菩提：「諸有菩薩摩訶薩發阿耨多羅三耶三菩者多所饒益，如是能使眾生得無餘泥洹。

「複次，須菩提！我以佛眼見十方恒邊沙諸菩薩等入薜荔中者，諸薜荔眾見菩薩已便生慈意，恭敬菩薩，以恭敬故離諸勤苦，因是功德終不離諸佛至得泥洹。須菩提！菩薩摩訶薩行慈如是，使諸眾生皆得泥

【現代漢語翻譯】 現代漢語譯本 『羅蜜』（波羅蜜，意為到達彼岸）應當這樣學習，即所謂內空、外空以及有無空。安住于空性之中進行佈施，便能圓滿檀波羅蜜（佈施的到達彼岸）；圓滿佈施之後，不執著于內外之法，（這樣）才能說誰是施割者，誰是被截者！ 佛告訴須菩提：『佛以天眼見到十方如恒河沙數般多的剎土，諸位菩薩摩訶薩進入地獄之中，地獄便會變得清涼。他們以三種方式變化來為地獄中的眾生說法：一是神通，二是隨順眾生的需要，三是四等（慈悲喜捨）之法。他們以神通熄滅火焰，隨意為眾生宣說四等之法，地獄中的眾生便對菩薩產生愛敬和歸依之心，立即脫離痛苦。然後為他們宣說三乘（聲聞乘、緣覺乘、菩薩乘）的教法，使他們都脫離痛苦。因此，須菩提！我以佛眼見到十方如恒河沙數般多的剎土，諸位菩薩摩訶薩供養諸佛時沒有驕慢之心，喜愛諸佛時沒有憎惡之心，內心歡喜沒有嗔恚，對於諸佛所說都全部接受並奉行，直至成就阿耨多羅三藐三菩提（無上正等正覺）也絕不退失。須菩提！佛以佛眼見到十方如恒河沙數般多的剎土，諸位菩薩等爲了眾生的緣故，割截自己的身體，肢體分離，散佈四方；那些飛鳥走獸來吃菩薩的肌肉，都生起慈悲之心；因為對菩薩的慈悲之心，得以脫離畜生道，立即轉生為人，前往拜見諸佛聽聞經法，隨其所聞立即依教奉行，以三乘之法來度脫他們。』 佛告訴須菩提：『諸位發阿耨多羅三藐三菩提（無上正等正覺）心的菩薩摩訶薩，能利益眾多眾生，這樣能使眾生得到無餘涅槃（徹底的寂滅）。』 『再者，須菩提！我以佛眼見到十方如恒河沙數般多的菩薩等進入薜荔（一種地獄）之中，那些薜荔中的眾生見到菩薩后便生起慈悲之心，恭敬菩薩，因為恭敬的緣故脫離各種苦難，因為這個功德最終不會離開諸佛，直至證得涅槃。須菩提！菩薩摩訶薩的慈悲行為就是這樣，能使一切眾生都得到泥

【English Translation】 English version 'Paramita' (Pāramitā, meaning 'perfection' or 'to the other shore') should be learned in this way, that is, the so-called emptiness of the internal, emptiness of the external, and emptiness of both existence and non-existence. Abiding in emptiness and giving alms, one perfects Dāna Pāramitā (the perfection of giving); having perfected giving, one does not cling to internal or external dharmas, (only then) can one say who is the giver and who is the receiver! The Buddha told Subhuti: 'With my divine eye, I see in the ten directions, in lands as numerous as the sands of the Ganges, that when Bodhisattva Mahasattvas enter hell, the hell becomes cool. They transform themselves in three ways to preach to the beings in hell: first, through supernatural powers; second, by adapting to the needs of beings; and third, through the four immeasurables (loving-kindness, compassion, joy, and equanimity). They extinguish the flames with their supernatural powers and preach the four immeasurables at will. The beings in hell then develop love, respect, and devotion to the Bodhisattvas, and immediately escape suffering. Then, they preach the teachings of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), enabling them all to escape suffering. Therefore, Subhuti! With my Buddha eye, I see in the ten directions, in lands as numerous as the sands of the Ganges, that Bodhisattva Mahasattvas, when making offerings to the Buddhas, have no arrogance; when loving the Buddhas, have no hatred; their hearts are joyful and without anger; they accept and practice all that the Buddhas teach, and they will never regress until they attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Subhuti! With my Buddha eye, I see in the ten directions, in lands as numerous as the sands of the Ganges, that Bodhisattvas, for the sake of beings, cut off their own bodies, separate their limbs, and scatter them in all directions; those birds and beasts that come to eat the Bodhisattva's flesh develop compassion; because of their compassion for the Bodhisattva, they are liberated from the animal realm, immediately reborn as humans, go to see the Buddhas, hear the Dharma, and immediately practice what they have heard, liberating them with the teachings of the three vehicles.' The Buddha told Subhuti: 'Those Bodhisattva Mahasattvas who generate the mind for Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) greatly benefit many beings, and in this way, they can enable beings to attain Nirvāṇa without remainder (complete cessation).' 'Furthermore, Subhuti! With my Buddha eye, I see in the ten directions, in lands as numerous as the sands of the Ganges, that when Bodhisattvas enter the Pishacha (a type of hell), the beings in the Pishacha develop compassion upon seeing the Bodhisattvas, and they respect the Bodhisattvas. Because of their respect, they are liberated from all suffering, and because of this merit, they will never be separated from the Buddhas until they attain Nirvāṇa. Subhuti! The compassionate actions of Bodhisattva Mahasattvas are like this, enabling all beings to attain mud'

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洹。」

佛告須菩提：「我見諸菩薩至四天王及第六天，為彼諸天而廣說法，以三乘教而度脫之，令得泥洹。諸天人眾有著五樂者，菩薩應時令殿舍悉皆烔然，以為說法言：『諸仁者！一切所有皆悉無常，無尊無卑，誰常安者？』」

佛告須菩提：「我於是以佛眼觀見恒邊沙國土，諸有讚歎梵天上者，菩薩則為說法言：『諸仁者！云何於是空無之法而生見意？是法為空、無常、無見，為磨滅法，莫得於是而生見意。』須菩提！菩薩摩訶薩已住于大慈為眾生說法，是為菩薩甚奇、甚特、未曾有法。須菩提！十方恒邊沙國土諸菩薩摩訶薩，以四事饒益眾生。何等為四？一者惠施，二者仁愛，三者利人，四者等義。是為四恩。

「菩薩摩訶薩以二事施攝取眾生：一者財物，二者法施。

「何等財物施攝取眾生？菩薩以金銀、璧玉、珍奇異寶，以食飲、衣被、香花、服飾、病瘦醫藥、床臥之具，所有奴婢、象馬、車乘，令諸眾生隨意所欲不逆人意。諸有來者既施與已，皆悉教令自歸三尊，或授五戒，或教十善，或教八齋，或教令行四禪及四等、四空定，或勸助之令唸佛、念法、念比丘僧、念天、念施；諸行倒者教令行順，諸不諦者教令行諦，勸助令行三十七道品及三脫門、八惟無、九次第禪、佛十種

【現代漢語翻譯】 現代漢語譯本 佛陀告訴須菩提：『我看到諸位菩薩前往四天王天（佛教欲界第一層天）和第六天（他化自在天，欲界最高層天），為那些天人廣說佛法，用三乘（聲聞乘、緣覺乘、菩薩乘）的教義來度化他們，使他們得到涅槃（泥洹）。當諸天人沉溺於五種享樂時，菩薩會立即讓他們的宮殿都燃燒起來，以此說法：『各位！一切事物都是無常的，沒有高低貴賤之分，誰能永遠安穩呢？』 佛陀告訴須菩提：『我用佛眼觀察，看到恒河沙數國土中，有些讚歎梵天（色界初禪天）的，菩薩就會為他們說法：『各位！為什麼會對這空無的法產生執著呢？這法是空、無常、無見的，是會消滅的，不要對它產生執著。』須菩提！菩薩摩訶薩已經安住于大慈悲心，為眾生說法，這是菩薩非常奇特、非常殊勝、前所未有的法。須菩提！十方恒河沙數國土的諸位菩薩摩訶薩，用四種方法饒益眾生。是哪四種呢？第一是佈施，第二是仁愛，第三是利他，第四是平等。這就是四種恩惠。 菩薩摩訶薩用兩種佈施來攝受眾生：第一是財物佈施，第二是法佈施。 什麼是財物佈施來攝受眾生呢？菩薩用金銀、璧玉、珍奇異寶，用食物、飲料、衣服、香花、裝飾品、疾病醫藥、床鋪臥具，以及所有的奴婢、象馬、車乘，讓眾生隨意取用，不違揹他們的意願。對於前來求助的人，菩薩施捨之後，都會教導他們皈依三寶（佛、法、僧），或者授予五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），或者教導他們行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），或者教導他們持八齋戒（不殺生、不偷盜、不淫、不妄語、不飲酒、不非時食、不歌舞觀聽、不坐臥高廣大床），或者教導他們修行四禪（初禪、二禪、三禪、四禪）和四等心（慈、悲、喜、舍）、四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），或者勸導他們唸佛、念法、念比丘僧、念天、念佈施；對於行為顛倒的人，教導他們行正道，對於不真實的人，教導他們行真實，勸導他們修行三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）以及三解脫門（空解脫門、無相解脫門、無愿解脫門）、八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、超一切色想滅有對想不思惟一切異想入無邊空處解脫、超一切空無邊處入識無邊處解脫、超一切識無邊處入無所有處解脫、超一切無所有處入非想非非想處解脫、滅受想解脫）、九次第定（初禪、二禪、三禪、四禪、空無邊處定、識無邊處定、無所有處定、非想非非想處定、滅受想定）、佛的十種

【English Translation】 English version The Buddha said to Subhuti, 'I see that Bodhisattvas go to the Four Heavenly Kings (the first heaven in the desire realm of Buddhism) and the sixth heaven (Paranirmitavasavartin, the highest heaven in the desire realm), extensively preaching the Dharma to those devas, liberating them with the teachings of the Three Vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), and enabling them to attain Nirvana (Nirvana). When the devas are indulging in the five pleasures, the Bodhisattvas will immediately cause their palaces to burst into flames, using this as a teaching, saying, 『Dear ones! All things are impermanent, without high or low status, who can remain secure forever?』 The Buddha said to Subhuti, 'With my Buddha-eye, I see that in lands as numerous as the sands of the Ganges River, some praise the Brahma Heaven (the first dhyana heaven in the form realm), and the Bodhisattvas will preach to them, saying, 『Dear ones! Why do you develop attachment to this empty Dharma? This Dharma is empty, impermanent, and invisible, it is a Dharma that will perish, do not develop attachment to it.』 Subhuti! The Bodhisattva Mahasattvas have already abided in great compassion, preaching the Dharma for sentient beings, this is a very extraordinary, very special, and unprecedented Dharma of the Bodhisattvas. Subhuti! The Bodhisattva Mahasattvas in the lands as numerous as the sands of the Ganges River in the ten directions benefit sentient beings with four things. What are the four? First is giving, second is loving-kindness, third is benefiting others, and fourth is equality. These are the four kinds of grace. The Bodhisattva Mahasattvas use two kinds of giving to gather sentient beings: first is material giving, and second is Dharma giving. What is material giving to gather sentient beings? The Bodhisattvas use gold, silver, jade, rare and precious treasures, food, drink, clothing, fragrant flowers, ornaments, medicine for illnesses, beds and bedding, and all slaves, elephants, horses, and carriages, allowing sentient beings to take whatever they desire, not going against their wishes. For those who come seeking help, after giving, the Bodhisattvas will teach them to take refuge in the Three Jewels (Buddha, Dharma, and Sangha), or bestow the Five Precepts (not killing, not stealing, not committing sexual misconduct, not lying, and not drinking intoxicants), or teach them to practice the Ten Virtues (not killing, not stealing, not committing sexual misconduct, not lying, not speaking harshly, not speaking divisively, not speaking frivolously, not being greedy, not being angry, and not having wrong views), or teach them to observe the Eight Precepts (not killing, not stealing, not engaging in sexual activity, not lying, not drinking intoxicants, not eating after noon, not engaging in singing, dancing, or watching entertainment, and not using high or luxurious beds), or teach them to practice the Four Dhyanas (first dhyana, second dhyana, third dhyana, and fourth dhyana) and the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), the Four Formless Absorptions (the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception), or encourage them to contemplate the Buddha, the Dharma, the Sangha, the devas, and giving; for those whose actions are inverted, teach them to act correctly, for those who are not truthful, teach them to be truthful, encourage them to practice the Thirty-Seven Factors of Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path) and the Three Doors of Liberation (emptiness, signlessness, and wishlessness), the Eight Liberations (liberation through contemplating external forms while having internal form perception, liberation through contemplating external forms while having no internal form perception, liberation through realizing the purity of the body, liberation through transcending all form perceptions and entering the sphere of infinite space, liberation through transcending the sphere of infinite space and entering the sphere of infinite consciousness, liberation through transcending the sphere of infinite consciousness and entering the sphere of nothingness, liberation through transcending the sphere of nothingness and entering the sphere of neither perception nor non-perception, and liberation through the cessation of perception and feeling), the Nine Successive Abidings (the four dhyanas, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception, and the cessation of perception and feeling), and the ten powers of the Buddha.

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力、四無所畏、四無礙慧、大悲大慈，勸眾生令行佛十八法、八十種好，勸助人學三乘法教，是為菩薩摩訶薩以漚和拘舍羅行般若波羅蜜，以財佈施攝取眾生，立於無上無畏之地，是為菩薩奇特未曾有之法。

「何等為菩薩行般若波羅蜜，以法佈施攝取眾生？佈施有二：一者道施，二者俗施。何等俗法施？世俗所說所施，行者謂為不凈，欲得四禪、四等、四無形定及余凡夫所行善法，是名為世俗法施。作是俗法施已，便教眾生令離世俗，以漚和拘舍羅安立於道法賢聖果報。何等為賢聖道法、賢聖果報？賢聖法者，謂三十七品及三脫門；賢聖果者，從須陀洹至羅漢、辟支佛。」

佛言：「菩薩賢聖道法者，知須陀洹所有慧，知羅漢、辟支佛慧，及三十七道品慧、佛所有十力慧、大慈大悲慧，及余道法俗法、有漏無漏，及有為無為之法慧、薩云若慧，是為菩薩賢聖之法。何等為菩薩賢聖果報？諸習緒皆盡，是為賢聖果報。」

須菩提白佛言：「菩薩復逮薩云若？」

佛言：「如是，如是！須菩提！菩薩逮薩云若。」

須菩提白佛言：「如是者，世尊！菩薩摩訶薩、如來，有何差特？」

佛報言：「有差別。差別云何？菩薩逮薩云若，便名為如來。何以故？菩薩意亦不可得，如來意亦

【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩以十力（佛的十種力量）、四無所畏（佛的四種無所畏懼的自信）、四無礙慧（佛的四種無礙的智慧）、大悲大慈（偉大的慈悲心），勸導眾生修行佛的十八不共法（佛獨有的十八種功德）、八十種好（佛的三十二種大丈夫相和八十種隨形好），勸助人們學習聲聞乘、緣覺乘、菩薩乘這三乘的佛法教義，這就是菩薩摩訶薩以善巧方便（漚和拘舍羅）修行般若波羅蜜（智慧的完美），以財物佈施攝取眾生，使他們安立於無上無畏的境界，這是菩薩奇特而未曾有過的功德。 『菩薩如何以法佈施攝取眾生來修行般若波羅蜜呢？』佈施有兩種：一是道施，二是俗施。什麼是俗法施呢？世俗所說所施的，修行人認為是不清凈的，例如想要獲得四禪（色界四種禪定）、四等（四無量心）、四無色定以及其他凡夫所修行的善法，這稱為世俗法施。做了這種世俗法施后，就教導眾生離開世俗，以善巧方便使他們安立於道法賢聖的果報。什麼是賢聖道法、賢聖果報呢？賢聖法是指三十七道品（通往解脫的三十七種修行方法）和三脫門（空、無相、無愿三種解脫之門）；賢聖果是指從須陀洹（初果）到阿羅漢（無學果）、辟支佛（獨覺）的果位。 佛說：『菩薩的賢聖道法，是了知須陀洹的智慧，了知阿羅漢、辟支佛的智慧，以及三十七道品的智慧、佛的十力智慧、大慈大悲的智慧，以及其他道法俗法、有漏無漏，以及有為無為的法慧、薩云若（一切智）的智慧，這就是菩薩的賢聖之法。什麼是菩薩的賢聖果報呢？一切習氣都斷盡，這就是賢聖果報。』 須菩提問佛：『菩薩也能證得薩云若嗎？』 佛說：『是的，是的！須菩提！菩薩能證得薩云若。』 須菩提問佛：『既然如此，世尊！菩薩摩訶薩和如來（佛）之間有什麼差別呢？』 佛回答說：『有差別。差別在哪裡呢？菩薩證得薩云若，就稱為如來。為什麼呢？菩薩的意念也是不可得的，如來的意念也是不可得的。』

【English Translation】 English version: The Bodhisattva Mahasattva, with the ten powers (of a Buddha), the four fearlessnesses (of a Buddha), the four unobstructed wisdoms (of a Buddha), great compassion and great kindness, encourages sentient beings to practice the eighteen unique qualities of a Buddha, the eighty minor marks of excellence (of a Buddha), and encourages people to learn the teachings of the three vehicles: the Sravaka vehicle, the Pratyekabuddha vehicle, and the Bodhisattva vehicle. This is how a Bodhisattva Mahasattva practices Prajna Paramita (perfection of wisdom) with skillful means (Upaya Kausalya), using material giving to gather sentient beings, establishing them in the supreme and fearless state. This is a unique and unprecedented quality of a Bodhisattva. 'How does a Bodhisattva practice Prajna Paramita by using Dharma giving to gather sentient beings?' There are two types of giving: one is the giving of the path, and the other is the giving of the mundane. What is mundane Dharma giving? What is spoken and given in the mundane world, which practitioners consider impure, such as the desire to attain the four Dhyanas (four meditative absorptions in the realm of form), the four immeasurables, the four formless absorptions, and other virtuous practices of ordinary people, is called mundane Dharma giving. After performing this mundane Dharma giving, one then teaches sentient beings to leave the mundane, and with skillful means, establishes them in the virtuous results of the path. What are the virtuous path and virtuous results? The virtuous path refers to the thirty-seven factors of enlightenment and the three doors of liberation; the virtuous results refer to the stages from Srotapanna (stream-enterer) to Arhat (worthy one) and Pratyekabuddha (solitary Buddha).' The Buddha said, 'The virtuous path of a Bodhisattva is to know the wisdom of a Srotapanna, the wisdom of an Arhat and a Pratyekabuddha, as well as the wisdom of the thirty-seven factors of enlightenment, the wisdom of the ten powers of a Buddha, the wisdom of great compassion and great kindness, and other mundane and supramundane dharmas, the wisdom of conditioned and unconditioned dharmas, and the wisdom of Sarvajna (omniscience). This is the virtuous path of a Bodhisattva. What are the virtuous results of a Bodhisattva? The complete exhaustion of all habitual tendencies is the virtuous result.' Subhuti asked the Buddha, 'Does a Bodhisattva also attain Sarvajna?' The Buddha said, 'Yes, yes! Subhuti! A Bodhisattva attains Sarvajna.' Subhuti asked the Buddha, 'If that is so, World Honored One! What is the difference between a Bodhisattva Mahasattva and a Tathagata (Buddha)?' The Buddha replied, 'There is a difference. What is the difference? A Bodhisattva who attains Sarvajna is called a Tathagata. Why is that? The intention of a Bodhisattva is also unattainable, and the intention of a Tathagata is also unattainable.'

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無有異，住于無限之冥為諸法作明，是名為菩薩，因俗之法施而續道法之施。」

佛告須菩提：「是菩薩斷于眾生世俗之施，以漚和拘舍羅安住于薩云若。」

佛告須菩提：「何等為菩薩道法之施？凡人所不能及者，所謂三十七品及三脫門、八惟無、九次第禪、佛十力、四無所畏、四無礙慧、佛十八法、三十二大士之相、八十種好、諸陀鄰尼門，是名為道法施，非是俗法，是為菩薩甚奇特、未曾有之法，以愛意攝取眾生，持六波羅蜜——佈施、持戒、忍辱、精進、一心、智慧，以和顏悅色攝取眾生。何以故？六波羅蜜皆攝持諸善法數。云何菩薩饒益於人攝取眾生？常以六波羅蜜攝持眾生，以四事饒益一切：一者惠施，二者仁愛，三者利人，四者等義。是為四事，菩薩以是四事救濟眾生。」

「複次，須菩提！菩薩以般若波羅蜜教新學菩薩，當語之言：『善男子！受是文字之數，當善於一字，從一字至四十二字。一字者皆入諸字義，諸字義者皆入四十二字，四十二字義皆入一字以為一義。』是故菩薩當善於四十二字。如來無所著等正覺，善於諸法、善於文字已，教化眾生。如來說法不離文字，諸法亦不離文字。」

須菩提白佛言：「世尊！眾生不可得法亦不可得見，諸法空故。世尊！菩薩云何

【現代漢語翻譯】 現代漢語譯本：沒有分別，安住于無限的寂靜中，為一切法帶來光明，這被稱為菩薩。他們因為世俗的佈施而延續道法的佈施。 佛陀告訴須菩提：『菩薩斷絕眾生世俗的佈施，以善巧方便安住於一切智。』 佛陀告訴須菩提：『什麼是菩薩道法的佈施？那是凡人所不能及的，包括三十七道品、三解脫門、八解脫、九次第定、佛陀的十力、四無所畏、四無礙辯才、佛陀的十八不共法、三十二大丈夫相、八十種好、各種陀羅尼門。這被稱為道法的佈施，不是世俗的法。這是菩薩非常奇特、前所未有的法，他們以慈愛之心攝取眾生，奉行六波羅蜜——佈施、持戒、忍辱、精進、禪定、智慧，以和藹的臉色攝取眾生。為什麼呢？因為六波羅蜜都包含了一切善法。菩薩如何利益他人、攝取眾生呢？他們常常以六波羅蜜攝取眾生，用四種方法利益一切：一是惠施，二是仁愛，三是利他，四是平等。這就是四種方法，菩薩用這四種方法救濟眾生。』 『再者，須菩提！菩薩用般若波羅蜜教導新學的菩薩，應當告訴他們：『善男子！接受這些文字的數量，應當精通一個字，從一個字到四十二個字。一個字包含所有字的意義，所有字的意義都包含在四十二個字中，四十二個字的意義都包含在一個字中，成為一個意義。』因此，菩薩應當精通四十二個字。如來無所著等正覺，精通一切法、精通文字之後，教化眾生。如來說法不離文字，一切法也不離文字。』 須菩提對佛說：『世尊！眾生不可得，法也不可得見，因為一切法都是空性的。世尊！菩薩如何...

【English Translation】 English version: Without difference, dwelling in the infinite stillness, bringing light to all dharmas, this is called a Bodhisattva. They continue the giving of the Dharma through the giving of worldly things. The Buddha said to Subhuti, 'The Bodhisattva cuts off the worldly giving of sentient beings, and dwells in Sarvajna (all-knowing wisdom) with skillful means.' The Buddha said to Subhuti, 'What is the Bodhisattva's giving of the Dharma? It is what ordinary people cannot attain, namely the thirty-seven factors of enlightenment, the three doors of liberation, the eight liberations, the nine successive samadhis, the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unique qualities of the Buddha, the thirty-two marks of a great man, the eighty minor marks, and the various Dharani gates. This is called the giving of the Dharma, not worldly dharma. This is the very unique and unprecedented dharma of the Bodhisattva, who embraces sentient beings with loving-kindness, practices the six paramitas—giving, morality, patience, diligence, concentration, and wisdom—and embraces sentient beings with a kind countenance. Why? Because the six paramitas encompass all virtuous dharmas. How does a Bodhisattva benefit others and embrace sentient beings? They constantly embrace sentient beings with the six paramitas, and benefit all with four things: first, generosity; second, loving-kindness; third, benefiting others; and fourth, equality. These are the four things, and the Bodhisattva uses these four things to save sentient beings.' 'Furthermore, Subhuti! The Bodhisattva teaches new Bodhisattvas with Prajnaparamita (perfection of wisdom), and should tell them: 『Good man! Receive the number of these letters, and be proficient in one letter, from one letter to forty-two letters. One letter contains the meaning of all letters, the meaning of all letters is contained in forty-two letters, and the meaning of forty-two letters is contained in one letter, becoming one meaning.』 Therefore, the Bodhisattva should be proficient in the forty-two letters. The Tathagata (Thus Come One), the unattached, perfectly enlightened one, after being proficient in all dharmas and proficient in letters, teaches sentient beings. The Tathagata's teaching does not depart from letters, and all dharmas do not depart from letters.' Subhuti said to the Buddha, 'World Honored One! Sentient beings are unattainable, and dharmas are also not to be seen, because all dharmas are empty. World Honored One! How does a Bodhisattva...

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行六波羅蜜、四禪、四等及四空定？云何行三十七品，行十八空行、空無相無愿？云何行八惟無、九次第禪？云何行十力、四無所畏、佛十八法？云何行三十二相、八十種好？云何行六神通為眾生說法，亦不見眾生亦不得其處，乃至於識亦不可得，六波羅蜜亦不可得見，乃至八十種好亦不可得亦不可得處，亦無有眾生亦無有處，亦無有八十種好亦無有處？云何菩薩行般若波羅蜜為眾生說法？」

須菩提言：「世尊！將無菩薩以無端緒之事，勸助眾生，令離四顛倒，住於四諦耶？行般若波羅蜜菩薩尚不可得見，何況行三十七品事！」

◎佛告須菩提：「如是，如是！如汝所言，眾生不可得，當知內外空及有無空，當知五陰空、性空、衰空，當知四諦、十二因緣空，當知吾我空及知見空，當知四禪空、四等空、四空定亦空，當知三十七品空、三脫門空，當知八惟無空、九次第禪空，當知佛十八法空、十種力空、四無所畏空、四無礙慧空，當知二地空，當知菩薩空，當知佛剎土空，當知道空。」

佛告須菩提：「菩薩覺知諸法皆空，而為一切眾生說法；既為說法，不從是空有轉還者，于諸法無所取、無所舍亦無礙，真諦說法，無有虛飾。譬如如來化作無央數人，或安立於六波羅蜜者，或安立於四禪、四等

者。于須菩提意云何，是化人寧有所得不？」

須菩提言：「世尊！不也，化無所得。」

「須菩提！當知菩薩教化眾生亦復如是，隨其所能而為說法，皆令眾生離於顛倒，亦不縛亦不解。何以故？五陰無縛亦不解，若五陰有縛有解者則非五陰，用五陰常自凈故，乃至有為無為法亦常自凈。菩薩為眾生說法，初不見眾生。以諸法不可得故，菩薩住于無所住；五陰空故，無有處所，乃至有為無為亦無所住。何以故？無有實故而無所住，無所有亦不住于無所有，有所有亦不住于有所有。何以故？是皆不可得故，不可得者無有住處。須菩提！菩薩行般若波羅蜜，皆明諸法，分別諸空。菩薩作是行般若波羅蜜者，于諸如來無所著等正覺，于諸聖賢為無有過。何以故？諸佛世尊及諸聖賢皆逮覺是法教化眾生，以得是法無轉還者。何以故？法性真際及如無轉還者，亦無形貌可轉還者。」

須菩提白佛言：「世尊！法性真際及如不轉還者，五陰及如真際法性，為有異耶？有為無為及道有漏無漏，復有異耶？」

佛言：「不也，須菩提！五陰及如真際法性、有為無為及道，等無有異。」

復問：「世尊！假令五陰及如乃至有為無為等無有異者，云何有善惡之報及五道生死？云何有三乘之法耶？」

【現代漢語翻譯】 現代漢語譯本：佛陀問須菩提：『你認為，這個化人會有所得嗎？』 須菩提回答說：『世尊，不會的，化人沒有所得。』 佛陀說：『須菩提，應當知道菩薩教化眾生也是如此，隨眾生所能理解的程度而為他們說法，使他們都能夠遠離顛倒，既不被束縛也不被解脫。為什麼呢？因為五陰（色、受、想、行、識，構成人身的五種要素）本身沒有束縛也沒有解脫。如果五陰有束縛和解脫，那就不是真正的五陰了。因為五陰本身是清凈的，乃至有為法（因緣和合而生的法）和無為法（不依賴因緣而存在的法）也都是清凈的。菩薩為眾生說法，最初就沒有看到眾生。因為一切法都是不可得的，所以菩薩安住于無所住的狀態。五陰是空性的，所以沒有固定的處所，乃至有為法和無為法也沒有固定的住處。為什麼呢？因為它們沒有實體，所以無所住。無所有也不執著于無所有，有所有也不執著于有所有。為什麼呢？因為這些都是不可得的，不可得的東西沒有住處。須菩提，菩薩行般若波羅蜜（以智慧到達彼岸），能夠明白一切法，分別諸法的空性。菩薩這樣修行般若波羅蜜，對於諸如來（佛的稱號）的無所執著的等正覺，對於諸聖賢來說，是沒有過失的。為什麼呢？因為諸佛世尊和諸聖賢都證悟了這個法，並用這個法教化眾生，而得到這個法的人是不會退轉的。為什麼呢？因為法性（諸法的本性）、真際（真理的邊際）和如（真如，事物的真實狀態）是不會退轉的，也沒有任何形貌可以退轉。』 須菩提對佛說：『世尊，法性、真際和如不退轉，那麼五陰和如、真際、法性之間有區別嗎？有為法、無為法和道（修行之路）、有漏法（受煩惱影響的法）、無漏法（不受煩惱影響的法）之間又有區別嗎？』 佛陀說：『不，須菩提，五陰和如、真際、法性，有為法、無為法和道，都是沒有區別的。』 須菩提又問：『世尊，如果五陰和如，乃至有為法、無為法等都沒有區別，那麼為什麼會有善惡的報應和五道輪迴（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的生死？為什麼會有三乘（聲聞乘、緣覺乘、菩薩乘）的教法呢？』

【English Translation】 English version: 'Furthermore, Subhuti, what do you think? Does that conjured person obtain anything?' Subhuti said, 'World Honored One, no, a conjured person obtains nothing.' The Buddha said, 'Subhuti, you should know that Bodhisattvas teach sentient beings in the same way. They teach according to the capacity of each being, enabling them to depart from delusion, neither bound nor liberated. Why? Because the five skandhas (form, feeling, perception, mental formations, and consciousness) are neither bound nor liberated. If the five skandhas were bound or liberated, they would not be the true five skandhas. Because the five skandhas are inherently pure, and even conditioned (arising from causes) and unconditioned (not arising from causes) dharmas are inherently pure. When Bodhisattvas teach sentient beings, they initially do not see any sentient beings. Because all dharmas are unattainable, Bodhisattvas abide in non-abiding. The five skandhas are empty, so there is no fixed place, and even conditioned and unconditioned dharmas have no fixed abode. Why? Because they have no substance, so they do not abide. Non-existence does not cling to non-existence, and existence does not cling to existence. Why? Because all these are unattainable, and what is unattainable has no place to abide. Subhuti, when Bodhisattvas practice Prajna Paramita (perfection of wisdom), they understand all dharmas and discern the emptiness of all dharmas. When Bodhisattvas practice Prajna Paramita in this way, they have no attachment to the unsurpassed perfect enlightenment of the Tathagatas (Buddhas), and they are without fault in the eyes of the sages. Why? Because all Buddhas and sages have attained this dharma and use it to teach sentient beings, and those who attain this dharma do not regress. Why? Because the nature of dharma, the ultimate reality, and suchness (the true nature of things) do not regress, and there is no form that can regress.' Subhuti said to the Buddha, 'World Honored One, if the nature of dharma, the ultimate reality, and suchness do not regress, are there differences between the five skandhas and suchness, the ultimate reality, and the nature of dharma? Are there differences between conditioned and unconditioned dharmas, and the path (of practice), defiled (influenced by afflictions) and undefiled (not influenced by afflictions) dharmas?' The Buddha said, 'No, Subhuti, there are no differences between the five skandhas and suchness, the ultimate reality, and the nature of dharma, and between conditioned and unconditioned dharmas and the path.' Subhuti further asked, 'World Honored One, if there are no differences between the five skandhas and suchness, and between conditioned and unconditioned dharmas, then why are there karmic retributions of good and evil, and the cycle of birth and death in the five realms (gods, humans, asuras, animals, hungry ghosts, and hell beings)? Why are there the teachings of the three vehicles (Sravaka, Pratyekabuddha, and Bodhisattva)?'

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佛言：「以眾生習於世諦故，便有道之名號；于第一最要義者，無有分數。何以故？是法常寂，無所分別，亦無所說；五陰亦無生滅亦無著斷，用本空、末空故。」

須菩提白佛言：「世尊！若習世諦便有道名者，一切凡夫皆為是道、是三乘耶？」

佛告須菩提：「一切凡夫盡知習諦及道諦者，若知是者當知是道；若使凡夫不知者，亦無道處，亦無道報。」

復問：「云何凡夫當得道之果報？」

佛言：「諸賢聖者有道念故便有道報。」

復問：「世尊！以道念故便有道耶？」

佛言：「不也，須菩提！不以念故便能逮道也，亦不無念，亦不離念。是故菩薩行般若波羅蜜，為眾生故便處於道。道者亦無分部，亦無有為、無為，亦無分別。」

復問：「世尊！若不分別有道處者，云何佛說：『三習緒斷，得須陀洹；淫怒癡薄，得斯陀含；于下欲界滅五習，得阿那含；于上無形界滅五習者，得阿羅漢；眼所見形色皆如是盡法，得辟支佛；一切諸習緒盡，便得三耶三佛。』如是云何當知是事？若道無分數者，云何隨行各得其道？」

佛告須菩提：「須陀洹道乃至三耶三佛，為是有為耶？為是無為耶？」

須菩提言：「世尊！非是有為法。」

佛言：「無為

之法有分界不？」

須菩提言：「無有分界。」

佛言：「于意云何？善男子、善女人，一時逮得有為、無為之法及得一相，是時寧見言是有為、是無為不？」

須菩提言：「世尊！不也。」

佛言：「菩薩行般若波羅蜜，為眾生說法無有分界，以內外空及有無空故。菩薩于內自無所入，教一切人亦無所入，亦不入六波羅蜜，亦不入禪，亦不入等，亦不入於三十七品，亦不入薩云若，無所入者為無所生。譬如如來化作化人，化人佈施亦不得報；欲度人故，亦不住於六波羅蜜，亦不住于有漏、無漏，亦不住道，亦不住俗，亦不住有為，不住于無為，適無所住。所以者何？超越諸法之相故也。」

摩訶般若波羅蜜超越法相品第七十九

於是，須菩提白佛言：「世尊！云何超越諸法法相？」

佛告須菩提：「譬如化人，無淫怒癡，亦無五陰行，亦無內外事，無有掛礙處，亦無道事，亦無俗事；有漏、無漏，有為、無為，亦無道事，亦無有果報。」

佛語須菩提：「是為超越諸法相。」

須菩提白佛言：「世尊！化者云何有道念？」

佛報言：「道念者，亦無斷，亦無著，亦不於五趣現。」

佛言：「于須菩提意云何？如來所化，頗有形，有來往，有著

【現代漢語翻譯】 現代漢語譯本：佛問：『這些法有分界嗎？』 須菩提回答說：『沒有分界。』 佛說：『你的意思如何？善男子、善女人，如果同時證得有為法和無為法，並且證得一相，這時你會說這是有為法還是無為法嗎？』 須菩提回答說：『世尊，不會。』 佛說：『菩薩行般若波羅蜜（智慧到彼岸），為眾生說法時沒有分界，因為他們通達內外空和有無空。菩薩內心沒有執著，教導一切人也沒有執著，也不執著於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不執著于禪定，不執著于等持，不執著於三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），也不執著于薩云若（一切智），因為沒有執著所以沒有生起。譬如如來化現一個化人，化人佈施也不會得到果報；爲了度化眾生，也不執著於六波羅蜜，也不執著于有漏法和無漏法，不執著于道，也不執著于俗，不執著于有為法，也不執著于無為法，只是不住于任何事物。這是為什麼呢？因為已經超越了諸法的相狀。』 《摩訶般若波羅蜜經》超越法相品第七十九 這時，須菩提問佛：『世尊，如何才能超越諸法的法相呢？』 佛告訴須菩提：『譬如化人，沒有淫慾、嗔怒、愚癡，也沒有五陰（色、受、想、行、識）的活動，也沒有內外的事物，沒有掛礙之處，也沒有道的事情，也沒有俗的事情；有漏法、無漏法，有為法、無為法，也沒有道的事情，也沒有果報。』 佛告訴須菩提：『這就是超越諸法相。』 須菩提問佛：『世尊，化人怎麼會有道念呢？』 佛回答說：『道念，既沒有斷滅，也沒有執著，也不會在五趣（地獄、餓鬼、畜生、人、天）中顯現。』 佛說：『須菩提，你的意思如何？如來所化現的化人，有形體嗎？有來去嗎？有執著嗎？』

【English Translation】 English version: The Buddha asked: 'Are there divisions in these dharmas?' Subhuti replied: 'There are no divisions.' The Buddha said: 'What do you think? Good men and good women, if they simultaneously attain conditioned and unconditioned dharmas, and attain one mark, at that time would you say this is conditioned or unconditioned?' Subhuti replied: 'World Honored One, no.' The Buddha said: 'Bodhisattvas practicing Prajna Paramita (perfection of wisdom), when teaching the Dharma to sentient beings, have no divisions, because they understand the emptiness of both internal and external, and the emptiness of existence and non-existence. Bodhisattvas have no attachment within, and when teaching all people, they also have no attachment, nor are they attached to the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), not attached to meditation, not attached to samadhi, not attached to the Thirty-seven Factors of Enlightenment (Four Foundations of Mindfulness, Four Right Exertions, Four Paths to Magical Power, Five Faculties, Five Powers, Seven Factors of Enlightenment, Eightfold Path), nor are they attached to Sarvajna (omniscience), because there is no attachment, there is no arising. For example, if the Tathagata transforms into a transformed person, the transformed person's giving will not receive any reward; in order to liberate sentient beings, they are not attached to the Six Paramitas, nor are they attached to defiled and undefiled dharmas, not attached to the path, nor attached to the mundane, not attached to conditioned dharmas, nor attached to unconditioned dharmas, they simply do not abide anywhere. Why is this? Because they have transcended the characteristics of all dharmas.' Chapter Seventy-Nine on Transcending the Characteristics of Dharmas from the Mahaprajnaparamita Sutra Then, Subhuti asked the Buddha: 'World Honored One, how does one transcend the characteristics of all dharmas?' The Buddha told Subhuti: 'For example, a transformed person has no lust, anger, or ignorance, nor do they have the activities of the Five Skandhas (form, feeling, perception, mental formations, consciousness), nor do they have internal or external matters, there is no place of attachment, nor are there matters of the path, nor are there mundane matters; defiled dharmas, undefiled dharmas, conditioned dharmas, unconditioned dharmas, there are no matters of the path, nor are there any karmic results.' The Buddha told Subhuti: 'This is what is meant by transcending the characteristics of all dharmas.' Subhuti asked the Buddha: 'World Honored One, how can a transformed person have thoughts of the path?' The Buddha replied: 'Thoughts of the path, neither have cessation, nor attachment, nor do they appear in the Five Realms (hell, hungry ghosts, animals, humans, gods).' The Buddha said: 'What do you think, Subhuti? Does the transformed person created by the Tathagata have a form? Do they come and go? Do they have attachments?'

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斷耶？」

須菩提言：「世尊！如來所化，無有來往，亦無著斷，亦不於五趣現。」

佛言：「須菩提！是為超越諸法之相。」

須菩提白佛言：「世尊！諸五陰皆如幻耶？」

佛言：「如是，如是！」

須菩提白佛言：「若諸法如化，世尊化者亦無有色、亦無有痛、亦無想、亦無行、亦無識，亦無著、亦無斷，亦不於五趣有脫，菩薩摩訶薩有何等奇特事？」

佛言：「于須菩提意云何？我本為菩薩時，頗見從五趣中得度脫眾生者不？」

須菩提報言：「不見有所說。」

佛言：「於三界不見有眾生，何況當有五趣、當有所度！何以故？菩薩觀知諸法如幻如化。」

須菩提言：「若菩薩觀知諸法如幻如化者，用何等故行六波羅蜜、四禪、四等、四空定，為何等故行三十七品，而凈佛土教化眾生？」

佛告須菩提：「若眾生自知諸法如幻如化者，菩薩終不于阿僧祇劫謙苦行菩薩之道。須菩提！以眾生不能自知如幻如化故，菩薩謙苦行六波羅蜜凈佛國土教化眾生。」

須菩提白佛言：「世尊！假令諸法如夢、如幻、如化、如響、如熱時之焰，於何許有眾生菩薩行般若波羅蜜而拔濟眾生？」

佛言：「眾生者，但共縛于名字數，著于無端緒。是

【現代漢語翻譯】 現代漢語譯本 『斷滅嗎？』 須菩提說：『世尊！如來所教化的，沒有來去，也沒有執著于斷滅，也不在五趣（五道輪迴）中顯現。』 佛說：『須菩提！這是超越一切法相的境界。』 須菩提問佛：『世尊！所有的五陰（色、受、想、行、識）都如幻象嗎？』 佛說：『是的，是的！』 須菩提問佛：『如果一切法都如幻化，世尊所化現的也沒有色、受、想、行、識，也沒有執著、也沒有斷滅，也不在五趣中有解脫，那麼菩薩摩訶薩（大菩薩）有什麼特別之處呢？』 佛說：『須菩提，你認為如何？我過去作為菩薩時，可曾見到有從五趣中得到解脫的眾生嗎？』 須菩提回答說：『沒有見到有這樣的說法。』 佛說：『在三界（欲界、色界、無色界）中都見不到有眾生，何況會有五趣、會有被度脫的眾生呢！為什麼呢？因為菩薩觀察到一切法都如幻如化。』 須菩提說：『如果菩薩觀察到一切法都如幻如化，那又為何要修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四禪（初禪、二禪、三禪、四禪）、四等（慈、悲、喜、舍）、四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），又為何要修行三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），來清凈佛土教化眾生呢？』 佛告訴須菩提：『如果眾生自己知道一切法都如幻如化，菩薩就不會在無數劫中辛苦地修行菩薩道。須菩提！正因為眾生不能自己知道如幻如化，菩薩才辛苦地修行六波羅蜜，清凈佛土，教化眾生。』 須菩提問佛：『世尊！假使一切法都如夢、如幻、如化、如響、如熱時的火焰，那麼在哪裡會有眾生，菩薩又如何修行般若波羅蜜（智慧到彼岸）來救度眾生呢？』 佛說：『所謂的眾生，只是被名字和數量所束縛，執著于沒有開端的虛妄。』

【English Translation】 English version 'Is it annihilation?' Subhuti said, 'World Honored One, what the Tathagata (Buddha) teaches has no coming or going, nor is there attachment to annihilation, nor does it appear in the five realms of existence (gati).' The Buddha said, 'Subhuti, this is to transcend the characteristics of all dharmas (phenomena).' Subhuti asked the Buddha, 'World Honored One, are all the five skandhas (form, feeling, perception, mental formations, consciousness) like illusions?' The Buddha said, 'Yes, yes!' Subhuti asked the Buddha, 'If all dharmas are like illusions, and what the World Honored One manifests also has no form, feeling, perception, mental formations, or consciousness, nor is there attachment or annihilation, nor is there liberation in the five realms, then what is so extraordinary about a Bodhisattva Mahasattva (great Bodhisattva)?' The Buddha said, 'Subhuti, what do you think? When I was a Bodhisattva, did I ever see any sentient beings who had attained liberation from the five realms?' Subhuti replied, 'I have not seen any such teaching.' The Buddha said, 'In the three realms (desire realm, form realm, formless realm), there are no sentient beings to be seen, how much less would there be the five realms or those to be liberated! Why is this? Because Bodhisattvas observe that all dharmas are like illusions and transformations.' Subhuti said, 'If Bodhisattvas observe that all dharmas are like illusions and transformations, then why do they practice the six paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom), the four dhyanas (meditative absorptions), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), and why do they practice the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, noble eightfold path) to purify Buddha lands and teach sentient beings?' The Buddha told Subhuti, 'If sentient beings themselves knew that all dharmas are like illusions and transformations, Bodhisattvas would not have to practice the Bodhisattva path with such hardship for countless eons. Subhuti, it is because sentient beings cannot know for themselves that things are like illusions and transformations that Bodhisattvas diligently practice the six paramitas, purify Buddha lands, and teach sentient beings.' Subhuti asked the Buddha, 'World Honored One, if all dharmas are like dreams, illusions, transformations, echoes, or mirages, then where are the sentient beings, and how do Bodhisattvas practice Prajna Paramita (perfection of wisdom) to liberate sentient beings?' The Buddha said, 'So-called sentient beings are merely bound by names and numbers, attached to endless delusions.'

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故菩薩摩訶薩行般若波羅蜜，于名字相拔濟之。」

須菩提白佛言：「何等為名字相？」

佛告須菩提：「名字者不真，假號為名，假號為五陰，假名為人、為男、為女，假名為五趣及有為、無為法，假名為須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、三耶三佛。」

佛語須菩提：「諸吾我造作之法及道，但為名字數法故。凡諸愚人縛著于有為法，是故菩薩行般若波羅蜜，以漚和拘舍羅教授眾生言：『是名但從相起，但以相故生母人胞胎。所有者無端緒，所有者無所有，諸智者不入于空。』」

佛語須菩提：「以是故，菩薩摩訶薩行般若波羅蜜，以漚和拘舍羅教授眾生。」

佛言：「何等為相？須菩提！凡愚以二相著。何等為二？一者形相，二者無形相。何等為形相？諸有好形、惡形、微形，於是消耗之法，于中有所起相，是名為形相。何等為無形相？諸無形之法，于中起相生垢，是名為無形相。菩薩學般若波羅蜜，以漚和拘舍羅，于無形相出諸眾生，建立於無相處，令不二入。何等為二？是相、是無相，是為二。須菩提！是為菩薩摩訶薩于相中出諸眾生建立於無相。」

須菩提白佛言：「世尊！假令諸法但有名相，菩薩云何行般若波羅蜜，于諸善法雲何有差別，而復勸他人于

【現代漢語翻譯】 現代漢語譯本：因此，菩薩摩訶薩修行般若波羅蜜（paramita，意為「到彼岸」），從名字相中解脫眾生。 須菩提（Subhuti，佛陀的弟子）問佛陀：「什麼是名字相？」 佛陀告訴須菩提：「名字不是真實的，只是假立的稱謂，假立的稱謂是五陰（skandha，構成個體存在的五種要素），假名為人、為男、為女，假名為五趣（gati，眾生輪迴的五種去處）以及有為法（samskrta dharma，因緣和合而生的法）和無為法（asamskrta dharma，不依賴因緣而存在的法），假名為須陀洹（srotapanna，入流者）、斯陀含（sakrdagamin，一來者）、阿那含（anagamin，不還者）、阿羅漢（arhat，應供者）、辟支佛（pratyekabuddha，獨覺者）、三耶三佛（samyaksambuddha，正等覺者）。」 佛陀告訴須菩提：「所有關於『我』的造作之法和道，都只是名字和概念。凡是愚癡的人都會執著于有為法，因此菩薩修行般若波羅蜜，以方便善巧（upaya-kausalya）教導眾生說：『這些名字只是從相而起，只是因為相才有了母胎。所有這些都沒有開始，所有這些都是無所有的，智者不會執著于空。』 佛陀告訴須菩提：「因此，菩薩摩訶薩修行般若波羅蜜，以方便善巧教導眾生。」 佛陀說：「什麼是相？須菩提！凡夫愚人執著于兩種相。哪兩種呢？一是形相，二是無形相。什麼是形相？諸如好形、惡形、微形，這些會消散的法，在其中產生執著，這稱為形相。什麼是無形相？諸如無形的法，在其中產生執著和垢染，這稱為無形相。菩薩學習般若波羅蜜，以方便善巧，從無形相中解脫眾生，將他們安置在無相之處，使他們不落入二元對立。什麼是二？就是有相和無相，這就是二。須菩提！這就是菩薩摩訶薩從相中解脫眾生，將他們安置在無相之處。」 須菩提問佛陀：「世尊！如果一切法都只是名字和相，菩薩如何修行般若波羅蜜？如何區分諸善法？又如何勸導他人修行般若波羅蜜呢？」

【English Translation】 English version: Therefore, a Bodhisattva Mahasattva, practicing Prajna Paramita (perfection of wisdom), liberates beings from the concept of names. Subhuti (a disciple of the Buddha) asked the Buddha, 'What is the concept of names?' The Buddha told Subhuti, 'Names are not real; they are merely provisional designations. Provisional designations are the five skandhas (aggregates of existence), provisional names for person, man, woman, provisional names for the five destinies (realms of rebirth), and for conditioned (samskrta) and unconditioned (asamskrta) dharmas (phenomena), provisional names for Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), and Samyaksambuddha (fully enlightened buddha).' The Buddha told Subhuti, 'All dharmas and paths created by the concept of 『I』 are merely names and concepts. All foolish people are attached to conditioned dharmas. Therefore, a Bodhisattva, practicing Prajna Paramita, teaches beings with skillful means (upaya-kausalya), saying: 『These names arise from forms, and it is because of forms that there is a mother's womb. All of this has no beginning, all of this is without substance, and the wise do not cling to emptiness.』 The Buddha told Subhuti, 'Therefore, a Bodhisattva Mahasattva, practicing Prajna Paramita, teaches beings with skillful means.' The Buddha said, 'What is form? Subhuti! Ordinary foolish people are attached to two forms. What are the two? One is physical form, and the other is formlessness. What is physical form? Such as good form, bad form, subtle form, these are dissolving dharmas, and attachment arises within them; this is called physical form. What is formlessness? Such as formless dharmas, attachment and defilement arise within them; this is called formlessness. A Bodhisattva, learning Prajna Paramita, with skillful means, liberates beings from formlessness, establishes them in the place of non-form, and prevents them from falling into duality. What is duality? It is form and non-form; this is duality. Subhuti! This is how a Bodhisattva Mahasattva liberates beings from form and establishes them in non-form.' Subhuti asked the Buddha, 'World Honored One! If all dharmas are merely names and forms, how does a Bodhisattva practice Prajna Paramita? How can there be distinctions among good dharmas? And how can one encourage others to practice Prajna Paramita?'

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善法使有差別耶？以善法具足諸處，建立眾生於三乘。」

佛告須菩提言：「假令菩薩念五陰名、計校五陰相，菩薩為不行般若波羅蜜。于善法無有差別，亦不能令他人有差別。須菩提！若菩薩摩訶薩行般若波羅蜜，以無相行五波羅蜜，以無相具足四禪、具足四等、具足四空定，以無相具足三十七品，以無相具足內外空及有無空，以無相具足八惟無及九次第禪、具足佛十種力，以無相具足佛十八法；菩薩以自具足是善法，勸他人以無相具足諸善法。須菩提！若諸法有如毛厘之相者，菩薩行般若波羅蜜終不逮空、無相、無愿之法，不能隨眾生所愿而建立之，不能令得空、無相、無愿漏盡之法。須菩提！菩薩摩訶薩以無相無念行般若波羅蜜，饒益一切如是。」

須菩提白佛言：「世尊！假令諸法空、無相、無念，世尊！云何為法作分數，言是有漏、是無漏、是能有所及、是不能有所及，言是聲聞法、是辟支佛法、是菩薩法、是佛法？」

佛告須菩提言：「于意云何？無相與聲聞辟支佛法、菩薩法、佛法有異不？」

須菩提言：「不也，世尊！」

佛言：「聲聞辟支佛法及菩薩佛法皆不是無相耶？」

須菩提言：「爾，世尊！」

佛言：「以是故，當知諸法皆無相。」

佛言：「菩薩于諸法作無相學者，則能增益善本功德，則能增益六波羅蜜、四禪、四等、四空定、三十七品、佛十八法。何以故？菩薩者不學余，但學空、無相、無愿。所以者何？諸菩薩法皆來入三脫門故，三脫門自空。菩薩學空、無相、無愿，為學五陰，為學十二衰，為學十八性，為學四諦，為學十二緣起，為學內外空及有無空，為學六波羅蜜，為學三十七品，為學佛十力、四無所畏、四無礙慧、佛十八法。」

須菩提白佛言：「云何，世尊！菩薩行般若波羅蜜，云何學五陰？」

佛報言：「菩薩行般若波羅蜜，知色相，知色起滅，知色如。云何知色相？色無堅固，譬如聚沫。云何知色本末？色亦不來、亦不去、亦無還反。須菩提！是為知色本末。云何知色如？如亦不生、亦不滅，亦不來、亦不去，亦不斷、亦不著，亦不增、亦不減；作如是知是為知如，亦不變異是故名為如，是故名為知色如。云何知痛生滅？云何知痛如？知痛如泡故。云何知想如？知想如熱時之焰至竟無水，亦不去、亦不來。痛如及想如等，知想亦如是。云何知行如？譬如芭蕉，葉葉分解，中無有堅。云何知行起滅？行亦無有來往，知行如是，知如亦如是。云何觀識？譬如幻師化作四種兵，亦不往、亦不來，觀識亦如是。云何觀識如

【現代漢語翻譯】 現代漢語譯本：佛說：『菩薩如果修習諸法無相之法，就能增長善根功德，就能增長六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四禪（初禪、二禪、三禪、四禪）、四等心（慈、悲、喜、舍）、四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定）、三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、佛的十八不共法。為什麼呢？因為菩薩不學其他，只學空、無相、無愿。這是為什麼呢？因為諸菩薩法都歸入三解脫門（空解脫門、無相解脫門、無愿解脫門），而三解脫門本身就是空的。菩薩學習空、無相、無愿，是爲了學習五陰（色、受、想、行、識），爲了學習十二衰（老、病、死等），爲了學習十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），爲了學習四諦（苦諦、集諦、滅諦、道諦），爲了學習十二緣起（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），爲了學習內外空及有無空，爲了學習六波羅蜜，爲了學習三十七道品，爲了學習佛的十力、四無所畏、四無礙辯、佛的十八不共法。』 須菩提問佛：『世尊，菩薩行般若波羅蜜（以智慧到達彼岸），如何學習五陰呢？』 佛回答說：『菩薩行般若波羅蜜，了知色相，了知色生滅，了知色如。如何了知色相？色沒有堅固性，就像水泡一樣。如何了知色的本末？色既不來，也不去，也沒有返回。須菩提，這就是了知色的本末。如何了知色如？如也不生，也不滅，也不來，也不去，也不斷，也不著，也不增，也不減；像這樣了知就是了知如，也不會變異，所以稱為如，所以稱爲了知色如。如何了知受的生滅？如何了知受如？了知受如水泡一樣。如何了知想如？了知想如熱時的火焰，最終沒有水，也不去，也不來。受如和想如等，了知想也是如此。如何了知行如？譬如芭蕉，層層分解，中間沒有堅實的東西。如何了知行的生滅？行也沒有來往，了知行是這樣，了知如也是這樣。如何觀察識？譬如幻術師變化出四種軍隊，也不往，也不來，觀察識也是這樣。如何觀察識如？』

【English Translation】 English version: The Buddha said, 'If a Bodhisattva practices the Dharma by understanding the absence of characteristics in all phenomena, they will increase their roots of goodness and merit, and they will increase the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), the Four Dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the Four Immeasurables (loving-kindness, compassion, joy, equanimity), the Four Formless Absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), the Thirty-seven Factors of Enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, noble eightfold path), and the Eighteen Unique Qualities of a Buddha. Why is this so? Because a Bodhisattva does not learn anything else, but only learns emptiness, absence of characteristics, and absence of wishes. Why is that? Because all Bodhisattva Dharmas enter the three doors of liberation (emptiness, absence of characteristics, absence of wishes), and the three doors of liberation are themselves empty. A Bodhisattva learns emptiness, absence of characteristics, and absence of wishes in order to learn the Five Skandhas (form, feeling, perception, mental formations, consciousness), to learn the Twelve Declines (old age, sickness, death, etc.), to learn the Eighteen Realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), to learn the Four Noble Truths (truth of suffering, truth of the origin of suffering, truth of the cessation of suffering, truth of the path to the cessation of suffering), to learn the Twelve Links of Dependent Origination (ignorance, volitional formations, consciousness, name and form, six sense bases, contact, feeling, craving, clinging, becoming, birth, old age and death), to learn inner and outer emptiness and the emptiness of existence and non-existence, to learn the Six Paramitas, to learn the Thirty-seven Factors of Enlightenment, to learn the Ten Powers of a Buddha, the Four Fearlessnesses, the Four Unimpeded Knowledges, and the Eighteen Unique Qualities of a Buddha.' Subhuti asked the Buddha, 'World Honored One, how does a Bodhisattva, practicing Prajna Paramita (perfection of wisdom), learn the Five Skandhas?' The Buddha replied, 'A Bodhisattva, practicing Prajna Paramita, understands the characteristic of form, understands the arising and ceasing of form, and understands the suchness of form. How does one understand the characteristic of form? Form has no solidity, like a cluster of foam. How does one understand the origin and end of form? Form neither comes, nor goes, nor returns. Subhuti, this is understanding the origin and end of form. How does one understand the suchness of form? Suchness neither arises, nor ceases, neither comes, nor goes, neither is cut off, nor attached, neither increases, nor decreases; understanding in this way is understanding suchness, and it does not change, therefore it is called suchness, therefore it is called understanding the suchness of form. How does one understand the arising and ceasing of feeling? How does one understand the suchness of feeling? Understand feeling as like a bubble. How does one understand the suchness of perception? Understand perception as like a mirage in hot weather, ultimately without water, neither going nor coming. Feeling suchness and perception suchness, etc., understand perception is also like this. How does one understand the suchness of mental formations? Like a banana tree, layer upon layer, with nothing solid in the middle. How does one understand the arising and ceasing of mental formations? Mental formations neither come nor go, understanding mental formations is like this, understanding suchness is also like this. How does one observe consciousness? Like a magician transforming four kinds of troops, neither going nor coming, observing consciousness is also like this. How does one observe the suchness of consciousness?'

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？觀如如識，是為知識如。云何觀知眼性？眼所有空，眼色空，眼識空，乃至意識所有空。云何觀知十二衰？知內外法如，知內外法所有空。云何觀知苦諦？亦知苦，亦知諦，亦知有我無我，諦習盡空皆知諦。云何知四諦如？知如如四諦，是為知四諦如。云何觀知十二緣起如？十二緣起無所生，是故知十二緣起如。」

須菩提白佛言：「菩薩學般若波羅蜜行般若波羅蜜，假令各各分別知是諸法如是，則為不分別法性、色身。」

佛報言：「若有異法離於法性者，是色身、法性則為有別。何以故？須菩提！如來及如來弟子，不見有法離於法性與法性有別者；雖不見不處，法無有二，離法性者。」

佛告須菩提：「菩薩行般若波羅蜜，當作是學法性。」

須菩提白佛言：「世尊！菩薩學法性者為無所學。」

佛告須菩提：「菩薩學法性者為盡學一切諸法。何以故？一切諸法皆是法性。」

須菩提白佛言：「何以故？諸法皆是法性，諸有為法皆是法性。」

「是故，須菩提！菩薩學般若波羅蜜者，為學法性。」

須菩提白佛言：「假令諸法皆是法性，菩薩用何等故行六波羅蜜？何以故行四禪、四等、四空定？云何行三十七道品、三脫門、八惟無、九次第禪、十力、四無所

【現代漢語翻譯】 現代漢語譯本 『如何觀察如如識（tathata-vijnana，真如之識），才能算是瞭解知識的真如？』『如何觀察瞭解眼（caksu）的自性？』『眼所包含的空（sunyata），眼色（rupa）的空，眼識（vijnana）的空，乃至意識（manovijnana）所包含的空。』『如何觀察瞭解十二衰（dvadasa-nidana，十二因緣）？』『瞭解內外諸法（dharma）的如如，瞭解內外諸法所包含的空。』『如何觀察瞭解苦諦（duhkha-satya，苦的真理）？』『既瞭解苦，也瞭解諦，也瞭解有我（atman）無我（anatman），瞭解諦、習（samudaya，苦的生起）、盡（nirodha，苦的止息）的空，都瞭解諦。』『如何瞭解四諦（catvari-arya-satyani，四聖諦）的如如？』『瞭解如如的四諦，這就是了解四諦的如如。』『如何觀察瞭解十二緣起（dvadasanga-pratityasamutpada，十二緣起）的如如？』『十二緣起無所生，因此瞭解十二緣起的如如。』 須菩提（Subhuti）對佛說：『菩薩學習般若波羅蜜（prajna-paramita，智慧的完成）而行般若波羅蜜，如果分別瞭解諸法（dharma）是這樣的，那就不是分別法性（dharmata，法的自性）、色身（rupa-kaya，物質之身）。』 佛回答說：『如果有異於法性的法，那麼色身和法性就有所區別。為什麼呢？須菩提！如來（tathagata）和如來的弟子，沒有見到有法異於法性，或者法性之間有區別；雖然沒有見到，但法並非二元，沒有異於法性的法。』 佛告訴須菩提：『菩薩行般若波羅蜜，應當這樣學習法性。』 須菩提對佛說：『世尊！菩薩學習法性，就是無所學。』 佛告訴須菩提：『菩薩學習法性，就是盡學一切諸法。為什麼呢？一切諸法都是法性。』 須菩提對佛說：『為什麼呢？諸法都是法性，一切有為法（samskrta-dharma，有為之法）都是法性。』 『因此，須菩提！菩薩學習般若波羅蜜，就是學習法性。』 須菩提對佛說：『如果諸法都是法性，菩薩用什麼來修行六波羅蜜（sat-paramita，六度）？為什麼修行四禪（catvari-dhyanani，四禪定）、四等（catasrah-apramanyah，四無量心）、四空定（catasrah-arupya-samapattayah，四空定）？如何修行三十七道品（bodhipaksika-dharma，三十七菩提分法）、三脫門（vimoksa-mukha，三解脫門）、八惟無（astavimoksah，八解脫）、九次第禪（navanupurva-vihara-samapatti，九次第定）、十力（dasa-balani，十力）、四無所畏（catvari-vaisaradyani，四無畏）？』

【English Translation】 English version 'How does one observe the suchness (tathata) of consciousness (vijnana) to understand the suchness of knowledge?' 'How does one observe and understand the nature of the eye (caksu)?' 'The emptiness (sunyata) of what the eye contains, the emptiness of eye-form (rupa), the emptiness of eye-consciousness (vijnana), and even the emptiness of what mind-consciousness (manovijnana) contains.' 'How does one observe and understand the twelvefold chain of dependent origination (dvadasa-nidana)?' 'Understanding the suchness of inner and outer dharmas (phenomena), understanding the emptiness of inner and outer dharmas.' 'How does one observe and understand the truth of suffering (duhkha-satya)?' 'Understanding suffering, understanding truth, understanding the existence and non-existence of self (atman and anatman), understanding the emptiness of truth, origination (samudaya), and cessation (nirodha), all understanding of truth.' 'How does one understand the suchness of the Four Noble Truths (catvari-arya-satyani)?' 'Understanding the suchness of the Four Noble Truths, this is understanding the suchness of the Four Noble Truths.' 'How does one observe and understand the suchness of the twelve links of dependent origination (dvadasanga-pratityasamutpada)?' 'The twelve links of dependent origination are unproduced, therefore understanding the suchness of the twelve links of dependent origination.' Subhuti said to the Buddha, 'If a Bodhisattva, practicing the perfection of wisdom (prajna-paramita), were to understand each dharma (phenomenon) separately, then they would not be understanding the nature of dharma (dharmata) and the physical body (rupa-kaya).' The Buddha replied, 'If there were a dharma different from the nature of dharma, then the physical body and the nature of dharma would be distinct. Why? Subhuti! The Tathagata (Buddha) and the Tathagata's disciples do not see any dharma that is different from the nature of dharma, or that there is a distinction between the nature of dharma; although not seen, dharma is not dual, there is no dharma different from the nature of dharma.' The Buddha said to Subhuti, 'A Bodhisattva practicing the perfection of wisdom should learn the nature of dharma in this way.' Subhuti said to the Buddha, 'World Honored One! A Bodhisattva learning the nature of dharma is learning nothing.' The Buddha said to Subhuti, 'A Bodhisattva learning the nature of dharma is learning all dharmas. Why? All dharmas are the nature of dharma.' Subhuti said to the Buddha, 'Why? All dharmas are the nature of dharma, all conditioned dharmas (samskrta-dharma) are the nature of dharma.' 'Therefore, Subhuti! A Bodhisattva learning the perfection of wisdom is learning the nature of dharma.' Subhuti said to the Buddha, 'If all dharmas are the nature of dharma, what does a Bodhisattva use to practice the six perfections (sat-paramita)? Why practice the four meditations (catvari-dhyanani), the four immeasurables (catasrah-apramanyah), the four formless absorptions (catasrah-arupya-samapattayah)? How does one practice the thirty-seven factors of enlightenment (bodhipaksika-dharma), the three doors of liberation (vimoksa-mukha), the eight liberations (astavimoksah), the nine successive abidings (navanupurva-vihara-samapatti), the ten powers (dasa-balani), the four fearlessnesses (catvari-vaisaradyani)?'

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畏？何以故學佛十八法，學六通、三十二相，學成就八十種好？何以故學生四姓家？何以故學生四天上，從第四天至三十三天？何以故從初發意至第十地？何以故學三乘凈佛國土教化眾生，學陀鄰尼門，學辯才？何以故學菩薩道，學諸法如，知一切眾事，法性中無有是若干分數？世尊！將無菩薩行顛倒事。所以者何？法性亦非五陰，法性亦不離五陰，法性則是五陰，五陰則是法性。」

佛告須菩提：「如是，如是！須菩提！如汝所言，法性則是五陰，五陰則是法性。須菩提！菩薩行般若波羅蜜，若見法有離法性者，終不發阿耨多羅三耶三菩。菩薩行般若波羅蜜，諸法之性則是道。是故，菩薩行般若波羅蜜，知諸法則是法性，無名之法以名教授，從五陰至道皆以名號法數字說之。須菩提！譬如幻師持一鏡，現若干種像，若男、若女，若馬、若象，若廬館、若浴池，于中示現若干種坐，氍氀、𣰅㲪、綩綖、帳幔、香華、伎樂、種種食飲之具，以名伎樂娛樂眾人；復現六波羅蜜，于中現四大姓，現有須彌山、有三十三天，于中現諸聲聞、辟支佛，現諸新發意行六波羅蜜菩薩；復現十住一生補處菩薩，現諸菩薩遊戲於五通，現有凈佛國土教化眾生，現有行三昧三摩提以自娛樂；復現有行佛十力、四無所畏、大慈大悲，現

【現代漢語翻譯】 現代漢語譯本：須菩提問：『世尊，為什麼菩薩要學習佛的十八種功德，學習六神通、三十二相，學習成就八十種好？為什麼菩薩要學習在四姓（婆羅門、剎帝利、吠舍、首陀羅）人家中投生？為什麼菩薩要學習在四天（四大天王所居之處）上投生，從第四天（兜率天）到三十三天（忉利天）？為什麼菩薩要從初發菩提心到證得第十地（法雲地）？為什麼菩薩要學習以三乘（聲聞乘、緣覺乘、菩薩乘）的教法來清凈佛土、教化眾生，學習陀羅尼（總持）法門，學習辯才？為什麼菩薩要學習菩薩道，學習諸法如如不動的真理，了知一切事物，而這些事物在法性中並沒有這些分別和數量？世尊！難道菩薩所行的是顛倒之事嗎？這是為什麼呢？因為法性不是五陰（色、受、想、行、識），法性也不離五陰，法性就是五陰，五陰就是法性。』 佛告訴須菩提：『是的，是的！須菩提！正如你所說，法性就是五陰，五陰就是法性。須菩提！菩薩行般若波羅蜜（以智慧到達彼岸），如果認為法有離開法性的，就永遠不會發起阿耨多羅三藐三菩提（無上正等正覺）之心。菩薩行般若波羅蜜，諸法的本性就是道。因此，菩薩行般若波羅蜜，了知諸法就是法性，用名稱來教導沒有名稱的法，從五陰到道都用名稱、法數來說明。須菩提！譬如幻術師拿著一面鏡子，顯現出各種各樣的影像，有男有女，有馬有象，有房屋有浴池，在其中顯現各種各樣的座位，有毛毯、氈毯、細席、帳幔、香花、伎樂、各種飲食器具，用伎樂來娛樂大眾；又顯現六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），在其中顯現四大姓，顯現有須彌山、有三十三天，在其中顯現諸聲聞、辟支佛，顯現新發菩提心修行六波羅蜜的菩薩；又顯現十住（菩薩修行十個階段）和一生補處（即將成佛的菩薩）的菩薩，顯現諸菩薩遊戲於五神通，顯現有清凈的佛土教化眾生，顯現有修行三昧（禪定）三摩提（等持）來自我娛樂；又顯現有修行佛的十力、四無所畏、大慈大悲，顯現

【English Translation】 English version: Subhuti asked: 'World Honored One, why does a Bodhisattva learn the eighteen unique qualities of a Buddha, learn the six supernormal powers, the thirty-two marks of a great man, and learn to achieve the eighty minor marks of excellence? Why does a Bodhisattva learn to be born into the four castes (Brahmin, Kshatriya, Vaishya, Shudra)? Why does a Bodhisattva learn to be born in the four heavens (the abodes of the Four Heavenly Kings), from the fourth heaven (Tushita Heaven) to the thirty-third heaven (Trayastrimsha Heaven)? Why does a Bodhisattva progress from the initial aspiration for enlightenment to the tenth stage (Dharmamegha)? Why does a Bodhisattva learn to purify Buddha lands and teach sentient beings using the teachings of the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), learn the Dharani (mantra) gates, and learn eloquence? Why does a Bodhisattva learn the Bodhisattva path, learn the suchness of all dharmas, and understand all matters, when these matters do not have these distinctions and quantities in the nature of dharmas? World Honored One! Is it not that Bodhisattvas are engaging in inverted practices? Why is this so? Because the nature of dharmas is neither the five skandhas (form, feeling, perception, mental formations, consciousness), nor is it separate from the five skandhas, the nature of dharmas is the five skandhas, and the five skandhas are the nature of dharmas.' The Buddha told Subhuti: 'So it is, so it is! Subhuti! As you have said, the nature of dharmas is the five skandhas, and the five skandhas are the nature of dharmas. Subhuti! A Bodhisattva who practices Prajnaparamita (perfection of wisdom), if they see that dharmas are separate from the nature of dharmas, will never arouse the mind for Anuttara-samyak-sambodhi (unexcelled complete enlightenment). A Bodhisattva who practices Prajnaparamita, the nature of all dharmas is the path. Therefore, a Bodhisattva who practices Prajnaparamita knows that all dharmas are the nature of dharmas, and teaches the nameless dharmas with names, explaining everything from the five skandhas to the path using names and numerical dharmas. Subhuti! It is like a magician holding a mirror, showing various images, such as men and women, horses and elephants, houses and bathhouses, and within them showing various seats, such as rugs, felt carpets, fine mats, curtains, incense, flowers, music, and various food and drink, using music to entertain the crowd; and also showing the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), within them showing the four castes, showing Mount Sumeru, and the thirty-three heavens, within them showing Shravakas, Pratyekabuddhas, and Bodhisattvas who have newly aroused the aspiration for enlightenment and are practicing the six paramitas; and also showing Bodhisattvas of the ten stages (ten bhumis) and those who are one birth away from Buddhahood, showing Bodhisattvas playing with the five supernormal powers, showing pure Buddha lands teaching sentient beings, showing those who practice samadhi (meditation) and samapatti (absorption) to entertain themselves; and also showing those who practice the ten powers of a Buddha, the four fearlessnesses, great compassion and great mercy, showing

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有佛身相具足者。中有愚癡之士稱歎言：『快哉！是人所作甚奇特，能食飲若干億萬人皆令歡喜，現若干種像世尊相好。』中或有知者，便大笑言：『是幻師所作乃爾，以空無所有法，以無端緒之法，樂眾人令使有端緒，相無形與作形相。』」

佛言：「菩薩行般若波羅蜜，不見有法離法性者。以漚和拘舍羅為眾生說法，亦不見眾生，亦不見其處。自行六波羅蜜，勸人習六波羅蜜，見有行者代其歡喜；自行十善，勸人令行，見行十善者讚歎代其歡喜；自行五戒，勸人令持，見有持者讚歎代其歡喜；自持八齋，勸人令持，見有持者讚歎代其歡喜；自行四禪、四等、四空定，勸人令行，見有行者讚歎代其歡喜；自行三十七品、三脫門及四無所畏、佛十力、佛十八法，勸人令行，見有行者讚歎代其歡喜。」

佛告須菩提言：「法性前以後及中間無有增減，是故菩薩摩訶薩為眾生故，謙苦行菩薩之行。若法性前後及中間有異者，菩薩終不以漚和拘舍羅廣宣法性教授眾生。」

摩訶般若波羅蜜信本際品第八十

爾時，須菩提白佛言：「假令初無有眾生及其處，菩薩為何等故念行般若波羅蜜？」

佛告須菩提：「菩薩信真際故，念般若波羅蜜。真際及眾生際有異者，菩薩終不念般若波羅蜜。以真際

【現代漢語翻譯】 現代漢語譯本： 如果有人具備佛的莊嚴相貌，其中愚癡的人會讚歎說：『太棒了！這個人所做的事情真是奇特，能讓無數人吃喝，皆大歡喜，展現出各種各樣的佛的相好。』而有智慧的人則會大笑說：『這不過是幻術師所為罷了，用虛無縹緲的法，用無頭緒的法，讓眾人高興，使之產生頭緒，給無形的相賦予形相。』 佛說：『菩薩行般若波羅蜜（智慧到彼岸），不見有任何法是脫離法性的。以方便善巧（漚和拘舍羅）為眾生說法，也不見有眾生，也不見有說法之處。自己修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），勸他人修習六波羅蜜，見到有修行的人就為他們感到歡喜；自己修行十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），勸他人修行，見到修行十善的人就讚歎併爲他們感到歡喜；自己持守五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），勸他人持守，見到有持守的人就讚歎併爲他們感到歡喜；自己持守八齋戒（不殺生、不偷盜、不淫慾、不妄語、不飲酒、不非時食、不歌舞觀聽、不坐臥高廣大床），勸他人持守，見到有持守的人就讚歎併爲他們感到歡喜；自己修行四禪（初禪、二禪、三禪、四禪）、四等心（慈、悲、喜、舍）、四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），勸他人修行，見到有修行的人就讚歎併爲他們感到歡喜；自己修行三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）、三解脫門（空解脫門、無相解脫門、無愿解脫門）以及四無所畏（一切智無所畏、漏盡無所畏、說障道無所畏、說盡苦道無所畏）、佛十力（知是處非處力、知三世業報力、知諸禪解脫三昧力、知諸根勝劣力、知種種解力、知種種界力、知一切至所道力、知天眼無礙力、知宿命無礙力、知永斷習氣力）、佛十八不共法（身無失、口無失、念無失、無異想、無不定心、無不知己舍心、欲無減、精進無減、念無減、慧無減、解脫無減、解脫知見無減、一切身業隨智慧行、一切口業隨智慧行、一切意業隨智慧行、智慧知過去無礙、智慧知未來無礙、智慧知現在無礙），勸他人修行，見到有修行的人就讚歎併爲他們感到歡喜。』 佛告訴須菩提說：『法性（諸法實相）在過去、現在、未來都沒有增減，所以菩薩摩訶薩（大菩薩）爲了眾生的緣故，謙虛地修行菩薩的行持。如果法性在過去、現在、未來有所不同，菩薩就不會用方便善巧來廣泛宣說佛法，教導眾生。』 《摩訶般若波羅蜜經》信本際品第八十 這時，須菩提問佛說：『假設最初沒有眾生及其處所，菩薩爲了什麼緣故要修習般若波羅蜜呢？』 佛告訴須菩提：『菩薩因為相信真際（諸法實相）的緣故，才修習般若波羅蜜。如果真際和眾生際（眾生的實相）有所不同，菩薩就不會修習般若波羅蜜。因為真際

【English Translation】 English version: If there is someone who possesses the complete physical characteristics of a Buddha, among them, foolish people will praise and say, 'How wonderful! What this person does is truly extraordinary, able to feed and please countless people, and manifest various forms of the Buddha's auspicious marks.' But those with wisdom will laugh and say, 'This is merely the work of an illusionist, using empty and baseless methods to make people happy, creating a sense of order where there is none, and giving form to the formless.' The Buddha said, 'When a Bodhisattva practices Prajna Paramita (perfection of wisdom), they do not see any dharma (phenomena) that is separate from the nature of dharma. They use skillful means (Upaya Kausalya) to teach the dharma to sentient beings, but they do not see sentient beings, nor do they see a place where the dharma is taught. They practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and encourage others to practice them. When they see someone practicing, they rejoice for them. They practice the Ten Virtues (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views), and encourage others to practice them. When they see someone practicing the Ten Virtues, they praise them and rejoice for them. They observe the Five Precepts (abstaining from killing, stealing, sexual misconduct, lying, and intoxicants), and encourage others to observe them. When they see someone observing them, they praise them and rejoice for them. They observe the Eight Precepts (abstaining from killing, stealing, sexual misconduct, lying, intoxicants, eating after noon, entertainment, and luxurious beds), and encourage others to observe them. When they see someone observing them, they praise them and rejoice for them. They practice the Four Dhyanas (first dhyana, second dhyana, third dhyana, and fourth dhyana), the Four Immeasurables (loving-kindness, compassion, joy, and equanimity), and the Four Formless Absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, and sphere of neither perception nor non-perception), and encourage others to practice them. When they see someone practicing them, they praise them and rejoice for them. They practice the Thirty-Seven Factors of Enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, and the noble eightfold path), the Three Doors of Liberation (emptiness, signlessness, and wishlessness), the Four Fearlessnesses (fearlessness of perfect enlightenment, fearlessness of the extinction of defilements, fearlessness of explaining obstacles, and fearlessness of explaining the path to the end of suffering), the Ten Powers of a Buddha (power of knowing what is possible and impossible, power of knowing the karmic results of the three times, power of knowing the various dhyanas, liberations, and samadhis, power of knowing the superior and inferior faculties of beings, power of knowing the various inclinations of beings, power of knowing the various realms of beings, power of knowing the path that leads everywhere, power of the unobstructed heavenly eye, power of the unobstructed knowledge of past lives, and power of knowing the complete eradication of habits), and the Eighteen Unique Qualities of a Buddha (no physical misconduct, no verbal misconduct, no mental misconduct, no discrimination, no lack of concentration, no lack of equanimity, no decrease in desire, no decrease in diligence, no decrease in mindfulness, no decrease in wisdom, no decrease in liberation, no decrease in the knowledge and vision of liberation, all physical actions follow wisdom, all verbal actions follow wisdom, all mental actions follow wisdom, wisdom knows the past without obstruction, wisdom knows the future without obstruction, and wisdom knows the present without obstruction), and encourage others to practice them. When they see someone practicing them, they praise them and rejoice for them.' The Buddha said to Subhuti, 'The nature of dharma (the true nature of all phenomena) has no increase or decrease in the past, present, or future. Therefore, a Bodhisattva Mahasattva (great Bodhisattva), for the sake of sentient beings, humbly practices the conduct of a Bodhisattva. If the nature of dharma were different in the past, present, and future, the Bodhisattva would not use skillful means to widely proclaim the dharma and teach sentient beings.' The Chapter on the Fundamental Nature of Faith, the Eightieth Chapter of the Mahaprajnaparamita Sutra At that time, Subhuti asked the Buddha, 'If there were initially no sentient beings or their abodes, why would a Bodhisattva contemplate and practice Prajna Paramita?' The Buddha said to Subhuti, 'A Bodhisattva contemplates and practices Prajna Paramita because they believe in the true reality (the true nature of all phenomena). If the true reality and the reality of sentient beings were different, the Bodhisattva would not practice Prajna Paramita. Because the true reality

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眾生際等無有異故，菩薩欲益眾生故，念行般若波羅蜜。

「複次，須菩提！菩薩摩訶薩行般若波羅蜜，亦不分流分別真際，而建立眾生於真際。」

須菩提白佛言：「若建立眾生於真際者，則為建立真際于真際。若建立真際于真際者，俱無所有，云何持無所有建立於無所有？世尊！如是者菩薩云何建立眾生於真際？」

佛告須菩提：「不可以真際建立於真際，不可以所有建立於所有，亦不可以無所有建立於無所有。須菩提！菩薩行般若波羅蜜，以漚和拘舍羅建立眾生於真際，真際及眾生際一際無有二。」

須菩提白佛言：「世尊！何等為菩薩漚和拘舍羅行般若波羅蜜，而建立眾生於真際，而無所分現？」

佛告須菩提言：「菩薩摩訶薩行般若波羅蜜，以漚和拘舍羅建立眾生於檀；建立已，為說檀本末空，為說所施及施者、受者皆空，受果報亦空，教言：『善男子！莫作若干相，汝所施及受者謂有果耶？等一空耳，皆入真際。』教言：『善男子！汝若不分別所施及受者及果報，是則甘露施，便逮甘露果，莫以是施受色。』教言：『善男子！莫以施受痛，莫以施受想、行、識。何以故？汝所施及施者、受者皆空，受報亦空。以空施有所求，諸所施不可得見。何以故？所有者，從本至竟，

【現代漢語翻譯】 現代漢語譯本 因為眾生的界限平等沒有差別，菩薩爲了利益眾生，所以思念修行般若波羅蜜（智慧的完美）。 「再者，須菩提！菩薩摩訶薩（偉大的菩薩）修行般若波羅蜜時，也不區分、分別真際（真實的邊界），而將眾生安置於真際。」 須菩提對佛說：「如果將眾生安置於真際，那就等於將真際安置於真際。如果將真際安置於真際，兩者都無所有，如何用無所有來安置於無所有呢？世尊！這樣的話，菩薩如何將眾生安置於真際呢？」 佛告訴須菩提：「不能用真際來安置於真際，不能用所有來安置於所有，也不能用無所有來安置於無所有。須菩提！菩薩修行般若波羅蜜，用漚和拘舍羅（善巧方便）將眾生安置於真際，真際和眾生際是同一界限，沒有二致。」 須菩提對佛說：「世尊！什麼是菩薩用漚和拘舍羅修行般若波羅蜜，而將眾生安置於真際，卻不顯現任何分別呢？」 佛告訴須菩提：「菩薩摩訶薩修行般若波羅蜜，用漚和拘舍羅將眾生安置於佈施（檀）；安置之後，為他們講述佈施的根本是空，為他們講述所施之物、施者和受者都是空，接受果報也是空，教導他們說：『善男子！不要執著于各種表象，你所施與的以及接受者，認為有果報嗎？都是一樣的空，都進入真際。』教導他們說：『善男子！你如果不分別所施之物、受者和果報，這就是甘露布施，便能獲得甘露果報，不要因為佈施而執著於色。』教導他們說：『善男子！不要因為佈施而執著于感受，不要因為佈施而執著于思想、行為、意識。為什麼呢？你所施與的以及施者、受者都是空，接受果報也是空。以空性的佈施有所求，所施之物是不可見的。為什麼呢？所有的一切，從根本到最終，

【English Translation】 English version Because the boundaries of sentient beings are equal and without difference, Bodhisattvas, wishing to benefit sentient beings, contemplate and practice Prajna Paramita (the perfection of wisdom). Furthermore, Subhuti! When a Bodhisattva Mahasattva (a great Bodhisattva) practices Prajna Paramita, they do not distinguish or differentiate the true boundary (the ultimate reality), but establish sentient beings in the true boundary. Subhuti said to the Buddha, 'If one establishes sentient beings in the true boundary, it is the same as establishing the true boundary in the true boundary. If one establishes the true boundary in the true boundary, both are without existence. How can one use non-existence to establish in non-existence? World Honored One! In this way, how does a Bodhisattva establish sentient beings in the true boundary?' The Buddha told Subhuti, 'One cannot use the true boundary to establish in the true boundary, one cannot use existence to establish in existence, nor can one use non-existence to establish in non-existence. Subhuti! When a Bodhisattva practices Prajna Paramita, they use Upaya Kaushalya (skillful means) to establish sentient beings in the true boundary. The true boundary and the boundary of sentient beings are the same boundary, without duality.' Subhuti said to the Buddha, 'World Honored One! What is it that a Bodhisattva uses Upaya Kaushalya to practice Prajna Paramita, and establishes sentient beings in the true boundary, without manifesting any distinctions?' The Buddha told Subhuti, 'When a Bodhisattva Mahasattva practices Prajna Paramita, they use Upaya Kaushalya to establish sentient beings in giving (Dana); after establishing them, they explain that the root of giving is emptiness, they explain that the object given, the giver, and the receiver are all empty, and that receiving the karmic result is also empty, teaching them: 'Good man! Do not cling to various appearances. Do you think that what you give and the receiver have a result? They are all equally empty, all entering the true boundary.' They teach them: 'Good man! If you do not differentiate the object given, the receiver, and the karmic result, this is the nectar of giving, and you will attain the nectar of result. Do not cling to form because of giving.' They teach them: 'Good man! Do not cling to feeling because of giving, do not cling to thought, action, or consciousness because of giving. Why? What you give, the giver, and the receiver are all empty, and receiving the result is also empty. If one seeks something with empty giving, what is given cannot be seen. Why? All things, from the beginning to the end,'

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常自空故。』

「複次，須菩提！菩薩摩訶薩行般若波羅蜜，以漚和拘舍羅建立眾生於尸，教言：『善男子！舍是十惡行，是諸惡法無有實。當諦自思惟，是十惡本無所有。』菩薩摩訶薩以是具足於漚和拘舍羅教授眾生，便以檀及尸教於眾生，檀及尸果報皆自空無所有，亦不入中，便逮寂靜，便生智慧，斷諸蒙冥，離諸苦惱，以世俗數般泥洹，不以最第一義。何以故？從空中索般泥洹者，無有空終不般泥洹，泥洹者亦自至竟空。」

「複次，須菩提！菩薩見眾生亂、意志不定、斗諍怨恚，便教令忍辱、教令習羼，教人言：『汝所入陷溺皆是空無所有，當熟思念言：「我空弊暴，為我？為是誰？空弊暴意從何所來？」空無有不空時，是空亦非如來、菩薩、羅漢、辟支佛所作，亦非諸三十三天、龍、阿須倫、鬼神、甄陀羅、摩睺勒所作，空自然空。』菩薩行般若波羅蜜，以空法建立眾生令入空，雖有報應，不離阿耨多羅三耶三菩。雖勸進眾生求道，但是俗數，非是最第一義。何以故？空性亦非逮覺，亦無有逮覺者，亦無有甫當逮覺者，是為真際性空。菩薩為眾生故，于中行般若波羅蜜，亦不得眾生，亦不見其處。何以故？眾生寂如諸法。」

「複次，須菩提！菩薩行般若波羅蜜，以漚和拘舍羅，見眾生

【現代漢語翻譯】 現代漢語譯本：

『常因其自性為空。』 『再者，須菩提！菩薩摩訶薩行般若波羅蜜時，以方便善巧（漚和拘舍羅，upaya-kausalya）引導眾生進入戒律（尸，sila），教導他們說：『善男子！捨棄這十種惡行，這些惡法實際上並不存在。應當仔細地自我思惟，這十惡的本性是空無所有的。』菩薩摩訶薩以這種方便善巧圓滿地教導眾生，然後以佈施（檀，dana）和戒律教導眾生，佈施和戒律的果報也都是自性空無所有的，也不執著于其中，便能達到寂靜，便能生起智慧，斷除一切矇昧，遠離一切苦惱，以世俗的說法進入涅槃（般泥洹，parinirvana），而不是以最究竟的第一義諦。為什麼呢？因為從空性中尋求涅槃，是無法得到的，空性本身永遠不會進入涅槃，涅槃的本質也是究竟的空性。』 『再者，須菩提！菩薩見到眾生心意散亂、意志不定、爭鬥怨恨，便教導他們忍辱（忍辱，ksanti）、教導他們修習禪定（羼，dhyana），教導人們說：『你們所陷入的困境都是空無所有的，應當仔細思念：「我的空性暴躁，是爲了我嗎？是爲了誰呢？空性暴躁的意念是從哪裡來的呢？」空性沒有不空的時候，這種空性也不是如來、菩薩、羅漢、辟支佛所創造的，也不是諸三十三天（Trayastrimsa）、龍（Naga）、阿修羅（Asura）、鬼神（Yaksa）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）所創造的，空性是自然而然的空。』菩薩行般若波羅蜜，以空性的法門引導眾生進入空性，雖然有果報，但不離阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）。雖然勸導眾生求道，但這只是世俗的說法，不是最究竟的第一義諦。為什麼呢？因為空性本身也不是被證悟的，也沒有證悟者，也沒有將要證悟者，這就是真際的自性空。菩薩爲了眾生的緣故，在其中行般若波羅蜜，也得不到眾生，也看不到眾生所在之處。為什麼呢？因為眾生的寂靜如同諸法一樣。』 『再者，須菩提！菩薩行般若波羅蜜，以方便善巧，見到眾生

【English Translation】 English version:

'Always because of its inherent emptiness.' 'Furthermore, Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita, they use skillful means (upaya-kausalya) to establish beings in morality (sila), teaching them: 'Good men! Abandon these ten evil actions, for these evil dharmas have no reality. You should carefully contemplate that the nature of these ten evils is empty and without substance.' The Bodhisattva Mahasattva, through this skillful means, fully instructs beings, and then teaches them through giving (dana) and morality. The results of giving and morality are also inherently empty and without substance, and they do not cling to them. They then attain tranquility, generate wisdom, cut off all ignorance, and depart from all suffering. They enter Nirvana (parinirvana) according to conventional understanding, not according to the ultimate first principle. Why is this? Because seeking Nirvana from emptiness is impossible; emptiness itself never enters Nirvana, and the essence of Nirvana is also ultimately empty.' 'Furthermore, Subhuti! When a Bodhisattva sees beings who are confused, with unstable minds, fighting and harboring resentment, they teach them patience (ksanti), and teach them to practice meditation (dhyana), telling them: 'The predicaments you are trapped in are all empty and without substance. You should carefully contemplate: 「My emptiness is agitated, is it for me? For whom is it? Where does the idea of agitated emptiness come from?」 Emptiness has no time when it is not empty. This emptiness is not created by the Tathagata, Bodhisattvas, Arhats, or Pratyekabuddhas, nor is it created by the Thirty-three Gods (Trayastrimsa), Nagas, Asuras, Yakshas, Kinnaras, or Mahoragas. Emptiness is naturally empty.' The Bodhisattva practices Prajnaparamita, using the dharma of emptiness to guide beings into emptiness. Although there are karmic results, they do not depart from Anuttara-samyak-sambodhi. Although they encourage beings to seek the path, this is only a conventional teaching, not the ultimate first principle. Why is this? Because emptiness itself is not something to be awakened to, there is no one who awakens, and there is no one who will awaken. This is the true nature of emptiness. For the sake of beings, the Bodhisattva practices Prajnaparamita, but does not obtain beings, nor see where they are. Why is this? Because the tranquility of beings is like that of all dharmas.' 'Furthermore, Subhuti! When a Bodhisattva practices Prajnaparamita, using skillful means, they see beings

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中有懈怠者，菩薩便勸助身意行精進空無之法，于諸法無有懈怠，亦不見有懈怠，空無法終不從空退轉，莫于善法生懈怠意，莫于身意退，於六波羅蜜及四禪、四等、四空定莫退，於三十七品法及三脫門至佛十八法莫生懈怠念，莫于諸法作掛礙，觀空無掛礙之法無有懈怠者。」

佛語須菩提：「菩薩行般若波羅蜜，以空性之法勸進眾生令住空行，雖住空行不以二事。何以故？空性者一無有二，不二之法無可入處。」

「複次，須菩提！菩薩行般若波羅蜜，持空性之法教眾生令精進，教告之言：『善男子！當善精進，于施、于戒、于忍、于進、于禪、于智，隨意所能，於三十七品乃至佛十八法。善男子！莫於是法起二念，亦不離二念。何以故？是法性空。空性之法，亦無有二，亦不不二故。』須菩提！是為菩薩行般若波羅蜜，以漚和拘舍羅習菩薩之行，教授眾生凈佛國土，次建立眾生於須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，建立眾生乃至阿耨多羅三耶三菩。」

「複次，須菩提！菩薩行般若波羅蜜，以漚和拘舍羅祐利眾生勸助之言：『當念禪一心，莫生亂想，亦莫生三昧想。』何以故？諸法性皆空。空無法中，亦無亂者，亦無有一心者，當住是三昧身口意所作事。若六波羅蜜、三十七品，八惟

【現代漢語翻譯】 現代漢語譯本：如果有人懈怠，菩薩就會勸導他以身、意、行精進修習空無之法，對於一切法不懈怠，也不認為有懈怠，空無法最終不會從空退轉，不要對善法產生懈怠之心，不要在身意上退縮，對於六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四禪（色界四種禪定）、四等（慈、悲、喜、舍四種心）、四空定（無色界四種禪定）不要退轉，對於三十七品法（四念處、四正勤、四神足、五根、五力、七覺支、八正道）以及三脫門（空、無相、無愿）乃至佛的十八不共法不要產生懈怠的念頭，不要對一切法產生掛礙，觀察空無掛礙之法，就不會有懈怠的人。 佛對須菩提說：『菩薩修行般若波羅蜜（以智慧到達彼岸），用空性的法勸導眾生安住于空性之行，雖然安住于空性之行，但不執著於二元對立。為什麼呢？因為空性是一，沒有二，不二之法沒有可以進入的地方。』 『再者，須菩提！菩薩修行般若波羅蜜，以空性的法教導眾生精進，教導他們說：『善男子！應當好好精進，在佈施、持戒、忍辱、精進、禪定、智慧上，隨自己的能力，在三十七品法乃至佛的十八不共法上。善男子！不要對這些法產生二元對立的念頭，也不要離開二元對立的念頭。為什麼呢？因為這些法的本性是空。空性的法，也沒有二，也不是不二。』須菩提！這就是菩薩修行般若波羅蜜，以善巧方便（漚和拘舍羅）修習菩薩的行，教導眾生清凈佛國土，然後引導眾生證得須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）、辟支佛（獨覺），引導眾生乃至證得阿耨多羅三藐三菩提（無上正等正覺）。』 『再者，須菩提！菩薩修行般若波羅蜜，以善巧方便（漚和拘舍羅）利益眾生，勸導他們說：『應當專注于禪定一心，不要產生雜亂的念頭，也不要產生執著於三昧（禪定）的念頭。』為什麼呢？因為一切法的本性都是空。在空無法中，既沒有雜亂，也沒有一心，應當安住于這種三昧，身口意所做的事情。如果六波羅蜜、三十七品、八惟

【English Translation】 English version: If there are those who are懈怠 (xièdài, negligent or lax), the Bodhisattva then encourages them to cultivate the Dharma of emptiness and non-existence with diligence in body, mind, and action. Regarding all Dharmas, they are not negligent, nor do they perceive negligence. The Dharma of emptiness and non-existence ultimately does not retreat from emptiness. Do not generate a negligent mind towards good Dharmas, do not retreat in body and mind. Do not retreat from the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom), the Four Dhyanas (four meditative states in the realm of form), the Four Immeasurables (loving-kindness, compassion, joy, equanimity), the Four Formless Absorptions (four meditative states in the formless realm). Do not generate a negligent thought towards the Thirty-seven Factors of Enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path) and the Three Doors of Liberation (emptiness, signlessness, wishlessness), up to the Eighteen Unique Qualities of a Buddha. Do not create obstacles towards all Dharmas. Observing the Dharma of emptiness and non-obstruction, there are no negligent ones. The Buddha said to Subhuti, 'When a Bodhisattva practices Prajna Paramita (perfection of wisdom), they use the Dharma of emptiness to encourage sentient beings to abide in the practice of emptiness. Although they abide in the practice of emptiness, they do not hold onto duality. Why? Because emptiness is one, there is no two, and the Dharma of non-duality has no place to enter.' 'Furthermore, Subhuti! When a Bodhisattva practices Prajna Paramita, they use the Dharma of emptiness to teach sentient beings to be diligent, instructing them: 『Good man! You should be diligent in giving, morality, patience, diligence, meditation, and wisdom, according to your ability, in the Thirty-seven Factors of Enlightenment up to the Eighteen Unique Qualities of a Buddha. Good man! Do not generate dualistic thoughts about these Dharmas, nor depart from dualistic thoughts. Why? Because the nature of these Dharmas is emptiness. The Dharma of emptiness is neither two nor not two.』 Subhuti! This is how a Bodhisattva practices Prajna Paramita, using skillful means (Upaya Kausalya) to cultivate the practice of a Bodhisattva, teaching sentient beings to purify the Buddha-land, and then establishing sentient beings in Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), and establishing sentient beings up to Anuttara Samyak Sambodhi (unexcelled perfect enlightenment).' 'Furthermore, Subhuti! When a Bodhisattva practices Prajna Paramita, they use skillful means (Upaya Kausalya) to benefit sentient beings, encouraging them: 『You should focus on meditation with one-pointedness of mind, do not generate scattered thoughts, nor generate attachment to the thought of Samadhi (meditative absorption).』 Why? Because the nature of all Dharmas is emptiness. In the Dharma of emptiness, there is neither scattering nor one-pointedness. You should abide in this Samadhi, in the actions of body, speech, and mind. If the Six Paramitas, the Thirty-seven Factors of Enlightenment, the Eightfold

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無、九次第禪、佛十力、四無所畏、四無礙慧、大慈大悲、佛十八法、八十種好，若聲聞、辟支佛道、菩薩道、佛道，若聲聞果、辟支佛果，若薩云若，若凈佛土教化眾生，若行空者便得是諸善法事。」

佛告須菩提：「菩薩行般若波羅蜜，以漚和拘舍羅祐利眾生如是，從初發意以來未常不為眾生多少作祐利時，從一佛國至一佛國供養禮事諸佛世尊，從諸佛所受法教至阿耨多羅三耶三菩終不忘失，常得諸總持身口意行，常具足無所乏少。何以故？善於薩云若念故。以善薩云若者，便善於諸道、聲聞辟支佛道及神通。菩薩諸所可應行道終不廢舍，立於神通救護眾生，周旋五趣生死不耗減于神通。」

佛告須菩提：「菩薩行般若波羅蜜，住于空性祐利眾生如是。

「複次，須菩提！菩薩行般若波羅蜜，以漚和拘舍羅住于空性祐利眾生，以般若波羅蜜勸教眾生言：『諸仁者！凈于身、口、意受甘露教，有受甘露教者終不離空性法。何以故？空性之法，亦非是有法，亦非是無法。』」

佛告須菩提：「菩薩行般若波羅蜜，使眾生作是入、作是學，未曾不精進時；自行十善，勸人令行；自行五戒及八齋、四禪、四等、四空定，勸人令行；自行三十七道品法、十力、十八法，勸人令行；自行八十種好，勸

【現代漢語翻譯】 現代漢語譯本：『無』（空性），『九次第禪』（九種次第的禪定），『佛十力』（佛的十種力量），『四無所畏』（佛的四種無所畏懼），『四無礙慧』（四種無礙的智慧），『大慈大悲』（偉大的慈愛和悲憫），『佛十八法』（佛的十八種不共法），『八十種好』（佛的八十種美好相貌），無論是聲聞道、辟支佛道、菩薩道還是佛道，無論是聲聞果、辟支佛果，無論是『薩云若』（一切智），無論是清凈佛土教化眾生，如果修行空性，就能獲得這些善法。 佛告訴須菩提：『菩薩修行般若波羅蜜，以善巧方便利益眾生就是這樣，從最初發心以來，沒有一刻不為眾生多少做利益的事情，從一個佛國到另一個佛國供養禮敬諸佛世尊，從諸佛那裡接受的法教直到證得阿耨多羅三藐三菩提（無上正等正覺）終不忘失，常常獲得各種總持（陀羅尼），身口意行都常具足，沒有缺少。為什麼呢？因為善於憶念一切智的緣故。因為善於一切智，就善於各種道，聲聞道、辟支佛道以及神通。菩薩所有應該修行的道終不廢舍，立於神通救護眾生，周旋於五趣生死之中，神通也不會耗減。』 佛告訴須菩提：『菩薩修行般若波羅蜜，安住于空性而利益眾生就是這樣。』 『再者，須菩提！菩薩修行般若波羅蜜，以善巧方便安住于空性而利益眾生，以般若波羅蜜勸導教化眾生說：『諸位仁者！清凈身、口、意，接受甘露教誨，有接受甘露教誨的人，終不離開空性之法。為什麼呢？空性之法，既不是有法，也不是無法。』 佛告訴須菩提：『菩薩修行般若波羅蜜，使眾生這樣進入、這樣學習，沒有不精進的時候；自己修行十善，勸人也修行；自己修行五戒以及八齋、四禪、四等心、四空定，勸人也修行；自己修行三十七道品法、十力、十八法，勸人也修行；自己修行八十種好，勸人也修行；』

【English Translation】 English version: 'Non-existence' (emptiness), 'Nine Successive Dhyanas' (nine stages of meditative absorption), 'Ten Powers of the Buddha' (ten strengths of a Buddha), 'Four Fearlessnesses' (four kinds of fearlessness of a Buddha), 'Four Unimpeded Wisdoms' (four kinds of unobstructed wisdom), 'Great Compassion and Great Kindness' (great loving-kindness and compassion), 'Eighteen Unique Qualities of a Buddha' (eighteen unique qualities of a Buddha), 'Eighty Minor Marks' (eighty minor marks of a Buddha), whether it is the path of Sravakas, Pratyekabuddhas, Bodhisattvas, or Buddhas, whether it is the fruit of Sravakas, Pratyekabuddhas, whether it is 'Sarvajna' (omniscience), whether it is purifying Buddha lands to teach sentient beings, if one practices emptiness, one will obtain these virtuous dharmas. The Buddha told Subhuti, 'Bodhisattvas practicing Prajnaparamita, benefit sentient beings with skillful means in this way. From the initial aspiration, there has never been a moment when they have not done some benefit for sentient beings, whether great or small. From one Buddha land to another, they make offerings and pay homage to all the Buddhas, receiving the Dharma teachings from the Buddhas until they attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), never forgetting them. They always obtain all the Dharanis, and their actions of body, speech, and mind are always complete, lacking nothing. Why? Because they are skilled in the mindfulness of Sarvajna. Because they are skilled in Sarvajna, they are skilled in all paths, the path of Sravakas, Pratyekabuddhas, and supernormal powers. Bodhisattvas never abandon any path they should practice, they establish themselves in supernormal powers to protect sentient beings, and they revolve in the five realms of samsara without diminishing their supernormal powers.' The Buddha told Subhuti, 'Bodhisattvas practicing Prajnaparamita, benefit sentient beings by abiding in emptiness in this way.' 'Furthermore, Subhuti! Bodhisattvas practicing Prajnaparamita, benefit sentient beings by abiding in emptiness with skillful means, and with Prajnaparamita, they exhort and teach sentient beings, saying: 'Virtuous ones! Purify your body, speech, and mind, and receive the nectar teachings. Those who receive the nectar teachings will never depart from the Dharma of emptiness. Why? The Dharma of emptiness is neither a dharma of existence nor a dharma of non-existence.' The Buddha told Subhuti, 'Bodhisattvas practicing Prajnaparamita, cause sentient beings to enter and learn in this way, and there is never a time when they are not diligent. They practice the ten virtues themselves and encourage others to practice them; they practice the five precepts, the eight precepts, the four dhyanas, the four immeasurables, and the four formless absorptions themselves and encourage others to practice them; they practice the thirty-seven factors of enlightenment, the ten powers, and the eighteen unique qualities themselves and encourage others to practice them; they practice the eighty minor marks themselves and encourage others to practice them;'

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人令行；自學須陀洹道慧，復教人令學須陀洹；自不于中有所欲，自於羅漢法中取慧，亦教他人學阿羅漢、辟支佛法；自於內無所欲，自發阿耨多羅三耶三菩，復教他人學阿耨多羅三耶三菩。」

佛告須菩提：「菩薩摩訶薩習菩薩之行，以漚和拘舍羅初無有懈怠時。」

須菩提白佛言：「假令諸法性本空，眾生亦不可得，亦無有正法，亦不見非法，云何菩薩逮得薩云若慧事？」

佛告須菩提言：「如是，如是！如汝所言，一切諸法性皆空。空法中，亦無有眾生，亦無有正法，亦無有非法。若諸法性不空者，菩薩不于空法中成阿耨多羅三耶三菩，為空性說法，說五陰性空，是故菩薩行般若波羅蜜說五陰性空。以十八性空，以十二緣起性空故，為眾生說法，說四禪、四等、四空定，說三十七品性空，說三脫門，說八惟無、九次第禪空、四無礙慧、四無所畏，說十八空、佛十八法、大慈大悲、八十種好空。以是故為眾生說法，說聲聞、辟支佛道，說薩云若，說諸本習垢盡。以是空性說法，若內空、外空及有無空，是性不空者，菩薩終不以空性說法；若內空、外空及有無空，非是性空者，為壞敗空矣！空不可壞，亦不可上尊。何以故？空亦無有處、亦不無處，亦不來、亦不往，是故法常住無有增減，無有起

【現代漢語翻譯】 現代漢語譯本：有人自己修行，學習須陀洹（Srotapanna，入流果）的道和智慧，又教導他人學習須陀洹；自己不對此有所貪求，自己從阿羅漢（Arhat，無學）的法中獲取智慧，也教導他人學習阿羅漢、辟支佛（Pratyekabuddha，緣覺）的法；自己內心沒有貪求，自己發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），又教導他人學習阿耨多羅三藐三菩提。 佛告訴須菩提：『菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）修習菩薩的行，以善巧方便，從沒有懈怠的時候。』 須菩提對佛說：『如果一切法的自性本為空，眾生也不可得，也沒有正法，也看不見非法，菩薩如何能夠獲得薩云若（Sarvajna，一切智）的智慧呢？』 佛告訴須菩提說：『是的，是的！正如你所說，一切諸法的自性皆為空。在空法中，也沒有眾生，也沒有正法，也沒有非法。如果諸法的自性不空，菩薩就不能在空法中成就阿耨多羅三藐三菩提，爲了空性而說法，說五陰（Panca-skandha，五蘊）的自性為空，所以菩薩修行般若波羅蜜（Prajnaparamita，智慧到彼岸）時說五陰的自性為空。以十八界（Dhatus，十八界）的自性為空，以十二緣起（Pratitya-samutpada，十二因緣）的自性為空，所以為眾生說法，說四禪（Dhyana，四靜慮）、四等（Apramana，四無量心）、四空定（Arupadhatu，四無色定），說三十七道品（Bodhipaksika-dharma，三十七菩提分法）的自性為空，說三解脫門（Vimoksa，三解脫門），說八勝處（Abhibhayatana，八勝處）、九次第定（Anupurva-vihara-samapatti，九次第定）、四無礙解（Pratisamvid，四無礙解）、四無所畏（Vaisaradya，四無畏），說十八空（Astadasa-sunyata，十八空）、佛十八不共法（Avenika-buddha-dharma，佛十八不共法）、大慈大悲（Maha-karuna，大慈大悲）、八十種好（Asityanuvyanjana，八十隨形好）為空。因此為眾生說法，說聲聞（Sravaka，聲聞）、辟支佛道，說薩云若，說諸本習垢盡。以這種空性說法，如果內空（Adhyatma-sunyata，內空）、外空（Bahirdha-sunyata，外空）以及有無空（Sabhavabhava-sunyata，有無空）的自性不空，菩薩終究不會以空性說法；如果內空、外空以及有無空不是自性空，那就是破壞了空！空不可破壞，也不可被尊崇。為什麼呢？空也沒有處所，也不無處所，也不來，也不去，所以法是常住的，沒有增減，沒有生起。』

【English Translation】 English version: 'Someone practices themselves, learning the path and wisdom of Srotapanna (stream-enterer), and also teaches others to learn Srotapanna; they do not desire anything in this, they obtain wisdom from the Dharma of Arhat (worthy one), and also teach others to learn the Dharma of Arhat and Pratyekabuddha (solitary buddha); they have no desire within themselves, they generate Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and also teach others to learn Anuttara-samyak-sambodhi.' The Buddha told Subhuti: 'Bodhisattva-mahasattvas (great bodhisattvas) practice the conduct of a Bodhisattva, with skillful means, and there is never a time of laziness.' Subhuti said to the Buddha: 'If the nature of all dharmas is originally empty, and sentient beings are also unattainable, and there is no right Dharma, and no wrong Dharma is seen, how can a Bodhisattva attain the wisdom of Sarvajna (omniscience)?' The Buddha told Subhuti: 'So it is, so it is! As you have said, the nature of all dharmas is empty. In the empty Dharma, there are also no sentient beings, no right Dharma, and no wrong Dharma. If the nature of dharmas were not empty, a Bodhisattva could not achieve Anuttara-samyak-sambodhi in the empty Dharma, and would not teach the emptiness of the five skandhas (aggregates), therefore, when a Bodhisattva practices Prajnaparamita (perfection of wisdom), they teach the emptiness of the five skandhas. Because the eighteen dhatus (elements) are empty, and the twelve links of Pratitya-samutpada (dependent origination) are empty, they teach sentient beings, speaking of the four Dhyanas (meditations), the four Apramanas (immeasurables), the four Arupadhatu (formless realms), the emptiness of the thirty-seven Bodhipaksika-dharmas (factors of enlightenment), the three Vimoksas (liberations), the eight Abhibhayatanas (masteries), the nine Anupurva-vihara-samapattis (successive abidings), the four Pratisamvids (analytical knowledges), the four Vaisaradyas (fearlessnesses), the eighteen sunyatas (emptinesses), the eighteen Avenika-buddha-dharmas (unique qualities of a Buddha), Maha-karuna (great compassion), and the eighty Asityanuvyanjanas (minor marks of a Buddha). Therefore, they teach sentient beings, speaking of the path of Sravakas (hearers), Pratyekabuddhas, Sarvajna, and the exhaustion of all habitual defilements. With this teaching of emptiness, if the nature of Adhyatma-sunyata (internal emptiness), Bahirdha-sunyata (external emptiness), and Sabhavabhava-sunyata (emptiness of existence and non-existence) is not empty, then a Bodhisattva would not teach emptiness; if internal emptiness, external emptiness, and emptiness of existence and non-existence are not empty by nature, then emptiness would be destroyed! Emptiness cannot be destroyed, nor can it be exalted. Why? Emptiness has no place, nor is it without place, it does not come, nor does it go, therefore the Dharma is permanent, without increase or decrease, without arising.'

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滅，無著無斷。菩薩住是法者，為成阿耨多羅三耶三菩，亦不見法有所逮，亦不不有所逮，亦不無所逮，是為法之常住。菩薩行般若波羅蜜者，見諸法性皆空，于阿耨多羅三耶三菩終不轉還。何以故？不見諸法掛礙，當何從有狐疑。阿耨多羅三耶三菩者，性空無有眾生，亦不見眾生處，亦不見有吾我、壽命及知見事，亦不見五陰乃至八十種好，亦無所見。須菩提！譬如化佛化作比丘、比丘尼、優婆塞、優婆夷，為說法至那述劫不斷絕。須菩提！化人於三乘法寧有所得不？」

須菩提言：「不也，世尊！何以故？無形故，諸法亦無有形，何所眾生為菩薩入聲聞、辟支佛者，但爲著余墮顛倒者建立於順。如是倒者為非顛倒，無有顛倒及諸念處，亦無眾生，亦無吾我，亦無壽命，亦無知見之事，亦無五陰，亦無有道，是名為空性。菩薩于中行般若波羅蜜，度諸顛倒及有人相及眾生相，度脫有色、無色相，度脫有漏之法，以俗數度脫無漏之法，非最第一之義。何等無漏？三十七品是亦無所有，亦無所生，亦不以行，是謂空性諸佛世尊之道。諸佛之道者，亦無眾生，亦無我、人、壽命，亦無知見，亦無五陰，亦無三十二相、八十種好，是者真是如來之道。亦不以菩薩道故，發阿耨多羅三耶三菩；但為空性故，從本至竟及其

【現代漢語翻譯】 現代漢語譯本：滅，是無執著也無斷滅。菩薩安住於此法中，爲了成就阿耨多羅三藐三菩提（無上正等正覺），也不認為法有所得，也不認為法無所得，也不認為法非所得，這就是法的常住之理。菩薩行般若波羅蜜（智慧到彼岸）時，見到諸法自性皆空，對於阿耨多羅三藐三菩提終不退轉。為什麼呢？因為不見諸法有任何掛礙，又怎麼會有疑惑呢？阿耨多羅三藐三菩提，其自性是空無眾生的，也見不到眾生所處，也見不到有我、壽命以及知見之事，也見不到五陰（色、受、想、行、識）乃至八十種好，也無所見。須菩提！譬如化佛化作比丘、比丘尼、優婆塞、優婆夷，為他們說法，直到那由他劫也不斷絕。須菩提！化人對於三乘法（聲聞乘、緣覺乘、菩薩乘）難道有所得嗎？」 須菩提回答說：『不，世尊！為什麼呢？因為是無形的緣故，諸法也都是無形的，哪裡有什麼眾生會進入聲聞、辟支佛（緣覺）的境界呢？只是爲了那些執著于余法而墮入顛倒的人，才建立順應他們的教法。像這樣顛倒的人，其實並非真的顛倒，因為沒有顛倒和諸念處，也沒有眾生，也沒有我，也沒有壽命，也沒有知見之事，也沒有五陰，也沒有道，這叫做空性。菩薩在此空性中行般若波羅蜜，度脫各種顛倒以及人相和眾生相，度脫有色相和無色相，度脫有漏之法，以世俗的方便度脫無漏之法，但這並非最究竟的意義。什麼是無漏呢？三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道）也是空無所有，既不生起，也不以修行而得，這叫做空性，是諸佛世尊的道。諸佛的道，也沒有眾生，也沒有我、人、壽命，也沒有知見，也沒有五陰，也沒有三十二相、八十種好，這才是真正的如來之道。也不是因為菩薩道而發阿耨多羅三藐三菩提心；只是因為空性的緣故，從本初到最終都是如此。』

【English Translation】 English version: 'Extinction' means neither attachment nor annihilation. When a Bodhisattva dwells in this Dharma, in order to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), they do not perceive that they have attained any Dharma, nor do they perceive that they have not attained any Dharma, nor do they perceive that they have neither attained nor not attained any Dharma. This is the constant abiding of Dharma. When a Bodhisattva practices Prajna-paramita (perfection of wisdom), they see that the nature of all Dharmas is empty, and they will never turn back from Anuttara-samyak-sambodhi. Why? Because they do not see any hindrance in all Dharmas, how could there be any doubt? Anuttara-samyak-sambodhi is empty of beings by nature, and one does not see where beings are, nor does one see the existence of self, lifespan, or matters of knowledge and perception, nor does one see the five skandhas (form, feeling, perception, mental formations, consciousness), nor even the eighty minor marks of excellence, nor does one see anything at all. Subhuti! Suppose a manifested Buddha manifests as a Bhikshu, Bhikshuni, Upasaka, or Upasika, and preaches the Dharma to them for as many kalpas as there are sands in the Ganges. Subhuti! Do these manifested beings attain anything from the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana)?' Subhuti replied, 'No, World Honored One! Why? Because they are formless. All Dharmas are also formless. Where are the beings who enter the realms of Sravakas or Pratyekabuddhas? It is only for those who are attached to other Dharmas and have fallen into delusion that teachings are established to accord with them. Such deluded ones are not truly deluded, because there is no delusion or the places of mindfulness, nor are there beings, nor is there self, nor is there lifespan, nor are there matters of knowledge and perception, nor are there the five skandhas, nor is there the path. This is called emptiness. A Bodhisattva practices Prajna-paramita within this emptiness, liberating all delusions, as well as the marks of persons and beings, liberating the marks of form and formlessness, liberating the defiled Dharmas, and using conventional means to liberate the undefiled Dharmas, but this is not the ultimate meaning. What is undefiled? The thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold noble path) are also empty, without arising, and not attained through practice. This is called emptiness, the path of all Buddhas. The path of all Buddhas is also without beings, without self, persons, or lifespan, without knowledge and perception, without the five skandhas, without the thirty-two major marks and eighty minor marks of excellence. This is the true path of the Tathagata. It is not because of the Bodhisattva path that one generates the mind for Anuttara-samyak-sambodhi; it is only because of emptiness that it is so from beginning to end.'

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中間無不空者，常一空故。菩薩所以行空波羅蜜，以眾生有眾生相，欲建立於薩云若故，是故菩薩行道慧，以道慧事便能入諸道亦入三乘道。菩薩具足入諸道已，教化眾生凈佛國土，便住于有為中成阿耨多羅三耶三菩，不斷佛業及諸空性。住空性者是諸去、來、今佛之道業，生死之處及諸俗法不離於空性，諸菩薩皆當入于諸佛所習行空性，雖行空性于薩云若而不墮落。」

須菩提白佛言：「世尊！諸菩薩摩訶薩甚奇甚特，行於空事不分別空。何等為不分別空？不言色異、覺異、想異、行異、識異、空異，乃至於道亦不言異。空性則是道，道則是空性。」

佛告須菩提：「假令空性異、五陰異者，菩薩終不逮覺薩云若。空性與五陰等無有異，菩薩知諸法性皆空，是故發阿耨多羅三耶三菩。何以故？空性法亦無壞者、亦不尊上，而世人迷惑言：『五陰是我所，我是五陰所。』便入五陰行吾我事，復入內外形，便生五陰，便有生老病死憂悲勤苦，墮五趣中不得度脫。是故，菩薩習行空波羅蜜，不分別五陰，不觀五陰空以不空，乃至於道亦不觀空以不空。所以者何？不以五陰空而現五陰，亦不以道空而現道也。須菩提！譬如虛空不分別空，亦不分別內外空。如是，須菩提！亦不以五陰空故現五陰，亦不以道空故現

【現代漢語翻譯】 現代漢語譯本：

中間沒有不空的東西，因為一切都始終是空性的。菩薩之所以修行空波羅蜜（paramita，意為「到彼岸」的智慧），是因為眾生執著于眾生相，想要建立對薩云若（sarvajna，一切智）的認知。因此，菩薩修行道慧（dharma-prajna，對佛法的智慧），通過道慧的實踐，便能進入各種道，也進入三乘道（聲聞乘、緣覺乘、菩薩乘）。菩薩圓滿地進入各種道之後，教化眾生，凈化佛國土，便安住于有為法中成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），不間斷佛的功業以及諸空性。安住于空性是過去、現在、未來諸佛的道業，生死之處以及世俗的法都不離於空性。諸菩薩都應當進入諸佛所修行的空性，雖然修行空性，對於薩云若也不會墮落。

須菩提（Subhuti，佛陀的弟子）對佛說：『世尊！諸菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）真是非常奇特，修行空性卻不分別空。什麼是不分別空呢？不認為色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）與空不同，乃至對於道也不認為不同。空性就是道，道就是空性。』

佛告訴須菩提：『假設空性與五陰（skandha，五蘊）不同，菩薩就永遠無法證得薩云若。空性與五陰是等同的，沒有差別。菩薩知道諸法的本性都是空，因此發起了阿耨多羅三藐三菩提心。為什麼呢？空性之法既不會被破壞，也不會被尊崇，而世人迷惑地說：『五陰是我的所有，我是五陰所擁有的。』於是就進入五陰，執著於我，又執著于內外形體，便產生了五陰，便有了生老病死憂悲勤苦，墮入五趣（地獄、餓鬼、畜生、人、阿修羅）中無法解脫。因此，菩薩修行空波羅蜜，不分別五陰，不觀察五陰是空還是不空，乃至對於道也不觀察是空還是不空。為什麼呢？不是因為五陰是空才顯現五陰，也不是因為道是空才顯現道。須菩提！譬如虛空不分別空，也不分別內外空。同樣，須菩提！也不是因為五陰是空才顯現五陰，也不是因為道是空才顯現道。』

【English Translation】 English version:

There is nothing in between that is not empty, because everything is always empty. The reason why Bodhisattvas practice the Perfection of Wisdom of Emptiness (sunyata-paramita) is because sentient beings are attached to the notion of sentient beings, desiring to establish the understanding of sarvajna (all-knowing wisdom). Therefore, Bodhisattvas practice dharma-prajna (wisdom of the Dharma), and through the practice of dharma-prajna, they can enter various paths, and also enter the three vehicles (sravaka-yana, pratyekabuddha-yana, bodhisattva-yana). After Bodhisattvas have fully entered various paths, they teach sentient beings, purify the Buddha-lands, and then abide in the conditioned realm to achieve anuttara-samyak-sambodhi (unexcelled perfect enlightenment), without ceasing the work of the Buddha and the various emptinesses. Abiding in emptiness is the path of the Buddhas of the past, present, and future, and the places of birth and death and worldly dharmas are not separate from emptiness. All Bodhisattvas should enter the emptiness practiced by all Buddhas, and although they practice emptiness, they will not fall away from sarvajna.

Subhuti (a disciple of the Buddha) said to the Buddha: 'World Honored One! The Bodhisattva-mahasattvas (great Bodhisattvas) are truly very wondrous, practicing emptiness without distinguishing emptiness. What is not distinguishing emptiness? It is not saying that form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are different from emptiness, and even the path is not considered different. Emptiness is the path, and the path is emptiness.'

The Buddha told Subhuti: 'If emptiness were different from the five skandhas (aggregates), Bodhisattvas would never attain sarvajna. Emptiness and the five skandhas are equal, without difference. Bodhisattvas know that the nature of all dharmas is empty, therefore they generate the mind of anuttara-samyak-sambodhi. Why is that? The dharma of emptiness is neither destroyed nor revered, but worldly people are deluded and say: 『The five skandhas are mine, and I am possessed by the five skandhas.』 Thus, they enter the five skandhas, clinging to the self, and also clinging to internal and external forms, and then the five skandhas arise, and then there is birth, old age, sickness, death, sorrow, and suffering, falling into the five realms (hell, hungry ghosts, animals, humans, asuras) without being able to be liberated. Therefore, Bodhisattvas practice the Perfection of Wisdom of Emptiness, without distinguishing the five skandhas, without observing whether the five skandhas are empty or not empty, and even the path is not observed as empty or not empty. Why is that? It is not because the five skandhas are empty that the five skandhas appear, nor is it because the path is empty that the path appears. Subhuti! For example, space does not distinguish emptiness, nor does it distinguish internal and external emptiness. Likewise, Subhuti! It is not because the five skandhas are empty that the five skandhas appear, nor is it because the path is empty that the path appears.'

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道。何以故？空者無所有，亦不分別是空、是不空，乃至於道亦復如是。」

須菩提白佛言：「世尊！假令諸法不可分別、不可壞者，云何菩薩發阿耨多羅三耶三菩？世尊！于道有二者，不能發阿耨多羅三耶三菩。」

佛言：「如是，如是！須菩提！行二者無有道，道者無二亦非二也。菩薩學道不作二入，菩薩則是道，道則是菩薩，亦不色、痛、想、行、識，亦不行道。何以故？道亦不言：『汝當行五陰，汝當行道。』菩薩行道亦無所取。」

須菩提白佛言：「菩薩行道，亦不有所取，亦不有所放，為作何等行？於何所行道？」

佛言：「于汝意云何？如來所作化，於何所行？有取、有放不？」

須菩提言：「世尊！不也，無取、無放。」

佛言：「羅漢于夢中，為有所取、有所放不？」

答言：「不也。」

須菩提言：「世尊！羅漢尚不眠，那得有夢。」

佛言：「如是，如是！須菩提！菩薩所行，亦無所取，亦無所放。」

須菩提言：「世尊！菩薩意亦不於五陰、亦不于道有所取放者，菩薩為不行十住地所應行耶？不行六波羅蜜耶？不行三十七品、四禪、四等及四空定、八惟無、九次第，不行十力、四無所畏、三十二相、八十種好，不行五通、凈

【現代漢語翻譯】 現代漢語譯本： 『道』（Dharma，真理、規律）也是如此。為什麼呢？因為『空』（Śūnyatā，空性）的本質是無所有，它不分別什麼是『空』，什麼不是『空』，乃至『道』也是如此。」 須菩提（Subhūti，佛陀的弟子）對佛說：「世尊！如果一切法（dharma，現象）都不可分別、不可破壞，那麼菩薩（bodhisattva，追求覺悟的修行者）如何發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi，無上正等正覺）呢？世尊！如果認為『道』有二元對立，就不能發起阿耨多羅三藐三菩提心。」 佛說：「是這樣的，是這樣的！須菩提！執著於二元對立的修行者是無法證悟『道』的，『道』本身沒有二元對立，也不是非二元對立。菩薩學習『道』時不執著於二元對立，菩薩就是『道』，『道』就是菩薩，也不執著於色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）這五蘊，也不執著于修行『道』。為什麼呢？因為『道』不會說：『你應該修行五蘊，你應該修行道。』菩薩修行『道』時，不執著于任何事物。」 須菩提對佛說：「菩薩修行『道』，既不執著于獲取，也不執著于放下，那他到底在做什麼樣的修行？在什麼地方修行『道』呢？」 佛說：「你的意思如何？如來（Tathāgata，佛的稱號）所作的化現，在什麼地方修行？有獲取或放下嗎？」 須菩提說：「世尊！不是的，沒有獲取，也沒有放下。」 佛說：「阿羅漢（arhat，已證悟的聖者）在夢中，會有獲取或放下嗎？」 回答說：「不會。」 須菩提說：「世尊！阿羅漢甚至不會睡覺，哪裡會有夢呢？」 佛說：「是這樣的，是這樣的！須菩提！菩薩的修行，也是既不執著于獲取，也不執著于放下。」 須菩提說：「世尊！如果菩薩的心既不執著於五蘊，也不執著于『道』，那麼菩薩是不是就不需要修行十住地（daśa-bhūmi，菩薩修行的十個階段）所應修的行？不需要修行六波羅蜜（ṣaṭ-pāramitā，六種到達彼岸的方法）？不需要修行三十七道品（bodhipākṣika-dharmāḥ，三十七種有助於覺悟的修行方法）、四禪（dhyāna，四種禪定）、四等心（apramāṇa，四種無量心）、四空定（ārūpya-samāpatti，四種無色定）、八解脫（aṣṭa-vimokṣa，八種解脫）、九次第定（navānupūrva-vihāra-samāpatti，九種次第定）、十力（daśa-bala，佛的十種力量）、四無所畏（catuḥ-vaiśāradya，佛的四種無畏）、三十二相（dvātriṃśadvara-lakṣaṇa，佛的三十二種殊勝相）、八十種好（aśītyanuvyañjana，佛的八十種隨形好）、五神通（pañcābhijñā，五種神通）、清凈佛土（buddhakṣetra-pariśuddhi，清凈的佛國）呢？」 English version: 『The path』 (Dharma) is also like that. Why? Because the nature of 『emptiness』 (Śūnyatā) is that there is nothing, it does not distinguish between what is 『empty』 and what is not 『empty』, and even 『the path』 is like that.」 Subhūti (a disciple of the Buddha) said to the Buddha, 「World Honored One! If all dharmas (phenomena) are indistinguishable and indestructible, how can a bodhisattva (a practitioner seeking enlightenment) generate the mind of anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment)? World Honored One! If one thinks that 『the path』 has duality, one cannot generate the mind of anuttarā-samyak-saṃbodhi.」 The Buddha said, 「It is so, it is so! Subhūti! A practitioner who clings to duality cannot realize 『the path』. 『The path』 itself has no duality, nor is it non-duality. When a bodhisattva learns 『the path』, he does not cling to duality. A bodhisattva is 『the path』, and 『the path』 is a bodhisattva. He does not cling to the five aggregates (skandhas) of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna), nor does he cling to practicing 『the path』. Why? Because 『the path』 does not say, 『You should practice the five aggregates, you should practice the path.』 When a bodhisattva practices 『the path』, he does not cling to anything.」 Subhūti said to the Buddha, 「When a bodhisattva practices 『the path』, he neither clings to gaining nor to letting go. Then what kind of practice is he doing? Where is he practicing 『the path』?」 The Buddha said, 「What do you think? Where does the transformation created by the Tathāgata (a title of the Buddha) practice? Is there gaining or letting go?」 Subhūti said, 「World Honored One! No, there is no gaining and no letting go.」 The Buddha said, 「Does an arhat (an enlightened saint) have gaining or letting go in a dream?」 The answer was, 「No.」 Subhūti said, 「World Honored One! An arhat does not even sleep, how could there be a dream?」 The Buddha said, 「It is so, it is so! Subhūti! The practice of a bodhisattva is also neither clinging to gaining nor to letting go.」 Subhūti said, 「World Honored One! If a bodhisattva』s mind neither clings to the five aggregates nor to 『the path』, then does the bodhisattva not need to practice the practices of the ten stages (daśa-bhūmi) of a bodhisattva? Does he not need to practice the six perfections (ṣaṭ-pāramitā)? Does he not need to practice the thirty-seven factors of enlightenment (bodhipākṣika-dharmāḥ), the four dhyānas (meditative absorptions), the four immeasurables (apramāṇa), the four formless absorptions (ārūpya-samāpatti), the eight liberations (aṣṭa-vimokṣa), the nine successive abidings (navānupūrva-vihāra-samāpatti), the ten powers (daśa-bala) of a Buddha, the four fearlessnesses (catuḥ-vaiśāradya) of a Buddha, the thirty-two marks (dvātriṃśadvara-lakṣaṇa) of a Buddha, the eighty minor marks (aśītyanuvyañjana) of a Buddha, the five supernormal powers (pañcābhijñā), and the purification of a Buddha-field (buddhakṣetra-pariśuddhi)?」

【English Translation】 『The path』 (Dharma) is also like that. Why? Because the nature of 『emptiness』 (Śūnyatā) is that there is nothing, it does not distinguish between what is 『empty』 and what is not 『empty』, and even 『the path』 is like that. Subhūti (a disciple of the Buddha) said to the Buddha, 「World Honored One! If all dharmas (phenomena) are indistinguishable and indestructible, how can a bodhisattva (a practitioner seeking enlightenment) generate the mind of anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment)? World Honored One! If one thinks that 『the path』 has duality, one cannot generate the mind of anuttarā-samyak-saṃbodhi.」 The Buddha said, 「It is so, it is so! Subhūti! A practitioner who clings to duality cannot realize 『the path』. 『The path』 itself has no duality, nor is it non-duality. When a bodhisattva learns 『the path』, he does not cling to duality. A bodhisattva is 『the path』, and 『the path』 is a bodhisattva. He does not cling to the five aggregates (skandhas) of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna), nor does he cling to practicing 『the path』. Why? Because 『the path』 does not say, 『You should practice the five aggregates, you should practice the path.』 When a bodhisattva practices 『the path』, he does not cling to anything.」 Subhūti said to the Buddha, 「When a bodhisattva practices 『the path』, he neither clings to gaining nor to letting go. Then what kind of practice is he doing? Where is he practicing 『the path』?」 The Buddha said, 「What do you think? Where does the transformation created by the Tathāgata (a title of the Buddha) practice? Is there gaining or letting go?」 Subhūti said, 「World Honored One! No, there is no gaining and no letting go.」 The Buddha said, 「Does an arhat (an enlightened saint) have gaining or letting go in a dream?」 The answer was, 「No.」 Subhūti said, 「World Honored One! An arhat does not even sleep, how could there be a dream?」 The Buddha said, 「It is so, it is so! Subhūti! The practice of a bodhisattva is also neither clinging to gaining nor to letting go.」 Subhūti said, 「World Honored One! If a bodhisattva』s mind neither clings to the five aggregates nor to 『the path』, then does the bodhisattva not need to practice the practices of the ten stages (daśa-bhūmi) of a bodhisattva? Does he not need to practice the six perfections (ṣaṭ-pāramitā)? Does he not need to practice the thirty-seven factors of enlightenment (bodhipākṣika-dharmāḥ), the four dhyānas (meditative absorptions), the four immeasurables (apramāṇa), the four formless absorptions (ārūpya-samāpatti), the eight liberations (aṣṭa-vimokṣa), the nine successive abidings (navānupūrva-vihāra-samāpatti), the ten powers (daśa-bala) of a Buddha, the four fearlessnesses (catuḥ-vaiśāradya) of a Buddha, the thirty-two marks (dvātriṃśadvara-lakṣaṇa) of a Buddha, the eighty minor marks (aśītyanuvyañjana) of a Buddha, the five supernormal powers (pañcābhijñā), and the purification of a Buddha-field (buddhakṣetra-pariśuddhi)?」

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佛國土、教化眾生，不逮薩云若，可得成阿耨多羅三耶三菩不？」

佛言：「如是，如是！須菩提！若菩薩不具足行十地，不具足六波羅蜜，不具足四禪、四等及四空定、八惟無禪、九次第禪、三十七品，乃至八十種好不具足者，終不得成阿耨多羅三耶三菩；不具足者，不能逮薩云若。滅五陰空相，滅道空性，是性已滅，住于滅性，不為法作損益，亦無所生，亦無所滅，亦無著斷，亦不逮覺。須菩提！以世俗法教，菩薩成阿耨多羅三耶三菩。五陰及道，以俗數故，非最第一要義。菩薩從初發意以來，雖行道意亦不滅，眾生亦不滅，道亦不滅，菩薩亦不滅。于須菩提意云何？汝等五陰除滅，得無量三昧，得須陀洹乃至羅漢時，是時頗見意、頗見道果不？」

須菩提言：「世尊！不見也。」

佛言：「汝弟子等云何有言有所逮得？」

須菩提言：「但以世俗數耳。」

佛言：「亦復以世俗數故，言有五陰，言有菩薩，言有薩云若。菩薩不于道有所得法、有所損益者，以法性故不得。諸法性尚不得諸法性，何況當得十住地及六波羅蜜、三十七品及三脫門乃至佛十八法！當有所得者，是者不然。是故，須菩提！菩薩摩訶薩行阿耨多羅三耶三菩，得阿惟三佛祐利眾生。」

放光般若經卷第

【現代漢語翻譯】 現代漢語譯本： 「佛的國土和教化眾生，如果不能達到薩云若（一切智），能夠成就阿耨多羅三藐三菩提（無上正等正覺）嗎？」 佛說：「是的，是的！須菩提！如果菩薩不能圓滿地修行十地，不能圓滿地修持六波羅蜜（六度），不能圓滿地修持四禪、四等心（四無量心）以及四空定、八解脫、九次第定、三十七道品，乃至八十種好不能圓滿，最終不能成就阿耨多羅三藐三菩提；不能圓滿這些，就不能達到薩云若。滅除五陰的空相，滅除道的空性，這種空性已經滅除，安住于滅性的狀態，不為法作增減，也沒有生，也沒有滅，也沒有執著和斷滅，也沒有覺悟。須菩提！以世俗的教法來說，菩薩成就阿耨多羅三藐三菩提。五陰和道，因為是世俗的計數，不是最根本的要義。菩薩從最初發心以來，雖然修行道，但道意也不會滅，眾生也不會滅，道也不會滅，菩薩也不會滅。須菩提，你認為如何？你們滅除五陰，得到無量三昧（禪定），得到須陀洹（入流果）乃至阿羅漢（無學果）時，那時是否見到意念，是否見到道果呢？」 須菩提說：「世尊！沒有見到。」 佛說：「你的弟子們為什麼說有所得呢？」 須菩提說：「只是用世俗的計數罷了。」 佛說：「也正是因為世俗的計數，才說有五陰，說有菩薩，說有薩云若。菩薩不從道中有所得法，也不從道中有所損益，因為法的本性就是如此，不能有所得。諸法的本性尚且不能得到諸法的本性，何況能得到十住地以及六波羅蜜、三十七道品以及三解脫門乃至佛的十八不共法！如果認為有所得，這是不對的。所以，須菩提！菩薩摩訶薩（大菩薩）修行阿耨多羅三藐三菩提，得到阿惟三佛祐（無上佛的庇佑），利益眾生。」

【English Translation】 English version: 『If a Buddha's land and the teaching of sentient beings do not attain Sarvajna (all-knowing wisdom), can they achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment)?』 The Buddha said, 『So it is, so it is! Subhuti! If a Bodhisattva does not fully practice the ten Bhumis (ten stages of Bodhisattva path), does not fully practice the six Paramitas (perfections), does not fully practice the four Dhyanas (meditations), the four Apramanas (immeasurables), and the four Arupadhatus (formless realms), the eight Vimoksas (liberations), the nine Anupurva-viharas (successive abidings), the thirty-seven Bodhipaksika-dharmas (factors of enlightenment), and even the eighty minor marks of excellence, they will ultimately not achieve Anuttara-samyak-sambodhi; if they do not fully practice these, they cannot attain Sarvajna. The extinction of the empty nature of the five Skandhas (aggregates), the extinction of the empty nature of the path, this nature is already extinguished, abiding in the state of extinction, not adding to or subtracting from the Dharma, there is neither birth nor death, neither attachment nor severance, nor attainment of enlightenment. Subhuti! According to worldly teachings, Bodhisattvas achieve Anuttara-samyak-sambodhi. The five Skandhas and the path, because they are worldly counts, are not the most fundamental meaning. From the initial arising of the Bodhi-mind, although Bodhisattvas practice the path, the intention of the path will not be extinguished, sentient beings will not be extinguished, the path will not be extinguished, and the Bodhisattva will not be extinguished. Subhuti, what do you think? When you extinguish the five Skandhas, attain immeasurable Samadhi (meditative absorption), attain Srotapanna (stream-enterer) up to Arhat (worthy one), at that time, do you see the mind, do you see the fruit of the path?』 Subhuti said, 『World Honored One! I do not see it.』 The Buddha said, 『Why do your disciples say that there is something attained?』 Subhuti said, 『It is just according to worldly counts.』 The Buddha said, 『It is also because of worldly counts that we say there are five Skandhas, there is a Bodhisattva, and there is Sarvajna. Bodhisattvas do not attain any Dharma from the path, nor do they add to or subtract from the path, because the nature of Dharma is such, there is nothing to be attained. The nature of all Dharmas cannot even attain the nature of all Dharmas, how much less can they attain the ten Bhumis, the six Paramitas, the thirty-seven Bodhipaksika-dharmas, the three Vimoksha-mukhas (doors of liberation), and even the eighteen unique qualities of a Buddha! If one thinks there is something to be attained, that is not correct. Therefore, Subhuti! Bodhisattva Mahasattvas (great Bodhisattvas) practice Anuttara-samyak-sambodhi, attain Anuttara-samyak-sambodhi, and benefit sentient beings.』

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十八 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第十九

西晉于闐國三藏無羅叉奉　詔譯

摩訶般若波羅蜜無形品第八十一

須菩提白佛言：「世尊！若菩薩摩訶薩於六波羅蜜、三十七品、佛十種力、四無所畏、四無礙慧、佛十八法、行十八空，不具足菩薩道，不成阿耨多羅三耶三菩者，云何菩薩摩訶薩得阿耨多羅三耶三菩？」

佛告須菩提：「菩薩學般若波羅蜜，以漚和拘舍羅行檀波羅蜜，亦不見所施物，亦不自見，亦不見受者，亦不離是法，亦不見是法；作是行者，便照明于菩薩道。以是故，須菩提！菩薩行般若波羅蜜漚和拘舍羅故，逮覺阿耨多羅三耶三菩。菩薩行檀波羅蜜，亦不見所施物，亦不自見，亦不見受者；行五波羅蜜，乃至佛十八法，亦復如是。」

舍利弗白佛言：「世尊！菩薩行般若波羅蜜，云何習般若波羅蜜？」

佛告舍利弗：「菩薩行般若波羅蜜，以漚和拘舍羅，亦不習五陰，亦不不習。何以故？五陰無形，無有可習，無不可習者。六波羅蜜亦不習、亦不不習。何以故？六波羅蜜無有形故，乃至十八法亦不習、亦不不習。何以故？十八法空無形故。」

舍利弗言：「世尊！諸法無所有，亦無形像不可得見，亦無

【現代漢語翻譯】 現代漢語譯本 須菩提對佛說：『世尊！如果菩薩摩訶薩在六波羅蜜（六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）、三十七品（三十七道品，即四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、佛的十種力量、四無所畏、四無礙辯才、佛的十八不共法、修行十八空（十八種空的智慧），不能圓滿菩薩道，不能成就阿耨多羅三藐三菩提（無上正等正覺），那麼菩薩摩訶薩如何才能獲得阿耨多羅三藐三菩提呢？』 佛告訴須菩提：『菩薩學習般若波羅蜜（智慧的到達彼岸），以方便善巧（漚和拘舍羅）修行佈施波羅蜜（檀波羅蜜），既不執著所施之物，也不執著自己，也不執著接受佈施的人，也不離開這些法，也不執著這些法；這樣修行，就能照亮菩薩道。因此，須菩提！菩薩修行般若波羅蜜，因為方便善巧的緣故，才能證得阿耨多羅三藐三菩提。菩薩修行佈施波羅蜜，既不執著所施之物，也不執著自己，也不執著接受佈施的人；修行五波羅蜜，乃至佛的十八不共法，也是如此。』 舍利弗對佛說：『世尊！菩薩修行般若波羅蜜，如何修習般若波羅蜜呢？』 佛告訴舍利弗：『菩薩修行般若波羅蜜，以方便善巧，既不執著修習五陰（色、受、想、行、識），也不執著不修習。為什麼呢？因為五陰沒有形體，沒有可修習的，也沒有不可修習的。六波羅蜜也不執著修習，也不執著不修習。為什麼呢？因為六波羅蜜沒有形體。乃至十八不共法也不執著修習，也不執著不修習。為什麼呢？因為十八不共法是空無形體的。』 舍利弗說：『世尊！諸法都是無所有的，也沒有形像可以看見，也沒有……』

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, if a Bodhisattva Mahasattva, in the six Paramitas (six perfections: generosity, morality, patience, vigor, meditation, and wisdom), the thirty-seven Bodhipakṣika dharmas (thirty-seven factors of enlightenment: four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, and the noble eightfold path), the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unique qualities of the Buddha, and practicing the eighteen emptinesses, does not fulfill the Bodhisattva path and does not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), then how does a Bodhisattva Mahasattva attain Anuttara-samyak-sambodhi?' The Buddha told Subhuti, 'A Bodhisattva who studies Prajna Paramita (perfection of wisdom), with skillful means (Upaya-kausalya), practices Dana Paramita (perfection of generosity), neither sees the object given, nor sees oneself, nor sees the receiver, nor is apart from these dharmas, nor sees these dharmas; practicing in this way, one illuminates the Bodhisattva path. Therefore, Subhuti, a Bodhisattva practices Prajna Paramita, and because of skillful means, attains Anuttara-samyak-sambodhi. A Bodhisattva practices Dana Paramita, neither sees the object given, nor sees oneself, nor sees the receiver; practicing the five Paramitas, and even the eighteen unique qualities of the Buddha, it is also the same.' Sariputra said to the Buddha, 'World Honored One, a Bodhisattva practices Prajna Paramita, how does one practice Prajna Paramita?' The Buddha told Sariputra, 'A Bodhisattva practices Prajna Paramita, with skillful means, neither clings to practicing the five Skandhas (form, feeling, perception, mental formations, and consciousness), nor clings to not practicing them. Why? Because the five Skandhas have no form, there is nothing to practice, and nothing not to practice. The six Paramitas also neither cling to practicing, nor cling to not practicing. Why? Because the six Paramitas have no form. Even the eighteen unique qualities of the Buddha also neither cling to practicing, nor cling to not practicing. Why? Because the eighteen unique qualities of the Buddha are empty and without form.' Sariputra said, 'World Honored One, all dharmas are without any existence, and there is no form that can be seen, and there is no...'

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習與不習，云何入般若波羅蜜中學？菩薩不學般若波羅蜜，亦不得阿耨多羅三耶三菩。」

佛言：「如汝所說，菩薩不學般若波羅蜜者，不得阿耨多羅三耶三菩。以漚和拘舍羅，不離漚和拘舍羅，菩薩行般若波羅蜜。諸法無所有，是故菩薩亦無所取；六波羅蜜亦無所有，五陰亦無所有，乃至十八法亦不可見當取何等，是故菩薩亦無所取。舍利弗！般若波羅蜜亦不可護持，乃至佛十八法亦不可護持，是般若波羅蜜則為不可護持。舍利弗！如是學者于學亦無所見，何況般若波羅蜜，何況菩薩，何況佛法、聲聞辟支佛法，何況凡夫法！何以故？舍利弗！諸法無有形故，于無所有法中，何所是凡夫愚人法，何所是聲聞辟支佛法，何所是三耶三佛法？」

舍利弗白佛言：「世尊！三乘及凡夫法尚不可見，誰當說言：『凡愚人法是三乘法、是無形之法。』何因是凡愚人法、是三乘法？」

佛告舍利弗：「凡愚人所入五陰，有形、有處、有實不？」

舍利弗言：「不也，世尊！是者則為顛倒。」

佛言：「凡愚人所入佛道，為有形、有處、有實不？」

舍利弗言：「不也，世尊！但顛倒耳。」

「是故，舍利弗！菩薩行般若波羅蜜漚和拘舍羅，見諸法無有形，便發阿耨多羅三耶三菩。」

【現代漢語翻譯】 現代漢語譯本：如何通過學習或不學習進入般若波羅蜜（Prajnaparamita，智慧的完美）的修行？菩薩如果不學習般若波羅蜜，就無法獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 佛陀說：『正如你所說，菩薩如果不學習般若波羅蜜，就無法獲得阿耨多羅三藐三菩提。通過善巧方便（Upaya-kausalya），不離善巧方便，菩薩才能修行般若波羅蜜。一切法皆無自性，因此菩薩也無所執取；六波羅蜜（Six Paramitas，六度）也無自性，五蘊（Skandhas，構成個體的五種要素）也無自性，乃至十八界（Dhatus，十八種構成經驗的要素）也無法被看見，又該執取什麼呢？因此菩薩也無所執取。舍利弗（Sariputra，佛陀的十大弟子之一）！般若波羅蜜也不可執持，乃至佛的十八不共法（Avenika-Buddha-Dharma，佛陀獨有的十八種功德）也不可執持，這才是般若波羅蜜的不可執持。舍利弗！如此學習的人，對於學習本身也無所見，更何況是般若波羅蜜，更何況是菩薩，更何況是佛法、聲聞（Sravaka，聽聞佛法而修行的人）辟支佛（Pratyekabuddha，獨自覺悟的人）法，更何況是凡夫法！為什麼呢？舍利弗！一切法皆無形相，在無自性的法中，哪裡有什麼凡夫愚人的法，哪裡有什麼聲聞辟支佛的法，哪裡有什麼三藐三佛（Samyaksambuddha，正等覺者）的法呢？』 舍利弗對佛說：『世尊！三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）和凡夫的法尚且不可見，誰會說：『凡夫愚人的法是三乘的法，是無形相的法。』什麼原因使得凡夫愚人的法成為三乘的法呢？』 佛陀告訴舍利弗：『凡夫愚人所執著的五蘊，是有形相、有處所、有實體的嗎？』 舍利弗說：『不是的，世尊！那樣是顛倒的。』 佛陀說：『凡夫愚人所執著的佛道，是有形相、有處所、有實體的嗎？』 舍利弗說：『不是的，世尊！那只是顛倒而已。』 『因此，舍利弗！菩薩修行般若波羅蜜的善巧方便，見到一切法皆無形相，便能發起阿耨多羅三藐三菩提。』

【English Translation】 English version: How does one enter the study of Prajnaparamita (the perfection of wisdom) through learning or not learning? If a Bodhisattva does not study Prajnaparamita, they cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Buddha said, 'As you have said, if a Bodhisattva does not study Prajnaparamita, they cannot attain Anuttara-samyak-sambodhi. Through skillful means (Upaya-kausalya), without departing from skillful means, a Bodhisattva practices Prajnaparamita. All dharmas are without inherent existence, therefore a Bodhisattva also has nothing to grasp; the Six Paramitas (perfections) are also without inherent existence, the five Skandhas (aggregates) are also without inherent existence, and even the eighteen Dhatus (elements) cannot be seen, so what is there to grasp? Therefore, a Bodhisattva also has nothing to grasp. Sariputra! Prajnaparamita is also not to be held onto, and even the eighteen unique qualities of a Buddha (Avenika-Buddha-Dharma) are not to be held onto; this is the non-grasping of Prajnaparamita. Sariputra! One who studies in this way sees nothing in the study itself, let alone Prajnaparamita, let alone a Bodhisattva, let alone the Dharma of the Buddha, the Dharma of Sravakas (hearers), or Pratyekabuddhas (solitary realizers), let alone the Dharma of ordinary beings! Why is this? Sariputra! All dharmas are without form, and within dharmas that are without inherent existence, where is the Dharma of ordinary foolish beings, where is the Dharma of Sravakas and Pratyekabuddhas, where is the Dharma of Samyaksambuddhas (perfectly enlightened ones)?' Sariputra said to the Buddha, 'World Honored One! The dharmas of the three vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and ordinary beings are not even visible, who would say: 『The Dharma of ordinary foolish beings is the Dharma of the three vehicles, is the Dharma without form.』 What is the reason that the Dharma of ordinary foolish beings becomes the Dharma of the three vehicles?' The Buddha told Sariputra, 'Are the five Skandhas that ordinary foolish beings cling to, with form, with location, and with substance?' Sariputra said, 'No, World Honored One! That would be a delusion.' The Buddha said, 'Is the Buddha path that ordinary foolish beings cling to, with form, with location, and with substance?' Sariputra said, 'No, World Honored One! That is just a delusion.' 'Therefore, Sariputra! A Bodhisattva, practicing the skillful means of Prajnaparamita, seeing that all dharmas are without form, then generates Anuttara-samyak-sambodhi.'

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舍利弗言：「世尊！何等為菩薩漚和拘舍羅見諸法無有形發阿耨多羅三耶三菩？」

佛告舍利弗：「菩薩行般若波羅蜜，亦不見諸法有形可作礙者，不見有礙當可厭者，亦不見有懈怠者。」

佛告舍利弗言：「以無有形無有壽命，以所有皆無所有、諸法性相空，以眾生蒙冥入於五陰、十二衰。菩薩見諸法所有皆無所有，行般若波羅蜜自立，如幻師為眾生說法，有貪嫉者為說佈施福，有惡行者為說持戒福，有恚怒者為說忍辱福，有懈怠者為說精進福，亂意者為說一心福，愚癡者為說智慧福；建立眾生於六波羅蜜已，轉為說賢聖上尊之法，使得三乘之道。」

舍利弗白佛言：「世尊！為有菩薩耶？而言菩薩為空無眾生說六波羅蜜事，令逮得三乘之道。」

佛告舍利弗言：「菩薩行般若波羅蜜，于諸法無所得。何以故？菩薩行般若波羅蜜，亦不見眾生，亦不見其處。但以道數故，菩薩摩訶薩於二諦為眾生說法。舍利弗！不以二諦故，得眾生及其處也。菩薩行般若波羅蜜，但以漚和拘舍羅為眾生說法。眾生現在尚不自見，何況有得道、已得、方當得者。是故，舍利弗！菩薩行般若波羅蜜，以漚和拘舍羅為眾生說法。」

舍利弗白佛言：「世尊！菩薩者是天上天下之大士，於法中亦不見

【現代漢語翻譯】 現代漢語譯本 舍利弗問：『世尊！菩薩如何以善巧方便（漚和拘舍羅，Upaya-kausalya）的智慧，了知諸法無形無相，從而證得無上正等正覺（阿耨多羅三耶三菩，Anuttara-samyak-sambodhi）？』 佛陀告訴舍利弗：『菩薩在修行般若波羅蜜（Prajna-paramita）時，不見諸法有任何實在的形體可以成為障礙，也不見有任何障礙值得厭惡，更不會有任何懈怠。』 佛陀告訴舍利弗：『因為諸法無形無壽命，一切皆是空無所有，諸法的自性本空。眾生因矇昧無知而陷入五陰（Panca-skandha）、十二衰（Dvadasanga-pratityasamutpada）的輪迴之中。菩薩了知諸法皆空，以般若波羅蜜自立，如同幻術師為眾生說法。對於貪婪嫉妒者，為他們宣說佈施的福德；對於行為惡劣者，為他們宣說持戒的福德；對於嗔恚憤怒者，為他們宣說忍辱的福德；對於懈怠懶惰者，為他們宣說精進的福德；對於心意散亂者，為他們宣說一心禪定的福德；對於愚癡無知者，為他們宣說智慧的福德。菩薩引導眾生修習六波羅蜜（Sat-paramita）后，再轉而為他們宣說賢聖至上的佛法，使他們最終能證得三乘（Triyana）的道果。』 舍利弗對佛說：『世尊！真的有菩薩嗎？竟然說菩薩爲了空無的眾生宣說六波羅蜜，使他們最終能證得三乘的道果。』 佛陀告訴舍利弗：『菩薩在修行般若波羅蜜時，對一切法都無所執著。為什麼呢？因為菩薩在修行般若波羅蜜時，既不見眾生，也不見眾生所處的處所。只是爲了方便教化，菩薩摩訶薩（Bodhisattva-mahasattva）才依據世俗諦（Samvriti-satya）和勝義諦（Paramartha-satya）為眾生說法。舍利弗！並非因為二諦的緣故，才有了眾生及其所處的處所。菩薩修行般若波羅蜜，只是以善巧方便為眾生說法。眾生現在尚且不能自見，又怎麼會有得道、已得道、將得道之說呢？因此，舍利弗！菩薩修行般若波羅蜜，是以善巧方便為眾生說法。』 舍利弗對佛說：『世尊！菩薩是天上天下的大士，在佛法中也無所見，

【English Translation】 English version Sariputra said: 'World Honored One, how does a Bodhisattva, through skillful means (Upaya-kausalya), perceive that all dharmas are without form or appearance, and thus attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' The Buddha told Sariputra: 'When a Bodhisattva practices Prajna-paramita (perfection of wisdom), they do not see any real form in dharmas that could become an obstacle, nor do they see any obstacle that is worth disliking, nor do they have any laziness.' The Buddha told Sariputra: 'Because dharmas are without form and without life, all are empty and without substance, and the nature of all dharmas is emptiness. Beings, due to their ignorance, are trapped in the cycle of the five skandhas (Panca-skandha) and the twelve links of dependent origination (Dvadasanga-pratityasamutpada). A Bodhisattva, seeing that all dharmas are empty, establishes themselves through Prajna-paramita, like a magician teaching beings. To those who are greedy and jealous, they teach the merit of giving; to those who act wickedly, they teach the merit of keeping precepts; to those who are angry and hateful, they teach the merit of patience; to those who are lazy, they teach the merit of diligence; to those whose minds are scattered, they teach the merit of one-pointed concentration; to those who are ignorant, they teach the merit of wisdom. After establishing beings in the six paramitas (Sat-paramita), they then teach them the supreme Dharma of the sages, enabling them to attain the path of the three vehicles (Triyana).' Sariputra said to the Buddha: 'World Honored One, is there really a Bodhisattva? To say that a Bodhisattva teaches the six paramitas to empty beings, enabling them to attain the path of the three vehicles?' The Buddha told Sariputra: 'When a Bodhisattva practices Prajna-paramita, they do not grasp at any dharma. Why? Because when a Bodhisattva practices Prajna-paramita, they see neither beings nor the place where beings are. It is only for the sake of teaching that a Bodhisattva-mahasattva teaches beings based on the conventional truth (Samvriti-satya) and the ultimate truth (Paramartha-satya). Sariputra, it is not because of the two truths that beings and their places exist. A Bodhisattva practices Prajna-paramita, and only uses skillful means to teach beings. Beings cannot even see themselves now, so how can there be talk of attaining the path, having attained it, or about to attain it? Therefore, Sariputra, a Bodhisattva practices Prajna-paramita and uses skillful means to teach beings.' Sariputra said to the Buddha: 'World Honored One, a Bodhisattva is a great being in heaven and on earth, and they see nothing in the Dharma,

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一字，亦不見若干，亦不見差別。作是比要誓，亦不於三界現，亦不于有為無為性現。而度三界眾生，亦不見眾生，亦無有眾生相，眾生亦不縛、亦不解脫、亦不著、亦不斷，五趣各異，亦無有合，亦不見壞，亦不有凈，亦不有垢，何況當有所受五道之趣！」

佛告舍利弗言：「如是，如是！舍利弗！如汝所言，假令本有眾生令無有者，菩薩及佛便當有咎；假令本無五道生死之趣令有者，亦是如來菩薩咎。有佛無佛生死法常住如，及爾亦常住如故，于中亦無眾生，亦無吾我，亦無壽命，亦無知見之事，何況當有五趣！是法亦無端緒，何況有五趣生死而度脫眾生！舍利弗！菩薩從過去佛所，聞諸法相空故，發阿耨多羅三耶三菩，亦不言：『我於法中有所得。』假令有所得，眾生所入顛倒處亦不能度脫。是故菩薩作大要誓，以要誓故阿耨多羅三耶三菩終不轉還，會當成阿惟三佛，以法祐利眾生令從顛倒得脫。譬如幻師化作數千億萬人，以若干百種味食，皆食若干化人令飽滿，令飽滿已大歡喜言：『我今日所作福廣大。』于舍利弗意云何？頗有得飽滿者不？」

舍利弗言：「不也，世尊！」

佛言：「舍利弗！菩薩亦如是，從初發意以來，行六波羅蜜、四禪、四等、四空定，行三十七品法，行十八空、三

【現代漢語翻譯】 現代漢語譯本：一個字，也看不見有多少，也看不見有什麼差別。立下這樣的誓願，也不在三界中顯現，也不在有為或無為的性質中顯現。卻能度脫三界眾生，也看不見有眾生，也沒有眾生的相狀，眾生既不被束縛，也不被解脫，既不執著，也不斷滅，五道輪迴各有不同，也沒有合一，也看不見壞滅，也沒有清凈，也沒有污垢，更何況會有承受五道輪迴的去處呢！ 佛告訴舍利弗說：『是這樣，是這樣！舍利弗！正如你所說，假如本來有眾生而使之沒有，菩薩和佛就應當有過失；假如本來沒有五道生死的去處而使之有，這也是如來和菩薩的過失。無論有佛還是沒有佛，生死的法則都恒常如此，以及你也是恒常如此，其中也沒有眾生，也沒有我，也沒有壽命，也沒有知見之事，更何況會有五道輪迴呢！這個法也沒有開端，更何況會有五道生死而度脫眾生呢！舍利弗！菩薩從過去的佛那裡，聽到諸法空相的道理，發起了阿耨多羅三藐三菩提（無上正等正覺），也不說：『我在法中有所得。』假如有所得，眾生所陷入的顛倒之處也不能被度脫。因此菩薩立下大誓願，因為這個誓願，阿耨多羅三藐三菩提終不退轉，終將成就阿惟三佛（無上正等正覺），用佛法佑護利益眾生，使他們從顛倒中解脫。譬如幻術師變幻出數千億萬人，用各種各樣的美味食物，都讓這些變幻出來的人吃飽，吃飽后非常高興地說：『我今天所做的福德廣大。』舍利弗，你認為怎麼樣？真的有被吃飽的人嗎？』 舍利弗說：『沒有，世尊！』 佛說：『舍利弗！菩薩也是這樣，從最初發心以來，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、四禪（初禪、二禪、三禪、四禪）、四等心（慈、悲、喜、舍）、四空定（空無邊處定、識無邊處定、無所有處定、非想非非想處定），修行三十七道品法，修行十八空、三

【English Translation】 English version: A single word, one sees neither how many, nor does one see any difference. Making such a vow, one does not appear in the three realms, nor does one appear in the nature of conditioned or unconditioned. Yet, one liberates beings of the three realms, and one does not see beings, nor is there a mark of beings. Beings are neither bound nor liberated, neither attached nor cut off. The five destinies are each different, and there is no union, nor is destruction seen, nor is there purity, nor is there defilement, how much less is there a place to receive the five destinies! The Buddha said to Shariputra: 'So it is, so it is! Shariputra! As you have said, if beings originally existed and were made to not exist, then the Bodhisattva and the Buddha would have fault; if the five destinies of birth and death originally did not exist and were made to exist, that would also be the fault of the Tathagata and the Bodhisattva. Whether there is a Buddha or not, the law of birth and death remains constant, and you also remain constant. In it, there are no beings, no self, no life span, and no matters of knowledge and perception, how much less are there the five destinies! This Dharma has no beginning, how much less is there the five destinies of birth and death to liberate beings! Shariputra! Bodhisattvas, from the past Buddhas, having heard the doctrine of the emptiness of all dharmas, generate Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and do not say: 'I have attained something in the Dharma.' If there were something attained, the places of delusion into which beings enter could not be liberated. Therefore, Bodhisattvas make great vows, and because of these vows, Anuttara-samyak-sambodhi will never turn back, and they will ultimately achieve Avaisam Buddha (unexcelled perfect enlightenment), using the Dharma to protect and benefit beings, enabling them to be liberated from delusion. For example, a magician conjures up thousands of millions of people, and with various kinds of delicious food, feeds all these conjured people until they are full. After being full, they are very happy and say: 'The merit I have made today is vast.' Shariputra, what do you think? Are there really any who have been filled?' Shariputra said: 'No, World Honored One!' The Buddha said: 'Shariputra! Bodhisattvas are also like this. From the initial generation of the aspiration, they practice the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), the four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana), the four immeasurables (loving-kindness, compassion, joy, equanimity), the four formless absorptions (sphere of infinite space, sphere of infinite consciousness, sphere of nothingness, sphere of neither perception nor non-perception), practice the thirty-seven factors of enlightenment, practice the eighteen emptinesses, three

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脫門、八惟無、九次第禪，行佛十種力、四無所畏、四無礙慧至佛十八法，具足菩薩道以凈佛土教授眾生，而不見法可得降化者。」

須菩提白佛言：「何等為菩薩摩訶薩道可教授眾生凈佛國土者？」

佛告須菩提：「菩薩從初發意以來，行六波羅蜜乃至佛十八法，教授眾生凈佛國土。」

須菩提白佛言：「何等為菩薩行檀波羅蜜教授眾生？」

佛報言：「菩薩行般若波羅蜜，自佈施，教人佈施言：『善男子！當習佈施，可得大富，可得離生死苦。莫著所施，莫著施者及其受者，是三法性空。空法亦不受，亦不不受，無受性空。』」

佛言：「是為菩薩行檀波羅蜜施與眾生，亦不見所施物，亦不自見，亦不見受者。檀波羅蜜者是無所倚度也，持是三無所見法建立眾生於三乘。是為菩薩摩訶薩行檀波羅蜜教授眾生，自行佈施，勸助人令佈施，見人佈施讚歎代其歡喜。菩薩作如是施者，得生四大姓家，得為遮迦越羅，便以四事攝取眾生：一者惠施，二者仁愛，三者利人，四者同義。是為四事。以是四恩佈施，建立眾生於尸波羅蜜及禪波羅蜜，建立四禪、四等、四空定，建立三十七品、三脫門，勸助令求三乘道，教人言：『善男子！當逮覺阿耨多羅三耶三菩。眾生所繫顛倒法中無所有，當自

【現代漢語翻譯】 現代漢語譯本：『解脫之門』、『八種無』、『九次第禪』，修行佛的十種力量、四種無所畏懼、四種無礙智慧，直至佛的十八種不共法，圓滿菩薩道以凈化佛土教化眾生，卻不認為有任何法可以被得到或被降伏。」 須菩提對佛說：『什麼樣的菩薩摩訶薩之道可以教化眾生，凈化佛土呢？』 佛告訴須菩提：『菩薩從最初發心以來，修行六波羅蜜乃至佛的十八種不共法，以此教化眾生，凈化佛土。』 須菩提對佛說：『菩薩如何修行佈施波羅蜜來教化眾生呢？』 佛回答說：『菩薩修行般若波羅蜜，自己佈施，教導他人佈施說：『善男子！應當學習佈施，可以獲得大富，可以脫離生死之苦。不要執著于所施之物，不要執著于施者和受者，這三者之自性皆空。空性之法也不接受，也不不接受，沒有接受的自性，也是空。』 佛說：『這就是菩薩修行佈施波羅蜜施與眾生，也不見所施之物，也不見自己，也不見受者。佈施波羅蜜是無所依恃的，以這三種無所見的法來引導眾生進入三乘。這就是菩薩摩訶薩修行佈施波羅蜜教化眾生，自己實行佈施，勸導他人佈施，見到他人佈施就讚歎並隨喜。菩薩如此佈施，可以出生在四大姓的家族，可以成為轉輪聖王，便以四種方法攝取眾生：一是惠施，二是仁愛，三是利他，四是同義。這就是四種方法。以這四種恩惠佈施，引導眾生進入持戒波羅蜜和禪定波羅蜜，引導進入四禪、四等心、四空定，引導進入三十七道品、三解脫門，勸導他們尋求三乘之道，教導他們說：『善男子！應當證得阿耨多羅三藐三菩提。眾生所執著的顛倒法中什麼都沒有，應當自己』

【English Translation】 English version: 'The gates of liberation,' 'the eight kinds of non-existence,' 'the nine successive meditations,' practicing the ten powers of the Buddha, the four fearlessnesses, the four unobstructed wisdoms, up to the eighteen unique qualities of the Buddha, fulfilling the Bodhisattva path to purify the Buddha-land and teach sentient beings, yet not seeing any dharma that can be obtained or subdued.' Subhuti said to the Buddha, 'What is the Bodhisattva Mahasattva path that can teach sentient beings and purify the Buddha-land?' The Buddha told Subhuti, 'Since the Bodhisattva first generates the aspiration, they practice the six paramitas up to the eighteen unique qualities of the Buddha, using these to teach sentient beings and purify the Buddha-land.' Subhuti said to the Buddha, 'How does a Bodhisattva practice the Dana Paramita (perfection of giving) to teach sentient beings?' The Buddha replied, 'A Bodhisattva practices Prajna Paramita (perfection of wisdom), giving themselves, and teaching others to give, saying: 'Good man! You should learn to give, you can obtain great wealth, you can be free from the suffering of birth and death. Do not be attached to what is given, do not be attached to the giver and the receiver, the nature of these three is empty. The dharma of emptiness also does not accept, nor does it not accept, there is no nature of acceptance, it is also empty.' The Buddha said, 'This is how a Bodhisattva practices Dana Paramita, giving to sentient beings, not seeing what is given, not seeing themselves, and not seeing the receiver. Dana Paramita is without reliance, using these three non-seeing dharmas to guide sentient beings into the three vehicles. This is how a Bodhisattva Mahasattva practices Dana Paramita to teach sentient beings, practicing giving themselves, encouraging others to give, and when seeing others give, they praise and rejoice. A Bodhisattva who gives in this way can be born into families of the four great castes, can become a Chakravartin king, and then use four methods to gather sentient beings: first, giving; second, kindness; third, benefiting others; and fourth, acting in accordance with the Dharma. These are the four methods. With these four kinds of giving, they guide sentient beings into the Sila Paramita (perfection of morality) and Dhyana Paramita (perfection of meditation), guiding them into the four dhyanas, the four immeasurables, the four formless absorptions, guiding them into the thirty-seven factors of enlightenment, the three gates of liberation, encouraging them to seek the path of the three vehicles, teaching them, saying: 'Good man! You should attain Anuttara Samyak Sambodhi. There is nothing in the inverted dharmas that sentient beings are attached to, you should yourself'

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脫于顛倒，轉復教人離於此縛；當自受祐利，亦當祐利餘眾生。』」

佛語須菩提：「菩薩當作是行檀波羅蜜。作是行者，從初發意已來不墮惡趣，所在常得遮迦越羅福。何以故？隨其所施而受果報。有從聖王所求索者，聖王念言：『我所以求作轉輪王者，但為眾生故。』語求者言：『我所有者，盡汝所有。』所有福祐皆施眾生，常持大悲饒益眾生，亦不見眾生，但以俗數有眾生名名號之事，譬如響也。須菩提！菩薩行檀波羅蜜，肌肉尚不愛惜，何況外物！但欲度脫眾生生死，何等外事？六波羅蜜是，乃至十八法，奉行是已度脫眾生。」

「複次，須菩提！菩薩住于檀波羅蜜，佈施眾生，勸令持戒：『汝持戒者，我使汝無所乏，隨汝所欲當給足之。人但以財故，專行犯戒；汝持戒者，我斷汝貪。』以戒因緣，三乘之法度令脫苦。」

「複次，須菩提！菩薩住于檀波羅蜜，若見眾生瞋恚爭者，菩薩問言：『善男子！汝何為爭？汝等若欲有所得者，金銀寶物從我取之，莫得共爭。』菩薩于檀建立眾生行羼波羅蜜，語眾生言：『汝等共爭，空無有實，皆無有本。莫得爭空，而相賊害，以成怨結。莫以空無之事，墮三惡業。起怨恚者，尚不得復人身，況值佛世！人身難得，佛世難值，莫舍佛世而墮無極之罪

【現代漢語翻譯】 現代漢語譯本：'從顛倒的見解中解脫出來，進而教導他人也脫離這種束縛；應當自己獲得利益，也應當使其他眾生獲得利益。' 佛對須菩提說：'菩薩應當這樣修行佈施波羅蜜（檀波羅蜜，Paramita of Giving）。這樣修行的人，從最初發愿開始就不會墮入惡道，所到之處常常獲得轉輪聖王（遮迦越羅，Chakravartin）的福報。為什麼呢？因為他們隨所施捨而獲得果報。如果有從聖王那裡求取東西的人，聖王會想：『我之所以求作轉輪聖王，只是爲了眾生的緣故。』然後對求取者說：『我所有的一切，都歸你所有。』他將所有的福報都施予眾生，常常懷著大悲心利益眾生，也不執著于眾生的概念，只是在世俗的計數中存在眾生的名稱和名號，就像回聲一樣。須菩提！菩薩修行佈施波羅蜜，連自己的肌肉尚且不愛惜，何況身外之物！他們只是想度脫眾生的生死，還有什麼身外之事呢？六波羅蜜（六度，Six Paramitas）是這樣，乃至十八法，奉行這些就能度脫眾生。' 『再者，須菩提！菩薩安住于佈施波羅蜜，佈施給眾生，勸導他們持戒：『你們持戒的人，我會讓你們一無所缺，隨你們所愿都會滿足你們。人們只是因為貪財，才專門去犯戒；你們持戒的人，我會斷除你們的貪慾。』通過持戒的因緣，用三乘（聲聞乘、緣覺乘、菩薩乘，Three Vehicles）的佛法來度脫他們，使他們脫離痛苦。' 『再者，須菩提！菩薩安住于佈施波羅蜜，如果看到眾生因為嗔恚而爭鬥，菩薩會問他們：『善男子！你們為何爭鬥？你們如果想要得到什麼，金銀財寶可以從我這裡拿去，不要互相爭鬥。』菩薩在佈施的基礎上引導眾生修行忍辱波羅蜜（羼波羅蜜，Ksanti Paramita），告訴眾生：『你們互相爭鬥，都是空無實義的，都沒有根本。不要爲了虛空而爭鬥，互相殘害，結下怨恨。不要因為虛無的事情，而墮入三惡道（地獄、餓鬼、畜生，Three Evil Realms）。生起怨恨的人，尚且不能再獲得人身，何況遇到佛陀出世！人身難得，佛世難遇，不要捨棄佛世而墮入無盡的罪惡之中。』

【English Translation】 English version: 'Being freed from delusion, and further teaching others to be free from this bondage; one should receive benefits oneself, and also benefit other sentient beings.' The Buddha said to Subhuti: 'A Bodhisattva should practice the Paramita of Giving (Dana Paramita) in this way. One who practices in this way, from the initial aspiration, will not fall into evil realms, and will always obtain the blessings of a Universal Monarch (Chakravartin). Why? Because they receive the results according to what they give. If there are those who seek from the Holy King, the Holy King will think: 『The reason I seek to be a Universal Monarch is only for the sake of sentient beings.』 Then he will say to the seeker: 『All that I have is yours.』 He bestows all blessings upon sentient beings, always holding great compassion to benefit sentient beings, and does not cling to the concept of sentient beings, but only in worldly counting are there names and titles of sentient beings, like an echo. Subhuti! A Bodhisattva practicing the Paramita of Giving does not even cherish their own flesh, how much less external things! They only wish to liberate sentient beings from birth and death, what external matter is there? The Six Paramitas are like this, and even the eighteen dharmas, practicing these can liberate sentient beings.' 'Furthermore, Subhuti! A Bodhisattva abiding in the Paramita of Giving, gives to sentient beings, and encourages them to uphold precepts: 『Those of you who uphold precepts, I will make sure you lack nothing, and will fulfill whatever you desire. People only commit transgressions because of greed for wealth; those of you who uphold precepts, I will cut off your greed.』 Through the cause of upholding precepts, they use the Dharma of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) to liberate them from suffering.' 'Furthermore, Subhuti! A Bodhisattva abiding in the Paramita of Giving, if they see sentient beings fighting because of anger, the Bodhisattva will ask them: 『Good men! Why are you fighting? If you want to obtain something, gold, silver, and treasures can be taken from me, do not fight with each other.』 The Bodhisattva, based on giving, guides sentient beings to practice the Paramita of Patience (Ksanti Paramita), telling sentient beings: 『Your fighting with each other is empty and without meaning, without any basis. Do not fight for emptiness, harming each other, and creating resentment. Do not fall into the three evil realms because of empty matters. Those who give rise to resentment cannot even regain a human body, let alone encounter the Buddha's appearance in the world! It is difficult to obtain a human body, and difficult to encounter the Buddha's appearance in the world, do not abandon the Buddha's appearance in the world and fall into endless sin.'

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。』菩薩行忍，勸人令忍，見行忍者讚歎歡喜，建立眾生行羼波羅蜜，以三乘之法而度脫之。須菩提！菩薩住施勸立眾生行羼波羅蜜如是。

「何謂菩薩住檀波羅蜜勸令眾生行惟逮波羅蜜？」佛言：「菩薩見眾生懈怠，菩薩問言：『汝何以懈怠？』眾生報言：『以無所因故懈怠。』菩薩住檀波羅蜜語眾生言：『善男子！有所乏短，我當給汝，汝當精進。我以佈施、持戒、忍辱，與汝作因緣。』眾生聞是，便以身口意行精進，便具足諸善法，便得賢聖無漏之意，隨其善法以三乘法令得解脫。須菩提！是為菩薩住于施與勸助眾生行惟逮波羅蜜如是。

「何謂菩薩住于檀波羅蜜建立眾生行禪波羅蜜？菩薩語眾生言：『汝等何以不學禪法？』眾生言：『我等無因不能學禪。』菩薩報言：『我當與汝共作因緣，令汝念斷。』菩薩便與眾生作無念因緣令其念斷，便得四禪、四等念、三十七品，以三乘法而度脫之，至阿耨多羅三耶三佛不耗于道事。須菩提！是為菩薩住于施與勸立眾生行禪波羅蜜如是。

「何謂菩薩住檀波羅蜜勸令眾生行般若波羅蜜？菩薩語眾生言：『何以不念般若波羅蜜？』眾生報言：『無所因由。』菩薩復言：『我為汝等作御，汝等佈施、持戒、忍辱、精進、行禪，令汝等具足是事。』菩薩念

【現代漢語翻譯】 現代漢語譯本 『菩薩修行忍辱，勸導他人修行忍辱，見到修行忍辱的人就讚歎歡喜，以此來幫助眾生修行羼波羅蜜（忍辱波羅蜜），並用三乘佛法來度脫他們。須菩提！菩薩安住于佈施，勸導眾生修行羼波羅蜜就是這樣。』

『什麼是菩薩安住于檀波羅蜜（佈施波羅蜜），勸導眾生修行惟逮波羅蜜（精進波羅蜜）呢？』佛說：『菩薩見到眾生懈怠，菩薩會問：『你為什麼懈怠？』眾生回答說：『因為沒有原因所以懈怠。』菩薩安住于檀波羅蜜，告訴眾生說：『善男子！如果有什麼缺乏，我將給予你，你應該精進。我用佈施、持戒、忍辱，與你結下因緣。』眾生聽到這些，便以身口意修行精進，便具足各種善法，便得到賢聖無漏的智慧，並根據他們的善法，用三乘佛法使他們得到解脫。須菩提！這就是菩薩安住于佈施，勸助眾生修行惟逮波羅蜜。』

『什麼是菩薩安住于檀波羅蜜，幫助眾生修行禪波羅蜜（禪定波羅蜜）呢？菩薩告訴眾生說：『你們為什麼不學習禪法？』眾生說：『我們沒有因緣不能學習禪定。』菩薩回答說：『我將與你們共同創造因緣，讓你們斷除雜念。』菩薩便與眾生創造無念的因緣，使他們斷除雜念，便得到四禪、四等念、三十七道品，用三乘佛法來度脫他們，直至阿耨多羅三藐三菩提（無上正等正覺），在道業上不耗費時間。須菩提！這就是菩薩安住于佈施，幫助眾生修行禪波羅蜜。』

『什麼是菩薩安住于檀波羅蜜，勸導眾生修行般若波羅蜜（智慧波羅蜜）呢？菩薩告訴眾生說：『為什麼不修習般若波羅蜜？』眾生回答說：『沒有原因。』菩薩又說：『我為你們做引導，你們佈施、持戒、忍辱、精進、修行禪定，讓你們具足這些。』菩薩念

【English Translation】 English version 'A Bodhisattva practices patience, encourages others to practice patience, and rejoices in seeing those who practice patience, thus establishing sentient beings in the practice of Kshanti Paramita (Perfection of Patience), and liberating them with the teachings of the Three Vehicles. Subhuti! This is how a Bodhisattva dwells in giving and encourages sentient beings to practice Kshanti Paramita.'

'What is it that a Bodhisattva dwells in Dana Paramita (Perfection of Giving) and encourages sentient beings to practice Virya Paramita (Perfection of Effort)?' The Buddha said, 'When a Bodhisattva sees sentient beings being lazy, the Bodhisattva asks, 『Why are you lazy?』 The sentient beings reply, 『Because there is no cause, I am lazy.』 The Bodhisattva, dwelling in Dana Paramita, tells the sentient beings, 『Good men! If there is anything you lack, I will provide it for you, and you should be diligent. I will create a cause for you through giving, morality, and patience.』 Upon hearing this, the sentient beings then practice diligence with their body, speech, and mind, and they become endowed with all good dharmas, and they attain the wisdom of the noble ones, free from outflows, and according to their good dharmas, they are liberated by the teachings of the Three Vehicles. Subhuti! This is how a Bodhisattva dwells in giving and encourages sentient beings to practice Virya Paramita.'

'What is it that a Bodhisattva dwells in Dana Paramita and establishes sentient beings in the practice of Dhyana Paramita (Perfection of Meditation)? The Bodhisattva tells sentient beings, 『Why do you not study the practice of meditation?』 The sentient beings say, 『We have no cause to study meditation.』 The Bodhisattva replies, 『I will create a cause with you, so that you may cease your thoughts.』 The Bodhisattva then creates a cause of no-thought with the sentient beings, enabling them to cease their thoughts, and they attain the four Dhyanas, the four Immeasurables, and the thirty-seven factors of enlightenment, and they are liberated by the teachings of the Three Vehicles, until they reach Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), without wasting time on the path. Subhuti! This is how a Bodhisattva dwells in giving and establishes sentient beings in the practice of Dhyana Paramita.'

'What is it that a Bodhisattva dwells in Dana Paramita and encourages sentient beings to practice Prajna Paramita (Perfection of Wisdom)? The Bodhisattva tells sentient beings, 『Why do you not contemplate Prajna Paramita?』 The sentient beings reply, 『There is no cause.』 The Bodhisattva further says, 『I will be your guide, and you will practice giving, morality, patience, diligence, and meditation, so that you may be endowed with these things.』 The Bodhisattva thinks

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言：『頗覆有法可得入者不？眾生吾我及壽命者及諸三界為可得入不？六波羅蜜、三十七品為可得入不？須陀洹至羅漢、辟支佛及佛為可得入不？』菩薩于般若波羅蜜中住，不見諸法有可得者、有可入者、可得處者；得無所入已，不見法有生有滅、有著有斷；雖無所見，亦不分別，亦不言是天、是人、是三惡趣，亦不言是戒、無戒，亦不言是須陀洹斯陀含阿那含、是阿羅漢辟支佛，亦不言是如來無所著等正覺。須菩提！是為菩薩住于施與勸立眾生令行般若波羅蜜。

「何謂菩薩住於六波羅蜜勸立眾生令行三十七品？菩薩以方便攝取眾生，令行四意止、四意斷、四神足、五根、五力、七覺意、賢聖八品道，有受是者便脫于生死。須菩提！以是賢聖之法攝取眾生。

「複次，須菩提！菩薩勸恤眾生言：『諸賢者！我長夜佈施，今受其福。我所有者皆是諸賢所有，欲得金銀、七寶、衣被、財谷，有所欲者我當相給足。是所有可得長夜安隱，汝等當住六波羅蜜，並勸餘人令住六度。汝等當建立眾生令行三十七品、佛十種力及十八法，當復轉教一切眾生三乘之道無漏之法。』須菩提！是為菩薩住般若波羅蜜，當作是教化眾生，令度三惡趣及生死難。」

「複次，須菩提！菩薩住于尸波羅蜜教化眾生言：『汝等

【現代漢語翻譯】 現代漢語譯本：有人問：『還有什麼法可以進入嗎？眾生、我、壽命以及三界可以進入嗎？六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）、三十七道品可以進入嗎？須陀洹（預流果）、乃至阿羅漢（無學果）、辟支佛（緣覺）以及佛可以進入嗎？』菩薩安住于般若波羅蜜（智慧到彼岸）中，不見諸法有可以得到、可以進入、可以到達之處；得到無所入之後，不見法有生有滅、有執著有斷滅；雖然無所見，也不分別，也不說這是天、是人、是三惡趣，也不說這是戒、無戒，也不說這是須陀洹、斯陀含（一來果）、阿那含（不還果）、是阿羅漢、辟支佛，也不說這是如來無所著等正覺（佛的稱號）。須菩提！這就是菩薩安住于佈施，勸導眾生修行般若波羅蜜。 『什麼是菩薩安住於六波羅蜜，勸導眾生修行三十七道品？菩薩以方便法攝取眾生，令他們修行四意止（四念處）、四意斷（四正勤）、四神足（四如意足）、五根、五力、七覺意（七菩提分）、賢聖八品道（八正道），有接受這些教導的人便能脫離生死。須菩提！菩薩以這些賢聖之法攝取眾生。 『再者，須菩提！菩薩勸導眾生說：『諸位賢者！我長久以來佈施，現在承受其福報。我所有的一切都是諸位賢者所有，想要金銀、七寶、衣服、財物、穀物，有什麼想要的，我都會滿足你們。這些所有可以使你們長久安穩，你們應當安住於六波羅蜜，並勸導其他人安住於六度。你們應當建立眾生，令他們修行三十七道品、佛的十種力量以及十八不共法，還應當進一步教導一切眾生三乘（聲聞乘、緣覺乘、菩薩乘）之道，無漏之法。』須菩提！這就是菩薩安住于般若波羅蜜，應當這樣教化眾生，令他們度脫三惡趣以及生死之苦。』 『再者，須菩提！菩薩安住于尸波羅蜜（持戒到彼岸），教化眾生說：『你們應當

【English Translation】 English version: Someone asked: 'Is there any Dharma that can be entered? Can sentient beings, self, lifespan, and the three realms be entered? Can the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), and the Thirty-seven Factors of Enlightenment be entered? Can Srotapanna (stream-enterer), up to Arhat (worthy one), Pratyekabuddha (solitary buddha), and Buddha be entered?' The Bodhisattva, dwelling in Prajnaparamita (perfection of wisdom), does not see any Dharma that can be obtained, entered, or reached; having attained no entry, he does not see that Dharma has arising or ceasing, attachment or detachment; although he sees nothing, he does not discriminate, nor does he say this is heaven, this is human, this is the three evil realms, nor does he say this is precept, this is non-precept, nor does he say this is Srotapanna, Sakadagamin (once-returner), Anagamin (non-returner), this is Arhat, Pratyekabuddha, nor does he say this is Tathagata (thus-gone one), the unattached, perfectly enlightened one. Subhuti! This is how a Bodhisattva dwells in giving, encouraging sentient beings to practice Prajnaparamita. 'What is it that a Bodhisattva dwells in the Six Paramitas, encouraging sentient beings to practice the Thirty-seven Factors of Enlightenment? The Bodhisattva, through skillful means, gathers sentient beings, causing them to practice the Four Foundations of Mindfulness, the Four Right Exertions, the Four Bases of Power, the Five Roots, the Five Powers, the Seven Factors of Enlightenment, and the Noble Eightfold Path; those who accept these teachings will be liberated from birth and death. Subhuti! The Bodhisattva gathers sentient beings through these noble Dharmas. 'Furthermore, Subhuti! The Bodhisattva exhorts sentient beings, saying: 'Virtuous ones! I have given alms for a long time, and now I receive its blessings. All that I have is yours, virtuous ones. If you desire gold, silver, the seven treasures, clothing, wealth, or grain, whatever you desire, I will provide it for you. All these things can bring you long-lasting peace. You should dwell in the Six Paramitas, and encourage others to dwell in the Six Perfections. You should establish sentient beings, causing them to practice the Thirty-seven Factors of Enlightenment, the Ten Powers of the Buddha, and the Eighteen Unique Qualities of a Buddha, and further teach all sentient beings the path of the Three Vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana), the unconditioned Dharma.' Subhuti! This is how a Bodhisattva dwells in Prajnaparamita, and should thus teach sentient beings, causing them to be liberated from the three evil realms and the suffering of birth and death.' 'Furthermore, Subhuti! The Bodhisattva, dwelling in Silaparamita (perfection of morality), teaches sentient beings, saying: 'You should'

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住于犯戒之地，當爲汝作凈戒因緣。』便行佈施，隨其方便而誘進之，勸令眾生普行十善，持是十善住于無瑕，不犯賢聖之戒，漸以三乘而得盡苦。

「尸波羅蜜為首如檀波羅蜜說，餘四波羅蜜亦如是。」

摩訶般若波羅蜜建立品第八十二

爾時，須菩提意念言：「菩薩摩訶薩住於何道能作無畏堅誓？」

佛爾時知須菩提所念，便告言：「六波羅蜜是菩薩摩訶薩道，三十七品及十八空、八惟無、九次第禪、十力、佛十八法，須菩提！是諸法是菩薩道。于意云何？頗有法，菩薩所不學者不？若不盡學諸法者，不成薩云若。」

須菩提白佛言：「世尊！諸法皆空，云何菩薩當盡學諸法？亦無所有，云何作念言：『是道是俗，是漏無漏，是有為是無為，是凡愚人法，是聲聞辟支佛法，云何是佛法？』」

佛告須菩提：「如是，如是！諸法實空。假令諸法不空，菩薩終不逮覺阿耨多羅三耶三菩；以諸法空故，菩薩逮覺阿耨多羅三耶三菩。」

佛告須菩提：「云何作是問：『假令諸法空者，菩薩云何作念：「是道法，是俗法。」』于須菩提意云何？若眾生知一切諸法皆空，菩薩不逮覺阿耨多羅三耶三菩；以眾生不知一切諸法皆空故，菩薩逮覺阿耨多羅三耶三菩。菩薩為諸法作處，為

【現代漢語翻譯】 現代漢語譯本 如果有人住在犯戒的地方，應當為他創造清凈戒律的因緣。』於是就施行佈施，根據方便引導他，勸導眾生普遍奉行十善，保持這十善而安住于沒有瑕疵的狀態，不違犯賢聖的戒律，逐漸通過三乘佛法而得以徹底解脫痛苦。 『以尸波羅蜜（持戒的圓滿）為首，就像檀波羅蜜（佈施的圓滿）所說的那樣，其餘四種波羅蜜（忍辱、精進、禪定、智慧的圓滿）也是如此。』 《摩訶般若波羅蜜經》建立品第八十二 當時，須菩提心中想：『菩薩摩訶薩（偉大的菩薩）安住于哪種道才能作出無畏的堅定誓言？』 佛陀當時知道須菩提心中所想，就告訴他說：『六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧的圓滿）是菩薩摩訶薩的道，三十七品（菩提分法）、十八空（十八種空性）、八惟無（八種解脫）、九次第禪（九種次第禪定）、十力（如來十力）、佛十八法（佛的十八種不共法），須菩提！這些法都是菩薩的道。你認為如何？有沒有哪種法是菩薩不應該學習的？如果不能完全學習所有法，就不能成就薩云若（一切智）。』 須菩提對佛說：『世尊！一切法都是空性的，菩薩怎麼能完全學習一切法呢？一切法也都是不存在的，怎麼能作念說：「這是道，這是俗，這是有漏，這是無漏，這是有為，這是無為，這是凡夫的法，這是聲聞辟支佛的法，怎麼又是佛法呢？」』 佛告訴須菩提：『是的，是的！一切法確實是空性的。假設一切法不是空性的，菩薩最終不能證得阿耨多羅三藐三菩提（無上正等正覺）；正因為一切法是空性的，菩薩才能證得阿耨多羅三藐三菩提。』 佛告訴須菩提：『你為什麼會問：「假設一切法是空性的，菩薩怎麼能作念說：『這是道法，這是俗法。』」』須菩提，你認為如何？如果眾生知道一切法都是空性的，菩薩就不能證得阿耨多羅三藐三菩提；正因為眾生不知道一切法都是空性的，菩薩才能證得阿耨多羅三藐三菩提。菩薩為一切法提供安住之處，為

【English Translation】 English version 'If someone dwells in a place of transgression, one should create the conditions for pure precepts for them.' Then, one should practice giving, guiding them according to their convenience, encouraging all beings to universally practice the ten virtues, maintaining these ten virtues and dwelling in a state without blemish, not violating the precepts of the sages, and gradually attaining the complete cessation of suffering through the three vehicles. 'The Śīla-pāramitā (perfection of morality) is the foremost, just as the Dāna-pāramitā (perfection of giving) is described, and the other four pāramitās (perfection of patience, effort, meditation, and wisdom) are also the same.' Chapter 82, Establishing the Mahāprajñāpāramitā At that time, Subhuti thought: 'On what path does a Bodhisattva Mahāsattva (great Bodhisattva) dwell to make fearless, firm vows?' The Buddha, knowing what Subhuti was thinking, then said: 'The six pāramitās (perfection of giving, morality, patience, effort, meditation, and wisdom) are the path of a Bodhisattva Mahāsattva, the thirty-seven factors of enlightenment, the eighteen emptinesses, the eight liberations, the nine successive meditations, the ten powers of a Tathagata, and the eighteen unique qualities of a Buddha, Subhuti! These dharmas are the path of a Bodhisattva. What do you think? Is there any dharma that a Bodhisattva should not learn? If one does not fully learn all dharmas, one cannot attain Sarvajña (omniscience).' Subhuti said to the Buddha: 'World Honored One! All dharmas are empty, how can a Bodhisattva fully learn all dharmas? All dharmas are also non-existent, how can one think: 「This is the path, this is the mundane, this is defiled, this is undefiled, this is conditioned, this is unconditioned, this is the dharma of ordinary people, this is the dharma of Śrāvakas and Pratyekabuddhas, how is this the dharma of a Buddha?」' The Buddha told Subhuti: 'So it is, so it is! All dharmas are indeed empty. If all dharmas were not empty, a Bodhisattva would ultimately not attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment); because all dharmas are empty, a Bodhisattva attains Anuttarā-samyak-saṃbodhi.' The Buddha told Subhuti: 'Why do you ask: 「If all dharmas are empty, how can a Bodhisattva think: 『This is the path dharma, this is the mundane dharma.』」』 What do you think, Subhuti? If sentient beings knew that all dharmas are empty, a Bodhisattva would not attain Anuttarā-samyak-saṃbodhi; because sentient beings do not know that all dharmas are empty, a Bodhisattva attains Anuttarā-samyak-saṃbodhi. A Bodhisattva provides a place for all dharmas to dwell, for

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眾生說法。須菩提！菩薩行菩薩之道，當作是觀言：『諸法不可但爾空得，皆當遊行觀諸法之所有，亦不有所入，亦不入六波羅蜜，亦不入三十七品，亦不入三乘法。』何以故？諸法所有各自空故，空亦不入空。空尚不可得，何況入空者！是故，菩薩于諸法無所入，住于學法，以觀眾生作無端緒事。菩薩念言：『眾生雖作無端緒事，易度耳。』以漚和拘舍羅住于般若波羅蜜而度脫之，語眾生言：『行佈施者可得饒財，亦莫于財貢高，財無堅固。』建立眾生於戒、忍、精進、一心、智慧，皆悉如是。『雖住三乘者，亦莫貢高，亦無堅固。』菩薩作是勸助已，雖行菩薩道亦無所入。何以故？諸法無所有故。諸法無有可入處，菩薩之道無有住處，行六波羅蜜亦無所住，行四禪亦無有所住。何以故？禪者各自空，行禪者亦空，禪事亦空，四等、四空定、八惟無、九次第禪亦無所住，得聲聞法亦不于中住。何以故不住？」

答言：「以二事不住。何等二事？」

答言：「道無有住處，亦無能住于道者，亦不歡喜言：『我當得須陀洹，不于中住；我當得阿羅漢、辟支佛，亦不于中住；我當逮覺阿耨多羅三耶三菩。』何以故？『我從發意以來初不向余道，志常在阿耨多羅三耶三菩。』何以故？菩薩發意已來至於十住亦不

【現代漢語翻譯】 現代漢語譯本： 須菩提！菩薩在修行菩薩道時，應當這樣觀察：『一切法不是憑空而有，都應當觀察諸法的實相，也不執著于任何入處，不執著于進入六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），不執著于進入三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），也不執著于進入三乘法（聲聞乘、緣覺乘、菩薩乘）。』為什麼呢？因為一切法的自性都是空性的，空性本身也不執著于空性。空性尚且不可得，何況是執著于空性的人呢！因此，菩薩對於一切法都不執著于任何入處，安住于學習佛法，觀察眾生做著沒有頭緒的事情。菩薩心想：『眾生雖然做著沒有頭緒的事情，但很容易度化。』以方便善巧安住于般若波羅蜜（以智慧到達彼岸）而度脫他們，告訴眾生：『行佈施可以獲得財富，但也不要因為財富而驕傲，財富不是永恒的。』引導眾生建立持戒、忍辱、精進、一心、智慧，都像這樣。『即使安住於三乘的人，也不要驕傲，也不是永恒的。』菩薩這樣勸導幫助之後，即使修行菩薩道也沒有任何執著。為什麼呢？因為一切法都沒有自性。一切法都沒有可以執著的地方，菩薩的道沒有安住之處，修行六波羅蜜也沒有安住之處，修行四禪也沒有安住之處。為什麼呢？因為禪的自性是空性的，修行禪的人也是空性的，禪的境界也是空性的，四無量心（慈、悲、喜、舍）、四空定、八解脫、九次第定也沒有安住之處，得到聲聞法也不安住于其中。為什麼不安住呢？ 回答說：『因為兩個原因不安住。是哪兩個原因呢？』 回答說：『道沒有安住之處，也沒有能夠安住于道的人，也不歡喜說：『我將證得須陀洹（入流果），不執著于其中；我將證得阿羅漢（無學果）、辟支佛（獨覺），也不執著于其中；我將證得阿耨多羅三藐三菩提（無上正等正覺）。』為什麼呢？『我從發菩提心以來，最初就沒有走向其他道路，心志一直在於阿耨多羅三藐三菩提。』為什麼呢？菩薩從發菩提心以來，直到十住（菩薩修行階位）也不執著于其中。

【English Translation】 English version: Subhuti! When a Bodhisattva practices the Bodhisattva path, they should observe thus: 『All dharmas are not obtained merely through emptiness; one should observe the reality of all dharmas, not clinging to any entry point, not clinging to entering the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), not clinging to entering the Thirty-seven Factors of Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, the noble eightfold path), and not clinging to entering the Three Vehicles (the Hearer Vehicle, the Solitary Realizer Vehicle, the Bodhisattva Vehicle).』 Why is this so? Because the inherent nature of all dharmas is emptiness, and emptiness itself does not cling to emptiness. Emptiness is not even attainable, so how much less so is the one who clings to emptiness! Therefore, a Bodhisattva does not cling to any entry point in all dharmas, but dwells in the study of the Dharma, observing sentient beings doing things without a clear purpose. The Bodhisattva thinks: 『Although sentient beings do things without a clear purpose, they are easy to liberate.』 They liberate them by dwelling in Prajna Paramita (wisdom that reaches the other shore) with skillful means, telling sentient beings: 『Practicing generosity can obtain wealth, but do not be arrogant because of wealth, for wealth is not permanent.』 They guide sentient beings to establish morality, patience, diligence, concentration, and wisdom, all in this way. 『Even those who dwell in the Three Vehicles should not be arrogant, nor are they permanent.』 After the Bodhisattva has given such encouragement and help, even when practicing the Bodhisattva path, they do not cling to anything. Why is this so? Because all dharmas have no inherent nature. All dharmas have no place to cling to, the Bodhisattva's path has no place to dwell, practicing the Six Paramitas has no place to dwell, and practicing the Four Dhyanas has no place to dwell. Why is this so? Because the nature of Dhyana is emptiness, the one who practices Dhyana is also empty, and the state of Dhyana is also empty. The Four Immeasurables (loving-kindness, compassion, joy, equanimity), the Four Formless Absorptions, the Eight Liberations, and the Nine Successive Abidings also have no place to dwell. Even attaining the Hearer Vehicle Dharma, one does not dwell in it. Why does one not dwell? The answer is: 『One does not dwell for two reasons. What are these two reasons?』 The answer is: 『The path has no place to dwell, nor is there anyone who can dwell in the path, nor does one rejoice in saying: 『I will attain Srotapanna (stream-enterer), and not cling to it; I will attain Arhat (worthy one), Pratyekabuddha (solitary buddha), and not cling to it; I will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』 Why is this so? 『Since I first generated the Bodhi mind, I have never turned to any other path; my mind has always been on Anuttara-samyak-sambodhi.』 Why is this so? Since a Bodhisattva generated the Bodhi mind, even up to the Ten Abidings (stages of Bodhisattva practice), they do not cling to them.

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在余道，但志阿耨多羅三耶三菩。須菩提！菩薩身口意但志於道，菩薩住于道不生因緣。」

須菩提白佛言：「世尊！若諸法適無所生，云何菩薩得生道意？」

佛言：「如是，如是！諸法無所生。諸有無所作者，便於諸法無所生。」

須菩提言：「世尊！有佛、無佛，法性常住耶？」

佛言：「如是，有佛、無佛，法性常住。以眾生不知法性常住，是故菩薩生道因緣欲度脫之。」

須菩提言：「世尊！以生道意故得道耶？」

佛言：「不也。」

「不生道意得耶？」

佛言：「不也。」

「亦從不生不滅得耶？」

佛言：「不也。」

「若不爾者，以何因緣得道？」

「言道亦不從度，亦不從不度。須菩提！道則是度，度則是道。」

須菩提言：「若道則是度，度則是道者，菩薩為已逮道、為已得度，云何言是如來三十二相、八十種好、十種力、四無所畏、四無礙慧、四等、四空定、佛十八法？」

佛告須菩提：「于意云何？佛為逮道耶？」

言：「不也，世尊！佛則是道，道則是佛。」

「須菩提！云何作是言：『菩薩為逮道菩薩。』具足六波羅蜜，具足三十七品，以具足十力、四無所畏、四無礙慧、四禪

【現代漢語翻譯】 現代漢語譯本：在其他道路上，只是立志于阿耨多羅三藐三菩提（無上正等正覺）。須菩提！菩薩的身、口、意都只是專注于道，菩薩安住于道，不生起因緣。 須菩提問佛說：『世尊！如果一切法本來就沒有生起，那麼菩薩如何能生起求道之心呢？』 佛說：『是的，是的！一切法本來就沒有生起。凡是沒有造作者，對於一切法也就沒有生起。』 須菩提說：『世尊！有佛出現和沒有佛出現，法的本性都是常住不變的嗎？』 佛說：『是的，有佛出現和沒有佛出現，法的本性都是常住不變的。因為眾生不知道法的本性是常住不變的，所以菩薩才生起求道之心，想要度脫他們。』 須菩提問：『世尊！是因為生起求道之心才得道的嗎？』 佛說：『不是的。』 『不生起求道之心就能得道嗎？』 佛說：『不是的。』 『從不生不滅中得道嗎？』 佛說：『不是的。』 『如果不是這樣，那麼以什麼因緣才能得道呢？』 『所謂道，也不是從度脫而來，也不是從不度脫而來。須菩提！道就是度脫，度脫就是道。』 須菩提說：『如果道就是度脫，度脫就是道，那麼菩薩是已經證得道、已經得到度脫了嗎？為什麼又說如來有三十二相、八十種好、十種力、四無所畏、四無礙慧、四等、四空定、佛的十八不共法呢？』 佛告訴須菩提：『你認為怎麼樣？佛是已經證得道了嗎？』 須菩提說：『不是的，世尊！佛就是道，道就是佛。』 『須菩提！為什麼說「菩薩是證得道的菩薩」呢？因為他具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），具足三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道），具足十力、四無所畏、四無礙慧、四禪（初禪、二禪、三禪、四禪）』

【English Translation】 English version: In other paths, one should only aspire to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! A Bodhisattva's body, speech, and mind should only focus on the path; a Bodhisattva dwells in the path without generating causes and conditions. Subhuti asked the Buddha, 'World Honored One! If all dharmas are originally unarisen, how can a Bodhisattva generate the aspiration for the path?' The Buddha said, 'So it is, so it is! All dharmas are unarisen. Those who have no maker, for them, all dharmas are unarisen.' Subhuti said, 'World Honored One! Whether a Buddha appears or not, is the nature of dharma always abiding?' The Buddha said, 'Yes, whether a Buddha appears or not, the nature of dharma is always abiding. Because sentient beings do not know that the nature of dharma is always abiding, therefore, Bodhisattvas generate the aspiration for the path, desiring to liberate them.' Subhuti asked, 'World Honored One! Is it because of generating the aspiration for the path that one attains the path?' The Buddha said, 'No.' 'Is it by not generating the aspiration for the path that one attains it?' The Buddha said, 'No.' 'Is it attained from non-arising and non-ceasing?' The Buddha said, 'No.' 'If it is not so, then by what cause and condition is the path attained?' 'The so-called path is neither from liberation nor from non-liberation. Subhuti! The path is liberation, and liberation is the path.' Subhuti said, 'If the path is liberation, and liberation is the path, then has the Bodhisattva already attained the path, already attained liberation? Why then are the Tathagata's thirty-two marks, eighty minor marks, ten powers, four fearlessnesses, four unobstructed wisdoms, four equalities, four formless absorptions, and the eighteen unique qualities of a Buddha mentioned?' The Buddha told Subhuti, 'What do you think? Has the Buddha attained the path?' Subhuti said, 'No, World Honored One! The Buddha is the path, and the path is the Buddha.' 'Subhuti! Why do you say, 「A Bodhisattva is a Bodhisattva who has attained the path?」 It is because he has perfected the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), perfected the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold noble path), perfected the ten powers, four fearlessnesses, four unobstructed wisdoms, and four dhyanas (first dhyana, second dhyana, third dhyana, fourth dhyana).'

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、四等，具足十八法，于金剛三昧一相之智，逮得阿耨多羅三耶三菩。以是次第，故名為如來，于諸法得自在。」

須菩提白佛言：「世尊！菩薩云何能凈佛土？」

佛言：「菩薩從初發意已來，常凈身口意，並化餘人凈身口意。」

須菩提言：「世尊！何等為菩薩身行惡、口言惡、意念惡？」

佛言：「菩薩身口意犯十惡。嫉妒、犯戒、瞋恚、亂意、懈怠、惡智，須菩提！是為菩薩意念惡。戒不凈，是亦為惡。離三十七品，離三脫門，是亦為惡。近須陀洹道至辟支佛，是亦為惡，是為菩薩之惡行。

「複次，須菩提！菩薩有五陰、十二衰相，是亦為惡。有男子、女人之相，有三界相，有善惡相，有有為、無為之相，是為菩薩身口意惡。是故菩薩舍眾惡已，自行六波羅蜜，亦勸進人使行六度，持是功德與眾生共求佛國凈；自持三千大千國土其中七寶施與三尊，作誓願言：『令我國土其中所有儘是七寶。』

「複次，須菩提！菩薩以持伎樂樂佛世尊及精舍講堂，復誓願言：『令我佛國常聞天樂。』須菩提！菩薩以三千大千剎土所有眾香施於三尊，復誓願言：『使我佛土常有天香。』

「複次，須菩提！菩薩持百味之食供養如來及弟子眾，復誓願言：『我作佛時，諸弟子眾飲

【現代漢語翻譯】 現代漢語譯本：'四種等級，具足十八種法，在金剛三昧（一種堅固的禪定）一相之智中，證得阿耨多羅三藐三菩提（無上正等正覺）。依此次第，故名為如來（佛的稱號），於一切法得自在。' 須菩提（佛陀的弟子）問佛說：'世尊！菩薩如何才能清凈佛土？' 佛說：'菩薩從最初發心以來，常清凈自己的身口意，並教化他人清凈身口意。' 須菩提問：'世尊！什麼是菩薩的身行惡、口言惡、意念惡？' 佛說：'菩薩身口意犯十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）。嫉妒、犯戒、嗔恚、心意散亂、懈怠、惡智，須菩提！這些是菩薩的意念惡。戒律不清凈，這也是惡。遠離三十七道品（修行的三十七種方法），遠離三解脫門（空、無相、無愿），這也是惡。接近須陀洹（小乘初果）道乃至辟支佛（獨覺）道，這也是惡，這些是菩薩的惡行。' '再者，須菩提！菩薩有五陰（色、受、想、行、識）、十二衰相（生、老、病、死等），這也是惡。有男子、女人的相，有三界（欲界、色界、無色界）的相，有善惡的相，有有為（因緣和合而生）和無為（不生不滅）的相，這些是菩薩身口意惡。因此，菩薩捨棄一切惡行后，自行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），也勸導他人修行六度，以此功德與眾生共同求得佛國清凈；自己將三千大千國土中的七寶佈施給三寶（佛、法、僧），發誓愿說：『愿我的國土中所有一切都是七寶。』' '再者，須菩提！菩薩以伎樂供養佛世尊及精舍講堂，又發誓愿說：『愿我的佛國常聞天樂。』須菩提！菩薩以三千大千剎土所有眾香供養三寶，又發誓愿說：『愿我的佛土常有天香。』' '再者，須菩提！菩薩以百味美食供養如來及弟子眾，又發誓愿說：『我成佛時，諸弟子眾飲'

【English Translation】 English version: 'Four grades, possessing eighteen dharmas, in the wisdom of the one-aspect of the Vajra Samadhi (a firm state of meditation), attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Because of this sequence, they are called Tathagatas (a title of the Buddha), having gained freedom in all dharmas.' Subhuti (a disciple of the Buddha) said to the Buddha, 'World Honored One! How can a Bodhisattva purify a Buddha-land?' The Buddha said, 'From the time a Bodhisattva first generates the aspiration, they constantly purify their body, speech, and mind, and also transform others to purify their body, speech, and mind.' Subhuti said, 'World Honored One! What are the evil deeds of a Bodhisattva's body, the evil words of their mouth, and the evil thoughts of their mind?' The Buddha said, 'A Bodhisattva's body, speech, and mind commit the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views). Jealousy, breaking precepts, anger, a distracted mind, laziness, and evil wisdom, Subhuti! These are the evil thoughts of a Bodhisattva's mind. Impure precepts are also evil. Separating from the thirty-seven factors of enlightenment (thirty-seven methods of practice), separating from the three doors of liberation (emptiness, signlessness, wishlessness), this is also evil. Approaching the path of a Srotapanna (stream-enterer, the first stage of Arhatship) up to a Pratyekabuddha (solitary Buddha), this is also evil, these are the evil deeds of a Bodhisattva.' 'Furthermore, Subhuti! A Bodhisattva has the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve signs of decay (birth, old age, sickness, death, etc.), this is also evil. Having the characteristics of a man or a woman, having the characteristics of the three realms (desire realm, form realm, formless realm), having the characteristics of good and evil, having the characteristics of conditioned (arising from causes and conditions) and unconditioned (not arising or ceasing), these are the evils of a Bodhisattva's body, speech, and mind. Therefore, after abandoning all evil deeds, a Bodhisattva practices the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), and also encourages others to practice the six perfections, using this merit to seek a pure Buddha-land together with all sentient beings; they themselves offer the seven treasures of the three thousand great thousand worlds to the Three Jewels (Buddha, Dharma, Sangha), making a vow, saying: 『May everything in my land be made of the seven treasures.』' 'Furthermore, Subhuti! A Bodhisattva offers music to the World Honored Buddha and the lecture hall of the monastery, and also makes a vow, saying: 『May my Buddha-land always hear heavenly music.』 Subhuti! A Bodhisattva offers all the incense of the three thousand great thousand world systems to the Three Jewels, and also makes a vow, saying: 『May my Buddha-land always have heavenly incense.』' 'Furthermore, Subhuti! A Bodhisattva offers hundreds of flavors of food to the Tathagata and the assembly of disciples, and also makes a vow, saying: 『When I become a Buddha, may all my disciples drink』

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食自然百味之飯。』

「複次，須菩提！菩薩以涂身之香施佛及眾，復誓願言：『我作佛時，使我國人身體細滑香潔皆如天身。』

「複次，須菩提！菩薩諸世所有五樂善愿施佛及眾，復誓願言：『我作佛時，令我國土一切眾生隨意所愿五樂善愿皆令得之。』

「複次，須菩提！菩薩行般若波羅蜜，復誓願言：『自行四禪、四等及四空凈，勸助眾生令行四禪、四等及四空凈；自行三十七品，復勸眾生普令行之。』復誓願言：『我作佛時，我國眾生皆悉不離四禪及四空定、三十七品。』須菩提！是為菩薩能凈佛土。菩薩行道滿足諸愿，諸愿不具終不止行；自具足諸善法，亦復滿足眾生善愿，作是勸教行者身得百福功德之相，諸受教者亦復如是，是故菩薩凈佛國土。何等為凈？亦無三趣處，無有邪見，無淫怒癡，無有二地之名，無有無常，無我苦空，無有家業亦無吾我，無有伺便處，無有果報處，但聞空、無相、無愿之聲，所聞內外音聲譬如風過，所出音聲如諸法之相。有佛、無佛諸法常空，空者無相，無有相者亦無有愿，所出音聲其教如是，晝夜臥覺若坐若行常聞是音聲。成阿耨多羅三耶三菩時，其剎如是，十方諸佛稱歎其佛功德名字，一切眾生聞佛名者，必至阿耨多羅三耶三菩。」

爾時，

【現代漢語翻譯】 現代漢語譯本 『食用自然百味的飯食。』 『再者，須菩提！菩薩用涂身的香施予佛和大眾，又發誓愿說：『我成佛時，使我國的人身體細滑香潔，都像天人一樣。』 『再者，須菩提！菩薩將世間所有的五種快樂善愿施予佛和大眾，又發誓愿說：『我成佛時，令我國土一切眾生，隨其所愿，五種快樂善愿都能得到。』 『再者，須菩提！菩薩修行般若波羅蜜（智慧到彼岸），又發誓愿說：『自己修行四禪（色界四種禪定）、四等（四無量心：慈、悲、喜、舍）及四空凈（無色界四種禪定），勸助眾生修行四禪、四等及四空凈；自己修行三十七品（三十七道品，即修行的三十七種方法），又勸眾生普遍修行。』又發誓愿說：『我成佛時，我國眾生都不能離開四禪及四空定、三十七品。』須菩提！這就是菩薩能夠清凈佛土。菩薩修行圓滿各種願望，各種願望不實現，終究不會停止修行；自己具足各種善法，也滿足眾生的善愿，這樣勸導教化修行的人，身體得到百福功德之相，那些接受教化的人也像這樣，所以菩薩能夠清凈佛國土。什麼是清凈呢？就是沒有三惡道（地獄、餓鬼、畜生）之處，沒有邪見，沒有淫慾、嗔怒、愚癡，沒有二地（聲聞、緣覺）的名稱，沒有無常，沒有我、苦、空，沒有家業也沒有我執，沒有伺機報復之處，沒有果報之處，只是聽到空、無相、無愿的聲音，所聽到的內外聲音就像風吹過一樣，所發出的聲音就像諸法的實相。有佛、無佛，諸法都是常空的，空就是無相，沒有相也就沒有愿，所發出的聲音，其教導就是這樣，白天黑夜，睡著醒著，無論是坐著還是行走，都常常聽到這種聲音。成就阿耨多羅三藐三菩提（無上正等正覺）時，其佛土就是這樣，十方諸佛都稱讚其佛的功德和名字，一切眾生聽到佛的名字，必定能達到阿耨多羅三藐三菩提。』 這時，

【English Translation】 English version 'Eating food of natural hundred flavors.' 'Furthermore, Subhuti! A Bodhisattva offers fragrant ointments to the Buddha and the assembly, and vows: 『When I become a Buddha, may the bodies of the people in my country be smooth, fragrant, and pure, like those of the devas.』 'Furthermore, Subhuti! A Bodhisattva offers all the five worldly pleasures and good wishes to the Buddha and the assembly, and vows: 『When I become a Buddha, may all sentient beings in my land obtain the five pleasures and good wishes according to their desires.』 'Furthermore, Subhuti! A Bodhisattva practices Prajna Paramita (Perfection of Wisdom), and vows: 『I will practice the four Dhyanas (meditative absorptions), the four Immeasurables (loving-kindness, compassion, joy, equanimity), and the four formless absorptions, and encourage sentient beings to practice the four Dhyanas, the four Immeasurables, and the four formless absorptions; I will practice the thirty-seven factors of enlightenment, and encourage all sentient beings to practice them universally.』 And vows: 『When I become a Buddha, may all sentient beings in my country never be separated from the four Dhyanas, the four formless absorptions, and the thirty-seven factors of enlightenment.』 Subhuti! This is how a Bodhisattva purifies a Buddha-land. A Bodhisattva fulfills all vows through practice, and will not stop practicing until all vows are fulfilled; having perfected all good dharmas, they also fulfill the good wishes of sentient beings. By teaching and guiding practitioners in this way, their bodies attain the marks of a hundred blessings and merits, and those who receive the teachings are also like this. Therefore, a Bodhisattva purifies a Buddha-land. What is purification? It is the absence of the three realms of suffering (hell, hungry ghosts, animals), the absence of wrong views, the absence of lust, anger, and ignorance, the absence of the names of the two vehicles (Sravakas and Pratyekabuddhas), the absence of impermanence, the absence of self, suffering, and emptiness, the absence of family affairs and self-attachment, the absence of opportunities for revenge, the absence of places of karmic retribution, but only hearing the sounds of emptiness, signlessness, and wishlessness. The sounds heard internally and externally are like the wind passing by, and the sounds produced are like the true nature of all dharmas. Whether there is a Buddha or not, all dharmas are always empty. Emptiness is signless, and without signs, there are no wishes. The teachings conveyed by the sounds are like this, day and night, whether sleeping or awake, whether sitting or walking, one always hears these sounds. When one attains Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), the Buddha-land is like this. The Buddhas of the ten directions praise the merits and names of that Buddha, and all sentient beings who hear the name of that Buddha will surely attain Anuttara Samyak Sambodhi.』 At that time,

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如來普說法時，其有聞者無有狐疑是法、非法。所以者何？諸法之法，無有非法，皆是正法。諸無德者亦于佛及弟子眾不種善本，又亦不與真知識會，便作吾我見，有吾我已便入於六十二見，入諸見已便住邊際，住邊際已便著有常，著有常已便著既盡，于不平等有等覺想，于平等覺更無覺想；法言非法，非法言法，便誹謗法；誹謗法已便壞人身，墜其惡趣墮泥犁中。菩薩諸佛得成阿耨多羅三耶三菩已，乃度脫之；得度脫已，甫當建立三乘法，不復墮惡趣。須菩提！是則為菩薩摩訶薩凈佛土。凈佛土已，一切眾生亦無是法，亦無非法、有漏無漏、有為無為，必至阿耨多羅三耶三菩。

摩訶般若波羅蜜畢竟品第八十三

於是，須菩提白佛言：「世尊！云何菩薩摩訶薩為畢竟耶？為不畢竟？」

佛報言：「菩薩摩訶薩為畢竟，不為不畢竟。」

「世尊！為畢竟何乘？」

報言：「不畢竟於二乘，畢竟於佛乘。」

「世尊！畢竟佛乘者，是初發意菩薩耶？是十住菩薩耶？」

佛報言：「初發意菩薩亦畢竟，阿惟越致亦畢竟，十住菩薩亦畢竟。」

須菩提言：「世尊！畢竟菩薩趣惡趣不？」

佛言：「不也，于須菩提意云何？四雙八輩至辟支佛為生惡趣不？」

【現代漢語翻譯】 現代漢語譯本：當如來普遍宣說佛法時，聽聞者不會對這法產生懷疑，認為它是法或非法。這是為什麼呢？因為諸法的本質，沒有非法，一切都是正法。那些沒有德行的人，也不會在佛陀和弟子眾中種下善根，也不與真正的善知識相遇，於是就產生我見，有了我見就陷入六十二種邪見，陷入各種邪見后就執著于邊見，執著于邊見后就執著于常有，執著于常有後就執著于斷滅，對於不平等的事物產生平等的想法，對於平等的事物反而沒有覺悟的想法；把法說成非法，把非法說成法，於是就誹謗佛法；誹謗佛法后就會毀壞自身，墜入惡道，墮入地獄之中。菩薩和諸佛成就阿耨多羅三藐三菩提（無上正等正覺）后，才能度脫他們；度脫他們后，才開始建立三乘佛法，不再墮入惡道。須菩提！這就是菩薩摩訶薩（大菩薩）的清凈佛土。清凈佛土后，一切眾生也不會執著於法，也不會執著于非法、有漏無漏、有為無為，必定會達到阿耨多羅三藐三菩提（無上正等正覺）。 《摩訶般若波羅蜜畢竟品第八十三》 這時，須菩提問佛說：『世尊！菩薩摩訶薩（大菩薩）是究竟的呢？還是不究竟的呢？』 佛回答說：『菩薩摩訶薩（大菩薩）是究竟的，不是不究竟的。』 『世尊！究竟於哪一乘呢？』 佛回答說：『不究竟於二乘，究竟於佛乘。』 『世尊！究竟於佛乘的，是初發心的菩薩呢？還是十住菩薩呢？』 佛回答說：『初發心的菩薩也是究竟的，阿惟越致（不退轉）菩薩也是究竟的，十住菩薩也是究竟的。』 須菩提說：『世尊！究竟的菩薩會墮入惡道嗎？』 佛說：『不會的。須菩提，你認為如何？四雙八輩（四向四果的八種聖人）的聖者乃至辟支佛（獨覺）會墮入惡道嗎？』

【English Translation】 English version: When the Tathagata universally expounds the Dharma, those who hear it will not have doubts about whether this Dharma is Dharma or non-Dharma. Why is this so? Because the nature of all Dharmas is that there is no non-Dharma; all are the true Dharma. Those who lack virtue will not plant good roots in the Buddha and the Sangha, nor will they encounter true spiritual friends. Thus, they develop a sense of self, and having a sense of self, they fall into the sixty-two wrong views. Having fallen into various wrong views, they cling to extreme views. Clinging to extreme views, they cling to permanence. Clinging to permanence, they cling to annihilation. They have the idea of equality in unequal things, and they have no idea of enlightenment in equal things. They say Dharma is non-Dharma, and non-Dharma is Dharma, thus slandering the Dharma. Having slandered the Dharma, they destroy themselves, fall into evil realms, and descend into hell. Bodhisattvas and Buddhas, having attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), can liberate them. Having liberated them, they then establish the Three Vehicles of Dharma, and they no longer fall into evil realms. Subhuti! This is the pure Buddha-land of the Bodhisattva Mahasattva (great Bodhisattva). Having purified the Buddha-land, all sentient beings will not cling to Dharma, nor will they cling to non-Dharma, the defiled or undefiled, the conditioned or unconditioned; they will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). The Chapter on the Ultimate Nature of the Perfection of Wisdom, Eighty-third Then, Subhuti asked the Buddha, 'World Honored One! Is the Bodhisattva Mahasattva (great Bodhisattva) ultimate or not ultimate?' The Buddha replied, 'The Bodhisattva Mahasattva (great Bodhisattva) is ultimate, not non-ultimate.' 'World Honored One! Ultimate in which vehicle?' The Buddha replied, 'Not ultimate in the Two Vehicles, but ultimate in the Buddha Vehicle.' 'World Honored One! Those who are ultimate in the Buddha Vehicle, are they the Bodhisattvas who have just generated the aspiration, or the Bodhisattvas of the Ten Stages?' The Buddha replied, 'The Bodhisattvas who have just generated the aspiration are also ultimate, the Avaivartika (non-retrogressing) Bodhisattvas are also ultimate, and the Bodhisattvas of the Ten Stages are also ultimate.' Subhuti said, 'World Honored One! Will the ultimate Bodhisattvas fall into evil realms?' The Buddha said, 'No, they will not. Subhuti, what do you think? Will the four pairs and eight types (the eight types of holy persons of the four paths and four fruits) of saints, even up to the Pratyekabuddhas (solitary Buddhas), fall into evil realms?'

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對曰：「不也。」

佛言：「菩薩初發意行六波羅蜜諸惡則滅，若生惡趣是事不然，亦不生長壽天，亦不生邊地無佛法處、不生邪見家，若生彼處是亦不然，終不生無道見家。須菩提！新學菩薩發阿耨多羅三耶三菩意者，終不復犯十惡之事。」

須菩提言：「世尊！若有菩薩能於一法便為具足不隨惡者，云何世尊自說宿命所可經歷，或墮鹿中，墮獼猴中、馬中、象中，亦遭勤苦。是事云何？」

佛告須菩提：「菩薩不作惡行自生惡趣，隨眾生方便而受其身，欲祐利眾生故。」

佛問須菩提：「聲聞、辟支佛頗有是漚和拘舍羅，入畜生中度脫眾生，還為所害，其意不起，以大慈大悲續度如故。汝諸聲聞頗有是不？以是故，當知菩薩具足大慈，以漚和拘舍羅入畜生中，救護眾產生阿耨多羅三耶三菩。」

須菩提白佛言：「世尊！菩薩住何等善本功德法，能得是輩隨意形像？」

佛報言：「于諸功德法皆當具足成就，爾乃成阿耨多羅三耶三菩。從初發意至坐道場，無有善法不具足者，成阿惟三佛。菩薩發意當學具足諸善功德，作是學已當逮薩云若盡諸習緒。」

須菩提言：「世尊！菩薩具足善法盡得賢聖無漏之法，而生惡趣至畜生道耶？」

佛問須菩提：「如來者為是賢

【現代漢語翻譯】 現代漢語譯本 回答說：『不是的。』 佛說：『菩薩初發菩提心修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），各種惡業就會消滅。如果會墮入惡道，這是不可能的。也不會生於長壽天，也不會生於邊地沒有佛法的地方，也不會生於邪見之家。如果生於那些地方，這也是不可能的，最終不會生於沒有正道見解的家庭。須菩提！新學菩薩發阿耨多羅三藐三菩提（無上正等正覺）心的人，最終不會再犯十惡之事。』 須菩提說：『世尊！如果菩薩能於一法便能具足而不隨惡，為何世尊您自己說宿命所經歷，有時墮入鹿中，墮入獼猴中、馬中、象中，也遭受勤苦。這是怎麼回事呢？』 佛告訴須菩提：『菩薩不是因為作惡而自生惡道，而是隨順眾生的方便而受其身，是爲了佑護利益眾生。』 佛問須菩提：『聲聞、辟支佛（獨覺）是否有這種方便善巧（漚和拘舍羅），進入畜生道中度脫眾生，反而被所度眾生傷害，其心也不會生起嗔恨，以大慈大悲繼續度化如故。你們這些聲聞是否有這樣的能力？因此，應當知道菩薩具足大慈悲，以方便善巧進入畜生道中，救護眾生而成就阿耨多羅三藐三菩提。』 須菩提對佛說：『世尊！菩薩安住於何種善本功德法，才能得到這種隨意化現形像的能力？』 佛回答說：『對於各種功德法都應當具足成就，這樣才能成就阿耨多羅三藐三菩提。從初發菩提心到坐道場，沒有哪一種善法是不具足的，才能成就阿惟三佛（無上正等正覺）。菩薩發菩提心應當學習具足各種善功德，這樣學習之後才能獲得一切智，斷盡一切習氣。』 須菩提說：『世尊！菩薩具足善法，完全獲得賢聖無漏之法，還會生於惡道，甚至畜生道嗎？』 佛問須菩提：『如來是賢聖嗎？』

【English Translation】 English version He replied, 'No.' The Buddha said, 'When a Bodhisattva first generates the intention to practice the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom), all evil deeds will be extinguished. If they were to be born in evil realms, that would not be the case. Nor would they be born in long-life heavens, nor in border regions where there is no Dharma, nor in families with wrong views. If they were born in those places, that would also not be the case; ultimately, they would not be born in families without the right view of the path. Subhuti! A newly learning Bodhisattva who generates the intention for Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) will ultimately not commit the ten evil deeds again.' Subhuti said, 'World Honored One! If a Bodhisattva can be complete in one Dharma and not follow evil, why did the World Honored One say that in past lives you experienced, sometimes falling into a deer, a monkey, a horse, or an elephant, and also suffered hardships? How is this so?' The Buddha told Subhuti, 'Bodhisattvas do not fall into evil realms because of their own evil deeds, but rather they take on bodies according to the expedient means of sentient beings, in order to protect and benefit them.' The Buddha asked Subhuti, 'Do Sravakas (hearers) and Pratyekabuddhas (solitary realizers) have this skillful means (Upaya-kausalya) to enter the animal realm to liberate sentient beings, and even if harmed by those they are trying to liberate, their minds would not give rise to anger, but with great compassion, they would continue to liberate them as before? Do you Sravakas have this ability? Therefore, you should know that Bodhisattvas are complete with great compassion, and with skillful means, they enter the animal realm to save sentient beings and achieve Anuttara-samyak-sambodhi.' Subhuti said to the Buddha, 'World Honored One! In what kind of virtuous root and meritorious Dharma does a Bodhisattva abide to be able to obtain this ability to manifest forms at will?' The Buddha replied, 'One must be complete and accomplished in all meritorious Dharmas in order to achieve Anuttara-samyak-sambodhi. From the initial generation of the Bodhi mind to sitting at the Bodhi tree, there is no virtuous Dharma that is not complete, in order to achieve Anuttara-samyak-sambuddha (unexcelled perfect enlightenment). A Bodhisattva who generates the Bodhi mind should learn to be complete in all virtuous merits, and after this learning, they will attain omniscience and exhaust all habitual tendencies.' Subhuti said, 'World Honored One! If a Bodhisattva is complete in virtuous Dharmas and fully attains the undefiled Dharmas of the noble ones, would they still be born in evil realms, even in the animal realm?' The Buddha asked Subhuti, 'Is the Tathagata a noble one?'

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聖無漏法不？」

須菩提言：「是也。」

佛言：「如來為自化作畜生像而作佛事耶？」

「爾，世尊！如來者化作畜生像而作佛事。」

佛言：「如是，如來為是畜生受畜生苦耶？」

言：「不也，世尊！不受諸苦。」

佛言：「菩薩以受賢聖無漏之法，善權變形教化眾生。如阿羅漢能變化作羅漢事，令眾生歡喜不？」

須菩提言：「世尊！能爾。」

佛告須菩提：「菩薩已受具足賢聖無漏之法，隨眾生意而受其形，為眾生作福田亦不受形苦。」

佛語須菩提：「譬如幻師，或現象、馬若干變化。于意云何？是象、是馬不？」

言：「不也，世尊！非像、馬也。」

「菩薩如是以漚和拘舍羅祐利眾生，隨類而入而教化之。以是故，不復受眾苦之惱。」

須菩提白佛言：「世尊！菩薩摩訶薩者，善於大方便。所以者何？謂菩薩具足賢聖無漏之慧，所在所在隨其習俗形貌之法，安立眾生而為作本。世尊！菩薩住何善法，乃能作是善權方便不與同趣？」

佛言：「菩薩住于般若波羅蜜者，能作是漚和拘舍羅，持是方便，為十方恒沙眾生作本而不與同歸。何以故？亦不見法有能近者，亦無有法而污染者。何以故？諸法所有皆空故，是故空

【現代漢語翻譯】 現代漢語譯本 『是聖潔無漏的法嗎？』 須菩提回答說：『是的。』 佛問：『如來會爲了度化眾生而自己化作畜生的形象來做佛事嗎？』 『是的，世尊！如來會化作畜生的形象來做佛事。』 佛說：『這樣說來，如來會因為化作畜生而承受畜生的痛苦嗎？』 回答說：『不會的，世尊！不會承受任何痛苦。』 佛說：『菩薩因為接受了賢聖無漏的法，所以能善巧地變化形象來教化眾生。就像阿羅漢能變化成羅漢的樣子來做羅漢的事，讓眾生歡喜，是這樣嗎？』 須菩提回答說：『世尊！是這樣的。』 佛告訴須菩提：『菩薩已經接受了具足的賢聖無漏之法，能隨眾生的心意而變化形象，為眾生做福田，但自己不會承受形體的痛苦。』 佛對須菩提說：『比如幻術師，能變出大象、馬等各種形象。你認為如何？那些是大象、馬嗎？』 回答說：『不是的，世尊！不是大象、馬。』 『菩薩也像這樣，以善巧方便來利益眾生，隨順眾生的類別而進入其中教化他們。因此，不會再承受各種痛苦的煩惱。』 須菩提對佛說：『世尊！菩薩摩訶薩（大菩薩）真是善於運用大方便。為什麼呢？因為菩薩具足賢聖無漏的智慧，無論在什麼地方，都能隨順當地的習俗和形貌，安立眾生，為他們做根本。世尊！菩薩安住于什麼樣的善法，才能做到這樣善巧方便，而不與眾生同流合污呢？』 佛說：『菩薩安住于般若波羅蜜（智慧的彼岸），就能做到這樣的善巧方便，運用這種方便，為十方恒河沙數般的眾生做根本，而不與他們同歸。為什麼呢？因為菩薩不見有任何法可以接近，也沒有任何法可以污染。為什麼呢？因為一切法都是空性的，所以是空。』

【English Translation】 English version 'Is it the holy, undefiled Dharma?' Subhuti replied, 'Yes, it is.' The Buddha asked, 'Does the Tathagata transform himself into the form of an animal to perform Buddha-works?' 'Yes, World Honored One! The Tathagata transforms himself into the form of an animal to perform Buddha-works.' The Buddha said, 'In that case, does the Tathagata, by transforming into an animal, suffer the pain of an animal?' He replied, 'No, World Honored One! He does not suffer any pain.' The Buddha said, 'Bodhisattvas, having received the holy, undefiled Dharma, skillfully transform their forms to teach sentient beings. Just as an Arhat can transform into the form of an Arhat to perform the works of an Arhat, making sentient beings happy, is that so?' Subhuti replied, 'World Honored One! It is so.' The Buddha told Subhuti, 'Bodhisattvas, having received the complete holy, undefiled Dharma, can transform their forms according to the minds of sentient beings, becoming fields of merit for them, yet they do not suffer the pain of form.' The Buddha said to Subhuti, 'For example, a magician can transform into various forms such as elephants and horses. What do you think? Are those elephants and horses real?' He replied, 'No, World Honored One! They are not real elephants or horses.' 'Bodhisattvas are like this, using skillful means to benefit sentient beings, entering into their categories to teach them. Therefore, they no longer suffer the afflictions of pain.' Subhuti said to the Buddha, 'World Honored One! Bodhisattva Mahasattvas (Great Bodhisattvas) are truly skilled in great expedient means. Why is that? Because Bodhisattvas possess the holy, undefiled wisdom, and wherever they are, they can adapt to the local customs and appearances, establishing sentient beings and becoming their foundation. World Honored One! In what kind of virtuous Dharma do Bodhisattvas abide to be able to use such skillful means without being defiled by the same tendencies as sentient beings?' The Buddha said, 'Bodhisattvas abide in Prajna Paramita (Perfection of Wisdom), and they can use such skillful means. They use these means to become the foundation for countless sentient beings in the ten directions, like the sands of the Ganges, without being drawn into the same cycle as them. Why is that? Because Bodhisattvas do not see any Dharma that can approach them, nor any Dharma that can defile them. Why is that? Because all Dharmas are empty in nature, therefore they are empty.'

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不污染空，空亦不污人，人亦不污空。何以故？空空不可得，是故無所得空。菩薩住于無所得空成阿惟三佛。」

須菩提言：「世尊！菩薩但住般若波羅蜜，不復住余法耶？」

佛告須菩提：「諸法頗有不入般若波羅蜜者不？」

須菩提言：「世尊！世尊自說般若波羅蜜空無所有，云何諸法入般若波羅蜜中？世尊！空亦無所入，亦不不入。」

佛報言：「云何諸法不入？諸法空耶？」

須菩提言：「世尊！實空。若諸法空者，諸法亦不入空。」

須菩提言：「菩薩行般若波羅蜜，云何住于空，具足神通之慧；以神通慧，過東方恒沙剎土，見諸如來，殖眾善本，聽受法教？」

佛報言：「菩薩行般若波羅蜜，見恒邊沙諸佛皆空，但以名號示現其處。諸假名號之處皆空，若諸剎土諸佛不空者空為有偏，以空不偏故諸法皆空。是故，菩薩行般若波羅蜜，以漚和拘舍羅具足神通，便得天眼、天耳、神足、知他人意，自知所從來生死之事。菩薩不得神通者不成阿耨多羅三耶三菩，是故般若波羅蜜是菩薩摩訶薩之道。當作是求道，以道天眼自見諸善之法，並見餘人住于善法，亦不入善法。何以故？諸法皆空，空無所入，亦無有入空者，亦無樂空者，空亦無所樂。是故，菩薩行般若波羅

【現代漢語翻譯】 現代漢語譯本：虛空不會被污染，虛空也不會污染人，人也不會污染虛空。為什麼呢？因為虛空本身是不可得的，所以說虛空是無所得的。菩薩安住于無所得的虛空中，成就阿耨多羅三藐三菩提（無上正等正覺）。 須菩提問：『世尊！菩薩只是安住于般若波羅蜜（以空性智慧到達彼岸），不再安住于其他法了嗎？』 佛告訴須菩提：『難道有任何法不進入般若波羅蜜嗎？』 須菩提說：『世尊！您自己說般若波羅蜜是空無所有的，那麼諸法怎麼能進入般若波羅蜜中呢？世尊！空本身也沒有進入之處，也不是不進入。』 佛回答說：『為什麼說諸法不進入呢？難道諸法是空的嗎？』 須菩提說：『世尊！確實是空的。如果諸法是空的，那麼諸法也不會進入空。』 須菩提問：『菩薩修行般若波羅蜜，如何安住于空，具足神通的智慧？又如何以神通智慧，超越東方恒河沙數的世界，見到諸佛如來，種下各種善根，聽受佛法教誨呢？』 佛回答說：『菩薩修行般若波羅蜜，見到恒河沙數般的諸佛，都只是空性的顯現，只是以名號來指示他們的存在。這些假名號所指之處都是空的。如果諸佛和剎土不是空的，那麼空就有了偏頗。因為空是不偏頗的，所以諸法都是空的。因此，菩薩修行般若波羅蜜，以方便善巧（漚和拘舍羅）具足神通，便能獲得天眼、天耳、神足、知他人心意，以及自知過去生死的種種事情。菩薩如果不能獲得神通，就不能成就阿耨多羅三藐三菩提（無上正等正覺）。所以，般若波羅蜜是菩薩摩訶薩（大菩薩）的道。應當這樣求道，以道的天眼，自己見到各種善法，也見到其他人安住于善法，但也不執著于善法。為什麼呢？因為諸法都是空的，空無所入，也沒有進入空的東西，也沒有喜歡空的人，空本身也沒有喜歡。因此，菩薩修行般若波羅蜜，』

【English Translation】 English version: Space is not defiled, nor does space defile people, nor do people defile space. Why is this? Because space itself is unattainable, therefore it is said that space is without attainment. Bodhisattvas abide in the space of non-attainment and achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti said, 'World Honored One! Do Bodhisattvas only abide in Prajna Paramita (perfection of wisdom that leads to the other shore through emptiness), and no longer abide in other dharmas?' The Buddha told Subhuti, 'Are there any dharmas that do not enter Prajna Paramita?' Subhuti said, 'World Honored One! You yourself said that Prajna Paramita is empty and without substance, so how can dharmas enter Prajna Paramita? World Honored One! Emptiness itself has nowhere to enter, nor is it not entering.' The Buddha replied, 'Why do you say that dharmas do not enter? Are dharmas empty?' Subhuti said, 'World Honored One! They are indeed empty. If dharmas are empty, then dharmas do not enter emptiness either.' Subhuti asked, 'When Bodhisattvas practice Prajna Paramita, how do they abide in emptiness and possess the wisdom of supernatural powers? And how, with the wisdom of supernatural powers, do they surpass the number of worlds like the sands of the Ganges in the east, see all the Tathagatas, plant various roots of goodness, and listen to the teachings of the Dharma?' The Buddha replied, 'When Bodhisattvas practice Prajna Paramita, they see that all the Buddhas, as numerous as the sands of the Ganges, are merely manifestations of emptiness, and they are only indicated by names. The places indicated by these provisional names are all empty. If the Buddhas and lands were not empty, then emptiness would be biased. Because emptiness is not biased, all dharmas are empty. Therefore, Bodhisattvas practicing Prajna Paramita, with skillful means (Upaya Kausalya), possess supernatural powers, and thus attain the divine eye, divine ear, supernatural feet, the ability to know the minds of others, and the knowledge of their own past lives. If Bodhisattvas do not attain supernatural powers, they cannot achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Therefore, Prajna Paramita is the path of Bodhisattva Mahasattvas (great Bodhisattvas). One should seek the path in this way, and with the divine eye of the path, see all good dharmas, and also see others abiding in good dharmas, but not be attached to good dharmas. Why is this? Because all dharmas are empty, emptiness has nowhere to enter, nor is there anything that enters emptiness, nor is there anyone who delights in emptiness, nor does emptiness itself have any delight. Therefore, Bodhisattvas practicing Prajna Paramita,'

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蜜，以得天眼見諸法空，若無是法亦不能作佛事為眾生說法，亦不得眾生之處，以應無所得便得神通，所應作者便能作之。菩薩天眼見諸十方，飛到諸剎祐利眾生，或以六度，或以三十七品，或以諸禪惟無，或以空定，或以聲聞辟支佛法，或以菩薩法，或以三耶三佛法，為貪嫉者說施之德、說貧苦之法：『貧者世間之苦尚不能自饒益身，何能益余！是故，賢者當念惠施，既自安隱，復安餘人，莫以貧故轉相食啖，而不能得離三惡趣。』為犯惡者說戒法言：『為惡者苦，身自陷惡，何能安余！犯惡之報不離三苦，汝等自墮三惡趣中那能拔余！是故，仁者不當恣意，莫隨惡趣，后自燒身。』若見眾生有瞋恚意相賊害者，為說法言：『汝等莫爭，莫隨恚意入三惡趣。』為懈怠者說精進法，為亂意者說禪定事，為惡智者說智慧法，淫者為說欲之不凈，有邪見者指示正道令住三乘，為說法言：『諸仁者所入者，皆無所有空無之法，亦不可入，空無所入。』◎

「◎須菩提！菩薩行般若波羅蜜住于神通，為眾生作善本。菩薩不住神通，不能為眾生說法。譬如眾鳥，無有翅者，不能高翔。菩薩如是，不住神通者，亦不能為眾生說法。是故，菩薩行般若波羅蜜當學神通，已得神通便能祐利一切眾生，以天眼見恒沙國土，盡見眾生

【現代漢語翻譯】 現代漢語譯本：蜜（指菩薩），因為獲得了天眼，能看到一切法皆空，如果沒有這種能力，就不能進行佛事，為眾生說法，也不能到達眾生所在之處。因為一切都無所得，所以才能獲得神通，應該做的事情就能做到。菩薩用天眼看到十方世界，飛到各個佛剎去幫助利益眾生，或者用六度（佈施、持戒、忍辱、精進、禪定、智慧），或者用三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道），或者用各種禪定，或者用空定，或者用聲聞、辟支佛的法，或者用菩薩法，或者用三藐三佛法（無上正等正覺之法），為貪婪嫉妒的人說佈施的功德，說貧窮困苦的狀況：『貧窮的人在世間連自己都不能養活，怎麼能幫助別人呢！所以，賢者應當想著佈施，既能讓自己安穩，又能讓別人安穩，不要因為貧窮而互相殘殺，以至於不能脫離三惡道。』為犯戒作惡的人說戒律的法：『作惡的人會受苦，自己陷入惡道，怎麼能讓別人安穩呢！犯惡的報應逃脫不了三苦，你們自己都墮入三惡道了，怎麼能救拔別人呢！所以，仁者不應當放縱自己，不要跟隨惡道，最終會自焚其身。』如果看到眾生有嗔恨心，想要互相殘害，就為他們說法：『你們不要爭鬥，不要隨著嗔恨心進入三惡道。』為懈怠的人說精進的法，為心意散亂的人說禪定的事，為愚癡的人說智慧的法，為淫慾的人說慾望的不清凈，為有邪見的人指示正道，讓他們安住於三乘（聲聞乘、緣覺乘、菩薩乘），為他們說法：『各位所進入的，都是空無所有的法，也是不可進入的，空無所入。』 須菩提！菩薩修行般若波羅蜜，安住于神通，為眾生種下善根。菩薩不住于神通，就不能為眾生說法。譬如鳥兒，沒有翅膀就不能高飛。菩薩也是這樣，不住于神通，也不能為眾生說法。所以，菩薩修行般若波羅蜜應當學習神通，得到神通后就能幫助利益一切眾生，用天眼看到恒河沙數般的國土，完全看到所有眾生。

【English Translation】 English version: Honey (referring to a Bodhisattva), having attained the divine eye, sees that all dharmas are empty. Without this ability, one cannot perform Buddha's work, preach to sentient beings, nor reach where they are. Because there is nothing to be attained, one gains supernatural powers, and can accomplish what needs to be done. A Bodhisattva, with the divine eye, sees all ten directions, flies to various Buddha-lands to help and benefit sentient beings, using either the Six Perfections (generosity, discipline, patience, diligence, meditation, wisdom), or the Thirty-seven Aids to Enlightenment (the four foundations of mindfulness, the four right exertions, the four bases of power, the five faculties, the five powers, the seven factors of enlightenment, and the noble eightfold path), or various meditations, or the emptiness meditation, or the teachings of Sravakas and Pratyekabuddhas, or the Bodhisattva path, or the teachings of Samyaksambuddhas (the path to unsurpassed perfect enlightenment). To the greedy and jealous, one speaks of the merits of giving, and the suffering of poverty: 'The poor in this world cannot even support themselves, how can they help others! Therefore, the wise should think of giving, which brings peace to oneself and others. Do not turn to cannibalism due to poverty, and thus be unable to escape the three evil realms.' To those who break precepts and commit evil, one speaks of the precepts: 'Those who do evil suffer, falling into evil paths, how can they bring peace to others! The retribution for evil cannot escape the three sufferings. You yourselves are falling into the three evil realms, how can you save others! Therefore, the benevolent should not indulge themselves, nor follow the evil paths, lest they burn themselves later.' If one sees sentient beings with hatred and the intention to harm each other, one speaks to them: 'Do not fight, do not follow hatred into the three evil realms.' To the lazy, one speaks of diligence; to the distracted, one speaks of meditation; to the ignorant, one speaks of wisdom; to the lustful, one speaks of the impurity of desire; to those with wrong views, one points out the right path, leading them to abide in the three vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and speaks to them: 'All that you enter is empty and without substance, and cannot be entered, there is nothing to enter.' Subhuti! A Bodhisattva, practicing Prajnaparamita, abides in supernatural powers, creating good roots for sentient beings. A Bodhisattva who does not abide in supernatural powers cannot preach to sentient beings. Just as birds without wings cannot fly high, so too, a Bodhisattva who does not abide in supernatural powers cannot preach to sentient beings. Therefore, a Bodhisattva practicing Prajnaparamita should learn supernatural powers. Having attained them, one can help and benefit all sentient beings, using the divine eye to see countless lands like the sands of the Ganges, and fully see all sentient beings.

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悉知其意，隨高下應而為說法，或說六波羅蜜，或說泥洹法。菩薩天耳聞一一音聲，又聞東方恒邊沙佛所說教法，廣為眾生說，如所聞隨意為說，或說六度，或說泥洹。以清凈意知眾生念，自知本末所從來生及他人事。以是通慧憶識，過去諸佛如來弟子名號皆悉識知，又知眾生宿命所行而為說法，或說六度，或說泥洹。復能飛到恒邊沙剎土，往見諸佛殖諸善本，復還本土凈漏盡之慧，復以是慧為眾生說法，或說六度，或說泥洹。

「須菩提！菩薩行般若波羅蜜，當知神通如是；得凈神通已，隨意所欲能變其形，三界苦樂不能污染。譬如佛所化人，在所能辦，無有苦樂。須菩提！菩薩摩訶薩行般若波羅蜜，遊戲神通，凈佛剎土，教化眾生；不具神通，不能教化凈佛國土。菩薩不凈佛國教化眾生者，終不成阿耨多羅三耶三菩。菩薩支節不具足者，便無有道。」

須菩提白佛言：「世尊！何等為菩薩支節具足，而成阿耨多羅三耶三菩？」

佛報言：「諸所善法是菩薩支節。何等善法是菩薩支節？」

報言：「從發意已來，行檀波羅蜜中諸善法，不曉施為，不能分別于中生念：『是者可與，是不可與。』分別及念皆空無有。持是具足波羅蜜，自度彼岸，復度他人，度脫眾生於生死，是為菩薩阿耨多羅

【現代漢語翻譯】 現代漢語譯本 完全瞭解眾生的意念，根據他們根性的高低而為他們說法，有時說六波羅蜜（六種到達彼岸的方法），有時說涅槃（解脫）之法。菩薩以天耳聽到一切音聲，又聽到東方恒河沙數佛所說的教法，廣泛地為眾生宣說，如同所聽到的那樣隨意為他們說法，有時說六度（佈施、持戒、忍辱、精進、禪定、智慧），有時說涅槃。以清凈的心意瞭解眾生的念頭，自己知道從哪裡來，到哪裡去，以及他人的事情。憑藉這種通達的智慧憶念，過去諸佛如來的弟子名號都完全知曉，又知道眾生過去的行為而為他們說法，有時說六度，有時說涅槃。又能飛到恒河沙數佛土，去拜見諸佛，種下各種善根，再回到本土，獲得清凈無漏的智慧，又用這種智慧為眾生說法，有時說六度，有時說涅槃。 『須菩提（佛陀的弟子）！菩薩修行般若波羅蜜（以智慧到達彼岸），應當知道神通是這樣的；得到清凈的神通之後，可以隨意變化形體，三界（欲界、色界、無色界）的苦樂不能污染他。譬如佛所化現的人，在任何地方都能做事，沒有苦樂的感受。須菩提！菩薩摩訶薩（大菩薩）修行般若波羅蜜，運用神通，清凈佛土，教化眾生；不具備神通，就不能教化清凈佛土。菩薩不清凈佛土教化眾生，最終不能成就阿耨多羅三藐三菩提（無上正等正覺）。菩薩的支節不具足，就沒有道。』 須菩提對佛說：『世尊！什麼是菩薩支節具足，才能成就阿耨多羅三藐三菩提？』 佛回答說：『一切善法都是菩薩的支節。哪些善法是菩薩的支節呢？』 回答說：『從發菩提心以來，在行檀波羅蜜（佈施的到達彼岸）時所做的各種善法，不執著于佈施的行為，不能分別其中而生起念頭：『這個可以給，那個不可以給。』分別和念頭都是空無的。持有這種具足的波羅蜜，自己度過彼岸，又度他人，使眾生脫離生死，這就是菩薩的阿耨多羅

【English Translation】 English version Fully understanding the thoughts of beings, they preach according to their capacities, sometimes speaking of the Six Paramitas (six perfections to reach the other shore), sometimes speaking of the Dharma of Nirvana (liberation). Bodhisattvas, with their heavenly ears, hear all sounds, and also hear the teachings of the Buddhas in the eastern lands as numerous as the sands of the Ganges, widely proclaiming them to beings, speaking as they have heard, sometimes speaking of the Six Perfections (generosity, morality, patience, diligence, meditation, wisdom), sometimes speaking of Nirvana. With pure intention, they know the thoughts of beings, knowing their origins and destinations, as well as the affairs of others. With this penetrating wisdom, they remember and know the names of the disciples of past Buddhas, and also know the past actions of beings and preach accordingly, sometimes speaking of the Six Perfections, sometimes speaking of Nirvana. They can also fly to lands as numerous as the sands of the Ganges, visit the Buddhas, plant roots of goodness, and return to their own lands, obtaining pure, undefiled wisdom, and with this wisdom, they preach to beings, sometimes speaking of the Six Perfections, sometimes speaking of Nirvana. 'Subhuti (a disciple of the Buddha)! A Bodhisattva practicing Prajna Paramita (perfection of wisdom), should know that such are the spiritual powers; having obtained pure spiritual powers, they can transform their forms at will, and the sufferings and joys of the three realms (desire realm, form realm, formless realm) cannot defile them. It is like a person manifested by the Buddha, who can accomplish anything anywhere, without experiencing suffering or joy. Subhuti! A Bodhisattva Mahasattva (great Bodhisattva) practicing Prajna Paramita, plays with spiritual powers, purifies Buddha lands, and teaches beings; without spiritual powers, they cannot teach and purify Buddha lands. A Bodhisattva who does not purify Buddha lands and teach beings will ultimately not attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). If a Bodhisattva's limbs are not complete, they will not have the path.' Subhuti said to the Buddha, 'World Honored One! What constitutes the completeness of a Bodhisattva's limbs, so that they can attain Anuttara-samyak-sambodhi?' The Buddha replied, 'All good dharmas are the limbs of a Bodhisattva. What good dharmas are the limbs of a Bodhisattva?' He replied, 'From the time of generating the Bodhi mind, all the good dharmas done while practicing Dana Paramita (perfection of generosity), without being attached to the act of giving, without distinguishing and generating thoughts such as: 'This can be given, that cannot be given.' Distinctions and thoughts are all empty and non-existent. Holding this complete Paramita, they cross the other shore themselves, and also help others cross, liberating beings from birth and death, this is the Bodhisattva's Anuttara

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三耶三菩善法支節。過去、當來、今現在菩薩從是得度，亦復持是度脫眾生。六波羅蜜亦復如是。四禪、四等及四空定、三十七品、十八諸空、八惟無、九次第禪、陀鄰尼門、四無礙慧、佛十八法，是諸善法者，菩薩道之徑路，具足是已便逮薩云若，逮薩云然已便轉法輪。」◎

◎摩訶般若波羅蜜分別品第八十四(丹本作分別四諦品)

須菩提白佛言：「世尊！假令是法是菩薩法者，佛法復云何？」

佛報言：「以是法具足者便逮薩云若慧盡諸習緒，菩薩摩訶薩便盡逮覺是菩薩法，佛法者以一相慧應一切慧而得正覺，是者佛法與菩薩法而有差特。須菩提！譬如向道、已得道者，是二輩者皆是賢聖，菩薩住于兩際中間，佛以過去如來無所著等正覺，以是差別。」

須菩提言：「世尊！假令如佛所言者，空無之法為有差別、有若干品耶？而言是者泥犁薜荔畜生，是者人道，是者天道，是者八數，是者辟支佛，是者菩薩，是者為佛。如是諸道無所有，行亦無所有。如行無所有者，罪福之報亦無所有。」

佛言：「如是，如是！須菩提！如汝所言，空無之法亦無有行、亦無有得。須菩提！不知空無之法者，或作善惡之行有漏、無漏，由行所致便有三惡趣，作善行者便有天道、人道，於三界中無

【現代漢語翻譯】 現代漢語譯本：三藐三菩提（Samyak-sambodhi，正等正覺）的善法支節，過去、未來、現在一切菩薩都是由此得度，也同樣以此度脫眾生。六波羅蜜（paramita，到彼岸）也是如此。四禪（dhyana，禪定）、四等心（brahmavihara，四梵住）及四空定（arupa-samapatti，無色定）、三十七道品（bodhipaksika-dharma，菩提分法）、十八空（astadasa-sunyata，十八種空）、八解脫（vimoksa，八解脫）、九次第定（navanupurva-vihara-samapatti，九次第定）、陀羅尼門（dharani-mukha，總持門）、四無礙辯（pratisamvid，四無礙解）、佛十八不共法（avenika-buddha-dharma，佛的十八種不共法），這些善法，是菩薩道的路徑，具足這些就能證得薩云若（sarvajna，一切智），證得薩云若后就能轉法輪（dharma-cakra-pravartana，轉動佛法之輪）。 《摩訶般若波羅蜜經·分別品》第八十四（丹本為《分別四諦品》） 須菩提（Subhuti）問佛說：『世尊！如果這些法是菩薩法，那麼佛法又是什麼呢？』 佛回答說：『以這些法具足，就能證得薩云若的智慧，斷盡一切習氣。菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）就能完全覺悟這些菩薩法。佛法是以一相慧（eka-laksana-prajna，一相智慧）應一切慧而得正覺，這就是佛法與菩薩法的差別。須菩提！譬如正在向道的人和已經得道的人，這兩類都是賢聖。菩薩處於兩者之間，佛以過去如來無所著等正覺（anuttara-samyak-sambodhi，無上正等正覺）來區分。』 須菩提說：『世尊！如果像佛所說的那樣，空無之法是有差別、有若干品類的嗎？而說這是地獄（naraka，泥犁）、餓鬼（preta，薜荔）、畜生（tiryagyoni），這是人道（manusya-gati），這是天道（deva-gati），這是八數（astanga-marga，八正道），這是辟支佛（pratyekabuddha，緣覺），這是菩薩，這是佛。像這樣的諸道都是無所有的，行也是無所有的。如果行是無所有的，那麼罪福的報應也是無所有的。』 佛說：『是的，是的！須菩提！正如你所說，空無之法既沒有行，也沒有得。須菩提！不瞭解空無之法的人，會造作善惡之行，有漏（sasrava，有煩惱）或無漏（anasrava，無煩惱），由這些行為導致便有三惡趣（durgati，三惡道），造作善行的人便有天道、人道，在三界（triloka，欲界、色界、無色界）中輪迴。』

【English Translation】 English version: The branches of good dharmas of Samyak-sambodhi (perfect enlightenment), past, future, and present Bodhisattvas are liberated by these, and also use these to liberate sentient beings. The six paramitas (perfections) are also like this. The four dhyanas (meditations), the four brahmaviharas (divine abodes), and the four arupa-samapattis (formless attainments), the thirty-seven bodhipaksika-dharmas (factors of enlightenment), the eighteen sunyatas (emptinesses), the eight vimoksas (liberations), the nine anupurva-vihara-samapattis (successive abidings), the dharani-mukhas (gateways of mantras), the four pratisamvids (analytical knowledges), and the eighteen avenika-buddha-dharmas (unique qualities of a Buddha), these good dharmas are the path of the Bodhisattva, and having perfected these, one attains sarvajna (omniscience), and having attained sarvajna, one turns the dharma-cakra (wheel of dharma). The Mahaprajnaparamita Sutra, Chapter 84: Differentiation (Dan version: Chapter on Differentiating the Four Noble Truths) Subhuti said to the Buddha, 'World Honored One, if these dharmas are the dharmas of a Bodhisattva, then what are the dharmas of a Buddha?' The Buddha replied, 'By perfecting these dharmas, one attains the wisdom of sarvajna, and extinguishes all habitual tendencies. A Bodhisattva-Mahasattva completely awakens to these Bodhisattva dharmas. The dharmas of a Buddha are that with one-characteristic wisdom (eka-laksana-prajna), one responds to all wisdoms and attains perfect enlightenment. This is the difference between the dharmas of a Buddha and the dharmas of a Bodhisattva. Subhuti, it is like those who are on the path and those who have attained the path, both of these are noble beings. A Bodhisattva dwells in between these two, and a Buddha is distinguished by the past Tathagata's anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' Subhuti said, 'World Honored One, if it is as the Buddha says, are the dharmas of emptiness differentiated and of various kinds? And it is said that these are the hells (naraka), the hungry ghosts (preta), the animals (tiryagyoni), this is the human realm (manusya-gati), this is the heavenly realm (deva-gati), this is the eightfold path (astanga-marga), this is a pratyekabuddha (solitary buddha), this is a Bodhisattva, and this is a Buddha. Such paths are all without existence, and actions are also without existence. If actions are without existence, then the retribution of merit and demerit is also without existence.' The Buddha said, 'So it is, so it is! Subhuti, as you have said, the dharmas of emptiness have neither action nor attainment. Subhuti, those who do not understand the dharmas of emptiness, may perform good or evil actions, with outflows (sasrava) or without outflows (anasrava), and due to these actions, there are the three evil destinies (durgati), and those who perform good actions have the heavenly and human realms, and they revolve within the three realms (triloka).'

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斷絕時。菩薩行六波羅蜜乃至佛十八法，行菩薩法亦無有瑕，是為具足菩薩支節，金剛三昧成阿耨多羅三耶三菩阿惟三佛，為眾生作厚，其厚者終不腐敗而生五道。」

須菩提言：「世尊！成阿惟三佛時，為見五道生死耶？」

佛言：「不也。」

須菩提復問：「如來為不見善惡法耶？」

佛言：「不也。」

「世尊為不見善法耶？」

佛言：「不也。」

「世尊亦不見善，亦不見惡耶？」

佛言：「不也。」

須菩提言：「若不以是四句，云何處有天道、人道、是三惡道？云何處有聲聞辟支佛道，處有菩薩，處有佛道？」

佛問須菩提：「眾生為知諸法相空不？若眾生知諸法相空者，菩薩終不發阿耨多羅三耶三菩意，亦不能度眾生令離惡趣。以眾生不知諸法相空故，不能得離五道。菩薩于諸佛所，聞諸法相空，是故便發阿耨多羅三耶三菩。凡夫所入之法，如來無。復有眾生不解空法，所作各自得之，無有眾生有眾生相，無有五陰有五陰相，于無為作有為相，自無所有作顛倒想；以身口意所作顛倒，便墮五趣不能得脫。菩薩行般若波羅蜜，持諸善法皆內于般若波羅蜜；行菩薩行以成阿惟三佛，持四諦法廣演分別令眾生習之。諸善之法，三十七品、四諦

【現代漢語翻譯】 現代漢語譯本 當斷絕（煩惱）時，菩薩修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）乃至佛的十八不共法，修行菩薩道也沒有任何瑕疵，這就是具足菩薩的支分。以金剛三昧成就阿耨多羅三藐三菩提（無上正等正覺），成為阿惟三佛（無上正覺的佛），為眾生作依靠，這種依靠永遠不會腐敗，也不會產生五道（地獄、餓鬼、畜生、人、天）。 須菩提問：『世尊！當成就阿惟三佛時，能看見五道生死嗎？』 佛說：『不能。』 須菩提又問：『如來（佛的稱號）難道看不見善惡法嗎？』 佛說：『不能。』 『世尊難道看不見善法嗎？』 佛說：『不能。』 『世尊既看不見善，也看不見惡嗎？』 佛說：『不能。』 須菩提說：『如果不用這四句（見善、見惡、見善惡、非見非非見）來理解，那麼天道、人道、三惡道（地獄、餓鬼、畜生）又在哪裡？聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）道在哪裡？菩薩道在哪裡？佛道又在哪裡？』 佛問須菩提：『眾生知道諸法（一切事物）的空性嗎？如果眾生知道諸法空性，菩薩就不會發起阿耨多羅三藐三菩提心，也不能度化眾生脫離惡趣。因為眾生不知道諸法空性，所以不能脫離五道。菩薩在諸佛那裡，聽聞諸法空性，因此才發起阿耨多羅三藐三菩提心。凡夫所執著的法，如來沒有。還有眾生不理解空性之法，所作所為各自承受果報，沒有眾生有眾生相，沒有五陰（色、受、想、行、識）有五陰相，在無為法上執著有為法的相，自己本無所有卻產生顛倒的想法；因為身口意所作的顛倒行為，就墮入五趣（五道）不能解脫。菩薩修行般若波羅蜜（以智慧到達彼岸），將一切善法都納入般若波羅蜜中；修行菩薩道以成就阿惟三佛，持守四諦法（苦、集、滅、道）廣泛演說，使眾生學習。一切善法，三十七道品（四念處、四正勤、四如意足、五根、五力、七覺支、八正道）、四諦（苦、集、滅、道）』

【English Translation】 English version When severing (afflictions), a Bodhisattva practices the Six Paramitas (generosity, discipline, patience, diligence, meditation, wisdom) and even the eighteen unique qualities of a Buddha, and there are no flaws in the practice of the Bodhisattva path. This is to have the complete limbs of a Bodhisattva. With the Vajra Samadhi (diamond-like concentration), one achieves Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), becoming an Aviveka Buddha (a Buddha of unsurpassed enlightenment), and becomes a refuge for sentient beings. This refuge will never decay, nor will it give rise to the five paths (hell, hungry ghosts, animals, humans, and gods). Subhuti said, 'World Honored One! When one achieves Aviveka Buddha, does one see the cycle of birth and death in the five paths?' The Buddha said, 'No, one does not.' Subhuti further asked, 'Does the Tathagata (title of the Buddha) not see good and evil dharmas?' The Buddha said, 'No, one does not.' 'Does the World Honored One not see good dharmas?' The Buddha said, 'No, one does not.' 'Does the World Honored One neither see good nor see evil?' The Buddha said, 'No, one does not.' Subhuti said, 'If one does not understand using these four statements (seeing good, seeing evil, seeing both good and evil, neither seeing nor not seeing), then where are the paths of gods, humans, and the three evil paths (hell, hungry ghosts, and animals)? Where are the paths of Sravakas (those who hear the teachings), Pratyekabuddhas (those who achieve enlightenment on their own), Bodhisattvas, and Buddhas?' The Buddha asked Subhuti, 'Do sentient beings know the emptiness of all dharmas (all phenomena)? If sentient beings knew the emptiness of all dharmas, Bodhisattvas would not generate the mind of Anuttara-samyak-sambodhi, nor would they be able to liberate sentient beings from the evil realms. Because sentient beings do not know the emptiness of all dharmas, they cannot escape the five paths. Bodhisattvas, having heard about the emptiness of all dharmas from the Buddhas, therefore generate the mind of Anuttara-samyak-sambodhi. The dharmas that ordinary people cling to, the Tathagata does not have. There are also sentient beings who do not understand the dharma of emptiness, and their actions bring about their own consequences. There is no sentient being with a sentient being's form, no five skandhas (form, feeling, perception, mental formations, consciousness) with the form of the five skandhas. They cling to the form of conditioned phenomena in unconditioned phenomena, and they create inverted thoughts from what is originally non-existent. Because of the inverted actions of body, speech, and mind, they fall into the five realms (five paths) and cannot be liberated. Bodhisattvas practice Prajna Paramita (perfection of wisdom), incorporating all good dharmas into Prajna Paramita; they practice the Bodhisattva path to achieve Aviveka Buddha, upholding the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering) and widely expounding them for sentient beings to learn. All good dharmas, the thirty-seven factors of enlightenment (four foundations of mindfulness, four right exertions, four bases of power, five faculties, five powers, seven factors of enlightenment, eightfold path), and the Four Noble Truths (suffering, origin of suffering, cessation of suffering, path to the cessation of suffering)'

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，便有三尊。其有眾生因三尊者，無不得脫離諸勤苦。」

須菩提白佛言：「世尊！眾生得度為用四諦、用四諦慧耶？」

佛報言：「亦不以四諦得度，亦不以四諦慧得度。我說於四諦得等覺者，乃為度脫耳。」

復問：「世尊！何等為四諦之等？」

報言：「亦無苦亦無苦慧，亦無習亦無習慧，亦無盡亦無盡慧，亦無道亦無道慧。以四諦如及爾亦不變異法性之法，真際法事有佛無佛常住如故。是法不忘不失，于諸法不耗減，菩薩行般若波羅蜜行四諦逮四諦慧亦當作是覺。」

復問：「世尊！菩薩行般若波羅蜜，云何行四諦而覺四諦，以覺隨行，亦不墮二地，而上菩薩位？」

佛報言：「諸法之要不可得見，正使得見亦無所有。既無所有，見諸法皆空，在四諦者、不在四諦者皆空無所有，作是見者便上菩薩位於種性住。住種性已，不與上爭，不墮二地，以住種性便起四禪、四等及四空定，住滅盡定，覽知諸法，知四諦慧，不生苦、習、盡、道因緣，但起道意想觀見諸法如。」

須菩提言：「云何觀見諸法如應？」

佛報言：「空。云何為空？」

報言：「如自觀身相空，作是比觀者為見諸法空，不見有法逮覺道者。道者無所有，亦非佛所作，亦非羅漢、辟支

【現代漢語翻譯】 現代漢語譯本：便有三尊（指佛、法、僧）。如果有眾生因這三尊的緣故，沒有不能脫離各種勤苦的。 須菩提問佛說：『世尊！眾生得到解脫，是依靠四諦（苦、集、滅、道）的教義，還是依靠四諦的智慧呢？』 佛回答說：『既不是依靠四諦的教義得到解脫，也不是依靠四諦的智慧得到解脫。我說通過四諦獲得正等覺悟，是爲了引導眾生解脫。』 須菩提又問：『世尊！什麼是四諦的等呢？』 佛回答說：『既沒有苦，也沒有苦的智慧；既沒有集（苦的根源），也沒有集的智慧；既沒有滅（苦的止息），也沒有滅的智慧；既沒有道（通向滅的道路），也沒有道的智慧。四諦的真如實相，以及它所體現的不變異的法性，真如的實際，無論有佛無佛，都恒常存在。這種法性不會被遺忘或丟失，在一切法中也不會減少。菩薩修行般若波羅蜜，修行四諦，獲得四諦的智慧，也應當這樣覺悟。』 須菩提又問：『世尊！菩薩修行般若波羅蜜，如何修行四諦而覺悟四諦，以覺悟指導修行，既不墮入二乘（聲聞、緣覺）的境界，又能上升到菩薩的果位呢？』 佛回答說：『諸法的本質是不可見的，即使能夠見到，也是空無所有的。既然空無所有，那麼見到一切法都是空性的。無論是執著於四諦，還是不執著於四諦，都是空無所有的。這樣見解的人，就能上升到菩薩的果位，安住于種性位。安住于種性位后，不與上乘爭論，不墮入二乘的境界。因為安住于種性位，就能生起四禪、四等心和四空定，安住于滅盡定，觀察瞭解一切法，瞭解四諦的智慧，不生起苦、集、滅、道的因緣，只是生起道意，觀見一切法如如不動。』 須菩提問：『應當如何觀見諸法如如不動呢？』 佛回答說：『空。』 須菩提問：『如何是空呢？』 佛回答說：『就像自己觀察自身相是空的一樣，這樣比照觀察，就是見到諸法空，不見有法能夠獲得覺悟之道。道是空無所有的，既不是佛所創造，也不是羅漢、辟支佛所創造的。』

【English Translation】 English version: Then there are the three venerable ones (referring to the Buddha, Dharma, and Sangha). If sentient beings rely on these three venerable ones, there is no one who cannot be liberated from all kinds of suffering. Subhuti asked the Buddha, 'World Honored One, do sentient beings attain liberation by using the Four Noble Truths (suffering, origin, cessation, path), or by using the wisdom of the Four Noble Truths?' The Buddha replied, 'They are liberated neither by using the Four Noble Truths nor by using the wisdom of the Four Noble Truths. My teaching about attaining perfect enlightenment through the Four Noble Truths is only for the purpose of guiding sentient beings to liberation.' Subhuti further asked, 'World Honored One, what is the equality of the Four Noble Truths?' The Buddha replied, 'There is neither suffering nor the wisdom of suffering; neither the origin (of suffering) nor the wisdom of the origin; neither cessation (of suffering) nor the wisdom of cessation; neither the path (to the cessation of suffering) nor the wisdom of the path. The true suchness of the Four Noble Truths, and the immutable Dharma-nature it embodies, the true reality, whether there is a Buddha or not, always remains as it is. This Dharma-nature is neither forgotten nor lost, and it does not diminish in any Dharma. Bodhisattvas who practice Prajna Paramita, practice the Four Noble Truths, and attain the wisdom of the Four Noble Truths, should also awaken to this.' Subhuti further asked, 'World Honored One, how does a Bodhisattva, practicing Prajna Paramita, practice the Four Noble Truths and awaken to the Four Noble Truths, using awakening to guide practice, without falling into the realm of the two vehicles (Sravakas and Pratyekabuddhas), and yet ascend to the Bodhisattva stage?' The Buddha replied, 'The essence of all Dharmas is invisible, and even if it could be seen, it would be empty and without substance. Since it is empty and without substance, then seeing all Dharmas as empty is the truth. Whether one is attached to the Four Noble Truths or not, all is empty and without substance. One who has this view can ascend to the Bodhisattva stage and dwell in the lineage stage. Having dwelt in the lineage stage, one does not contend with the higher vehicles, nor fall into the realm of the two vehicles. Because one dwells in the lineage stage, one can generate the four Dhyanas, the four immeasurables, and the four formless absorptions, dwell in the cessation of perception and feeling, observe and understand all Dharmas, understand the wisdom of the Four Noble Truths, and not generate the causes and conditions of suffering, origin, cessation, and path, but only generate the intention of the path, and see all Dharmas as they truly are.' Subhuti asked, 'How should one see all Dharmas as they truly are?' The Buddha replied, 'Empty.' Subhuti asked, 'How is it empty?' The Buddha replied, 'Just as one observes that one's own body is empty, by observing in this way, one sees that all Dharmas are empty, and does not see any Dharma that can attain the path of awakening. The path is empty and without substance, and it is neither created by the Buddha, nor by Arhats or Pratyekabuddhas.'

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佛所作，亦非行菩薩者所作。一切眾生不審是事，是故菩薩摩訶薩行般若波羅蜜以漚和拘舍羅為眾生說法。」

摩訶般若波羅蜜有無品第八十五

須菩提白佛言：「世尊！假令諸法所有無所有，非佛所作，亦非羅漢、辟支佛及菩薩所作，云何有諸道分數善惡之差別，有三惡趣及於人道，從四天王上至長壽天高下之殊異？云何復言作是、得是，行惡者入三惡趣，行善者得生人道或生天上？云何行道得須陀洹至得阿羅漢、辟支佛，作是行得菩薩法，作是得三耶三菩？世尊！無所有法者，亦無作，亦無行，亦無聲聞、辟支佛行，無有菩薩行，亦無有三耶三佛行，亦無逮薩云若而度脫眾生者。是事云何？」

佛報須菩提：「如是，如是！無所有者，亦無作，亦無行、得。凡夫愚闇不能得知賢聖之法，又亦不知所有無所有之法，為四顛倒之見侵欺，作若干行得若干報，便有五趣生死。無所有法，亦無有行，亦不受。于須菩提意云何？須陀洹乃至阿耨多羅三耶三菩，為有所有不？」

須菩提言：「世尊！從須陀洹乃至於道，皆無所有。」

佛告須菩提：「無所有能逮無所有法不？」

對曰：「不也，世尊！」

「是故，須菩提！無所有及道，一切諸法，亦不合，亦不散，無有形，不可

【現代漢語翻譯】 現代漢語譯本：佛所做的事，也不是修行菩薩道的人所做的事。一切眾生不明白這個道理，所以菩薩摩訶薩修行般若波羅蜜，以善巧方便為眾生說法。

須菩提問佛說：『世尊！假設一切法都是無所有，既不是佛所造作，也不是羅漢、辟支佛以及菩薩所造作，那麼為什麼會有各種道的分數、善惡的差別，有三惡道以及人道，從四天王天到長壽天的高下差異呢？為什麼又說做了什麼，得到什麼，行惡的人會墮入三惡道，行善的人會投生人道或者天上？為什麼修行可以證得須陀洹乃至阿羅漢、辟支佛，修行可以得到菩薩法，修行可以證得三藐三菩提？世尊！無所有法，既沒有造作，也沒有修行，也沒有聲聞、辟支佛的修行，沒有菩薩的修行，也沒有三藐三佛的修行，也沒有證得一切智而度脫眾生的人。這到底是怎麼回事呢？』

佛告訴須菩提：『是的，是的！無所有法，既沒有造作，也沒有修行、證得。凡夫愚昧無知，不能瞭解聖賢的法，也不知道有和無所有的法，被四種顛倒的見解所迷惑，做了各種行為就得到各種報應，於是就有了五道輪迴的生死。無所有法，既沒有修行，也不接受果報。須菩提，你認為呢？須陀洹乃至阿耨多羅三藐三菩提，是有所有嗎？』

須菩提說：『世尊！從須陀洹乃至佛道，都是無所有。』

佛告訴須菩提：『無所有能證得無所有法嗎？』

須菩提回答說：『不能，世尊！』

『所以，須菩提！無所有和道，一切諸法，既不合，也不散，沒有形體，不可見。』

【English Translation】 English version: What the Buddha does is not what those practicing the Bodhisattva path do. All sentient beings do not understand this matter, therefore, Bodhisattva Mahasattvas practice Prajna Paramita, using skillful means to teach the Dharma to sentient beings.

Subhuti said to the Buddha: 'World Honored One! If all dharmas are without any existence, not made by the Buddha, nor by Arhats, Pratyekabuddhas, or Bodhisattvas, then how can there be differences in the divisions of the paths, good and evil, the three evil realms, and the human realm, with variations in height from the Four Heavenly Kings up to the Long-Life Heavens? Why is it said that doing this results in that, that those who do evil fall into the three evil realms, and those who do good are reborn in the human realm or in the heavens? How can practicing the path lead to becoming a Srotapanna, up to becoming an Arhat or Pratyekabuddha, and how can practicing lead to Bodhisattva Dharma, and how can practicing lead to Samyak Sambodhi? World Honored One! The dharma of non-existence has no action, no practice, no practice of Sravakas or Pratyekabuddhas, no practice of Bodhisattvas, no practice of Samyak Sambuddhas, and no one who attains omniscience and liberates sentient beings. How is this so?'

The Buddha told Subhuti: 'So it is, so it is! Non-existence has no action, no practice, no attainment. Ordinary people are ignorant and cannot understand the Dharma of the sages, nor do they understand the dharma of existence and non-existence. They are deceived by the four inverted views, and by doing various actions, they receive various retributions, thus there is the cycle of birth and death in the five realms. The dharma of non-existence has no practice and does not receive retribution. What do you think, Subhuti? Is there existence in Srotapanna up to Anuttara Samyak Sambodhi?'

Subhuti said: 'World Honored One! From Srotapanna up to the path, all are non-existent.'

The Buddha told Subhuti: 'Can non-existence attain the dharma of non-existence?'

He replied: 'No, World Honored One!'

'Therefore, Subhuti! Non-existence and the path, all dharmas, neither combine nor disperse, have no form, and are invisible.'

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見，亦無對，一相，一相者是無相。是故，須菩提！菩薩摩訶薩行般若波羅蜜漚和拘舍羅見，于眾生入，于顛倒入，於五陰無常、有常想，苦謂有樂想，無我、有我想，不凈、有凈想，入于有為，菩薩以漚和拘舍羅令眾生離於有中。」

須菩提白佛言：「世尊！眾生所入不離五趣，有何因緣礙？頗有實要不？」

佛報須菩提：「無有無有餘行如毛髮者，但以眾生著四顛倒故有五趣耳。須菩提！諦聽，諦聽！以是事故，我今說之，使汝得解。于意云何？夢中所見五樂自娛，有作者不？」

對曰：「世尊！夢尚無所有，況有五樂！」

佛言：「于汝意云何？諸法有為無為、有漏無漏，頗有法不如夢者不？」

答曰：「世尊！一切諸法皆如夢耳，無有諸法不如夢者。」

佛言：「于意云何？夢中所見人頗有五趣不？」

「無也，世尊！」

「須菩提！夢中人頗有道念、有著斷事不？」

對曰：「無有。何以故？世尊！無形之法無所造處，著斷之法亦無有處。」

「云何須菩提！鏡有見像，頗為有行，頗有五趣生死報不？」

對曰：「不也，世尊！所以者何？鏡中像者，無所有也，凡夫為惑自呼所有。鏡中像者，亦無五趣，無作無行。」

「須菩

【現代漢語翻譯】 現代漢語譯本：

『見』，也沒有相對立的，是『一相』，而『一相』就是『無相』。因此，須菩提！菩薩摩訶薩行般若波羅蜜（智慧到彼岸）時，以善巧方便（漚和拘舍羅）觀察，對於眾生執著于『入』，執著于『顛倒』，執著於五陰（色、受、想、行、識）的無常卻認為常，執著于苦卻認為樂，執著于無我卻認為有我，執著于不凈卻認為凈，執著于有為法，菩薩以善巧方便令眾生脫離這些執著。

須菩提對佛說：『世尊！眾生所執著的『入』，不離五趣（地獄、餓鬼、畜生、人、天），有什麼因緣障礙呢？難道真的有實在的障礙嗎？』

佛告訴須菩提：『沒有，沒有像毛髮那樣微小的其他障礙，只是因為眾生執著於四種顛倒（常、樂、我、凈）才會有五趣。須菩提！仔細聽，仔細聽！因為這個緣故，我現在為你解說，讓你明白。你認為怎麼樣？夢中所見的五種享樂，有創造者嗎？』

須菩提回答說：『世尊！夢境尚且虛無，哪裡會有五種享樂呢！』

佛說：『你認為怎麼樣？諸法，無論是有為法還是無為法，有漏法還是無漏法，難道有哪種法不如夢境虛幻嗎？』

須菩提回答說：『世尊！一切諸法都像夢境一樣虛幻，沒有哪種法不如夢境虛幻。』

佛說：『你認為怎麼樣？夢中所見的人，會有五趣的輪迴嗎？』

須菩提回答說：『沒有，世尊！』

佛說：『須菩提！夢中的人會有道念，會有執著于斷滅的念頭嗎？』

須菩提回答說：『沒有。為什麼呢？世尊！無形之法沒有造作之處，執著于斷滅的法也沒有存在之處。』

佛說：『須菩提！鏡子能映照出影像，難道鏡中的影像有行為，有五趣生死的果報嗎？』

須菩提回答說：『沒有，世尊！為什麼呢？鏡中的影像，是虛無的，凡夫因為迷惑才認為它是真實存在的。鏡中的影像，也沒有五趣，沒有造作，沒有行為。』

佛說：『須菩提！』 English version:

'Seeing' also has no opposite, it is 'one mark,' and 'one mark' is 'no mark.' Therefore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita (Perfection of Wisdom), they observe with skillful means (Upaya-kausalya), regarding sentient beings' attachment to 'entering,' attachment to 'inversions,' attachment to the five skandhas (form, feeling, perception, mental formations, consciousness) as impermanent yet thinking them permanent, attachment to suffering yet thinking it pleasure, attachment to no-self yet thinking there is a self, attachment to impurity yet thinking it pure, attachment to conditioned phenomena. The Bodhisattva, with skillful means, leads sentient beings away from these attachments.

Subhuti said to the Buddha, 'World Honored One! The 'entering' that sentient beings are attached to does not depart from the five realms (hell, hungry ghosts, animals, humans, gods). What causes this obstruction? Is there really a substantial obstruction?'

The Buddha told Subhuti, 'There is not, there is not any other obstruction as small as a hair. It is only because sentient beings are attached to the four inversions (permanence, pleasure, self, purity) that the five realms exist. Subhuti! Listen carefully, listen carefully! Because of this reason, I will now explain it to you, so that you may understand. What do you think? The five pleasures enjoyed in a dream, do they have a creator?'

Subhuti replied, 'World Honored One! Even the dream is non-existent, how could there be five pleasures!'

The Buddha said, 'What do you think? Among all dharmas, whether conditioned or unconditioned, defiled or undefiled, is there any dharma that is not as illusory as a dream?'

Subhuti replied, 'World Honored One! All dharmas are like dreams, there is no dharma that is not as illusory as a dream.'

The Buddha said, 'What do you think? Does a person seen in a dream have the cycle of the five realms?'

Subhuti replied, 'No, World Honored One!'

The Buddha said, 'Subhuti! Does a person in a dream have thoughts of the path, or have attachments to the idea of annihilation?'

Subhuti replied, 'No. Why? World Honored One! Formless dharmas have no place of creation, and dharmas attached to annihilation also have no place of existence.'

The Buddha said, 'Subhuti! A mirror reflects an image, does the image in the mirror have actions, or the karmic retribution of the five realms of birth and death?'

Subhuti replied, 'No, World Honored One! Why? The image in the mirror is non-existent, it is only because of delusion that ordinary people think it is real. The image in the mirror also does not have the five realms, no creation, no actions.'

The Buddha said, 'Subhuti!'

【English Translation】 'Seeing' has no counterpart, it is 'one mark,' and 'one mark' is 'no mark.' Therefore, Subhuti! When a Bodhisattva Mahasattva practices Prajna Paramita (Perfection of Wisdom) with skillful means (Upaya-kausalya), they see that sentient beings are attached to 'entering,' attached to 'inversions,' attached to the five skandhas (form, feeling, perception, mental formations, consciousness) as impermanent yet thinking them permanent, attached to suffering yet thinking it pleasure, attached to no-self yet thinking there is a self, attached to impurity yet thinking it pure, attached to conditioned phenomena. The Bodhisattva, with skillful means, leads sentient beings away from these attachments. Subhuti said to the Buddha, 'World Honored One! The 'entering' that sentient beings are attached to does not depart from the five realms (hell, hungry ghosts, animals, humans, gods). What causes this obstruction? Is there really a substantial obstruction?' The Buddha told Subhuti, 'There is not, there is not any other obstruction as small as a hair. It is only because sentient beings are attached to the four inversions (permanence, pleasure, self, purity) that the five realms exist. Subhuti! Listen carefully, listen carefully! Because of this reason, I will now explain it to you, so that you may understand. What do you think? The five pleasures enjoyed in a dream, do they have a creator?' Subhuti replied, 'World Honored One! Even the dream is non-existent, how could there be five pleasures!' The Buddha said, 'What do you think? Among all dharmas, whether conditioned or unconditioned, defiled or undefiled, is there any dharma that is not as illusory as a dream?' Subhuti replied, 'World Honored One! All dharmas are like dreams, there is no dharma that is not as illusory as a dream.' The Buddha said, 'What do you think? Does a person seen in a dream have the cycle of the five realms?' Subhuti replied, 'No, World Honored One!' The Buddha said, 'Subhuti! Does a person in a dream have thoughts of the path, or have attachments to the idea of annihilation?' Subhuti replied, 'No. Why? World Honored One! Formless dharmas have no place of creation, and dharmas attached to annihilation also have no place of existence.' The Buddha said, 'Subhuti! A mirror reflects an image, does the image in the mirror have actions, or the karmic retribution of the five realms of birth and death?' Subhuti replied, 'No, World Honored One! Why? The image in the mirror is non-existent, it is only because of delusion that ordinary people think it is real. The image in the mirror also does not have the five realms, no creation, no actions.' The Buddha said, 'Subhuti!'

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提！鏡中像為有道念、有著斷不？」

對曰：「無有。所以者何？無形之法無所造作，亦無著斷，亦無有處。」

佛言：「于須菩提意云何？響從山谷出，是響頗有行作生五趣者不？」

對曰：「不也，何以故？無形之法無行無作無生五趣者。」

「于須菩提意云何？響頗有道念、有著斷不？」

對曰：「無有。所以者何？無所有之法無所造作，亦無著斷，亦無有處。」

「于須菩提意云何？譬如熱時之焰，無有河水有河水想，無有城郭有城郭想，無有園觀有園觀想。于意云何？是焰寧有所作有五趣不？」

對曰：「焰無所有，但惑愚夫之眼但有像耳。」

「須菩提！是焰頗有道念、有著斷不？」

對曰：「無有。無形之法無所造作，無有著斷，亦無處所。」

「須菩提！譬如幻師化作象馬，或作人眾若干種現，是化人頗為有行有五趣不？」

對曰：「無有。何以故？幻無形故。」

「須菩提！幻人所化頗有道念、有著斷不？」

對曰：「無有。無形之法無所造立，亦無著斷，亦無處所。」

「須菩提！如來所化寧有行作有五趣不？」

對曰：「無有。何以故？化無所有故。」

「須菩提！化有道念、有著斷不

【現代漢語翻譯】 現代漢語譯本 『提！鏡子中的影像有道念（對真理的思考）嗎？它有執著或斷滅嗎？』 須菩提回答說：『沒有。為什麼呢？因為無形之法沒有造作，也沒有執著或斷滅，也沒有處所。』 佛說：『須菩提，你認為如何？山谷中發出的迴響，這回響有行為、造作、或產生五趣（地獄、餓鬼、畜生、人、天）嗎？』 須菩提回答說：『沒有。為什麼呢？因為無形之法沒有行為、沒有造作、也沒有產生五趣。』 『須菩提，你認為如何？迴響有道念、有執著或斷滅嗎？』 須菩提回答說：『沒有。為什麼呢？因為無所有之法沒有造作，也沒有執著或斷滅，也沒有處所。』 『須菩提，你認為如何？比如熱時的火焰，沒有河水卻有河水的想法，沒有城郭卻有城郭的想法，沒有園林卻有園林的想法。你認為如何？這火焰有所作、有五趣嗎？』 須菩提回答說：『火焰本無所有，只是迷惑愚人的眼睛，只是一個影像罷了。』 『須菩提！這火焰有道念、有執著或斷滅嗎？』 須菩提回答說：『沒有。無形之法沒有造作，沒有執著或斷滅，也沒有處所。』 『須菩提！比如幻術師變出象馬，或者變出各種各樣的人群，這些幻化出來的人有行為、有五趣嗎？』 須菩提回答說：『沒有。為什麼呢？因為幻術是無形的。』 『須菩提！幻術師所變出的人有道念、有執著或斷滅嗎？』 須菩提回答說：『沒有。無形之法沒有造立，也沒有執著或斷滅，也沒有處所。』 『須菩提！如來所化現的，有行為、有五趣嗎？』 須菩提回答說：『沒有。為什麼呢？因為化現本無所有。』 『須菩提！化現有道念、有執著或斷滅嗎？』

【English Translation】 English version 『Subhuti, does the image in a mirror have a concept of the path (Dharma-thought), or does it have attachment or annihilation?』 Subhuti replied, 『No, it does not. Why? Because formless dharmas have no creation, no attachment or annihilation, and no place.』 The Buddha said, 『Subhuti, what do you think? Does the echo that comes from a mountain valley have action, creation, or the arising of the five realms of existence (hell, hungry ghosts, animals, humans, and gods)?』 Subhuti replied, 『No, it does not. Why? Because formless dharmas have no action, no creation, and no arising of the five realms of existence.』 『Subhuti, what do you think? Does the echo have a concept of the path, or does it have attachment or annihilation?』 Subhuti replied, 『No, it does not. Why? Because dharmas that are without substance have no creation, no attachment or annihilation, and no place.』 『Subhuti, what do you think? For example, like the shimmering heat of the sun, there is no river but the thought of a river, no city walls but the thought of city walls, no gardens but the thought of gardens. What do you think? Does this shimmering heat have action or the five realms of existence?』 Subhuti replied, 『The shimmering heat has no substance; it is just a delusion of the eyes of foolish people, just an image.』 『Subhuti! Does this shimmering heat have a concept of the path, or does it have attachment or annihilation?』 Subhuti replied, 『No, it does not. Formless dharmas have no creation, no attachment or annihilation, and no place.』 『Subhuti! For example, a magician conjures up elephants and horses, or various kinds of people. Do these conjured people have action or the five realms of existence?』 Subhuti replied, 『No, they do not. Why? Because magic is formless.』 『Subhuti! Do the people conjured by the magician have a concept of the path, or do they have attachment or annihilation?』 Subhuti replied, 『No, they do not. Formless dharmas have no establishment, no attachment or annihilation, and no place.』 『Subhuti! Do the manifestations created by the Tathagata have action or the five realms of existence?』 Subhuti replied, 『No, they do not. Why? Because manifestations have no substance.』 『Subhuti! Do manifestations have a concept of the path, or do they have attachment or annihilation?』

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？」

對曰：「不也。無形之法無有道念，亦無著斷，亦無處所。」

「于須菩提意云何？是諸法頗有著斷不？」

對曰：「不也，無有著斷。」

佛言：「假令無著斷者是為無有著斷。何以故？眾生但住于吾我便有著斷。審見諦者不著不斷，眾生所見不審諦故便有著斷。」◎

放光般若經卷第十九 大正藏第 08 冊 No. 0221 放光般若經

放光般若經卷第二十

西晉于闐國三藏無羅叉奉　詔譯

◎摩訶般若波羅蜜諸法等品第八十六

須菩提白佛言：「世尊！其審諦者不著不斷，不審諦者亦不著不斷，所有無所有無著無斷，審諦不審諦俱不著不斷。是事云何？」

佛報須菩提言：「以諸法等故我言斷。」

「世尊！是何謂？」

佛報言：「有佛無佛如及爾，法性真際法事初不變異常住如故，是名為斷。但以俗為名號，有言有教。俗之音聲，雖有言教，皆無所有。」

須菩提言：「世尊！假令諸法如夢、如響、如鏡中像、如野馬、如幻、如化者，菩薩云何于空無之法發阿耨多羅三耶三菩意，言：『我當具足六波羅蜜，具足神通，具足慧度四禪、四等及四空定、三十七品及三脫門，具足八惟無、九次第禪。』言：『當

【現代漢語翻譯】 現代漢語譯本 須菩提回答說：『不是的。無形之法沒有道念，也沒有執著于斷滅，也沒有固定的處所。』 佛問：『須菩提，你認為如何？這些法有執著于斷滅嗎？』 須菩提回答說：『不是的，沒有執著于斷滅。』 佛說：『假設沒有執著于斷滅，那就是沒有執著于斷滅。為什麼呢？眾生只是執著于「我」的概念，便會執著于斷滅。真正見到真理的人不執著于斷滅，眾生所見不真實，所以便執著于斷滅。』

須菩提對佛說：『世尊！真正見到真理的人不執著于斷滅，沒有見到真理的人也不執著于斷滅，所有存在和不存在，都沒有執著和斷滅，見到真理和沒有見到真理都不執著于斷滅。這是怎麼回事呢？』 佛告訴須菩提說：『因為諸法平等，所以我說斷滅。』 須菩提問：『世尊，這是什麼意思呢？』 佛回答說：『無論有佛還是沒有佛，法性真際（法性的真實邊界）的法事（法的運作）從初始就永恒不變，保持如常，這叫做斷滅。只是用世俗的名稱來稱呼，有言語和教導。世俗的音聲，雖然有言語和教導，但都是虛無的。』 須菩提說：『世尊！假設諸法如夢、如響、如鏡中像、如野馬（海市蜃樓）、如幻、如化，菩薩如何對於空無之法發起阿耨多羅三藐三菩提（無上正等正覺）之心，說：「我應當具足六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），具足神通，具足慧度（智慧的彼岸），四禪（色界四禪定）、四等（四無量心：慈、悲、喜、舍）以及四空定（無色界四空定）、三十七品（三十七道品）以及三脫門（空、無相、無愿），具足八惟無（八解脫）、九次第禪（九次第定）。」說：「我應當』

【English Translation】 English version Subhuti replied, 'No. The formless Dharma has no concept of the path, nor is it attached to annihilation, nor does it have a fixed location.' The Buddha asked, 'Subhuti, what do you think? Do these dharmas have attachment to annihilation?' Subhuti replied, 'No, there is no attachment to annihilation.' The Buddha said, 'If there is no attachment to annihilation, then there is no attachment to annihilation. Why? Beings are only attached to the concept of 「I,」 and then they become attached to annihilation. Those who truly see the truth are not attached to annihilation, but beings who do not see the truth become attached to annihilation.'

Subhuti said to the Buddha, 'World Honored One! Those who truly see the truth are not attached to annihilation, and those who do not see the truth are also not attached to annihilation. All that exists and does not exist, there is no attachment and no annihilation. Those who see the truth and those who do not see the truth are not attached to annihilation. How is this so?' The Buddha told Subhuti, 'Because all dharmas are equal, I speak of annihilation.' Subhuti asked, 'World Honored One, what does this mean?' The Buddha replied, 'Whether there is a Buddha or not, the Dharma nature's true boundary (the true limit of Dharma nature), the Dharma's operation from the beginning is eternally unchanging, remaining as it always is, this is called annihilation. It is just using worldly names to call it, there are words and teachings. Worldly sounds, although there are words and teachings, are all empty.' Subhuti said, 'World Honored One! If all dharmas are like dreams, like echoes, like images in a mirror, like mirages, like illusions, like transformations, how can a Bodhisattva, regarding these empty dharmas, generate the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), saying, 「I shall perfect the six paramitas (generosity, morality, patience, diligence, meditation, wisdom), perfect the supernormal powers, perfect the wisdom-perfection, the four dhyanas (four meditations of the form realm), the four immeasurables (loving-kindness, compassion, joy, equanimity), and the four formless absorptions (four formless meditations of the formless realm), the thirty-seven factors of enlightenment, and the three doors of liberation (emptiness, signlessness, wishlessness), perfect the eight liberations, and the nine successive abidings in meditation.」 Saying, 「I shall」'

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具足十力、佛十八法。』言：『當具足三十二相、八十種好。』言：『當具足陀鄰尼門。』云何言：『我當作光明，普照窈冥之處。』云何知眾生意如，為說法耶？」

佛言：「須菩提！于意云何？如汝所問，為如幻如化不？」

須菩提言：「假令諸法如夢如幻，菩薩云何行般若波羅蜜。世尊！夢以幻化非真實者，不真實法不能行六波羅蜜，乃至十八法亦不能行。」

佛言：「如是，如是！如汝所言，夢化不行六波羅蜜，不能成阿耨多羅三耶三菩。是法皆為是有為想法，有為想之法亦不可得薩云若。是法亦復是道、亦復是泥洹，以是法無所生無有相。以是故，菩薩初發意以來習諸善法，六波羅蜜乃至十八法，知是法以如夢如化，不具足六波羅蜜、十八法者，亦不能教化眾生。菩薩習諸善法，觀諸法如夢如化。菩薩觀般若波羅蜜，觀薩云若，觀眾生，亦復如夢如化，菩薩行般若波羅蜜不于中受形，及幻化法不于中受形，言當逮薩云若。菩薩行般若波羅蜜無所取，於十八法亦無所取。菩薩知諸法無所取故，逮阿耨多羅三耶三菩。何以故？諸法無形故，無所取不可持，無所取法而有所得，亦不見是法。是故，菩薩為眾生故發阿耨多羅三耶三菩，從發意以來行六波羅蜜，但為一切，不自為身。菩薩起阿耨多

【現代漢語翻譯】 現代漢語譯本：『要具足十力（如來所擁有的十種智慧力量）、佛十八法（佛陀獨有的十八種不共法）。』又說：『應當具足三十二相（佛陀的三十二種殊勝外貌特徵）、八十種好（佛陀的八十種細微美好特徵）。』又說：『應當具足陀鄰尼門（總持一切法門的智慧）。』為什麼說：『我將成為光明，普照黑暗之處。』又如何知道眾生的心意，為他們說法呢？」 佛陀說：「須菩提！你認為如何？如你所問，這些（佛法）是如夢如幻嗎？」 須菩提說：「即使諸法如夢如幻，菩薩又如何修行般若波羅蜜（以智慧到達彼岸）呢？世尊！夢和幻化不是真實的，不真實的事物不能修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），乃至十八法也不能修行。」 佛陀說：「是的，是的！正如你所說，夢幻不能修行六波羅蜜，不能成就阿耨多羅三藐三菩提（無上正等正覺）。這些法都是有為法的想法，有為法的想法也無法得到薩云若（一切智）。這些法既是道，也是涅槃，因為這些法無所生，沒有自性。因此，菩薩從初發心以來修習各種善法，六波羅蜜乃至十八法，知道這些法如夢如幻，不具足六波羅蜜、十八法的人，也不能教化眾生。菩薩修習各種善法，觀察諸法如夢如幻。菩薩觀察般若波羅蜜，觀察薩云若，觀察眾生，也如夢如幻，菩薩修行般若波羅蜜不執著于其中，對於幻化之法也不執著于其中，說要證得薩云若。菩薩修行般若波羅蜜無所執取，對於十八法也無所執取。菩薩知道諸法無所執取，所以證得阿耨多羅三藐三菩提。為什麼呢？因為諸法沒有形體，無所執取，不可把握，無所執取的法而有所得，也見不到這個法。因此，菩薩爲了眾生而發阿耨多羅三藐三菩提心，從發心以來修行六波羅蜜，只是爲了利益一切眾生，而不是爲了自己。菩薩發起阿耨多羅三藐三菩提心

【English Translation】 English version: 『[One] should be endowed with the ten powers (the ten wisdom powers of a Tathagata), and the eighteen unique qualities of a Buddha.』 It is said: 『[One] should be endowed with the thirty-two marks (the thirty-two auspicious physical characteristics of a Buddha), and the eighty minor marks (the eighty minor auspicious physical characteristics of a Buddha).』 It is said: 『[One] should be endowed with the Dharani (a mnemonic device) gates.』 Why is it said: 『I will become light, illuminating the dark places.』 And how does one know the minds of sentient beings in order to teach them the Dharma?」 The Buddha said: 「Subhuti, what do you think? As you have asked, are these (Dharmas) like illusions and transformations?」 Subhuti said: 「Even if all dharmas are like dreams and illusions, how can a Bodhisattva practice Prajnaparamita (the perfection of wisdom)? World Honored One, dreams and illusions are not real. Unreal things cannot practice the six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), nor can they practice the eighteen unique qualities of a Buddha.」 The Buddha said: 「So it is, so it is! As you have said, dreams and illusions cannot practice the six Paramitas, and cannot achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment). These dharmas are all ideas of conditioned phenomena. The idea of conditioned phenomena cannot attain Sarvajna (omniscience). These dharmas are both the path and Nirvana, because these dharmas are unproduced and have no inherent nature. Therefore, since the initial aspiration, Bodhisattvas have practiced all kinds of good dharmas, the six Paramitas, and even the eighteen unique qualities of a Buddha, knowing that these dharmas are like dreams and illusions. Those who do not possess the six Paramitas and the eighteen unique qualities of a Buddha cannot teach sentient beings. Bodhisattvas practice all kinds of good dharmas, observing all dharmas as dreams and illusions. Bodhisattvas observe Prajnaparamita, observe Sarvajna, and observe sentient beings, also as dreams and illusions. Bodhisattvas practice Prajnaparamita without being attached to it, and are not attached to the dharmas of illusion, saying that they will attain Sarvajna. Bodhisattvas practice Prajnaparamita without grasping, and also without grasping the eighteen unique qualities of a Buddha. Bodhisattvas know that all dharmas are without grasping, therefore they attain Anuttara-samyak-sambodhi. Why? Because all dharmas have no form, are without grasping, cannot be held, and the dharma that is without grasping is attained, and this dharma is not seen. Therefore, Bodhisattvas generate the mind of Anuttara-samyak-sambodhi for the sake of sentient beings, and from the initial aspiration, they practice the six Paramitas, only for the benefit of all, not for themselves. Bodhisattvas generate the mind of Anuttara-samyak-sambodhi

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羅三耶三菩意者，但為眾生故，以眾生無所有，以眾生有眾生想，不見有見想，不知有知想。是故，菩薩于顛倒中拔出眾生，于甘露地斷諸習想。須菩提！菩薩行般若波羅蜜以漚和拘舍羅，于諸法無所入，建立眾生於無所入，但以俗數非第一義。」

須菩提言：「世尊！如來所逮覺法，為以世俗數？為以第一義？」

佛報言：「如來者以俗數得逮覺，亦無有法有所得者。所以者何？若言我得道者，是為大恥；若有二者，亦無逮，亦無覺。」

復問：「世尊！假令有二不逮覺者，為從一得逮覺耶？」

佛報言：「亦不從二，亦不從一。逮覺者亦不一亦不二，不一不二則是逮覺。所以者何？逮覺者為戲則為貢高，等覺者無戲亦無貢高。」

須菩提言：「世尊！諸法所有皆無所有，云何是等正覺？」

佛報言：「亦不有有，亦不無無，亦無言說，是則等覺。等覺法者，亦無言說，亦無有法說等覺者。等覺者以過於諸法，凡夫愚人去等覺遠。」

復問：「世尊！如來為離覺法遠耶？」

佛報言：「等正覺者非眾聖賢、聲聞、辟支佛、菩薩及佛之處。」

復問：「世尊！如來於諸法中得自在耶？」

佛報言：「凡夫之等及聲聞、辟支佛及如來皆共一等覺。一等覺

【現代漢語翻譯】 現代漢語譯本： 羅三耶三菩（無上正等正覺）的意義在於，只是爲了眾生的緣故。因為眾生本無自性，卻執著于有眾生的概念，他們看不見真正的見解，也不瞭解真正的知見。因此，菩薩在顛倒的認知中解救眾生，在甘露之地斷除一切習性妄想。須菩提！菩薩修行般若波羅蜜（智慧的完美）時，運用善巧方便，對於一切法不執著于任何固定的見解，引導眾生進入不執著的境界，但這只是世俗的說法，並非究竟的真理。

須菩提問道：『世尊！如來所證悟的法，是以世俗的說法來理解的呢？還是以第一義諦（究竟真理）來理解的呢？』

佛回答說：『如來是以世俗的說法來證悟的，但實際上並沒有任何法可以被證悟。為什麼呢？如果說我證得了道，那就是最大的恥辱；如果認為有能證悟和所證悟的二元對立，那就既沒有證悟，也沒有覺悟。』

須菩提又問：『世尊！假設有兩個沒有證悟的人，他們是從一個證悟的人那裡得到證悟的嗎？』

佛回答說：『既不是從兩個，也不是從一個。證悟的境界既不是一，也不是二，不一不二才是真正的證悟。為什麼呢？如果執著于證悟，就會產生戲論和貢高我慢，而真正的證悟是沒有戲論，也沒有貢高我慢的。』

須菩提說：『世尊！一切法都是無自性的，那麼如何才能說是等正覺（無上正等正覺）呢？』

佛回答說：『既不是有，也不是無，也無法用言語表達，這才是等正覺。等正覺的法，既無法用言語表達，也沒有任何法可以用來描述等正覺。等正覺超越了一切法，凡夫愚人離等正覺非常遙遠。』

須菩提又問：『世尊！如來是遠離覺悟之法的嗎？』

佛回答說：『等正覺不是眾聖賢、聲聞（聽聞佛法而修行的人）、辟支佛（獨自覺悟的人）、菩薩以及佛所能到達的境界。』

須菩提又問：『世尊！如來在一切法中能得自在嗎？』

佛回答說：『凡夫、聲聞、辟支佛以及如來，他們都共同證悟一個等正覺。一個等正覺

【English Translation】 English version: The meaning of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) is solely for the sake of sentient beings. Because sentient beings have no inherent existence, yet they cling to the notion of 'sentient beings,' they do not see true seeing, nor do they understand true knowing. Therefore, Bodhisattvas rescue sentient beings from their inverted perceptions, and in the land of nectar, they sever all habitual thoughts. Subhuti! When Bodhisattvas practice Prajna-paramita (the perfection of wisdom), they use skillful means, not clinging to any fixed views regarding all dharmas, and guide sentient beings into the realm of non-attachment, but this is merely a conventional way of speaking, not the ultimate truth.

Subhuti asked: 'World Honored One! Is the Dharma that the Tathagata has attained understood through conventional terms or through the ultimate truth?'

The Buddha replied: 'The Tathagata attains enlightenment through conventional terms, but in reality, there is no Dharma that can be attained. Why? If I were to say that I have attained the Way, that would be the greatest shame; if there is a duality of the attainer and the attained, then there is neither attainment nor enlightenment.'

Subhuti further asked: 'World Honored One! Suppose there are two who have not attained enlightenment, do they attain enlightenment from one who has?'

The Buddha replied: 'Neither from two, nor from one. The state of enlightenment is neither one nor two; not one and not two is true enlightenment. Why? If one clings to enlightenment, it leads to playfulness and arrogance, while true enlightenment is without playfulness or arrogance.'

Subhuti said: 'World Honored One! All dharmas are without inherent existence, so how can it be called Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment)?'

The Buddha replied: 'It is neither existence nor non-existence, and it cannot be expressed in words; this is Anuttara-samyak-sambodhi. The Dharma of Anuttara-samyak-sambodhi cannot be expressed in words, nor is there any Dharma that can describe Anuttara-samyak-sambodhi. Anuttara-samyak-sambodhi transcends all dharmas, and ordinary ignorant people are very far from Anuttara-samyak-sambodhi.'

Subhuti further asked: 'World Honored One! Is the Tathagata far from the Dharma of enlightenment?'

The Buddha replied: 'Anuttara-samyak-sambodhi is not a realm that can be reached by sages, Sravakas (those who hear and practice the Dharma), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas, or Buddhas.'

Subhuti further asked: 'World Honored One! Does the Tathagata have mastery over all dharmas?'

The Buddha replied: 'Ordinary people, Sravakas, Pratyekabuddhas, and the Tathagata all share one Anuttara-samyak-sambodhi. One Anuttara-samyak-sambodhi'

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者，亦無有二，亦無凡夫，亦無三耶三佛，乃至如來亦無若干。」

須菩提言：「世尊！假令于等覺中無有分數者，凡夫、聲聞、辟支佛無有差別。」

佛言：「如是，如是！凡夫乃至三耶三佛無有差別。」

「假令凡夫乃至三耶三佛無有差別者，何以故有三尊？」

佛言：「于須菩提意云何？佛寶法寶比丘僧寶、等覺異耶。」

對曰：「如我從世尊所聞，三寶及等覺無有異，三寶及等覺亦不合亦不散，無有形亦不可見，一相無相為無相法，作數作處者則為有近有處。」

佛告須菩提：「如來無所著等正覺，得阿耨多羅三耶三菩時，為諸法作處，便知有三惡趣，知有人道，知有三十三天；便知三十七品乃至內外空及所有無所有空，知有十八法。是故，須菩提！是為如來大士之所差特，不動于等覺法，為諸法立處。」

須菩提言：「世尊！如世尊于等覺不動耶？凡夫、聲聞、辟支佛于等正覺亦復不動。佛法、凡夫法、聲聞辟支佛法及如來法為一法耶？及無形法、色法、痛想法行法、識法異耶？眼法、耳法、鼻法、舌法、身法、意法有異耶？地、水、火、風、識、空法有異耶？淫、怒、癡法有異耶？六十二見有異耶？四禪、四等及四空定法有異耶？三十七品法、三脫門法、內

【現代漢語翻譯】 現代漢語譯本：『（證悟的）境界，也沒有二元對立，沒有凡夫，也沒有三耶三佛（Samyaksambuddha，正等覺者），乃至如來（Tathagata，佛陀）也沒有任何差別。』 須菩提（Subhuti，佛陀的弟子）說：『世尊！如果說在等覺（Sameness of Enlightenment）中沒有差別，那麼凡夫、聲聞（Sravaka，聽聞佛法而修行者）、辟支佛（Pratyekabuddha，獨覺者）就沒有差別了。』 佛說：『是的，是的！凡夫乃至三耶三佛都沒有差別。』 『如果說凡夫乃至三耶三佛都沒有差別，那為什麼會有三寶（Triratna，佛、法、僧）的分別呢？』 佛說：『須菩提，你認為如何？佛寶、法寶、比丘僧寶（Bhiksu Sangha，出家僧團）與等覺有差別嗎？』 須菩提回答說：『據我從世尊那裡聽到的，三寶與等覺沒有差別，三寶與等覺既不合也不散，沒有形狀也不可見，它們是一相無相的無相法。如果把它們當作數量或處所，那就是有執著和有侷限了。』 佛告訴須菩提：『如來（Tathagata，佛陀）無所執著地證得等正覺（Anuttara-samyak-sambodhi，無上正等正覺）時，為一切法設立處所，便知道有三惡趣（Three Evil Paths，地獄、餓鬼、畜生），知道有人道，知道有三十三天（Trayastrimsa，欲界第二天）；便知道有三十七道品（Bodhipaksika-dharmas，三十七種修行方法），乃至內外空（Sunyata，空性）及所有無所有空，知道有十八法（Asta-dasa-avenika-buddha-dharma，佛的十八不共法）。所以，須菩提！這是如來大士（Mahasattva，大菩薩）的殊勝之處，在等覺法中不動搖，為一切法設立處所。』 須菩提說：『世尊！如果世尊在等覺中不動搖，那麼凡夫、聲聞、辟支佛在等正覺中也同樣不動搖。佛法、凡夫法、聲聞辟支佛法以及如來法是一樣的法嗎？無形法、色法、痛想法行法、識法有差別嗎？眼法、耳法、鼻法、舌法、身法、意法有差別嗎？地、水、火、風、識、空法有差別嗎？淫、怒、癡法有差別嗎？六十二見（Sixty-two Views，外道常見的六十二種錯誤見解）有差別嗎？四禪（Four Dhyanas，四種禪定）、四等（Four Immeasurables，四無量心）以及四空定（Four Formless Absorptions，四種無色定）有差別嗎？三十七道品法、三解脫門（Three Doors of Liberation，空、無相、無愿）法、內

【English Translation】 English version: 'That (state of enlightenment) also has no duality, no ordinary beings, no Samyaksambuddhas (Perfectly Enlightened Ones), and even the Tathagata (Buddha) has no distinctions.' Subhuti (a disciple of the Buddha) said, 'World Honored One! If there is no distinction in the Sameness of Enlightenment, then there is no difference between ordinary beings, Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas).' The Buddha said, 'So it is, so it is! There is no difference between ordinary beings and even Samyaksambuddhas.' 'If there is no difference between ordinary beings and even Samyaksambuddhas, then why are there the Three Jewels (Triratna, Buddha, Dharma, Sangha)?' The Buddha said, 'Subhuti, what do you think? Are the Buddha Jewel, the Dharma Jewel, and the Bhiksu Sangha (Monastic Community) different from the Sameness of Enlightenment?' Subhuti replied, 'As I have heard from the World Honored One, the Three Jewels and the Sameness of Enlightenment are not different. The Three Jewels and the Sameness of Enlightenment neither combine nor separate. They have no form and are invisible. They are the formless Dharma of one aspect and no aspect. To consider them as numbers or places is to have attachments and limitations.' The Buddha told Subhuti, 'When the Tathagata (Buddha) attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) without any attachments, he establishes places for all dharmas. He knows there are the Three Evil Paths (hell, hungry ghosts, animals), he knows there is the human realm, he knows there are the Thirty-three Heavens (Trayastrimsa); he knows there are the Thirty-seven Factors of Enlightenment (Bodhipaksika-dharmas), and even the emptiness of inner and outer (Sunyata) and all emptiness of non-existence, and he knows there are the Eighteen Unique Qualities of a Buddha (Asta-dasa-avenika-buddha-dharma). Therefore, Subhuti! This is the distinction of the Tathagata Mahasattva (Great Bodhisattva), who does not move from the Dharma of Sameness of Enlightenment, and establishes places for all dharmas.' Subhuti said, 'World Honored One! If the World Honored One does not move from the Sameness of Enlightenment, then ordinary beings, Sravakas, and Pratyekabuddhas also do not move from Perfect Enlightenment. Are the Buddha Dharma, the Dharma of ordinary beings, the Dharma of Sravakas and Pratyekabuddhas, and the Dharma of the Tathagata the same Dharma? Are the formless Dharma, the form Dharma, the feeling Dharma, the perception Dharma, the mental formation Dharma, and the consciousness Dharma different? Are the eye Dharma, ear Dharma, nose Dharma, tongue Dharma, body Dharma, and mind Dharma different? Are the earth, water, fire, wind, consciousness, and space Dharma different? Are lust, anger, and ignorance Dharma different? Are the Sixty-two Views (Sixty-two Views) different? Are the Four Dhyanas (Four Meditative Absorptions), the Four Immeasurables (Four Divine Abidings), and the Four Formless Absorptions different? Are the Thirty-seven Factors of Enlightenment, the Three Doors of Liberation (emptiness, signlessness, wishlessness), and the inner

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外空及所有無所有空法，八惟無、九次第禪、四無畏、四無礙慧、十力、佛十八法、有為無為法，是諸法皆有名，云何處不可得？若菩薩不住是處、不分別諸法，菩薩終不能行般若波羅蜜。行般若波羅蜜菩薩游諸十處，爾乃上菩薩位，便過二地；已過二地具足神通，于諸神通具足五波羅蜜，游諸佛剎供事諸佛殖眾善本，持是功德教化眾生凈佛國土。」

佛告須菩提：「汝所問如來及凡夫法及二地法，云何作是問？于汝意云何？五陰空法及如來法為有異耶？」

須菩提言：「等空。」

佛言：「于空可見無相法不？五陰相及佛相為可見不？」

須菩提言：「世尊！不可見也。」

「是故，須菩提！諸法之法亦無有。凡夫亦不離凡夫，亦非如來法，亦不離如來法。」

復問：「世尊！是法為是有為法？為是無為法？」

佛言：「亦不離無為而得有為法，亦不離有為法而得無為法。須菩提！有為法、無為法，一法無二，亦不合，亦不散，無有形、不可見、一相。一相者無相，以俗數故有所作耳，非最第一義。最第一義非身口意所作，亦不離身口意，得第一義以諸法之等。是故，第一義菩薩行般若波羅蜜，亦不得最第一義而行菩薩事。」

摩訶般若波羅蜜諸法妙化品第八十

【現代漢語翻譯】 現代漢語譯本：外太空以及所有無所有空（指既不存在也不存在的空性）的法，八種解脫（八惟無，指八種禪定狀態），九次第禪（指從初禪到滅盡定的九種禪定次第），四無畏（指佛陀的四種無所畏懼的特質），四無礙慧（指佛陀的四種無礙的智慧），十力（指佛陀的十種力量），佛的十八不共法（指佛陀獨有的十八種特質），有為法和無為法，這些法都有其名稱，在何處是不可得的呢？如果菩薩不住于這些地方，不分別這些法，菩薩最終不能修行般若波羅蜜（智慧的完美）。修行般若波羅蜜的菩薩遊歷十個地方，然後才能登上菩薩的果位，超越二地（菩薩的修行階段）；超越二地后，具備神通，在各種神通中具備五波羅蜜（佈施、持戒、忍辱、精進、禪定），遊歷各個佛剎供養諸佛，種植各種善根，持有這些功德教化眾生，凈化佛的國土。 佛告訴須菩提：『你所問的如來法和凡夫法以及二地法，為何要這樣問？你的意思是什麼？五陰（色、受、想、行、識）的空法和如來法有區別嗎？』 須菩提說：『都是空性的。』 佛說：『在空性中能看到無相的法嗎？五陰的相和佛的相能被看到嗎？』 須菩提說：『世尊，不能被看到。』 『因此，須菩提！諸法的法也是沒有的。凡夫也不離凡夫，也不是如來法，也不離如來法。』 又問：『世尊！這個法是有為法嗎？還是無為法？』 佛說：『既不離無為法而得到有為法，也不離有為法而得到無為法。須菩提！有為法和無為法，一法而非二，既不合也不散，沒有形狀，不可見，只有一個相。一個相就是無相，因為世俗的緣故才有所作為，並非最究竟的真理。最究竟的真理不是身口意所能造作的，也不離身口意，通過諸法的平等而得到最究竟的真理。因此，修行般若波羅蜜的菩薩，即使修行最究竟的真理，也不能執著于最究竟的真理而行菩薩道。』 《摩訶般若波羅蜜經》諸法妙化品第八十

【English Translation】 English version: The outer space and all the dharmas of non-existence and emptiness (referring to the emptiness that neither exists nor does not exist), the eight liberations (eight vimokshas, referring to eight states of meditative absorption), the nine successive dhyanas (referring to the nine stages of meditative absorption from the first dhyana to the cessation of feeling and perception), the four fearlessnesses (referring to the four fearlessnesses of the Buddha), the four unobstructed wisdoms (referring to the four unobstructed wisdoms of the Buddha), the ten powers (referring to the ten powers of the Buddha), the eighteen unique qualities of the Buddha (referring to the eighteen unique qualities of the Buddha), conditioned dharmas and unconditioned dharmas, all these dharmas have names, where are they unattainable? If a Bodhisattva does not dwell in these places and does not discriminate these dharmas, the Bodhisattva will ultimately not be able to practice Prajna Paramita (the perfection of wisdom). A Bodhisattva who practices Prajna Paramita travels through ten places, and then can ascend to the Bodhisattva stage, surpassing the second bhumi (stage of Bodhisattva practice); after surpassing the second bhumi, possessing supernormal powers, possessing the five paramitas (generosity, morality, patience, diligence, and meditation) in various supernormal powers, traveling to various Buddha lands to make offerings to the Buddhas, planting various roots of goodness, holding these merits to teach sentient beings, and purifying the Buddha's land. The Buddha said to Subhuti: 'What you asked about the Dharma of the Tathagata and the Dharma of ordinary beings, and the Dharma of the second bhumi, why do you ask like this? What is your intention? Is there a difference between the emptiness of the five skandhas (form, feeling, perception, mental formations, and consciousness) and the Dharma of the Tathagata?' Subhuti said: 'They are equally empty.' The Buddha said: 'In emptiness, can one see the formless dharma? Can the form of the five skandhas and the form of the Buddha be seen?' Subhuti said: 'World Honored One, they cannot be seen.' 'Therefore, Subhuti! The dharma of dharmas is also non-existent. Ordinary beings are not separate from ordinary beings, nor are they the Dharma of the Tathagata, nor are they separate from the Dharma of the Tathagata.' He further asked: 'World Honored One! Is this dharma a conditioned dharma? Or is it an unconditioned dharma?' The Buddha said: 'Neither is a conditioned dharma obtained apart from an unconditioned dharma, nor is an unconditioned dharma obtained apart from a conditioned dharma. Subhuti! Conditioned dharma and unconditioned dharma are one dharma, not two, neither combined nor dispersed, without form, invisible, of one characteristic. One characteristic is no characteristic, it is only because of worldly conventions that there is action, not the ultimate truth. The ultimate truth is not created by body, speech, or mind, nor is it separate from body, speech, or mind, and the ultimate truth is obtained through the equality of all dharmas. Therefore, a Bodhisattva who practices Prajna Paramita, even if practicing the ultimate truth, cannot be attached to the ultimate truth while practicing the Bodhisattva path.' The Mahaprajnaparamita Sutra, Chapter 80, The Wonderful Transformation of Dharmas

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七

須菩提白佛言：「世尊！假令諸法等空、于諸法無所作，云何菩薩行般若波羅蜜，不得最第一義，而行菩薩事為眾生作四恩耶？」

佛告須菩提：「如汝所言，空者亦無有作亦無不作。若眾生知空者無有如來及佛境界，不動于空度諸吾我有四大相，度諸五陰有知見相，度諸十二衰相，度諸有為相，建立不有為界。」

「是不有為之性空，云何為空？」

佛報言：「于諸相空，幻師所化作人空，不幻化及空不合不散以空空，空空及化人無能別者。何以故？俱空故。須菩提！五陰無不空者，以空故作是說言五陰空。」

復問：「世尊！世俗之法如幻，道法亦復如幻耶？假令道法是幻者，從三十七品乃至佛十八法及三乘法亦復如幻，行三乘者亦復如幻。」

佛報言：「是諸法化誰所化，為是聲聞、辟支佛所化耶？是菩薩、佛之所化耶？是諸習緒所化，是行所化。」

對曰：「無有化者。」

佛言：「是故諸法如化。」

復問：「世尊！須陀洹至羅漢、辟支佛所滅，及佛諸習緒滅，亦復如化耶？」

佛報言：「諸有所生者、滅者，皆悉如化。」

復問：「世尊！何等法不如化者？」

佛報言：「不起不滅是則非化。」

復問：「世尊！

【現代漢語翻譯】 現代漢語譯本 須菩提對佛說：『世尊！如果一切法都是空性的，在一切法中都沒有造作，那麼菩薩如何修行般若波羅蜜，才能不執著于最究竟的真理，而能行菩薩道，為眾生報答四恩呢？』 佛告訴須菩提：『正如你所說，空性既沒有造作也沒有不造作。如果眾生知道空性中沒有如來和佛的境界，就不會執著于空性，從而超越我、我所的四大執著，超越五蘊的知見執著，超越十二因緣的衰敗相，超越有為法的執著，建立無為的境界。』 『這無為的自性是空性的，如何能說是空呢？』 佛回答說：『在一切相中都是空性的，就像幻術師所變幻的人是空的一樣，不幻化和空性既不結合也不分離，以空性來空性，空性和幻化的人沒有區別。為什麼呢？因為都是空性的。須菩提！五蘊沒有不空的，因為是空性的，所以才說五蘊是空的。』 又問：『世尊！世俗的法像幻化一樣，那麼道法也像幻化一樣嗎？如果道法是幻化的，那麼從三十七道品到佛的十八不共法以及三乘法也像幻化一樣，修行三乘的人也像幻化一樣。』 佛回答說：『這些法是幻化的，是誰幻化的呢？是聲聞、辟支佛幻化的嗎？是菩薩、佛幻化的嗎？是習氣所幻化的，還是修行所幻化的？』 回答說：『沒有幻化者。』 佛說：『所以一切法都像幻化一樣。』 又問：『世尊！須陀洹到阿羅漢、辟支佛所滅，以及佛的習氣滅盡，也像幻化一樣嗎？』 佛回答說：『凡是有生有滅的，都像幻化一樣。』 又問：『世尊！什麼法不像幻化一樣呢？』 佛回答說：『不生不滅的就不是幻化。』 又問：『世尊！』

【English Translation】 English version Subhuti said to the Buddha, 'World Honored One, if all dharmas are equally empty and there is no action in all dharmas, how can a Bodhisattva practice Prajna Paramita without attaining the ultimate truth, yet still engage in Bodhisattva activities to repay the four kinds of kindness to sentient beings?' The Buddha told Subhuti, 'As you have said, emptiness neither acts nor does not act. If sentient beings understand that in emptiness there is no realm of the Tathagata or the Buddha, they will not be attached to emptiness, thus transcending the four attachments of self and what belongs to self, transcending the attachments of perception in the five skandhas, transcending the decaying aspects of the twelve links of dependent origination, transcending the attachments of conditioned dharmas, and establishing the unconditioned realm.' 'This unconditioned nature is empty, how can it be said to be empty?' The Buddha replied, 'In all aspects, it is empty, just as the person conjured by a magician is empty. The un-conjured and emptiness neither combine nor separate. Emptiness is used to empty emptiness, and there is no distinction between emptiness and the conjured person. Why? Because both are empty. Subhuti, there is no skandha that is not empty. Because they are empty, it is said that the five skandhas are empty.' He further asked, 'World Honored One, if worldly dharmas are like illusions, are the dharmas of the path also like illusions? If the dharmas of the path are illusions, then from the thirty-seven factors of enlightenment to the eighteen unique qualities of the Buddha and the three vehicles, they are also like illusions, and those who practice the three vehicles are also like illusions.' The Buddha replied, 'These dharmas are illusions, who conjured them? Did the Sravakas or Pratyekabuddhas conjure them? Did the Bodhisattvas or Buddhas conjure them? Are they conjured by habits or by practice?' He replied, 'There is no conjurer.' The Buddha said, 'Therefore, all dharmas are like illusions.' He further asked, 'World Honored One, are the cessation of the Srotapanna to Arhat, Pratyekabuddha, and the extinction of the Buddha's habits also like illusions?' The Buddha replied, 'All that is born and ceases is like an illusion.' He further asked, 'World Honored One, what dharma is not like an illusion?' The Buddha replied, 'That which neither arises nor ceases is not an illusion.' He further asked, 'World Honored One!'

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何等不起，何等不滅，非是化耶？」

佛報言：「泥洹非化。」

須菩提言：「世尊！常說空不動轉，無有雙法，無不空者，是故泥洹亦復如化。」

佛言：「如是，如是！一切皆空，亦非聲聞、辟支佛所作，亦非菩薩、佛之所作，審空者是泥洹。」

復問：「世尊！于空過去人行，當云何入、云何學、云何說？」

佛報言：「于須菩提意云何？但有過去世，無有當來世耶？」

摩訶般若波羅蜜薩陀波倫品第八十八

佛告須菩提：「菩薩摩訶薩欲求般若波羅蜜者，當如薩陀波倫菩薩；今現在在雷音如來無所著等正覺佛所，常修梵清凈之行。」

須菩提白佛言：「世尊！薩陀波倫菩薩云何求般若波羅蜜？」

佛報言：「薩陀波倫菩薩求般若波羅蜜時，不惜身命，不望供養，不求名稱，常在寂處，聞空中之聲言：『住善男子莫起疲厭睡臥之意，莫念食飲，莫念晝夜，莫念寒熱，莫令意著于內外，莫左右顧視。行時當作是意，當如不行，于身五陰莫有起相。何以故？有起相者便於佛法有稽留礙，有留礙者便在生死苦，在生死苦者不能逮得般若波羅蜜。』

「爾時，薩陀波倫報空中聲言：『我當從教。何以故？我欲為眾生而作大明廣宣佛法，我欲得阿耨多羅三

【現代漢語翻譯】 現代漢語譯本 『什麼是不生起，什麼是不滅，難道不是幻化嗎？』 佛回答說：『涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）不是幻化。』 須菩提（Subhuti，佛陀的十大弟子之一）說：『世尊！您常說空性（Sunyata，佛教核心概念，指一切事物無自性）是不動轉的，沒有對立的法，沒有不空的，因此涅槃也像幻化一樣。』 佛說：『是的，是的！一切皆空，也不是聲聞（Sravaka，指聽聞佛法而修行的人）、辟支佛（Pratyekabuddha，指獨自覺悟的人）所造作，也不是菩薩（Bodhisattva，指發願救度眾生的修行者）、佛所造作，真正理解空性的人才能達到涅槃。』 又問：『世尊！對於空性，過去的人如何修行，應當如何進入、如何學習、如何宣說？』 佛回答說：『須菩提，你認為如何？只有過去世，沒有未來世嗎？』 《摩訶般若波羅蜜薩陀波倫品》第八十八 佛告訴須菩提：『菩薩摩訶薩（Bodhisattva-Mahasattva，指偉大的菩薩）想要追求般若波羅蜜（Prajnaparamita，指達到智慧彼岸的修行）的，應當像薩陀波倫菩薩（Sadaprarudita，常啼菩薩）一樣；他現在在雷音如來（Meghasvaraghosha Tathagata，佛名）無所著等正覺佛（Anuttara-samyak-sambodhi，指無上正等正覺）那裡，常修梵清凈之行。』 須菩提問佛：『世尊！薩陀波倫菩薩是如何求般若波羅蜜的？』 佛回答說：『薩陀波倫菩薩求般若波羅蜜時，不吝惜身命，不期望供養，不追求名聲，常在寂靜之處，聽到空中之聲說：『善男子，不要生起疲倦、厭煩、想睡覺的念頭，不要想飲食，不要想白天黑夜，不要想寒冷炎熱，不要讓心執著于內外，不要左顧右盼。行走時應當這樣想，應當像沒有行走一樣，對於身體的五蘊（Skandha，指構成人身的五種要素：色、受、想、行、識）不要有生起的念頭。為什麼呢？有生起念頭就會對佛法產生障礙，有障礙就會在生死輪迴中受苦，在生死輪迴中受苦就不能獲得般若波羅蜜。』 『那時，薩陀波倫回答空中的聲音說：『我當遵從教誨。為什麼呢？我想要為眾生作大光明，廣宣佛法，我想要得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺）。』

【English Translation】 English version 'What is it that does not arise, and what is it that does not cease, is it not an illusion?' The Buddha replied, 'Nirvana (the state of liberation from the cycle of birth and death) is not an illusion.' Subhuti (one of the Buddha's ten principal disciples) said, 'World Honored One! You often say that emptiness (Sunyata, the Buddhist concept of the absence of inherent existence) is unmoving and unchanging, there are no dualistic dharmas, and nothing is not empty. Therefore, Nirvana is also like an illusion.' The Buddha said, 'So it is, so it is! Everything is empty, and it is not made by Sravakas (those who hear and practice the teachings), Pratyekabuddhas (those who attain enlightenment on their own), nor by Bodhisattvas (those who aspire to attain Buddhahood for the benefit of all beings) or Buddhas. Those who truly understand emptiness attain Nirvana.' He further asked, 'World Honored One! Regarding emptiness, how did people in the past practice, how should one enter, how should one learn, and how should one teach?' The Buddha replied, 'Subhuti, what do you think? Is there only the past world, and no future world?' Chapter 88 of the Mahaprajnaparamita Sadaprarudita The Buddha told Subhuti, 'Bodhisattva-Mahasattvas (great Bodhisattvas) who wish to seek Prajnaparamita (the perfection of wisdom) should be like the Bodhisattva Sadaprarudita (the Ever-Weeping Bodhisattva); he is now with the Tathagata Meghasvaraghosha (the Buddha of Thunderous Sound) in the presence of the Anuttara-samyak-sambodhi Buddha (the Buddha of Unsurpassed Perfect Enlightenment), constantly practicing pure conduct.' Subhuti asked the Buddha, 'World Honored One! How did the Bodhisattva Sadaprarudita seek Prajnaparamita?' The Buddha replied, 'When the Bodhisattva Sadaprarudita sought Prajnaparamita, he did not cherish his life, did not expect offerings, did not seek fame, and was always in a quiet place. He heard a voice in the air saying: 'Good man, do not give rise to thoughts of weariness, fatigue, or sleep, do not think of food and drink, do not think of day and night, do not think of cold and heat, do not let your mind cling to the internal or external, do not look left or right. When walking, you should think as if you are not walking, and do not have any arising thoughts about the five skandhas (the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness) of the body. Why? Because having arising thoughts will create obstacles to the Dharma, having obstacles will lead to suffering in the cycle of birth and death, and suffering in the cycle of birth and death will prevent one from attaining Prajnaparamita.' 'At that time, Sadaprarudita replied to the voice in the air, 'I will follow your teachings. Why? Because I want to be a great light for all beings, widely proclaiming the Dharma, and I want to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).'

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耶三菩。』作是語已，便聞空中聲言：『善哉，善哉！善男子！欲聞于空、無相、無愿之法，當求索般若波羅蜜，當離相念，當離命見，當離人見，當遠離惡知識，當與善知識從事，當供養真知識，當爲汝說空、無相、無愿之法，當說無生不滅之法，當勸助人求薩云若。作是行者，聞般若波羅蜜不久，或從經中聞，或從菩薩摩訶薩口聞。善男子所從得聞般若波羅蜜處，當視其人如世多羅。汝於法師當修反覆莫得背恩，所從聞般若波羅蜜處則是真知識，得聞經已便得阿耨多羅三耶三菩不復動轉，當自念言：「我去諸如來無所著等正覺不遠，所生之處常值諸佛，常當遠離八不閑處，當得八樂之處。」持是德行當敬法師如敬世尊，莫以世俗冀望之意；於法師所當起法想恭敬之想，冀望想者當知魔事。若魔波旬或持五樂，或以細滑色聲香味來貢法師，法師以漚和拘舍羅欲度眾生能為受之。汝若見者莫起污意，但當念言：「我未得是漚和拘舍羅。」如法師所行，菩薩已逮漚和拘舍羅者無所掛礙。譬如金剛無所不入不受塵垢，當以一調法行而觀法師。何等為一調法行？謂諸法無著無斷。何以故？諸法皆空，無我無人、壽命，譬如幻化熱時之焰，當作是觀。法師導師作是觀者，令得般若波羅蜜不久。善男子！當護魔事。善男子！若至

法師所不見法師莫起礙意，當以法故恭敬法師。』

「爾時，薩陀波倫聞空中聲已，於是東行。東行不久，意中念言：『曏者不問，我當於何去？去是幾所？當從誰聞？』於是大哭，哭已念言：『我今於是，不復飲食，不復動轉，從一日至七日，不聞般若波羅蜜終不起。』」

佛告須菩提：「譬如長者有一子，其子而死；父母悲哀，無復他念，但念其子。須菩提！爾時薩陀波倫一無復余念，但念般若波羅蜜亦復如是。作是哭時，於前便有如來之像，三十二相、八十種好。

「其佛嘆言：『善哉，善哉！善男子！過去諸如來無所著等正覺行菩薩時，索般若波羅蜜亦如是。持是勇進之意，從是東行，去是二萬里，國名香氏。其城郭以七寶七重繞城，池水周流十重，有七寶樹羅列重行，及七寶塹。其城縱廣四百八十里，其國豐樂人民熾盛，所有服飾珍寶異妙。其城中有五百欄楯，街巷市裡行伍相當，以諸雜寶金銀錯涂懸繒幢幡，譬如天錦城上臺觀、樓閣、陴𨺙皆七寶作，城上寶樹行列奇好，復以閻浮檀金為交露蓋。以七寶鈴懸其樓閣，風起之時吹其鈴聲，其音和雅譬如天樂，其有眾生聞鈴音者以自娛樂。繞城池水冷暖和適常滿不減，其池水中有七寶船，其人乘船遊戲池水中，其人宿命有福功德而得致是。

【現代漢語翻譯】 現代漢語譯本：『法師之間如果意見不合，不要因此產生障礙，應當因為佛法而恭敬法師。』 『當時，薩陀波倫（Sadāprarudita，常啼菩薩）聽到空中的聲音后，便向東方走去。向東走了一會兒，心中想到：『剛才沒有問，我應該去哪裡？要走多遠？應該向誰請教？』於是大哭起來，哭完后又想：『我現在要在這裡，不再吃飯，不再動彈，從一天到七天，如果聽不到般若波羅蜜（Prajñāpāramitā，智慧到彼岸），就絕不起來。』 佛告訴須菩提（Subhūti，解空第一）：『譬如一位長者有一個兒子，他的兒子死了；父母悲傷哀痛，沒有其他念頭，只想著他們的兒子。須菩提！當時薩陀波倫沒有其他任何念頭，只想著般若波羅蜜也是這樣。當他哭泣時，他的面前就出現了一尊如來（Tathāgata，佛陀）的像，具有三十二相、八十種好。 那佛讚歎道：『好啊，好啊！善男子！過去諸如來無所著等正覺（Anuttarā-samyak-saṃbodhi，無上正等正覺）在行菩薩道時，求索般若波羅蜜也是這樣。保持這種勇猛精進的心意，從這裡向東走，走二萬里，有一個國家名叫香氏。那裡的城墻用七寶圍繞七層，池水環繞十層，有七寶樹排列成行，還有七寶壕溝。那座城縱橫四百八十里，國家富饒，人民興盛，所有的服飾珍寶都奇特美妙。城中有五百欄桿，街道巷裡排列整齊，用各種雜寶、金銀裝飾，懸掛著絲綢幡幢，就像天上的錦繡一樣。城上的臺觀、樓閣、城墻都用七寶建造，城上的寶樹排列奇特美好，還用閻浮檀金（Jambudvipa，一種黃金）做成交錯的露蓋。樓閣上懸掛著七寶鈴鐺，風吹動時，鈴聲和諧悅耳，就像天上的音樂一樣，聽到鈴聲的眾生都以此為樂。環繞城市的池水冷暖適宜，總是滿滿的不會減少，池水中有七寶船，人們乘船在池水中嬉戲，這些人前世有福德功勞才能得到這些。』

【English Translation】 English version: 『If Dharma masters disagree, do not let that create obstacles; you should respect Dharma masters because of the Dharma.』 『At that time, Sadāprarudita (the Bodhisattva Always Weeping) heard the voice in the air and then went eastward. After walking eastward for a while, he thought in his mind: 『I didn't ask earlier, where should I go? How far should I go? From whom should I learn?』 Then he cried loudly, and after crying, he thought: 『Now I will stay here, not eat, not move, from one day to seven days, if I do not hear the Prajñāpāramitā (Perfection of Wisdom), I will not get up.』 The Buddha told Subhūti (Foremost in Understanding Emptiness): 『For example, a wealthy man has a son, and his son dies; the parents are sad and grieved, having no other thoughts, only thinking of their son. Subhūti! At that time, Sadāprarudita had no other thoughts, only thinking of the Prajñāpāramitā, it was just like that. When he was crying, a likeness of the Tathāgata (the Buddha) appeared before him, with thirty-two marks and eighty minor characteristics.』 That Buddha praised, saying: 『Excellent, excellent! Good man! In the past, when the Tathāgatas, who attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), were practicing the Bodhisattva path, they also sought the Prajñāpāramitā in this way. Maintain this courageous and diligent intention, and go eastward from here for twenty thousand leagues, there is a country named Fragrant Clan. The city walls there are surrounded by seven layers of seven treasures, the ponds surround it in ten layers, there are rows of seven-treasure trees, and seven-treasure moats. The city is four hundred and eighty leagues in length and width, the country is prosperous, the people are thriving, and all the clothing and treasures are unique and wonderful. There are five hundred railings in the city, the streets and alleys are arranged orderly, decorated with various treasures, gold and silver, and hanging silk banners, like heavenly brocade. The platforms, pavilions, and ramparts on the city are all made of seven treasures, the treasure trees on the city are arranged uniquely and beautifully, and they are also covered with interwoven canopies made of Jambudvipa gold (a type of gold). Seven-treasure bells are hung on the pavilions, and when the wind blows, the sound of the bells is harmonious and pleasant, like heavenly music, and the beings who hear the sound of the bells enjoy themselves with it. The water in the ponds surrounding the city is warm and cold, always full and never decreases, and there are seven-treasure boats in the ponds, and people ride the boats and play in the ponds, these people have the merit and virtue from their past lives to have obtained these things.』

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其池水中有波曇花、分陀利花、拘文羅花、優缽利花，復有餘花雜種異色數千百種，三千大千國土所有妙花無不在彼。順繞其城，各有五百廬觀，亦七寶作姝好嚴事。一一廬觀有五百池水，其池縱廣各二十里，亦以七寶雜色妙花，其花大如車蓋，其花五色青、黃、赤、白、紅各自分明。其池中有鳧雁、鴛鴦、孔雀、鵁鶄，異類奇鳥數千百種。其城廬觀所有寶物亦無有主亦無守者，以其國人宿福所致，常習行般若波羅蜜故，是以長夜受是福德。

「『善男子！彼有菩薩名法上。在其國中央有宮殿舍，廣縱四十里，皆以七寶作宮墻七重，所有欄楯七寶之樹、園觀、浴池亦復七重，其樓閣、欄楯、宮殿、門合皆是七寶雕文刻鏤七重。法上宮裡有四廬觀：一名常樂，二名除憂，三名雜花，四名雜香。一一廬觀有八池水：一名曰賢，二名賢妙，三名日樂，四名妙樂，五名吉祥，六名吉上，七名曰除，八名不還。其池四邊，邊各一寶：金、銀、琉璃、水精。純以紫磨黃金為底，以金羅網為蓋。其一一池中金為梯陛，種種雜色車𤦲、瑪瑙、眾寶雜成。其梯陛兩邊，復以紫金為芭蕉樹，其花柔軟隨風委靡。其池水中亦有雜花如上所有。順池水邊又有花樹，風吹諸花墮池水中便如根生。其池水香如天栴檀。法上宮中有六萬八千夫人

【現代漢語翻譯】 現代漢語譯本 其池塘中有波曇花（Utpala，青蓮花）、分陀利花（Pundarika，白蓮花）、拘文羅花（Kumuda，紅蓮花）、優缽利花（Ulpala，青蓮花），還有其他各種顏色、數千百種的奇花異草，三千大千世界所有美妙的花朵無不在此。環繞著城池，各有五百座樓閣，也都是用七寶建造，裝飾得美麗莊嚴。每一座樓閣有五百個池塘，池塘的縱橫都各有二十里，也用七寶和各種顏色的奇花裝飾，花朵大如車蓋，花有青、黃、赤、白、紅五種顏色，各自清晰分明。池塘中有野鴨、大雁、鴛鴦、孔雀、鷦鷯等數千百種奇異的鳥類。城池和樓閣中的所有寶物都沒有主人，也沒有看守的人，這是因為這個國家的人民前世修來的福報，常常修習般若波羅蜜的緣故，所以長久以來享受這樣的福德。 『善男子！那裡有一位菩薩名叫法上。在他的國家中央有一座宮殿，縱橫四十里，都用七寶建造，宮墻有七重，所有的欄桿、七寶樹、園林、浴池也有七重，樓閣、欄桿、宮殿、門窗都是用七寶雕刻裝飾，共有七重。法上的宮殿里有四座樓閣：第一座叫常樂，第二座叫除憂，第三座叫雜花，第四座叫雜香。每一座樓閣有八個池塘：第一個叫賢，第二個叫賢妙，第三個叫日樂，第四個叫妙樂，第五個叫吉祥，第六個叫吉上，第七個叫除，第八個叫不還。池塘的四邊，每一邊都用一種寶物裝飾：金、銀、琉璃、水晶。池底完全用紫磨黃金鋪成，用金絲網覆蓋。每一個池塘里都有金製的臺階，各種顏色的車渠、瑪瑙等眾寶混合而成。臺階的兩邊，用紫金做成芭蕉樹，花朵柔軟，隨風搖曳。池塘里也有各種花朵，和上面描述的一樣。沿著池塘邊還有花樹，風吹落花到池塘里，就像從根部生長出來一樣。池塘的水香氣如天上的栴檀。法上的宮殿里有六萬八千位夫人。

【English Translation】 English version In its ponds, there are Utpala (blue lotus) flowers, Pundarika (white lotus) flowers, Kumuda (red lotus) flowers, and Ulpala (blue lotus) flowers, as well as thousands of other kinds of exotic flowers and plants of various colors. All the wonderful flowers of the three thousand great thousand worlds are present there. Surrounding the city, there are five hundred pavilions, all made of seven treasures, beautifully and solemnly decorated. Each pavilion has five hundred ponds, each pond being twenty li in length and width, also adorned with seven treasures and various colors of exotic flowers. The flowers are as large as chariot canopies, and they come in five colors: blue, yellow, red, white, and crimson, each clearly distinct. In the ponds, there are ducks, geese, mandarin ducks, peacocks, and ospreys, along with thousands of other kinds of exotic birds. All the treasures in the city and pavilions have no owners and no guards, because the people of this country have accumulated blessings from their past lives and constantly practice Prajna Paramita, thus enjoying such merits for a long time. 『Good man! There is a Bodhisattva named Dharma-upari. In the center of his country, there is a palace, forty li in length and width, all made of seven treasures. The palace walls have seven layers, and the railings, seven-treasure trees, gardens, and bathing pools also have seven layers. The pavilions, railings, palaces, and gates are all carved and decorated with seven treasures, having seven layers. In Dharma-upari's palace, there are four pavilions: the first is called Constant Joy, the second is called Dispelling Sorrow, the third is called Mixed Flowers, and the fourth is called Mixed Fragrance. Each pavilion has eight ponds: the first is called Virtuous, the second is called Virtuous and Wonderful, the third is called Joy of the Sun, the fourth is called Wonderful Joy, the fifth is called Auspicious, the sixth is called Supreme Auspicious, the seventh is called Dispelling, and the eighth is called Non-Returning. The four sides of the ponds are each decorated with a treasure: gold, silver, lapis lazuli, and crystal. The bottom is entirely paved with purple gold, and it is covered with a gold net. In each pond, there are gold steps, mixed with various colors of carnelian, agate, and other treasures. On both sides of the steps, there are purple gold banana trees, with soft flowers swaying in the wind. In the ponds, there are also various flowers as described above. Along the edge of the ponds, there are also flower trees, and when the wind blows the flowers into the ponds, they appear to grow from the roots. The water in the ponds is fragrant like heavenly sandalwood. In Dharma-upari's palace, there are sixty-eight thousand consorts.

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，婇女圍繞娛樂。香氏城中男女皆來會，于常樂池觀共相娛樂。』

「其化佛言：『善男子！是法上菩薩與其眷屬共相娛樂。以三時說法，香氏城中眾人為法上菩薩施設法座。于城中央，金、銀、水精、琉璃為座，細軟劫波育以為其蓐，以天雜香而著其蓐。其座高十里，當其座上有諸男女把持垂珠，又散名花燒諸名香。何以故？敬於法故。法上菩薩坐其座上，以般若波羅蜜為眾生說法。』」

「化佛復言：『善男子！香氏國人恭敬奉事法上菩薩，其像如是。有若干百千諸天，來會聽受般若波羅蜜，中有書者，中有諷者，中有口受者，中有念者，中有寂然念行之者。國中眾生皆是阿惟越致，于阿耨多羅三耶三菩不復動還。

「『善男子！汝從是東去到法上菩薩所，可得聞般若波羅蜜。是法上者是汝前世真知識也，常勸助汝于阿耨多羅三耶三菩。法上菩薩本求般若波羅蜜時亦如汝。今往，善男子！晝夜莫斷于念，得聞般若波羅蜜不久。』

「爾時，薩陀波倫聞是語已，踴躍歡喜言：『我何時當得見法師，從受聞般若波羅蜜！』」◎

◎佛告須菩提：「譬如有人被重毒箭無有餘念，但念言：『我何時當得良師，拔我毒箭，令其處愈！』薩陀波倫無復余念，但欲得見法師從聞般若波羅蜜，聞般

【現代漢語翻譯】 現代漢語譯本 『婇女們圍繞著他，一同娛樂。香氏城中的男女都來聚會，在常樂池邊觀看，一同享樂。』 『那化佛說：「善男子！那位法上菩薩和他的眷屬一同娛樂。他每天三次說法，香氏城中的人們為法上菩薩設定法座。在城市的中央，用金、銀、水晶、琉璃建造法座，用柔軟的劫波育（一種柔軟的織物）鋪在上面作為坐墊，再在坐墊上撒上各種天上的香。法座高十里，在法座的上方，有許多男女拿著垂珠，又散佈著名貴的花朵，焚燒著各種名香。這是為什麼呢？因為他們尊敬佛法。法上菩薩就坐在那個法座上，為眾生宣講般若波羅蜜。」』 『化佛又說：「善男子！香氏國的人們恭敬地侍奉法上菩薩，他們的景象就是這樣。有成百上千的天人前來集會，聽受般若波羅蜜，其中有的書寫，有的諷誦，有的口頭接受，有的默唸，有的寂靜地修行。這個國家中的眾生都是阿惟越致（不退轉），對於阿耨多羅三藐三菩提（無上正等正覺）不再退轉。」』 『「善男子！你從這裡向東走，到法上菩薩那裡，就可以聽到般若波羅蜜。這位法上菩薩是你前世的真知識，他常常勸勉你證得阿耨多羅三藐三菩提。法上菩薩當初求般若波羅蜜時也像你一樣。現在去吧，善男子！晝夜不要停止念想，不久就能聽到般若波羅蜜。」』 『當時，薩陀波倫聽到這些話后，歡喜踴躍地說：「我什麼時候才能見到法師，從他那裡聽聞般若波羅蜜啊！」』 『佛告訴須菩提：「譬如有人被毒箭射中，沒有其他的念頭，只想著：『我什麼時候才能找到良醫，拔出我的毒箭，讓傷口痊癒！』薩陀波倫也沒有其他的念頭，只想見到法師，聽聞般若波羅蜜，聽聞般

【English Translation】 English version 'The maidens surround him, enjoying themselves together. The men and women of the city of Xiangshi all come to gather, watching and enjoying themselves together at the Chang Le Pond.' 'The manifested Buddha said, 「Good man! That Dharma-Superior Bodhisattva and his retinue are enjoying themselves together. He expounds the Dharma three times a day, and the people of the city of Xiangshi set up a Dharma seat for the Dharma-Superior Bodhisattva. In the center of the city, a seat is made of gold, silver, crystal, and lapis lazuli, with soft kshau-ma (a soft fabric) spread on it as a cushion, and various heavenly fragrances are scattered on the cushion. The seat is ten li high, and above the seat, there are many men and women holding hanging pearls, and scattering precious flowers, burning various famous incenses. Why is this? Because they respect the Dharma. The Dharma-Superior Bodhisattva sits on that seat and expounds the Prajna Paramita for all beings.」' 'The manifested Buddha further said, 「Good man! The people of the country of Xiangshi respectfully serve the Dharma-Superior Bodhisattva, and their appearance is like this. There are hundreds and thousands of devas who come to gather, listening to and receiving the Prajna Paramita, some of whom write it down, some recite it, some receive it orally, some contemplate it, and some practice it in silence. The beings in this country are all Avaivartika (non-retrogressing), and they will not regress from Anuttara-samyak-sambodhi (unexcelled complete enlightenment).」' '「Good man! If you go east from here to where the Dharma-Superior Bodhisattva is, you can hear the Prajna Paramita. This Dharma-Superior Bodhisattva is your true friend from a previous life, and he often encourages you to attain Anuttara-samyak-sambodhi. When the Dharma-Superior Bodhisattva was initially seeking the Prajna Paramita, he was also like you. Now go, good man! Do not cease your thoughts day and night, and you will soon hear the Prajna Paramita.」' 'At that time, Sadāprarudita, upon hearing these words, leaped up with joy and said, 「When will I be able to see the Dharma Master and hear the Prajna Paramita from him!」' 'The Buddha said to Subhuti, 「It is like a person who has been struck by a poisoned arrow and has no other thought, but only thinks, 『When will I find a good physician to pull out my poisoned arrow and heal my wound!』 Sadāprarudita has no other thought, but only wants to see the Dharma Master and hear the Prajna Paramita, hear the Prajna'

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若波羅蜜已滅諸倚著。

「爾時，薩陀波倫菩薩即見諸法無掛礙慧，得無量三昧門，其三昧名曰：見諸法所有三昧、于諸法無所得三昧、降伏諸無智三昧、得諸法無差別三昧、得於諸法無變異三昧、諸法無所有無所聚三昧、滅諸冥三昧、于諸法次第無異三昧、于諸法無所見三昧、散花三昧。得如是比無量種種三昧門。住是三昧已，見諸十方無央數佛以般若波羅蜜為諸菩薩說法。

「爾時，十方諸佛皆讚歎言：『善哉，善哉！善男子！我等本為菩薩時，索般若波羅蜜亦覆住是三昧所得如是，得是三昧已入于般若波羅蜜亦復如是，便成就漚和拘舍羅立於阿惟越致法。我等得是三昧時，亦不見有法行三昧者、離三昧者，亦不見行道者，亦不見逮阿惟三佛者。般若波羅蜜者無有貢高。善男子！吾等住于不貢高故，得金色身三十二相無限之光，得不思議慧最無上覺三昧佛智；具足逮諸功德，諸佛所不能平量不能盡說，何況聲聞、辟支佛！是故，善男子！於是法中當倍加敬。善男子！有志有進得阿耨多羅三耶三菩亦無有難。善男子！于真知識當起恭敬愛樂之意如視世尊。菩薩得真知識者，疾得阿耨多羅三耶三菩。』

「爾時，薩陀波倫菩薩白諸佛言：『我常所敬真知識者為是何誰？』諸佛報言：『法上菩薩世世

【現代漢語翻譯】 現代漢語譯本：如果般若波羅蜜已經滅除了所有的執著。

那時，薩陀波倫菩薩就見到諸法無掛礙的智慧，獲得無量的三昧法門。這些三昧的名稱是：見到諸法實相的三昧、對諸法無所得的三昧、降伏一切無知的的三昧、證得諸法無差別性的三昧、證得諸法無變異性的三昧、諸法無所有無所聚集的三昧、滅除一切黑暗的三昧、對諸法次第無異的三昧、對諸法無所見的三昧、散花三昧。他獲得瞭如此這般無量種種的三昧法門。安住于這些三昧之後，他見到十方無數的佛陀都以般若波羅蜜為諸菩薩說法。

那時，十方諸佛都讚歎說：『善哉，善哉！善男子！我們過去作為菩薩時，求索般若波羅蜜時也安住于這樣的三昧，所得的也是如此。得到這個三昧后，進入般若波羅蜜也是如此，便成就了方便善巧，安立於不退轉的地位。我們得到這個三昧時，也看不到有法在行三昧，也看不到有離開三昧的，也看不到有修行道的人，也看不到有證得阿耨多羅三藐三菩提的人。般若波羅蜜是沒有貢高我慢的。善男子！我們安住于不貢高我慢的緣故，才得到金色身、三十二相、無限的光明，得到不可思議的智慧、最無上的覺悟、三昧佛智；具足證得一切功德，這些功德是諸佛都無法衡量、無法盡說的，更何況是聲聞、辟支佛！因此，善男子！對於這個法應當更加敬重。善男子！有志向、有精進，證得阿耨多羅三藐三菩提也沒有困難。善男子！對於真正的善知識應當生起恭敬愛樂之心，如同看待世尊一樣。菩薩得到真正的善知識，很快就能證得阿耨多羅三藐三菩提。』

那時，薩陀波倫菩薩對諸佛說：『我常常敬重的真善知識是誰呢？』諸佛回答說：『法上菩薩（指在佛法上引導眾生的菩薩）世世』

【English Translation】 English version: If the Prajna Paramita has extinguished all attachments.

At that time, Bodhisattva Sadāprarudita saw the wisdom of non-obstruction in all dharmas, and attained immeasurable samadhi gates. The names of these samadhis are: the samadhi of seeing all dharmas, the samadhi of non-attainment in all dharmas, the samadhi of subduing all ignorance, the samadhi of attaining the non-difference of all dharmas, the samadhi of attaining the non-variation of all dharmas, the samadhi of all dharmas being non-existent and non-accumulated, the samadhi of extinguishing all darkness, the samadhi of non-difference in the sequence of all dharmas, the samadhi of non-seeing in all dharmas, and the samadhi of scattering flowers. He attained such immeasurable and various samadhi gates. Having abided in these samadhis, he saw countless Buddhas in the ten directions expounding the Dharma of Prajna Paramita to the Bodhisattvas.

At that time, all the Buddhas in the ten directions praised, saying: 『Excellent, excellent! Good man! When we were Bodhisattvas in the past, we also abided in such samadhis when seeking Prajna Paramita, and what we attained was also like this. After attaining this samadhi, entering into Prajna Paramita was also like this, and we then achieved skillful means and were established in the state of non-retrogression. When we attained this samadhi, we did not see any dharma that was practicing samadhi, nor did we see any that were leaving samadhi, nor did we see any who were practicing the path, nor did we see any who were attaining Anuttara-samyak-sambodhi. Prajna Paramita has no arrogance. Good man! Because we abide in non-arrogance, we attained golden bodies, the thirty-two marks, and immeasurable light, and we attained inconceivable wisdom, the most supreme enlightenment, and the samadhi Buddha-wisdom; we fully attained all merits, which the Buddhas cannot measure or fully describe, let alone the Sravakas and Pratyekabuddhas! Therefore, good man! You should have even greater respect for this Dharma. Good man! If you have aspiration and diligence, there is no difficulty in attaining Anuttara-samyak-sambodhi. Good man! You should have a respectful and loving mind towards true spiritual friends, as if you were regarding the World Honored One. Bodhisattvas who attain true spiritual friends will quickly attain Anuttara-samyak-sambodhi.』

At that time, Bodhisattva Sadāprarudita said to the Buddhas: 『Who are the true spiritual friends that I always respect?』 The Buddhas replied: 『Bodhisattvas who are on the Dharma (referring to Bodhisattvas who guide sentient beings in the Dharma) in every life』

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常以阿耨多羅三耶三菩用教授汝。法上菩薩常以般若波羅蜜具足漚和拘舍羅，是者則是汝之尊師是真知識。卿善男子！取法上菩薩以頂戴之。從劫至劫若至百劫，以三千大千剎土所有以用供養，尚未能報須臾之恩。聞是尊法其福難報，使汝得般若波羅蜜漚和拘舍羅之利故。』是諸如來無所著等正覺說是已，忽然不現。

「爾時，薩陀波倫於三昧起，四向顧望，意自念言：『是諸如來，從何所來？去至何所？』作是念已，惆悵不樂。復更念言：『法上菩薩常行般若波羅蜜漚和拘舍羅，總持諸陀鄰尼門，于諸法得自在，已從過去佛而作功德，是我真師，我當以問法上菩薩：「是諸如來，從何所來？去至何所？」』於是，薩陀波倫菩薩念法上菩薩恭敬愛樂豫加謙恪：『今我又貧，無有珍寶、香花、奇異貢尊之具。以般若波羅蜜故供養法上菩薩者，不可空往至法上所。我有恭敬而無所有，不如賣身供養般若波羅蜜及師。前後以來，壞身不少，今故不滅；前後壞身，坐淫怒癡，更諸苦痛，亦不為法，亦不為師，但為貪慾五陰、六衰。』

「爾時，菩薩道逕一城，大喚呼言：『我欲自賣，誰欲買我者？』

「時，魔波旬意自念言：『今是菩薩用般若波羅蜜故，自賣其身欲以供養法上菩薩，欲得聞般若波羅蜜漚和

拘舍羅。菩薩云何行般若波羅蜜，疾得阿耨多羅三耶三菩，聞已必當恭敬稽受。我不敗壞者，當教無數百千菩薩及諸眾生過我境界。今我當往壞之。』波旬即使舉國男女不見其形、不聞其聲。

「爾時，薩陀波倫賣身不售，愁憂啼哭言：『我甚為劇，欲自賣身供養于師而不能售！』時，釋提桓因意念言：『今是菩薩以般若波羅蜜故欲供養法上菩薩，我今試往看視其人，為用法故頗有諛諂？』

「時，釋提桓因化作年少梵志，至菩薩所問薩陀波倫言：『善男子！何以不樂愁憂啼哭？』

「報言：『年少！我用法故，欲自賣身供養尊師而永不售，無問我者是以哭耳。自念薄德，無財寶物可供師者。』

「爾時，年少謂菩薩言：『我不用人，我今祠祀，欲得人血，欲得人髓，欲得人心。能與我者，益與卿寶。』

「是時，菩薩歡喜報言：『我得善利！年少！買我心、髓及血，與我財寶得供養師，使我得聞般若波羅蜜及漚和拘舍羅真得我願。』

「年少重問言：『卿賣髓、血及心為索幾許？』

「菩薩報言：『隨年少意與我多少。』

「薩陀波倫便以右手自刺左臂出血與之。復欲破骨出髓時，城中有一長者女，過於魔行，魔不能屈。時，長者女于樓觀上遙見菩薩乃爾自刑：

【現代漢語翻譯】 現代漢語譯本：拘舍羅（Kosala，古印度地名）。菩薩如何修行般若波羅蜜（Prajnaparamita，智慧的完美），才能迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？聽聞此法后，必定會恭敬地接受。我（波旬，Mara，魔王）不會被擊敗，我將教導無數百千菩薩和眾生超越我的境界。現在我應當前去破壞它。』波旬隨即讓整個國家的人都看不見他的形體，聽不見他的聲音。 當時，薩陀波倫（Sadāprarudita，常啼菩薩）賣身卻無人購買，他憂愁地哭泣說：『我真是太痛苦了，想要賣身供養我的老師卻賣不出去！』這時，釋提桓因（Śakra devānām indra，帝釋天）心想：『這位菩薩因為般若波羅蜜的緣故想要供養法上菩薩，我今天去看看這個人，他爲了求法是否會有諂媚之舉？』 當時，釋提桓因化作一位年輕的婆羅門，來到菩薩面前，問薩陀波倫說：『善男子！你為什麼不高興，反而憂愁地哭泣呢？』 他回答說：『年輕人！我爲了求法，想要賣身供養我的老師卻始終賣不出去，沒有人問我，所以我才哭泣。我自認為福德淺薄，沒有財寶可以供養老師。』 當時，年輕人對菩薩說：『我不需要人，我今天祭祀，想要得到人血、人髓、人心。能給我這些的人，我會給他財寶。』 這時，菩薩歡喜地回答說：『我真是太幸運了！年輕人！買我的心、髓和血，給我財寶，讓我可以供養老師，使我能夠聽聞般若波羅蜜和漚和拘舍羅（Upaya-kausalya，方便善巧），真正實現我的願望。』 年輕人又問：『你賣髓、血和心，想要多少錢？』 菩薩回答說：『隨年輕人你的意思，給我多少都可以。』 薩陀波倫便用右手刺破左臂，流出血給他。當他又要破骨取髓時，城中有一位長者的女兒，她的修行超過了魔的境界，魔無法動搖她。當時，長者女在樓上遠遠看見菩薩這樣自殘：

【English Translation】 English version: Kosala. How does a Bodhisattva practice Prajnaparamita (the perfection of wisdom) to quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)? Upon hearing this, one should respectfully accept it. I (Mara, the demon king), who cannot be defeated, will teach countless hundreds of thousands of Bodhisattvas and beings to surpass my realm. Now I should go and destroy it.』 Mara then made it so that the people of the entire country could not see his form or hear his voice. At that time, Sadāprarudita (the Ever-Weeping Bodhisattva) was trying to sell himself but could not find a buyer. He was sorrowful and wept, saying, 『I am in great distress, wanting to sell myself to make offerings to my teacher, but I cannot sell myself!』 Then, Śakra devānām indra (Indra, the king of the gods) thought, 『This Bodhisattva wants to make offerings to the Bodhisattva of Dharma because of Prajnaparamita. I will go and see this person to see if he is flattering for the sake of the Dharma.』 At that time, Śakra transformed himself into a young Brahmin and went to the Bodhisattva, asking Sadāprarudita, 『Good man! Why are you unhappy and weeping?』 He replied, 『Young man! Because of the Dharma, I want to sell myself to make offerings to my teacher, but I cannot sell myself. No one asks about me, so I weep. I think of my shallow merit, having no wealth or treasures to offer to my teacher.』 At that time, the young man said to the Bodhisattva, 『I do not need a person. Today I am performing a sacrifice and want human blood, human marrow, and a human heart. If someone can give me these, I will give them treasures.』 At this time, the Bodhisattva joyfully replied, 『I have gained great benefit! Young man! Buy my heart, marrow, and blood, and give me treasures so that I can make offerings to my teacher, allowing me to hear Prajnaparamita and Upaya-kausalya (skillful means), and truly fulfill my wish.』 The young man asked again, 『How much do you want for selling your marrow, blood, and heart?』 The Bodhisattva replied, 『Whatever you wish, young man, give me as much as you want.』 Sadāprarudita then used his right hand to pierce his left arm, drawing blood and giving it to him. As he was about to break his bone to extract the marrow, a daughter of a wealthy man in the city, whose practice surpassed the realm of Mara, whom Mara could not sway, saw the Bodhisattva harming himself from afar on her tower:

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『我今當下，問其意故。』

「時，長者女即下來到菩薩所，問言：『男子！何為乃爾，酷毒自割，用是血為？復欲破骨！』

「薩陀波倫報長者女言：『欲與少年，賣得財寶，供養于師，欲聞尊經般若波羅蜜。』

「時，長者女語菩薩言：『供養于師，當得何等奇特功德？』

「菩薩報言：『師當教我般若波羅蜜漚和拘舍羅，語我菩薩所行法，則我當得學為諸眾生廣作橋樑，成阿耨多羅三耶三菩阿惟三佛；我身當得三十二相、八十種好無上之光，得四等意、四無所畏、佛十種力、及十八法，逮六神通不思議凈戒；成作佛已，得無礙之慧，當得無上之寶除一切貧。我當得是如此之法。』

「時，長者女聞是語已，踴躍歡喜語菩薩言：『善哉，善哉！賢者！甚奇，甚特！乃說如是微妙之法。重言，賢者以是一法，當索無數恒邊沙法。所以者何？是法甚深用微妙故。卿善男子！所欲得者，莫自疑難。欲得琉璃、摩尼、雜寶、真珠、金銀、琥珀、栴檀、名香、繒幡、花蓋，恣意所得，今當與仁，可持供養法之尊師，莫爾自割毀壞其身。今我亦欲往至彼所，與卿相隨，共殖善本。如卿屬所可說者，我悉欲得。』

「時，釋提桓因即滅年少梵志形還復釋身，住薩陀波倫菩薩前讚歎言：『善

【現代漢語翻譯】 現代漢語譯本 『我此刻要問你這樣做的原因。』 當時，長者女立刻來到菩薩面前，問道：『男子！你為何如此，殘酷地割傷自己，用這些血做什麼？還要敲碎骨頭！』 薩陀波倫回答長者女說：『我想把這些賣給年輕人，換取財寶，用來供養我的老師，想聽聞尊貴的《般若波羅蜜經》。』 當時，長者女對菩薩說：『供養老師，能得到什麼奇特的功德呢？』 菩薩回答說：『老師會教我《般若波羅蜜》的方便善巧（漚和拘舍羅），告訴我菩薩所修行的法門，這樣我就可以學習成為眾生廣闊的橋樑，成就阿耨多羅三藐三菩提（無上正等正覺），成為無上的佛；我的身體將獲得三十二相、八十種好無上的光明，獲得四等意（四無量心）、四無所畏、佛的十種力量、以及十八不共法，獲得六神通不可思議的清凈戒律；成就佛道后，將獲得無礙的智慧，得到無上的珍寶，消除一切貧困。我將獲得如此的法。』 當時，長者女聽了這些話后，歡喜踴躍地對菩薩說：『太好了，太好了！賢者！真是奇特，真是殊勝！竟然能說出如此微妙的法。再說，賢者憑藉這一法，將能獲得無數恒河沙數般的法。這是為什麼呢？因為此法甚深微妙的緣故。善男子！你想要得到的，不要自己懷疑為難。想要得到琉璃、摩尼（如意寶珠）、各種珍寶、珍珠、金銀、琥珀、栴檀（一種香木）、名香、絲綢幡蓋、花蓋，都可以隨意得到，我現在就給你，你可以拿去供養尊貴的老師，不要再這樣割傷毀壞自己的身體。現在我也想去那裡，和你一起，共同種下善根。你所說的那些，我都想要得到。』 當時，釋提桓因（帝釋天）立刻消除了年輕梵志的形象，恢復了帝釋天的身形，站在薩陀波倫菩薩面前讚歎說：『善哉！』

【English Translation】 English version 'I now ask, what is the reason for this?' At that time, the elder's daughter immediately came to the Bodhisattva and asked, 'Man! Why are you doing this, cruelly cutting yourself, what are you using this blood for? And you want to break your bones!' Sadāprarudita (薩陀波倫) replied to the elder's daughter, 'I want to sell these to young people, to obtain wealth, to offer to my teacher, and to hear the venerable Prajñāpāramitā Sūtra (般若波羅蜜經).' At that time, the elder's daughter said to the Bodhisattva, 'What kind of extraordinary merit will be obtained by making offerings to the teacher?' The Bodhisattva replied, 'The teacher will teach me the skillful means (upāya-kauśalya, 漚和拘舍羅) of Prajñāpāramitā, and tell me the practices of a Bodhisattva, so that I can learn to become a vast bridge for all beings, attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and become an unsurpassed Buddha; my body will obtain the thirty-two marks, the eighty minor marks, and unsurpassed light, obtain the four immeasurables (四等意), the four fearlessnesses, the ten powers of a Buddha, and the eighteen unique qualities, attain the six supernormal powers and inconceivable pure precepts; having become a Buddha, I will obtain unobstructed wisdom, and obtain unsurpassed treasures, eliminating all poverty. I will obtain such a Dharma.' At that time, the elder's daughter, having heard these words, joyfully exclaimed to the Bodhisattva, 'Excellent, excellent! Virtuous one! How extraordinary, how special! To be able to speak of such a subtle Dharma. Furthermore, virtuous one, by means of this one Dharma, you will obtain countless Dharmas like the sands of the Ganges. Why is that? Because this Dharma is profound and subtle. Good man! What you desire to obtain, do not doubt or make it difficult for yourself. If you want to obtain lapis lazuli, mani jewels (摩尼, wish-fulfilling jewels), various treasures, pearls, gold, silver, amber, sandalwood (栴檀, a fragrant wood), fragrant incense, silk banners, and flower canopies, you can obtain them at will. I will give them to you now, you can take them to offer to your venerable teacher, do not cut and destroy your body like this anymore. Now I also want to go there, and together with you, plant good roots. What you have said, I want to obtain all of it.' At that time, Śakra Devānām Indra (釋提桓因, the king of the gods) immediately extinguished the form of the young Brahmin and restored his form as Śakra, standing before the Bodhisattva Sadāprarudita and praised him, saying, 'Excellent!'

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哉，善哉！善男子！如卿建志，過去諸如來無所著等正覺，行菩薩道，求般若波羅蜜漚和拘舍羅，成阿惟三佛，亦如賢者。今日我亦不用人心、髓及血，我欲相試故來到是。欲得何愿？』

「薩陀波倫報言：『我不用余，與我阿耨多羅三耶三菩愿。』

「釋提桓因報言：『善男子！是佛之境界非我所辦，更索余愿多少福我。』

「菩薩報言：『假令大愿非卿境界者，復我身體使無瘡𤻧，以是相福。』適作是語，薩陀波倫身復如故。於是，帝釋忽然不現。

「時，長者女語菩薩言：『隨我共歸，見我父母，並報父母，隨卿所欲供養之具當相給與。我亦當去，侍從左右，至法上所。』

「爾時，薩陀波倫隨長者女往到其家在門外住，長者女入白父母言：『今當與我金銀、珍寶、琉璃、摩尼，名香、栴檀、花蓋、幢幡、雜色異衣、供養之具，及諸奇異，及五百侍女，欲以法故，隨薩陀波倫菩薩行至香氏國法上菩薩所，欲聞尊經佛所有諸法，我當得之度脫眾生。』

「父母問女言：『薩陀波倫今為是誰？』

「女重白言：『是人今在門外住，發堅誓之愿欲求阿耨多羅三耶三菩，欲為眾生故救無極之苦。有大妙法名般若波羅蜜，是諸菩薩所應學者。是善男子但為是法故，自賣其身不

【現代漢語翻譯】 現代漢語譯本 『太好了，太好了！善男子！正如你所立下的志向，過去的諸佛如來，無所執著，證得正等正覺，他們修行菩薩道，爲了求得般若波羅蜜（智慧到彼岸）和方便善巧，成就阿耨多羅三藐三菩提（無上正等正覺），也像你一樣。今天我也不需要你的人心、髓和血，我只是想試探你，所以才來到這裡。你想要什麼願望？』 薩陀波倫（常啼菩薩）回答說：『我不需要其他的，請給我阿耨多羅三藐三菩提（無上正等正覺）的願望。』 釋提桓因（帝釋天）回答說：『善男子！這是佛的境界，不是我所能辦到的，你再要其他的願望吧，我會給你一些福報。』 菩薩回答說：『如果這個大愿不是你所能辦到的，那就恢復我的身體，使它沒有瘡疤，以此作為福報。』剛說完這句話，薩陀波倫的身體就恢復如初。於是，帝釋天忽然消失不見。 這時，長者女對菩薩說：『請你跟我一起回家，見我的父母，並告訴他們，你想要什麼供養的物品，我都會給你。我也將跟隨你，侍奉左右，直到法上菩薩那裡。』 當時，薩陀波倫跟隨長者女來到她家，在門外等候。長者女進去告訴父母說：『現在請給我金銀、珍寶、琉璃、摩尼（寶珠），名香、栴檀（香木）、花蓋、幢幡、各種顏色的衣服、供養的物品，以及各種奇異之物，還有五百名侍女，爲了求法，我要跟隨薩陀波倫菩薩前往香氏國法上菩薩那裡，想聽聞尊貴的佛經和佛所說的所有法，我將因此而得度，解脫眾生。』 父母問女兒說：『薩陀波倫現在是誰？』 女兒再次稟告說：『這個人現在在門外等候，他發下堅定的誓願，想要求得阿耨多羅三藐三菩提（無上正等正覺），爲了眾生，他要救度無盡的苦難。他所追求的大妙法名為般若波羅蜜（智慧到彼岸），是諸位菩薩所應當學習的。這位善男子只是爲了這個法，才把自己賣掉，不惜一切代價。』

【English Translation】 English version 'Excellent, excellent! Good man! Just as you have set your mind, the past Tathagatas (Thus Come Ones), who were unattached and attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), practiced the Bodhisattva path, seeking Prajna-paramita (Perfection of Wisdom) and Upaya-kausalya (skillful means), and achieved Anuttara-samyak-sambodhi, were also like you. Today, I do not need your heart, marrow, or blood; I came here to test you. What wish do you desire?' Sadāprarudita (Bodhisattva Ever Weeping) replied, 'I do not need anything else; grant me the wish of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' Shakra Devanam Indra (Indra, King of the Gods) replied, 'Good man! That is the realm of the Buddha, which is not within my power. Ask for another wish, and I will grant you some merit.' The Bodhisattva replied, 'If that great wish is not within your realm, then restore my body to its original state, without any sores or scars, and let that be my merit.' As soon as he spoke these words, Sadāprarudita's body was restored to its original state. Then, Indra suddenly disappeared. At that time, the daughter of the elder said to the Bodhisattva, 'Please come home with me, meet my parents, and tell them what offerings you desire, and I will provide them. I will also follow you, attending to your needs, until we reach the place of Dharmodgata Bodhisattva.' Then, Sadāprarudita followed the elder's daughter to her home and waited outside the gate. The elder's daughter went inside and told her parents, 'Now, please give me gold, silver, jewels, lapis lazuli, mani (precious gems), fragrant incense, sandalwood, flower canopies, banners, various colored clothes, offerings, and all kinds of extraordinary things, as well as five hundred maidservants. For the sake of the Dharma, I wish to follow Sadāprarudita Bodhisattva to the place of Dharmodgata Bodhisattva in the Fragrant Country, to hear the venerable scriptures and all the teachings of the Buddha, so that I may attain liberation and deliver sentient beings.' The parents asked their daughter, 'Who is this Sadāprarudita?' The daughter replied again, 'This person is waiting outside the gate. He has made a firm vow to seek Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). For the sake of sentient beings, he wishes to save them from endless suffering. The great and wonderful Dharma he seeks is called Prajna-paramita (Perfection of Wisdom), which all Bodhisattvas should study. This good man has sold himself for the sake of this Dharma, sparing no cost.'

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惜軀命，而自割截欲以供養大師法上。是人至誠感致帝釋，我見是變就往問之：「有何奇特，惡自割刺？」便報我言：「賣與年少，欲得財物，供養我師。我當得佛三十二相、八十種好，當轉法輪度脫眾生。」我聞是已甚大歡喜，誰聞是法而不樂者，我便許之當與珍寶供養之具隨侍左右，是故父母當給與我珍寶所有及諸侍女。』

「父母謂女：『如汝所言，是人甚奇精進，乃爾不惜身命欲求不思議之法。如汝所言，是善男子必能辦無上之法安隱眾生建立大誓僧那僧涅，我當云何違汝是愿。欲得往見供養法上菩薩者，隨汝意願，我代汝喜，自否年老不能得行。恣汝所欲珍琦寶物，我終不斷一切之愿。』

「爾時，女取五百乘車以七寶校飾，及五百侍女莊嚴自副，種種諸花雜色寶衣如上所有載以自重。薩陀波倫別載一車，與五百女人圍繞相隨。

「於是東行，稍稍引道，遙見香氏城郭，七寶玄黃珍琦眾妙，未曾所有如上所說。復遙見其城中央法上菩薩與諸大眾數百千萬圍繞說法，遙見是已甚大歡喜，其身安隱譬如比丘得第四禪。又自念言：『我今不可於車上載，當下步耳。』即與長者女，及五百女人圍繞，而前入城門裡。見七寶臺以赤栴檀而校飾之，真珠交露。其臺四角有四寶罌盛摩尼珠晝夜常明，有

【現代漢語翻譯】 現代漢語譯本：他爲了珍惜自己的生命，卻又自己割截身體來供養大師法上（Dharmottara）。這個人至誠的心感動了帝釋（Indra），我看到這種異象就前去問他：『你有什麼奇特之處，竟然如此殘害自己？』他便告訴我：『我把自己賣給年輕人，想要得到財物，用來供養我的老師。我將來會得到佛的三十二相、八十種好，會轉法輪度脫眾生。』我聽了這些話非常歡喜，誰聽了這樣的法會不高興呢？我便答應他，要用珍寶供養的器具隨侍左右，所以我的父母應當給我珍寶和所有的侍女。 父母對女兒說：『正如你所說，這個人非常奇特，精進修行，竟然如此不惜身命想要尋求不可思議的佛法。正如你所說，這個善男子必定能夠成就無上的佛法，安穩眾生，建立大誓僧那僧涅（Mahasamghanirghosa），我們怎麼能違揹你的意願呢？如果你想去見供養法上菩薩，就隨你的意願吧，我為你感到高興，只是我年老不能前往。你想要什麼珍奇寶物，我都會滿足你的一切願望。』 當時，女兒取了五百輛用七寶裝飾的車，以及五百個侍女來打扮自己，各種各樣的花朵、雜色的寶衣，如上面所說的那樣，都裝載在車上。薩陀波倫（Sadāprarudita）另外乘坐一輛車，與五百個女人圍繞相隨。 於是他們向東走，漸漸地走上道路，遠遠地看見香氏（Gandhavati）城郭，七寶玄黃，珍奇美妙，前所未有，如上面所說的那樣。又遠遠地看見城中央的法上菩薩與數百千萬的大眾圍繞說法，遠遠地看見這些，非常歡喜，身體安穩，就像比丘得到第四禪一樣。她又自己想：『我現在不應該坐在車上，應該下車步行。』於是她與長者女，以及五百個女人圍繞，向前進入城門。看見七寶臺用赤栴檀裝飾，珍珠交相輝映。臺的四個角有四個寶瓶盛著摩尼珠，晝夜常明，有

【English Translation】 English version: He, cherishing his own life, yet cutting his own body to make offerings to the master Dharmottara. This person's sincerity moved Indra, and seeing this strange sight, I went to ask him: 'What is so extraordinary about you that you harm yourself in this way?' He then told me: 'I sold myself to a young man, wanting to obtain wealth to make offerings to my teacher. I will attain the thirty-two marks and eighty minor marks of a Buddha, and will turn the wheel of Dharma to liberate sentient beings.' Hearing these words, I was greatly delighted. Who would not rejoice upon hearing such Dharma? I then promised him that I would attend him with precious offerings, so my parents should give me treasures and all the maidservants. The parents said to their daughter: 'As you say, this person is very extraordinary, diligently practicing, so much so that he does not cherish his own life in seeking the inconceivable Dharma. As you say, this good man will surely accomplish the unsurpassed Dharma, bring peace to sentient beings, and establish the great vow of Mahasamghanirghosa. How can we go against your wish? If you wish to go and see and make offerings to the Bodhisattva Dharmottara, then follow your wish. I am happy for you, but I am too old to go. Whatever precious treasures you desire, I will fulfill all your wishes.' At that time, the daughter took five hundred carriages adorned with seven treasures, and five hundred maidservants to adorn herself, various kinds of flowers, and multi-colored precious garments, as mentioned above, were all loaded onto the carriages. Sadāprarudita rode in another carriage, surrounded by five hundred women. Then they traveled east, gradually making their way, and from afar they saw the city of Gandhavati, with its seven treasures, yellow and black, precious and wonderful, unprecedented, as described above. They also saw from afar in the center of the city the Bodhisattva Dharmottara surrounded by hundreds of millions of people, expounding the Dharma. Seeing this from afar, they were greatly delighted, their bodies at peace, like a monk who has attained the fourth dhyana. She then thought to herself: 'I should not remain in the carriage now, I should get down and walk.' So she, along with the elder's daughter and five hundred women, surrounded her and entered the city gate. They saw a seven-treasure platform adorned with red sandalwood, with pearls intermingling. At the four corners of the platform were four precious vases filled with mani jewels, shining day and night, there were

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寶香爐常燒名香晝夜常香。當臺中央有七寶塔，又以四色之寶作函，以紫磨金薄為素書般若波羅蜜作經在其函中，又以七寶為織成幡互相參校，其色上妙隨風繽紛。薩陀波倫及五百女人，見是七寶交露之臺；見釋提桓因與諸天子，持天曼陀羅花及天雜色栴檀名香，搗以為末，其細如塵，于虛空中供養散其臺上，又鼓天樂而供養之。」

「爾時，薩陀波倫遙問釋提桓因：『汝何為供養，以花散是臺為？』

「於是，釋提桓因報薩陀波倫言：『卿善男子！為不知耶，是般若波羅蜜者生諸菩薩。一切菩薩當於是學，當成諸波羅蜜功德，具足諸佛法，逮薩云若。以是故，我等而供養之。』薩陀波倫聞是倍喜。

「復問釋提桓因言：『般若波羅蜜為在何所？』

「釋提桓因報言：『在臺中央七寶函中，法上菩薩以七寶印印之，汝等及我不得妄見。』

「爾時，薩陀波倫、長者女及五百女人，各各取諸名花、名香、栴檀、雜寶、琉璃、摩尼，供養般若波羅蜜已，別留一分持至法上菩薩高座所。復以法故，供養法上大師。所散諸花，當法上菩薩上，化作七寶臺止於虛空。所散名花皆雨於法上菩薩，所散雜色寶衣在其臺上，有化天人以手把持天幡而垂之。薩陀波倫及五百女人見是變化各念言：『是法上

【現代漢語翻譯】 現代漢語譯本：寶香爐里常常燃燒著名貴的香，日夜香氣不斷。在臺的中央有一座七寶塔，又用四種顏色的寶物做成盒子，用紫磨金薄片作為底子，在盒子裡書寫《般若波羅蜜》（智慧到彼岸）的經文。又用七寶織成幡旗，互相交錯，顏色極其美妙，隨風飄揚。薩陀波倫（常啼菩薩）和五百位女子，看見這七寶交相輝映的臺；看見釋提桓因（帝釋天）和諸位天子，拿著天上的曼陀羅花和天上的各種顏色的栴檀香，搗成粉末，細如塵土，在虛空中供養，散在臺上，又敲擊天樂來供養。 當時，薩陀波倫遙遠地問釋提桓因：『你為何要供養，用花散在這個臺上呢？』 於是，釋提桓因回答薩陀波倫說：『善男子！你難道不知道嗎？這《般若波羅蜜》能生出諸位菩薩。一切菩薩都應當在這裡學習，應當成就各種波羅蜜的功德，具足諸佛的法，獲得薩云若（一切智）。因此，我們才供養它。』薩陀波倫聽了這話，更加歡喜。 又問釋提桓因說：『《般若波羅蜜》在什麼地方呢？』 釋提桓因回答說：『在臺中央的七寶盒中，法上菩薩用七寶印封印著，你們和我都不可以隨意觀看。』 當時，薩陀波倫、長者女和五百位女子，各自拿著各種名花、名香、栴檀、雜寶、琉璃、摩尼，供養《般若波羅蜜》后，另外留出一部分帶到法上菩薩的高座前。又因為法的緣故，供養法上大師。所散的花，在法上菩薩的上方，化成七寶臺停留在虛空中。所散的名花都像雨一樣落在法上菩薩身上，所散的各種顏色的寶衣在臺上，有化現的天人，用手拿著天幡垂掛著。薩陀波倫和五百位女子看見這種變化，各自想：『這位法上

【English Translation】 English version: The precious incense burner constantly burns famous incense, its fragrance lingering day and night. In the center of the platform is a seven-jeweled pagoda, and a box made of four-colored treasures. Thin sheets of purple gold serve as the base, on which the text of the 'Prajnaparamita' (Perfection of Wisdom) is written. Banners woven with seven jewels are intertwined, their colors exquisite and fluttering in the wind. Sadaprarudita (Bodhisattva Ever Weeping) and five hundred women see this platform of intermingling seven jewels; they see Sakra (Indra) and the gods, holding celestial Mandarava flowers and various colored celestial sandalwood incense, ground into powder as fine as dust, offering it in the void, scattering it on the platform, and playing celestial music as an offering. At that time, Sadaprarudita remotely asked Sakra: 'Why do you make offerings, scattering flowers on this platform?' Then, Sakra replied to Sadaprarudita: 'Good man! Do you not know that this 'Prajnaparamita' gives birth to all Bodhisattvas? All Bodhisattvas should learn from this, should achieve the merits of all paramitas, possess all the Buddha's teachings, and attain Sarvajna (Omniscience). Therefore, we make offerings to it.' Sadaprarudita was overjoyed upon hearing this. He further asked Sakra: 'Where is the 'Prajnaparamita' located?' Sakra replied: 'It is in the seven-jeweled box in the center of the platform, sealed with a seven-jeweled seal by the Dharma-upholding Bodhisattva. Neither you nor I can casually look at it.' At that time, Sadaprarudita, the elder's daughter, and five hundred women, each took various famous flowers, famous incense, sandalwood, miscellaneous treasures, lapis lazuli, and mani jewels, and after making offerings to the 'Prajnaparamita', they set aside a portion to bring to the high seat of the Dharma-upholding Bodhisattva. Again, for the sake of the Dharma, they made offerings to the Dharma-upholding master. The scattered flowers, above the Dharma-upholding Bodhisattva, transformed into a seven-jeweled platform suspended in the void. The scattered famous flowers rained down upon the Dharma-upholding Bodhisattva, and the scattered various colored precious garments were on the platform, with transformed celestial beings holding celestial banners and hanging them down. Sadaprarudita and the five hundred women, seeing this transformation, each thought: 'This Dharma-upholding'

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菩薩摩訶薩所化，乃爾是未曾有，何況當成阿耨多羅三耶三菩阿惟三佛！』時，長者女及五百女人見法上菩薩歡喜踴躍，皆發阿耨多羅三耶三菩意，同時嘆言：『持是功德，得於法利，亦當如是。令我曹得供養般若波羅蜜，如法上菩薩；我等亦當廣宣般若波羅蜜以度眾生，亦如法上菩薩。愿我等得般若波羅蜜，成就漚和拘舍羅，所作變化逮阿耨多羅三耶三菩，于諸法得自在當如法上大師。』

「爾時，薩陀波倫及長者女、五百女人供養已訖，前以頭面著地，為法上作禮卻住一面，以恭敬意叉手白法上菩薩言：『我昔于寂靜之處，聞空中聲言：「善男子！從是東行可得聞般若波羅蜜。」我即東去，中道念：「我當從誰得聞般若波羅蜜？」愁憂啼哭默住一處，七日不念飲食，但念何時當得般若波羅蜜。爾時，便有化佛在我前住，即告我言：「善男子！持是精進勇意，從是東行二萬里，有國名香氏，有菩薩名法上，常說般若波羅蜜，汝可從聞是汝真師。」我從化佛聞是教已，即便東行遙見大師，意中歡喜踴躍安隱，譬如比丘得第四禪。以念般若波羅蜜故，便得無量三昧，即見十方諸佛讚歎我言：「善哉，善哉！汝所得三昧者皆從般若波羅蜜生，我本行菩薩時索般若波羅蜜時亦復如是。」讚歎我已便不復現。我三昧覺已

【現代漢語翻譯】 現代漢語譯本：『菩薩摩訶薩（偉大的菩薩）所展現的神通變化，真是前所未有，更何況將來成就阿耨多羅三藐三菩提（無上正等正覺）成為阿惟三佛（無與倫比的佛）！』當時，長者女及五百位女子見到法上菩薩，歡喜踴躍，都發起了阿耨多羅三藐三菩提之心，同時讚歎道：『持有這樣的功德，獲得這樣的法益，我們也應當如此。讓我們能夠供養般若波羅蜜（智慧的完美），像法上菩薩一樣；我們也應當廣為宣說般若波羅蜜以度化眾生，也像法上菩薩一樣。愿我們能夠獲得般若波羅蜜，成就漚和拘舍羅（善巧方便），所作的種種變化能夠達到阿耨多羅三藐三菩提，在一切法中獲得自在，像法上大師一樣。』 『那時，薩陀波倫（常啼菩薩）及長者女、五百位女子供養完畢后，向前以頭面觸地，向法上菩薩頂禮，然後退到一旁站立，以恭敬的心情合掌向法上菩薩說道：『我過去在寂靜的地方，聽到空中傳來聲音說：「善男子！從這裡向東走，可以聽到般若波羅蜜。」我便向東走去，途中想到：「我應當從誰那裡聽到般若波羅蜜呢？」我憂愁哭泣，默默地待在一個地方，七天不思飲食，只是想著何時才能得到般若波羅蜜。那時，便有一尊化佛出現在我面前，告訴我：「善男子！保持這種精進勇猛的心意，從這裡向東走二萬里，有一個國家名叫香氏，那裡有一位菩薩名叫法上，他經常宣說般若波羅蜜，你可以去向他請教，他是你真正的老師。」我從化佛那裡聽到教誨后，便立即向東走，遠遠地看見了這位大師，心中歡喜踴躍，感到安穩，就像比丘得到第四禪定一樣。因為思念般若波羅蜜的緣故，我便得到了無量的三昧（禪定），隨即見到十方諸佛讚歎我說：「善哉，善哉！你所得到的三昧都從般若波羅蜜產生，我過去修行菩薩道時，尋求般若波羅蜜時也是如此。」諸佛讚歎完我后便不再顯現。我從三昧中醒來后，』

【English Translation】 English version: 'The transformations manifested by the Bodhisattva Mahasattva (great Bodhisattva) are truly unprecedented, how much more so when they attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and become an Avaisambuddha (incomparable Buddha)!' At that time, the elder's daughter and five hundred women, seeing Dharma-Upari Bodhisattva, rejoiced and were elated, and all generated the mind of Anuttara-samyak-sambodhi, simultaneously exclaiming: 'Holding such merit, obtaining such Dharma benefits, we should also be like this. May we be able to make offerings to Prajna Paramita (perfection of wisdom), like Dharma-Upari Bodhisattva; we should also widely proclaim Prajna Paramita to liberate sentient beings, also like Dharma-Upari Bodhisattva. May we obtain Prajna Paramita, achieve Upaya-kausalya (skillful means), and may the transformations we perform reach Anuttara-samyak-sambodhi, and may we gain freedom in all dharmas, like the great master Dharma-Upari.' 'At that time, Sadaprarudita (Ever-Weeping Bodhisattva), the elder's daughter, and the five hundred women, having completed their offerings, prostrated themselves with their heads to the ground before Dharma-Upari, and then stood to one side, with respectful minds, they joined their palms and said to Dharma-Upari Bodhisattva: 'In the past, in a quiet place, I heard a voice in the air saying: 「Good man! If you go east from here, you can hear Prajna Paramita.」 I then went east, and on the way, I thought: 「From whom should I hear Prajna Paramita?」 I was sorrowful and wept, silently staying in one place, for seven days without thinking of food, only thinking about when I could obtain Prajna Paramita. At that time, a manifested Buddha appeared before me and told me: 「Good man! Maintain this diligent and courageous mind, and go east from here for twenty thousand miles, there is a country named Fragrant, where there is a Bodhisattva named Dharma-Upari, who constantly speaks of Prajna Paramita, you can go and learn from him, he is your true teacher.」 After hearing this teaching from the manifested Buddha, I immediately went east, and from afar, I saw this great master, my heart rejoiced and was elated, feeling at peace, like a Bhikshu who has attained the fourth Dhyana (meditative absorption). Because of thinking of Prajna Paramita, I obtained immeasurable Samadhi (meditative concentration), and then I saw Buddhas of the ten directions praising me, saying: 「Excellent, excellent! The Samadhi you have obtained all arises from Prajna Paramita, when I was practicing the Bodhisattva path, when I sought Prajna Paramita, it was also like this.」 After the Buddhas praised me, they no longer appeared. After I awoke from Samadhi,'

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自念：「諸佛從何所來？去至何所？」復大愁憂。我復念言：「法上大師以般若波羅漚和拘舍羅于諸法得自在，我當往問師十方諸佛何所從來去至何所。」今日大師為我解說是諸如來所從來往，愿欲知之，我等聞已常見諸佛不離世尊。』

摩訶般若波羅蜜法上品第八十九

「於是，法上菩薩摩訶薩報薩陀波倫菩薩言：『善男子！諸如來常不動搖，亦不去，亦不來。如來者，如如，無所起滅；不起者，亦不來，亦不去。不生者是如來。善男子！真際者，亦不知來時，亦不知去時，真際者則如來。虛空者，亦無來，亦無去，空者則如來。真諦者，亦不知來時，亦不知去時，真諦者則如來。無為者，亦不來，亦不去，無為者則如來。滅盡者，亦無來，亦無去，滅盡者則如來。善男子！如來者不離是法，此諸法者則是如來之如。

「『善男子！如者一無有二，亦不三，亦無若干之數，以法空故。善男子！譬如春節已過，夏盛熱時熱有猛焰，愚夫逐之謂為是水，追之不息呼當得水。于賢者意云何？是人所逐水者，為從何所來？從東海、西海、南海、北海，從何海來？』

「薩陀波倫菩薩對曰：『熱時焰者尚非是水，何況從海而有來往！』

「法上覆言：『善男子！彼凡夫為熱渴所迫而起水想，追

【現代漢語翻譯】 現代漢語譯本 我心中思忖：『諸佛從何處來？又往何處去？』為此我深感憂愁。我又想到：『法上大師以般若波羅蜜（智慧的完美）和方便善巧（upaya-kausalya）在諸法中獲得自在，我應當去請教大師，十方諸佛究竟從何處來，又往何處去。』今日大師若能為我解說諸如來的來去之處，我願聞之，我們聽聞之後，便能常見諸佛不離世尊。

《摩訶般若波羅蜜法》上品第八十九

於是，法上菩薩摩訶薩（偉大的菩薩）對薩陀波倫菩薩說：『善男子！諸如來（tathagata，佛的稱號）常住不動，既不來，也不去。如來，就是如如（tathata，真如），無所生滅；不生者，既不來，也不去。不生者就是如來。善男子！真際（bhutakoti，真實的邊際）者，既不知來時，也不知去時，真際就是如來。虛空（akasa）者，既無來，也無去，空就是如來。真諦（satya，真實的道理）者，既不知來時，也不知去時，真諦就是如來。無為（asamskrta，不造作）者，既不來，也不去，無為就是如來。滅盡（nirodha，寂滅）者，既無來，也無去，滅盡就是如來。善男子！如來不離這些法，這些法就是如來的真如。

『善男子！如（tatha）只有一個，沒有二，也沒有三，更沒有若干之數，因為法是空性的緣故。善男子！譬如春天已過，盛夏酷熱之時，熱氣中有猛烈的火焰，愚人追逐它，以為是水，不停地追趕，希望得到水。在賢者看來，這個人所追逐的水，是從哪裡來的呢？是從東海、西海、南海、北海，還是從哪個海來的呢？』

薩陀波倫菩薩回答說：『熱時的火焰尚且不是水，又怎麼會有從海里來去的說法呢！』

法上又說：『善男子！那些凡夫因為被熱渴所逼迫而產生水的想法，追逐

【English Translation】 English version I thought to myself, 'Where do all the Buddhas come from? And where do they go?' I was deeply worried about this. Then I thought, 'Master Dharmodgata (法上大師) has attained freedom in all dharmas (法) through prajna-paramita (般若波羅蜜, perfection of wisdom) and upaya-kausalya (方便善巧, skillful means). I should go and ask the master where the Buddhas of the ten directions come from and where they go.' Today, if the master could explain to me where the Tathagatas (如來, Buddhas) come from and where they go, I would like to hear it. After hearing it, we will always see the Buddhas without being separated from the World Honored One.

The Eighty-ninth Chapter, the Superior Chapter on the Dharma of the Maha Prajna Paramita

Then, Bodhisattva Mahasattva (菩薩摩訶薩, great bodhisattva) Dharmodgata said to Bodhisattva Sadaprarudita (薩陀波倫菩薩), 'Good man! The Tathagatas are always unmoving, they neither go nor come. The Tathagata is suchness (tathata, 如如), without arising or ceasing; that which does not arise neither comes nor goes. That which does not arise is the Tathagata. Good man! The limit of reality (bhutakoti, 真際) neither knows when it comes nor when it goes; the limit of reality is the Tathagata. Space (akasa, 虛空) neither comes nor goes; space is the Tathagata. The true reality (satya, 真諦) neither knows when it comes nor when it goes; the true reality is the Tathagata. The unconditioned (asamskrta, 無為) neither comes nor goes; the unconditioned is the Tathagata. Extinction (nirodha, 滅盡) neither comes nor goes; extinction is the Tathagata. Good man! The Tathagata is not separate from these dharmas; these dharmas are the suchness of the Tathagata.'

'Good man! Suchness (tatha, 如) is one, not two, not three, and not of any number, because dharmas are empty. Good man! It is like when spring has passed, and in the heat of summer, there are intense flames in the heat. A fool chases after them, thinking it is water, and keeps chasing, hoping to get water. What do the wise think? Where does the water that this person is chasing come from? Does it come from the Eastern Sea, the Western Sea, the Southern Sea, the Northern Sea, or from which sea?'

Bodhisattva Sadaprarudita replied, 'The flames in the heat are not even water, how could they come and go from the sea!'

Dharmodgata said again, 'Good man! Those ordinary people, being driven by heat and thirst, have the idea of water, and chase

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逐疲勞竟不得水。諸有起想，謂諸如來有往來者，亦是凡夫與彼無異。所以者何？莫以色身而觀如來。如來者法性，法性者亦不來亦不去，諸如來亦如是無來無去。

「『善男子！譬如幻師化作象馬車乘，謂呼是幻有來往者皆是愚夫，謂諸如來有來往者亦是凡夫。所以者何？法性者亦無來亦無去。』

「薩陀波倫白法上言：『夢幻所見，悉空無實，皆無所有。』

「法上報言：『善男子！如來無所著等正覺說言：「諸法皆亦如夢有。」于夢幻法有實相者不知如來，但入如來名色身耳，便作如來來往之相。是輩皆是無智凡夫，是輩凡夫于生死道當有反數，離般若波羅蜜大遠，于諸佛法亦遠。于諸夢幻法，知諸法如夢幻者，為識如來。于諸法不求有來往之相，亦不求諸如來有生有滅，諸有知如來無來無往不生不滅者，為近阿耨多羅三耶三菩不久。是為行般若波羅蜜，是則為佛之弟子。是輩人應食國中施，為世間之福田。善男子！譬如大海所有名寶，不從十方國土而來；以人福故，海生此寶，不為無緣。因緣故生是寶，滅時亦復不至十方；從因緣起，從因緣滅，亦不從十方有來有往者。善男子！諸佛身者有行因緣便得合成，本行所致亦不用行往至十方；若使無行無因緣合者，若無因緣亦無有身也。善男子

【現代漢語翻譯】 現代漢語譯本：如同一個人因為疲勞而追逐，最終卻無法得到水。所有產生『如來有來去』這種想法的人，都和凡夫俗子沒有區別。為什麼這麼說呢？不要從如來的色身（物質身體）來觀察如來。如來是法性（宇宙真理的本質），法性是不來不去的，所有的如來也都是這樣，無來無去。 『善男子！比如幻術師變出大象、馬、車等，如果有人認為這些幻象有來有去，那都是愚蠢的人。認為如來有來去的人也是凡夫。為什麼這麼說呢？法性是不來不去的。』 薩陀波倫（菩薩名）問法上（菩薩名）說：『夢境和幻象中所見，都是空無虛假的，什麼都沒有。』 法上回答說：『善男子！如來無所著等正覺（佛的智慧）說：「一切法都像夢一樣虛幻。」如果有人認為夢幻之法有真實存在，那就是不瞭解如來，只是執著于如來的名色身（由名稱和物質組成的身體），從而產生如來有來去的想法。這些人都是沒有智慧的凡夫，他們會在生死輪迴中反覆流轉，遠離般若波羅蜜（智慧的完美），也遠離諸佛的教法。如果有人能認識到一切法都如夢幻，那就是認識瞭如來。對於一切法，不尋求來去的現象，也不認為如來有生有滅。如果有人知道如來無來無去、不生不滅，那他就很快能證得阿耨多羅三藐三菩提（無上正等正覺）。這就是在修行般若波羅蜜，這樣的人是佛的弟子。這樣的人應該接受國家的供養，成為世間的福田。善男子！比如大海中的各種珍寶，不是從十方國土來的；而是因為人們的福報，海中才產生這些寶物，不是沒有原因的。因為因緣和合而產生這些寶物，當它們消失時，也不會去往十方；它們從因緣而生，也從因緣而滅，不是從十方而來，也不是去往十方。善男子！諸佛的身體也是因為修行因緣而形成的，是過去所修行的結果，不需要通過行走去往十方；如果沒有任何修行和因緣，也就不會有身體。善男子！』

【English Translation】 English version: Just like someone who, being tired, chases after water but ultimately cannot obtain it. All those who give rise to the thought that 『Tathagatas come and go』 are no different from ordinary beings. Why is this so? Do not observe the Tathagata through their rupa-kaya (physical body). The Tathagata is Dharma-nature (the essence of cosmic truth), and Dharma-nature neither comes nor goes. All Tathagatas are likewise, without coming or going. 『Good man! For example, a magician conjures up elephants, horses, and carriages. Those who say that these illusions come and go are all foolish people. Those who say that Tathagatas come and go are also ordinary beings. Why is this so? Dharma-nature neither comes nor goes.』 Sadaparulun (a Bodhisattva's name) asked Dharma-upara (a Bodhisattva's name), 『What is seen in dreams and illusions is all empty and unreal, nothing at all.』 Dharma-upara replied, 『Good man! The Tathagata, the Unsurpassed Perfect Enlightenment (Buddha's wisdom), said: 「All dharmas are like dreams.」 Those who think that dream-like dharmas have a real existence do not understand the Tathagata. They are attached to the Tathagata's nama-rupa (body composed of name and form), and thus think that the Tathagata comes and goes. These people are all ignorant ordinary beings. They will repeatedly transmigrate in the cycle of birth and death, far from Prajna Paramita (the perfection of wisdom), and far from the teachings of all Buddhas. If one recognizes that all dharmas are like dreams, then one understands the Tathagata. Regarding all dharmas, one does not seek the phenomena of coming and going, nor does one think that the Tathagata is born or dies. If one knows that the Tathagata neither comes nor goes, neither is born nor dies, then one will soon attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is practicing Prajna Paramita, and such a person is a disciple of the Buddha. Such a person should receive the offerings of the country and become a field of merit for the world. Good man! For example, all the precious jewels in the ocean do not come from the ten directions; it is because of people's merit that these jewels are produced in the ocean, not without a cause. These jewels are produced because of causes and conditions, and when they disappear, they do not go to the ten directions either; they arise from causes and conditions, and they cease from causes and conditions, not coming from or going to the ten directions. Good man! The bodies of all Buddhas are also formed because of the causes and conditions of practice, the result of past practices, and do not need to travel to the ten directions; if there is no practice and no causes and conditions, there will be no body. Good man!』

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！譬如箜篌，以因緣故，有弦，有柱，有人鼓之音聲來往，聲音斷時亦無來往；是聲出時，亦無從來，滅亦無所至。欲知佛身亦復如是，有無量之德不以一事成，皆有因緣而共合成，不離因緣而有去來。善男子！當知諸佛亦無來往，一切諸法皆復如是亦不生滅。汝知是已，必至阿耨多羅三耶三菩，必究竟般若波羅蜜漚和拘舍羅。』

「爾時，釋提桓因以天曼陀羅花與薩陀波倫，持是供養法上菩薩：『當福於我。所以者何？一切眾生當蒙仁者之恩，當得阿耨多羅三耶三菩。仁者上士世間少有甚難得值，乃為眾生執勞，無央數劫都不以為勞。』

「時，薩陀波倫受釋提桓因曼陀羅花，用散法上菩薩。散已白言：『從今以去，持身奉上于師供給所當。』叉手卻住一面。

「爾時，長者女及五百侍女白薩陀波倫菩薩言：『愿得以身奉上大師給所當得，持是功德令得法利如今大師，當與大師常共供養諸佛世尊。』

「爾時，薩陀波倫告長者女及五百侍女：『汝等隨我教者，我當受汝。』

「諸女報言：『身命自師，不敢違教。』

「薩陀波倫菩薩白法上菩薩言：『愿持身自上，及五百女人及五百乘車一切所有以上大師，哀我曹等愿當受之！』

「爾時，釋提桓因嘆言：『善哉，善哉

【現代漢語翻譯】 現代漢語譯本：譬如箜篌（一種絃樂器），由於因緣和合，有弦，有柱，有人彈奏，聲音才會產生和消散，聲音斷絕時也就不再有來往；這聲音出現時，也沒有從哪裡來，消失時也沒有到哪裡去。想要了解佛身也是如此，具有無量的功德，不是由單一因素構成，而是由各種因緣共同聚合而成，不離因緣而有生滅。善男子！應當知道諸佛也沒有來去，一切諸法也都是這樣，不生不滅。你明白了這個道理，必定能證得阿耨多羅三藐三菩提（無上正等正覺），必定能究竟般若波羅蜜（到達智慧的彼岸）和方便善巧的智慧。 當時，釋提桓因（帝釋天）用天上的曼陀羅花獻給薩陀波倫（常啼菩薩），以此供養法上菩薩：『請接受我的福報。為什麼呢？一切眾生都將蒙受您的恩惠，都將證得阿耨多羅三藐三菩提。您是世間少有的上士，非常難得遇到，爲了眾生辛勤勞作，經歷了無數劫都不覺得疲勞。』 當時，薩陀波倫接受了釋提桓因的曼陀羅花，用它散在法上菩薩身上。散完后說道：『從今以後，我將獻上自己的身體，供養老師所需的一切。』然後合掌退到一邊。 當時，長者女和五百侍女對薩陀波倫菩薩說：『我們願意獻上自己的身體，供養大師所需的一切，以此功德，愿能獲得像大師一樣的法益，並能與大師一起常常供養諸佛世尊。』 當時，薩陀波倫告訴長者女和五百侍女：『你們如果能聽從我的教導，我就接受你們的供養。』 眾女回答說：『我們的身命都屬於老師，不敢違背教導。』 薩陀波倫菩薩對法上菩薩說：『我願獻上自己的身體，以及五百女人和五百輛車，以及所有的一切，都獻給大師，請您慈悲接受我們！』 當時，釋提桓因讚歎道：『太好了，太好了！』

【English Translation】 English version: 'It is like a konghou (a stringed instrument), due to causes and conditions, it has strings and pegs, and when someone plays it, sounds arise and cease, and when the sound stops, there is no coming or going; when the sound arises, it does not come from anywhere, and when it ceases, it does not go anywhere. To understand the Buddha's body is also like this, it has immeasurable merits, not formed by one single thing, but by the aggregation of various causes and conditions, and it does not depart from causes and conditions in its arising and ceasing. Good man! You should know that the Buddhas also have no coming or going, and all dharmas are also like this, neither arising nor ceasing. Once you understand this, you will surely attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and you will surely achieve the perfection of Prajna-paramita (the perfection of wisdom) and skillful means.' At that time, Shakra Devanam Indra (the lord of the gods) offered celestial Mandarava flowers to Sadāprarudita (the Bodhisattva Ever Weeping), using them to make offerings to the Dharma-superior Bodhisattva: 'Please accept my merit. Why is that? All sentient beings will receive your grace, and will attain Anuttara-samyak-sambodhi. You are a rare superior being in the world, very difficult to encounter, and you labor for sentient beings, not feeling tired even after countless kalpas.' At that time, Sadāprarudita received the Mandarava flowers from Shakra Devanam Indra, and scattered them on the Dharma-superior Bodhisattva. After scattering them, he said: 'From now on, I will offer my body to serve the teacher and provide for all his needs.' Then he clasped his hands and stood aside. At that time, the daughter of the elder and five hundred maidservants said to Sadāprarudita Bodhisattva: 'We are willing to offer our bodies to serve the master and provide for all his needs, and with this merit, we wish to obtain the same Dharma benefits as the master, and to always make offerings to all the Buddhas and World Honored Ones together with the master.' At that time, Sadāprarudita said to the daughter of the elder and the five hundred maidservants: 'If you can follow my teachings, then I will accept your offerings.' The women replied: 'Our lives belong to the teacher, and we dare not disobey your teachings.' Sadāprarudita Bodhisattva said to the Dharma-superior Bodhisattva: 'I wish to offer my body, as well as the five hundred women and five hundred carriages, and all that I possess, to the master. Please have compassion and accept us!' At that time, Shakra Devanam Indra exclaimed: 'Excellent, excellent!'

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！發菩薩意者，當持所有，如賢者所為。菩薩如是施者，疾得阿耨多羅三耶三菩；作是恭敬承事師者，疾可得聞般若波羅蜜漚和拘舍羅。過去諸如來無所著等正覺皆悉如是，舍意佈施，得般若波羅蜜漚和拘舍羅，成阿惟三佛。』

「爾時，法上菩薩即受薩陀波倫及長者女、五百侍女，及五百乘車所有珍寶盡為受之，欲使薩陀波倫成其功德；雖受之，還持與薩陀波倫菩薩。

「時日已冥，法上菩薩從高座起還入宮中。

「爾時，薩陀波倫意念言：『我為法來，不宜坐臥，當以二事須師來出：一者經行，二者住立。』

「時，法上菩薩入宮中正坐，以般若波羅蜜漚和拘舍羅，行無央數諸三昧至於七歲。薩陀波倫亦七歲不坐不臥，常經行、住立，不起三垢無諸欲味，但念法上菩薩何時當出為我說般若波羅蜜。

「七歲已后，薩陀波倫意中念言：『我當爲師莊嚴高座，種種名花，燒諸名香，以待法師當爲大眾說般若波羅蜜。』

「薩陀波倫及五百女人各各布坐，身上好衣、諸名綩綖、柔軟細疊以布坐上。薩陀波倫即行索水，欲以灑地，了不能得。是魔波旬之所蔽隱令水不現，欲壞菩薩令起亂意，不欲使成阿耨多羅三耶三菩。薩陀波倫意復念言：『我當自刺其身，出血以用灑地。所以者何

【現代漢語翻譯】 現代漢語譯本：『發菩薩心的人，應當持有所有，就像賢者所做的那樣。菩薩像這樣佈施，很快就能證得阿耨多羅三藐三菩提（無上正等正覺）；像這樣恭敬承事老師，很快就能聽聞般若波羅蜜（智慧到彼岸）的方便善巧。過去諸佛如來無所執著的等正覺都是這樣，捨棄執著佈施，得到般若波羅蜜的方便善巧，成就阿惟三佛（無上正等正覺）。』 『當時，法上菩薩就接受了薩陀波倫（常啼菩薩）和長者女、五百侍女，以及五百輛車上的所有珍寶，全部接受下來，想要使薩陀波倫成就他的功德；雖然接受了，又把這些東西還給了薩陀波倫菩薩。 『當時天色已晚，法上菩薩從高座起身回到宮中。 『當時，薩陀波倫心中想：『我爲了求法而來，不應該坐臥，應當用兩種方式等待老師出來：一是經行（行走），二是站立。』 『當時，法上菩薩進入宮中端坐，以般若波羅蜜的方便善巧，修行無數種三昧（禪定）長達七年。薩陀波倫也七年不坐不臥，常常經行、站立，不起三垢（貪嗔癡）沒有各種慾望的滋味，只是想著法上菩薩什麼時候出來為我講說般若波羅蜜。 『七年之後，薩陀波倫心中想：『我應當為老師莊嚴高座，用各種名花，焚燒各種名香，等待法師為大眾講說般若波羅蜜。』 『薩陀波倫和五百女人各自鋪設座位，用身上好的衣服、各種名貴的綩綖（一種絲織品）、柔軟的細疊鋪在座位上。薩陀波倫就去取水，想要用來灑地，卻怎麼也得不到。這是魔波旬（魔王）所遮蔽隱藏，讓水不出現，想要破壞菩薩，使他生起混亂的心意，不讓他成就阿耨多羅三藐三菩提。薩陀波倫心中又想：『我應當刺破自己的身體，用血來灑地。為什麼呢？』

【English Translation】 English version: 『Those who have set their minds on Bodhi (enlightenment), should hold onto everything, just as the wise do. When a Bodhisattva gives in this way, they will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment); by reverently serving their teacher in this way, they will quickly hear the skillful means of Prajna-paramita (perfection of wisdom). All the past Tathagatas (thus-gone ones), who were unattached and had attained perfect enlightenment, were like this, giving up attachment and giving, obtaining the skillful means of Prajna-paramita, and achieving the state of Avaisambuddha (supreme perfect Buddha).』 『At that time, Dharmottara Bodhisattva (Bodhisattva Dharmottara) accepted Sadaprarudita (Bodhisattva Sadaprarudita), the daughter of the elder, the five hundred maidservants, and all the treasures in the five hundred chariots, accepting them all, wishing to enable Sadaprarudita to accomplish his merits; although he accepted them, he returned these things to Bodhisattva Sadaprarudita.』 『At that time, the day was already dark, and Dharmottara Bodhisattva rose from his high seat and returned to the palace.』 『At that time, Sadaprarudita thought in his mind: 『I have come for the Dharma (teachings), I should not sit or lie down, I should wait for the teacher to come out in two ways: one is by walking, and the other is by standing.』 『At that time, Dharmottara Bodhisattva entered the palace and sat upright, using the skillful means of Prajna-paramita, practicing countless Samadhis (meditative absorptions) for seven years. Sadaprarudita also did not sit or lie down for seven years, constantly walking and standing, not giving rise to the three defilements (greed, hatred, and delusion), without any taste for desires, only thinking about when Dharmottara Bodhisattva would come out to explain Prajna-paramita to me.』 『After seven years, Sadaprarudita thought in his mind: 『I should adorn a high seat for the teacher, with various famous flowers, burning various famous incenses, waiting for the Dharma master to explain Prajna-paramita to the assembly.』 『Sadaprarudita and the five hundred women each spread out seats, using their good clothes, various precious silk fabrics, and soft fine layers to spread on the seats. Sadaprarudita then went to fetch water, wanting to sprinkle it on the ground, but could not obtain it. This was because Mara Papiyas (the demon king) had obscured and hidden it, causing the water not to appear, wanting to destroy the Bodhisattva, causing him to have a confused mind, not wanting him to achieve Anuttara-samyak-sambodhi. Sadaprarudita then thought in his mind: 『I should pierce my own body and use my blood to sprinkle the ground. Why is that?』

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？恐地有塵來坌師故。我不當惜是危脆之身。所以者何？前後以來無央數劫，棄是身體不可復計，初未值是無上之法。』於是，薩陀波倫菩薩即取利刃，刺身血出，持用灑地。五百女人各各亦爾。爾時，波旬不能得其便。

「爾時，釋提桓因念言：『是薩陀波倫菩薩及五百女人甚可奇特，貪德乃爾不惜身命恭敬法師。是魔波旬雖欲壞之不能得便，乃爾堅固誓于僧那不惜身命，于阿耨多羅三耶三菩欲度眾生無限之苦。』是時，帝釋贊言：『善哉，善哉！賢者精進不可思議。為無上之愿，過去諸佛本所行時精進如是。』

「薩陀波倫意中念言：『我今為師布坐已訖。當於何所得好名花，法師出時當散其上？』爾時，帝釋知其所念，便以天上曼陀羅花千石與菩薩言：『持是供養師，並可散地。』即取其花，分佈散地，分留一分。七歲已后，法上菩薩從宮中出往詣高座，薩陀波倫及五百女人即持天花逆散法上，頭面作禮卻坐一面。

「法上菩薩告薩陀波倫菩薩：『卿善男子！諦聽諦受，善思念之。』於是，薩陀波倫菩薩受教而聽。『諸法等如金剛等，諸法寂，諸法等寂不動故，般若波羅蜜等寂不動亦如金剛。諸法無倚，諸法不恐，諸法一味故，般若波羅蜜亦無所倚。諸法一味、不恐，諸法不生，諸法不滅，

【現代漢語翻譯】 現代漢語譯本：『恐怕地上的塵土會玷汙我的老師。我不應當愛惜這脆弱的身體。為什麼呢？從過去到現在，無數劫以來，我拋棄的身體已經數不清了，從來沒有遇到過這無上的佛法。』於是，薩陀波倫菩薩（Sadāprarudita Bodhisattva）立刻拿起利刃，刺破身體，讓血流出來，用來灑在地上。五百位女人也各自這樣做。當時，波旬（Pāpīyas）無法從中找到可乘之機。 現代漢語譯本：這時，釋提桓因（Śakra devānām indra）心想：『這位薩陀波倫菩薩和五百位女人真是太奇特了，他們如此貪求功德，不惜生命來恭敬法師。這個魔王波旬雖然想破壞他們，卻找不到機會，他們如此堅定地發誓要修行，不惜生命，爲了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），想要救度無量眾生的苦難。』這時，帝釋（Śakra）讚歎道：『太好了，太好了！賢者你的精進真是不可思議。爲了無上的願望，過去諸佛修行時也是如此精進。』 現代漢語譯本：薩陀波倫（Sadāprarudita）心中想：『我現在已經為老師鋪設好座位了。應當從哪裡得到好的名花，等法師出來時散在他的身上呢？』這時，帝釋（Śakra）知道他的想法，就用天上的曼陀羅花（mandārava）一千石送給菩薩說：『拿著這些花供養你的老師，也可以散在地上。』薩陀波倫菩薩就拿了這些花，一部分散在地上，留下一部分。七年後，法上菩薩（Dharmodgata Bodhisattva）從宮中出來，前往高座，薩陀波倫和五百位女人就拿著天花迎上去散在法上菩薩身上，然後頭面頂禮，退坐在一旁。 現代漢語譯本：法上菩薩（Dharmodgata Bodhisattva）告訴薩陀波倫菩薩（Sadāprarudita Bodhisattva）說：『善男子！仔細聽，仔細接受，好好思考。』於是，薩陀波倫菩薩接受教誨，認真聽講。『諸法平等如同金剛一般，諸法寂靜，諸法平等寂靜不動，般若波羅蜜（prajñāpāramitā）平等寂靜不動也如同金剛。諸法無所依，諸法不恐懼，諸法同一味道，所以般若波羅蜜也無所依。諸法同一味道，不恐懼，諸法不生，諸法不滅，』

【English Translation】 English version: 'I fear that the dust on the ground might defile my teacher. I should not cherish this fragile body. Why is that? From the past until now, for countless kalpas, the bodies I have discarded are beyond counting, and I have never encountered this supreme Dharma.' Thereupon, Sadāprarudita Bodhisattva immediately took a sharp blade, pierced his body, and let the blood flow out, using it to sprinkle the ground. The five hundred women each did the same. At that time, Pāpīyas could not find an opportunity to take advantage. English version: At that time, Śakra devānām indra thought: 'This Sadāprarudita Bodhisattva and the five hundred women are truly remarkable. They are so greedy for merit that they do not cherish their lives to respect the Dharma teacher. Although this demon Pāpīyas wants to destroy them, he cannot find an opportunity. They are so determined to vow to practice, not cherishing their lives, for the sake of anuttarā-samyak-saṃbodhi, wanting to save the suffering of countless beings.' At this time, Śakra praised, 'Excellent, excellent! Your diligence, virtuous one, is inconceivable. For the sake of the supreme aspiration, the past Buddhas were also so diligent when they practiced.' English version: Sadāprarudita thought in his mind: 'I have now prepared the seat for my teacher. Where should I obtain good, famous flowers to scatter on him when the Dharma teacher comes out?' At that time, Śakra, knowing his thoughts, gave the Bodhisattva a thousand stones of heavenly mandārava flowers, saying, 'Take these to offer to your teacher, and you can also scatter them on the ground.' Sadāprarudita Bodhisattva then took the flowers, scattered some on the ground, and kept some. Seven years later, Dharmodgata Bodhisattva came out of the palace and went to the high seat. Sadāprarudita and the five hundred women then took the heavenly flowers and went to meet Dharmodgata, scattering them on him, then bowed their heads to the ground and sat to one side. English version: Dharmodgata Bodhisattva said to Sadāprarudita Bodhisattva: 'Good man! Listen carefully, receive carefully, and contemplate well.' Thereupon, Sadāprarudita Bodhisattva accepted the teaching and listened attentively. 'All dharmas are equal like a diamond, all dharmas are quiescent, all dharmas are equally quiescent and unmoving, prajñāpāramitā is also equally quiescent and unmoving like a diamond. All dharmas are without reliance, all dharmas are without fear, all dharmas are of one flavor, therefore prajñāpāramitā is also without reliance. All dharmas are of one flavor, without fear, all dharmas are not born, all dharmas are not extinguished,'

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諸法如空故，般若波羅蜜不生不滅亦如虛空。五陰無底無邊際，諸法無底，四大無底故，般若波羅蜜亦無有底。空無有邊際，大海無有邊，諸法無邊際故，般若波羅蜜亦無邊際。譬如須彌山種種嚴好，般若波羅蜜亦復如是。諸法無所破壞，諸法不可得見，諸法無所受，諸法無所有，諸法不可思議故；般若波羅蜜無所破壞，亦不可得，亦無所受，亦無所有，不可思議亦復如是。』

「爾時，薩陀波倫菩薩便於座上得諸法等三昧、諸法寂三昧、不動三昧、無倚三昧、無畏三昧、一味三昧、無生三昧、無滅三昧、虛空三昧、五陰無底三昧、諸法無底三昧、四大無邊三昧、虛空性三昧、如海三昧、如須彌山三昧、金剛三昧、無所破壞三昧、無所得三昧、無所受三昧、無所有三昧、不可思議三昧。如是等三昧，得六萬三昧門。」

摩訶般若波羅蜜囑累品第九十

佛告須菩提：「爾時，薩陀波倫菩薩得六萬三昧已，便見十方如恒邊沙三千大千國土，見諸如來無所著等正覺及比丘僧，大眾圍繞說般若波羅蜜。如我今日為汝等說般若波羅蜜，十方諸佛亦復如我字釋迦文。薩陀波倫菩薩多聞具足，其智如海，不離諸佛所生之處，在諸佛前，若於夢中未曾離佛，諸難已斷，已得自在。

「是故，須菩提！當知般若

【現代漢語翻譯】 現代漢語譯本： 『一切法都如虛空一般，因此，般若波羅蜜（智慧的完美）不生不滅，也像虛空一樣。五陰（色、受、想、行、識）沒有底也沒有邊際，一切法沒有底，四大（地、水、火、風）沒有底，所以般若波羅蜜也沒有底。虛空沒有邊際，大海沒有邊，一切法沒有邊際，所以般若波羅蜜也沒有邊際。譬如須彌山（佛教中的聖山）種種莊嚴美好，般若波羅蜜也像這樣。一切法都不可破壞，一切法都不可見，一切法都無所接受，一切法都一無所有，一切法都不可思議；所以，般若波羅蜜也不可破壞，也不可得，也無所接受，也一無所有，不可思議也是這樣。』

『那時，薩陀波倫菩薩（常啼菩薩）就在座位上得到了諸法等三昧（禪定）、諸法寂三昧、不動三昧、無倚三昧、無畏三昧、一味三昧、無生三昧、無滅三昧、虛空三昧、五陰無底三昧、諸法無底三昧、四大無邊三昧、虛空性三昧、如海三昧、如須彌山三昧、金剛三昧、無所破壞三昧、無所得三昧、無所受三昧、無所有三昧、不可思議三昧。像這樣的禪定，他得到了六萬個三昧法門。』

摩訶般若波羅蜜囑累品第九十

佛告訴須菩提：『那時，薩陀波倫菩薩得到六萬個三昧后，就看見十方如恒河沙數般的三千大千國土，看見諸佛如來無所著等正覺（無上正等正覺）以及比丘僧，大眾圍繞著他們宣說般若波羅蜜。就像我今天為你們宣說般若波羅蜜一樣，十方諸佛也像我一樣，名字是釋迦文。薩陀波倫菩薩多聞具足，他的智慧如海，不離開諸佛所生之處，在諸佛面前，即使在夢中也未曾離開佛，各種困難已經斷除，已經得到自在。』

『所以，須菩提！應當知道般若

【English Translation】 English version: 'Because all dharmas are like emptiness, the Prajna Paramita (Perfection of Wisdom) neither arises nor ceases, and is also like emptiness. The five skandhas (form, feeling, perception, mental formations, consciousness) have no bottom and no boundary, all dharmas have no bottom, the four great elements (earth, water, fire, wind) have no bottom, therefore the Prajna Paramita also has no bottom. Emptiness has no boundary, the great ocean has no edge, all dharmas have no boundary, therefore the Prajna Paramita also has no boundary. Just as Mount Sumeru (a sacred mountain in Buddhism) is adorned with various splendors, so too is the Prajna Paramita. All dharmas are indestructible, all dharmas are invisible, all dharmas are unreceivable, all dharmas are non-existent, all dharmas are inconceivable; therefore, the Prajna Paramita is also indestructible, also unattainable, also unreceivable, also non-existent, and inconceivable as well.'

'At that time, Bodhisattva Sadāprarudita (Ever-Weeping Bodhisattva) immediately attained, while seated, the Samadhi of Equality of All Dharmas, the Samadhi of Quiescence of All Dharmas, the Immovable Samadhi, the Unreliant Samadhi, the Fearless Samadhi, the One-Taste Samadhi, the Non-Arising Samadhi, the Non-Cessation Samadhi, the Emptiness Samadhi, the Samadhi of the Bottomlessness of the Five Skandhas, the Samadhi of the Bottomlessness of All Dharmas, the Samadhi of the Boundlessness of the Four Great Elements, the Samadhi of the Nature of Emptiness, the Samadhi Like the Ocean, the Samadhi Like Mount Sumeru, the Vajra Samadhi, the Indestructible Samadhi, the Unattainable Samadhi, the Unreceivable Samadhi, the Non-Existent Samadhi, and the Inconceivable Samadhi. Through these samadhis, he attained sixty thousand samadhi gates.'

Chapter Ninety: Entrustment of the Maha Prajna Paramita

The Buddha said to Subhuti, 'At that time, after Bodhisattva Sadāprarudita had attained sixty thousand samadhis, he saw the three thousand great thousand worlds in the ten directions, as numerous as the sands of the Ganges River. He saw the Tathagatas, the Arhats, the Samyaksambuddhas (Perfectly Enlightened Ones), and the Sangha of Bhikshus, surrounded by great assemblies, expounding the Prajna Paramita. Just as I am today expounding the Prajna Paramita for you, so too are the Buddhas in the ten directions, with the same name as mine, Shakyamuni. Bodhisattva Sadāprarudita was replete with learning, his wisdom was like the ocean, he did not leave the places where the Buddhas were born, he was in the presence of the Buddhas, and even in his dreams he never left the Buddhas. All difficulties had been severed, and he had attained freedom.'

'Therefore, Subhuti! You should know that the Prajna

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波羅蜜，為諸菩薩摩訶薩致薩云若。菩薩欲學六波羅蜜者，欲得諸佛境界一切智者，當學行般若波羅蜜，當受、當持、當諷誦讀，廣為人說解其中事，亦當供養所有名花、名香、繒彩、華蓋，若干方便當供養之。所以者何？般若波羅蜜者，是諸佛所尊，是尊道之御。」

佛告阿難：「于汝意云何？汝為尊重愛敬如來不？」

阿難對曰：「唯然，世尊！愛敬如來，如來自知。」

佛語阿難：「汝實愛敬于如來。阿難！汝前後侍我以來，汝身口意常有善慈。今吾年以老矣，弟子所應供養者，汝以為畢不？為不畢。從今以往，當恭敬承事般若波羅蜜。」

世尊於是從一至三，如是囑累于般若波羅蜜。所以慇勤鄭重者何？欲令不斷故。若般若波羅蜜斷者，一切眾生永為盲冥。若般若波羅蜜在世不斷絕者，諸佛如來亦不斷絕。若般若波羅蜜有斷絕者，諸佛如來亦當斷絕。

「阿難！般若波羅蜜住於世者，當知如來常在說法，一切眾生不離佛會不離說法。阿難！是般若波羅蜜，若有書持、諷誦、念守、習行、解說其義、供養經卷，復教他人書持、諷誦、廣為說者，當知是人常與佛俱不離諸佛。」

佛說是時，彌勒菩薩、耆年須菩提、尊者舍利弗、大目犍連、分耨文陀尼子、摩訶拘絺羅、摩訶

【現代漢語翻譯】 現代漢語譯本 『波羅蜜』（Paramita，意為到達彼岸），是諸位菩薩摩訶薩（Bodhisattva-Mahasattva，意為偉大的菩薩）成就薩云若（Sarvajna，意為一切智）的途徑。菩薩如果想要學習六波羅蜜，想要獲得諸佛的境界和一切智慧，就應當學習修行般若波羅蜜（Prajnaparamita，意為智慧的完美），應當接受、持守、諷誦讀誦，廣泛地為他人解說其中的道理，也應當用各種名貴的花、香、絲綢、華蓋等物品，以各種方便的方式來供養它。這是為什麼呢？因為般若波羅蜜是諸佛所尊崇的，是通往尊貴之道的引導。 佛陀告訴阿難：『你認為如何？你是否尊重愛敬如來（Tathagata，意為如來）？』 阿難回答說：『是的，世尊！我愛敬如來，如來自己知道。』 佛陀告訴阿難：『你確實愛敬如來。阿難！你前後侍奉我以來，你的身口意常常充滿善良和慈悲。現在我年事已高，弟子所應當供養的，你認為已經做完了嗎？還是沒有做完？從今以後，應當恭敬地承事般若波羅蜜。』 世尊於是從一到三，這樣反覆囑咐關於般若波羅蜜的事情。之所以如此慇勤鄭重，是爲了讓它不至於斷絕。如果般若波羅蜜斷絕了，一切眾生將永遠處於盲昧之中。如果般若波羅蜜在世間不被斷絕，諸佛如來也不會斷絕。如果般若波羅蜜有斷絕，諸佛如來也將斷絕。 『阿難！般若波羅蜜如果住世，應當知道如來常常在說法，一切眾生不會離開佛的集會，不會離開佛的說法。阿難！這般若波羅蜜，如果有人書寫、持守、諷誦、唸誦、學習修行、解釋它的意義、供養經卷，又教導他人書寫、持守、諷誦、廣泛地為他人解說，應當知道這個人常常與佛同在，不會離開諸佛。』 佛陀說這些話的時候，彌勒菩薩（Maitreya，意為慈氏）、耆年須菩提（Subhuti，意為空生）、尊者舍利弗（Sariputra，意為鹙子）、大目犍連（Maha Maudgalyayana，意為大目連）、分耨文陀尼子（Purna Maitrayaniputra，意為滿慈子）、摩訶拘絺羅（Mahakusthila，意為大膝）等

【English Translation】 English version 'Paramita' (Perfection), is the means by which all Bodhisattva-Mahasattvas (Great Bodhisattvas) attain Sarvajna (Omniscience). If a Bodhisattva wishes to learn the Six Paramitas, and to attain the realm of all Buddhas and all wisdom, they should learn and practice Prajnaparamita (Perfection of Wisdom). They should receive, uphold, recite, and widely explain its meaning to others. They should also make offerings with various precious flowers, incense, silks, canopies, and other convenient means. Why is this so? Because Prajnaparamita is revered by all Buddhas, and it is the guide to the path of honor. The Buddha said to Ananda, 'What do you think? Do you respect and love the Tathagata (Thus Gone One)?' Ananda replied, 'Yes, World Honored One! I love and respect the Tathagata, as the Tathagata knows.' The Buddha said to Ananda, 'You truly love and respect the Tathagata. Ananda! Since you have been serving me, your body, speech, and mind have always been filled with goodness and compassion. Now that I am old, do you think that what a disciple should offer has been completed? Or not completed? From now on, you should respectfully serve Prajnaparamita.' The World Honored One then repeatedly instructed about Prajnaparamita from one to three times. The reason for such diligence and solemnity is to prevent it from being cut off. If Prajnaparamita is cut off, all sentient beings will forever be in darkness. If Prajnaparamita is not cut off in the world, the Buddhas and Tathagatas will also not be cut off. If Prajnaparamita is cut off, the Buddhas and Tathagatas will also be cut off. 'Ananda! If Prajnaparamita remains in the world, know that the Tathagata is always teaching the Dharma, and all sentient beings will not leave the Buddha's assembly, nor will they leave the Buddha's teachings. Ananda! If someone writes, upholds, recites, contemplates, studies, practices, explains its meaning, and makes offerings to the scriptures of this Prajnaparamita, and also teaches others to write, uphold, recite, and widely explain it, know that this person is always with the Buddha and will not leave the Buddhas.' When the Buddha spoke these words, Bodhisattva Maitreya (The Loving One), the elder Subhuti (Well-Born), the Venerable Sariputra (Son of Sharika), Maha Maudgalyayana (Great Maudgalyayana), Purna Maitrayaniputra (Son of Maitrayani), Mahakusthila (Great Knee), and others

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迦旃延、賢者阿難，一切會者諸天、阿須倫，聞佛說已，皆大歡喜，前為佛作禮。

放光般若經卷第二十

【現代漢語翻譯】 現代漢語譯本：迦旃延（Kātyāyana，佛陀的弟子之一）、賢者阿難（Ānanda，佛陀的十大弟子之一），以及所有在場的諸天（Devas，天神）、阿修羅（Asuras，一種神道生物），聽聞佛陀的教誨后，都非常歡喜，走到佛陀面前向他頂禮。 《放光般若經》第二十卷

【English Translation】 English version: Kātyāyana (one of the Buddha's disciples), the venerable Ānanda (one of the ten great disciples of the Buddha), and all the assembled Devas (gods) and Asuras (a type of divine being), having heard the Buddha's teachings, were all greatly delighted and came before the Buddha to pay their respects. The Twentieth Fascicle of the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra

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